Dialogue between Shiva and Rama

1-5. Who is this seen in the sky, who is adorned with all ornaments, seated in an aeroplane, who is, as it were, another sun very brightly shining at mid-day and difficult to be looked at by all mortals? On his lap is a sweet-smiling lady like another Lakshmi. So also there are five good (i.e. beautiful) women. They are singing a sweet song, accompanied by their glances with knitted eye-brows, gentle smiles and sounds made by clappings. At times they are singing songs in their throats (i.e. singing in subdued tones), by striking on one another’s hands, and by looking at one another’s faces with cupidity preceded by songs. Tell me, due to what religious merit the great meditating sage resembling filaments of lotuses, is sporting like this.

6-16. О Rama, this brahmana was formerly endowed with all (kinds of) riches. He had many pleasures. He was engaged in maintaining his wife. He was sonless. He was without (i.e. he did not give in) charity. He was without the worship of (i.e. did not worship) deities. He was bereft of the five (great) sacrifices and without self-study. He was bent upon eating (only) in the morning, mid-day and evening. He was impure. Once he went to the house of noble Gautama on the holy mountain of Tryambaka resorted to by many hosts of sages. There also was a beautiful house fashioned with pillars of crystal. Its walls were smeared with liquid agaru (sandal), musk and camphor. Its ground was beautiful with the fragrance of the santanaflowers and was sprinkled with musk and juice of flowers. It was beautified with many fine, white canopies. The courtyard was adorned with large plantain and nut trees. In the lake nearby there was the sweet humming of the bees. The quarters were filled with the fragrance produced by the sandal-trees. The quarters were filled with instruction in songs and joyful songs. It was fashioned with a machine removing the heat produced in summer. In it a cover is made with the Chitraka tree covering the shoots of the plantain trees. The very glossy and thick panels of the doors are made of the patira tree. The inner walls are fashioned in such a way as to be fragrant and giving great joy. As a portion of the lord a beautiful, pleasant raised seat is prepared. The seat is fashioned with gold and is having a beautiful altar. It has very pleasing and thick shade.

17-20. It is fashioned at the root of a bunyan tree. It is decorated at its skirts with lakes having flowers and groups of plantain trees. It has the clouds showing sprays as they are touching the great bunyan tree. It is decorated with beautiful groves having breezes from heavenly gardens. It is decorated with wells, lakes etc. and with many groves. In that abode wind giving comfort, blew very gently. Excellent women beautiful in all limbs and the wealth of Cupid, played on different musical instruments such as a lute, a flute and a pipe.

21-25a. Women had triple symphony (of song, dance, instrumental music) in (all) the four directions and above also. In golden vessels etc. were put auspicious tablets of sacred ash. They were made fragrant with all fragrant substances and were fumigated with good incenses. Heaps of Kusha were arranged; there were crores of rosaries. In the outskirts there were hundreds of deer-hides. In such a house the best sage, fit to be saluted by gods, put camphor etc. in the four directions, and arranged a throne of camphor on the seat of sandal, which was fine, white, very glossy and was covered with camphor.

25b-32a. He bathed (the Phallus of) Shankara with water made fragrant and with milk. Having got SadaShiva bathed with the accompaniment of other Vedic hymns, he put a piece of cloth as a seat on the wooden seat with camphor. He put a vessel with parts in front of it. He put these (articles) in the (various) parts (of the vessel). In one pot he put the sacred rice grains. In another he put sacred rice grains with Sheshamum. In one he put pancagandha; in another he put ashtagandhaka. He also (put) the musk from Kasmira, camphor and sandal in other pots and arranged them at the place of worship. Then the worship was done in the way selected. God Sadashiva with five faces remains in the Phallus. The Phallus is his cover. Sakti (power, his counterpart) is placed there. Vish#u is the cover of Sakti, and Brahma is the cover of Vishuu. The Moon is the cover of Brahma; the Sun is the cover of the Moon. The sacred texts are his (i.e. the Sun’s) cover. They are protected among the goddesses of the quarters; and they are covered by the quarters. Sambhu is the cover of the quarters, and the qualities are his cover.

32b-42a. The worship of the Phallus of Shiva with ten covers is auspicious. This would be (i.e. is) the opinion of some. The cover of knowledge is said (to come) after (these) covers. It is said to have the cover ofUma. Vispu is its cover. Brahma is Vishnu’s cover. The Moon is the cover of Brahma. The Sun is the cover of the Moon. The lord is the cover of the Sun. Thus the cover is said to be of sixteen kinds. The fivefold cover without Brahma is said to be the best. These three are the covers of the Moon, Vishnu and Sakti. The unique cover — the cover of Ambika — is said to be the best. Or in the worship of Shiva, the guardians of the quarters would be (i.e. are) the cover. In case of Shiva uncovering or worship is recommended. One should worship Shiva with the articles placed in the eight parts of the vessel. I shall describe the characteristics of the vessel useful for all rites. It shines with gold or is made of copper. A man should fashion the eight auspicious parts of the vessel resembling pearl-oysters. He should fashion it with eight angles resembling the petals of a lotus. It is recommended to have the parts of the measure of a pala. It should be uncovered and of large parts. In the centre it should not be large. At the top it should have eight parts of the size of a lotus. Or through the Sakti he should have it with five parts. Or should make it with three in the shakti, and as he thinks.

42b-47. The wise one should keep the vessel in such a way as it looks beautiful. The rosary fashioned with eight hundred rudraksas hidden in the Sakti is auspicious. He should have the sacred thread with thirty or eight. One should be put on each of the cheeks and two should be tied on the forearms. He held one on the head and the great sage had one around his neck. The rosary was made with rudrakshas and crystals and gems. The sage has fashioned a seat of tiger-skin and was seated in the Padmasana posture.1 Having finished invoking (the deity), having offered him a seat, materials of worship, water for washing the feet and rinsing the mouth, he bathed Shankara with the water of Ganga and with flowers of bakula and patala along with astagandha kept in golden vessels, and (wiped the Phallus) well with a washed piece of cloth.

1. Padmasana — A posture in which the left foot is put at the root of the right thigh and the right foot is put on the left thigh.

48-53. At the door was kept a copper pan. It was auspicious with an oval wooden vessel; so also with a cow-horn and the horn of a gavaya, or with a conch curved to the right or with pots decked with jewels, or with golden or silver or copper or bell-metal pots; he bathed (the Phallus) according to his desire with (water from) the fine golden pitchers. A man may even bathe (the Phallus) with water from earthen vessels or with lotus petals, or with (water from) vessels made of (the leaves of) palasa, mango, jambu and other trees. He should bathe the lord. He should, after having solicited the lord with the hymn ‘salutation to you’ etc. called Satarudrlya or with the repetition of Sam ca, of the nature of tranquillity, then apply sandal etc. according to his capacity. Then he should worship him with nice flowers and bilva-leaves.

54-70. That Gautama worshipped the lord with (the leaves of) tulasi and maruva, white and big blue lotuses, so also with blue lotus and water-lilies, so also with karavira-flowers, with кацпкага-flowers, white lotuses, (the leaves of) the aparajita (creeper), with Sheshamum and sacred rice grains, with saralaleaves mixed with Sheshamum. Thus (he worshipped) the great lord. He tumigated him with camphor, agaru (sandal), musk, sarja, and agaruka-sandal and with other (incenses). He lighted sixteen lamps having camphor-wicks and put on props. He made an excellent offering of eatables to Mahesa. It contained food of well-cooked rice and flour; (it contained varieties of food) like those that could be eaten, that could be licked, that could be sucked; it was accompanied with sweet articles, and with food of five types; it was rich with many cooked vegetables, and mixed with many cooked articles. The drink was accompanied by twenty (ingredients), and with grapes and plantains; it was accompanied by eight kinds of soup, and with roots and fruits. It was also arranged with other articles as were available. The sage offered the food with excellent flowers. Having offered a thousand lights fto be waved in front of the deity) kept in golden vessels to the deity and having saluted him, he (offered) crushed pieces of nut, washed leaves, with the tops of their backside (not visible), and covered with a very white cover. He also offered auspicious camphor-powder put on three leaves. He also offered the tambula kept in a golden vessel to the lord. Then after he had gone round the deity by keeping him to the right, and saluted him, eight women who had held lutes and flutes and who were playing on beautiful musical instruments reached the vicinity of the sage. He himself, taking a small instrument of bell-metal, started singing. When Gautama started singing, the women protracted the tone. Others gently played upon the musical instruments. When the sage was singing sweetly, those having the manifestation of notes, danced in front of MaheSa. It was (a) wonderful (sight). In the meanwhile the revered sage Narada arrived (there). Gautama also honoured and saluted him who had come (there), and said to him: “I am fortunate. None else is like me. What is the object of your arrival and wherefrom have you come?”

71-74a. Having eaten in Bana’s abode, I have come (here) from the nether world. The noble ones, Вода, Shukra and others will come to (your) house.

Then in a moment the demon Bana, conqueror of the enemies’ cities, mounted upon an elephant and accompanied by (an army of) twenty aksauhipis1, came there. Shukra (had mounted) upon another elephant. Prahlada (was seated) in an excellent chariot. Vfshaparvan (was seated) in an excellent chariot, and Bali on an excellent horse.

74b-83. Knowing them all to have arrived, Gautama along with his disciples went out and hurriedly offered them a respectful offering. They also, seeing Gautama, got down from the elephant etc. The demons also saluted him. The best sage saluted Bhargava (i.e. Shukra), embraced all the demons, duly honoured them and made arrangements for the camping of the army. The sage washed the feet of Shukra and put (i.e. sprinkled) water on his head, and offered him a worship with beautiful fruits. All the demons, along with their priests having offered the rites, after bathing in the wells, lakes and ponds, entered that auspicious abode — the hermitage of Gautama, situated on the confluence, and worshipped the deities in the brahmana’s house. Shukra worshipped Shiva on the altar which was immediately fashioned. On his left side only, Prahlada worshipped Vispu; and Bali worshipped Shiva. So also other excellent demons (worshipped other deities). Вала worshipped god Shiva alone. Shukra too worshipped the revered lord of Uma. In the mid-day Gautama also worshipped Samkara. All had put on white garments; the bodies of all were dusted with sacred ash. All had made marks of three lines on the proper places (of their bodies) with white sacred ash.

1. Akshauhini — A large army consisting of 21870 chariots, as many elephants, 65610 horses and 109350 foot soldiers.

84-88. Having saluted Shukra, all of them commenced purification of the elements. In the lotus of the heart there is a cavity. In it are the five elements. Among them is ether; in ether there is pure air. In it is the great lord. A man should meditate upon him, the bright and auspicious one. The element is united with ignorance, is impure, and connected with everything. He should burn that body in the lamp of ether with the fire of knowledge. Having burnt egotism covering ether, he should then burn ether. Having burnt the ether, he should burn air and then the element of fire. Then having burnt the element of water and the element of earth, he should bum the qualities resorting to them and then should get burnt his body.

89-92. The man, having thus burnt the elements with the fire of knowledge, (should worship) Vishnu who remains in the lock of hair on the crown of the head, who is full of the flavour of joy, who is having rays like those coming from the moon, and who is auspicious, with the rays produced from Shiva’s body and united with the nectar-liquid. Then the flame (becomes) very cold like the rays of the moon. The inundation has also become dense due to the spreading lustres of the nectar. Gradually the group of elements is inundated.

93-97a. Having thus purified the elements, the pure mortal, fit to perform the rites becomes pure only for offeringthe worship and doing the muttering (of hymns). Then on meditation upon the god, the destruction of the sin due to the murder of a brahmаnа follows. Having in this way meditated upon him, lustrous like the moon’s light, and quickly placed (the deity) in the Phallus of Shiva, having thought on Sadashiva in the lamp, he should worship the immutable with (the hymn of) five letters. He should also go through the formalities like invocation, should bathe (the Phallus of) Shankara as before. The seat should be made of udumbara, silver, gold, and should be covered with cloth etc. In the end he should shower bubbles on the seat. He should fashion one (representation of) snake in the seat above, a pair of them near the deity, on the right side and the left. In between the serpents he should put a japa-flower and a piece of cloth of (the measure of) twelve pratis1.

97b-99. He should put the lord of the form of the Phallus and fit to be worshipped with very white (materials) and along with the seat on the piece of cloth. The demons led by Bapa and others, having done this, and having repeatedly offered pancagandha and astagandha, having worshipped (the deity) with flowers, leaves, Sheshamum-seeds, sacred rice grains mixed with Sheshamumseeds or with only sacred grains, having duly offered incense, having presented a lamp, and an offering as told (before), having finished the remaining (part of the) worship, all of them sang and also danced there.

100-113a. In the meanwhile there came Gautama’s disciple named Shankaratman. His dress was like that of a mad person — he was naked, and had many coverings. At times he appeared like an excellent brahmana, at times like a capdala. At times (he looked) like a stidra. At times (he looked) like a meditating saint or an ascetic. He roared, jumped and danced, praised and sang. He wept, heard clearly; at times, he fell (and again) rose. He was endowed with Shiva’s knowledge only; he was full of great joy. He arrived at the time of the meals, and went near Gautama. He ate with his preceptor eating at times what was left over by the preceptor. At times he licked up the plate of the preceptor; at times he went (away) silently. Holding the preceptor’s hand, he, at times, himself ate (food). At times he urinated in the house (itself); at times he applied mud (to his body). He always held his preceptor with his hand and taking him into his abode seated him on his own seat and fed him. The sage Gautama himself ate from his plate. To know his mind, a beautiful, auspicious lady Ahalya called the disciple and said to him, “Eat”. She put foodin a golden pot and a drink (like water) etc. in a goblet. She put fire in a plate, and a heap of charcoals and of thorns in another, and (said to him), “Eat, eat (these)”. The sage also ate (them). The brahmaija ate up the fire, as (easily as) he would drink water. He also ate the thorns and remained as before. Formerly he was invited for food by the daughters of the sages. Every day they gave him clods, water and cowdung. Eating mud, wooden staff, he was pleased and delighted.

113b-120. Such was the sage having the figure like that of a candala. Taking his old shoes in his hands (one in the right and one in the left), and (using) words fit for a siidra he came to Vrshaparvan. The naked (disciple) stood between Vrshaparvan and the lord. Vrshaparvan, not knowing him, harassed him and cut off his head. When the best brahmaiia was killed, this mobile and immobile world became extremely excited; so also the sages in it. The very noble Gautama was very much afflicted. Tears, indicating his grief, went (i.e. flowed) out of his eyes. In presence of all the demons, Gautama uttered (these} words: “What (great) sin he has committed since he has cut off this head of this constant devotee of Shiva and greater (i.e. dearer) than my life (to me). It is virtually my death as the preceptor is of the form of his disciple. Certainly we must die where (i.e. when) the death of Shiva’s devotees, full of piety and always living in Shiva, is seen”.

121-125. I shall bring him back to life. Shiva is dear to my family. How can this brahmaga die? See the power of my penance.

When the best brahmaiia was speaking like this, Gautama also died. When he died, Shukra also cast his life through deep meditation. Learning from Prahlada that he was dead, all the lordly demons died just in a moment. That was a wonder. The army of that intelligent Baga also died. Ahalya tormented with grief, repeatedly and loudly wept. The lord was worshipped with (the materials of) worship of Shiva by Gautama. The great meditating sage Virabhadra-on seeing all (that) got angry.

126-135. He said: “Oh how painful! Many lords are dead. I shall inform Shiva of this; I shall do as he tells.’’ Having determined like this he went to the immutable one to the Mandara mountain. Having saluted Shiva, he told him all this. Seeing Brahma and Vishnu standing there, Shiva spoke (these) words: “O Vishnu, seeing the daring act done by my devotees, I the granter of boons, will go (there). You two also will come (with me).” Then the lord mounted upon the bull (i.e. Nandin). Chowries were moved by Vayu. Extremely lovely umbrellas were held (over the lord’s head) by Nandika who was very well dressed. The very white, golden staff of the lord was held by some ascetic. Obtaining the consent of the lord, Vishnu got on the enemy of the serpents (i.e. Garu^a). He whose Kaustubha (gem) was noticeable, shone with two reddish and dark blue umbrellas. With Shiva’s consent Brahma also mounted upon his swan. Brahma shone with two umbrellas having the brilliance and form of the indragopa insect. All gods led by Indra got into their own vehicles. Gladdened by (the sound of) various musical instruments all of them set out. Crowded with crores of (Shiva’s) attendants, Brahma, Vigpu and Shiva went to Gautama’s hermitage. Seeing that great wonder (Shiva) brought his devotee back to life.by looking at him from the corner of his left (eye). Samkara said to Gautama: “I am pleased with you. Ask for a boon.”

136-140. If, О lord of gods, you are pleased with me, and if a boon is to be granted to me, then let me always have the power of worshipping your Phallus, О great lord. This is what I have chosen. О you three-eyed (god), listen to this: My noble disciple is without (i.e. does not care for) what should and what should not be given up. With his eyes he does not see what should be seen with a feeling of mineness. With his nose he does not smell what is fit for being smelt; nor (does he give) what is fit to be given, or (does not do) any other similar act. Knowing this he did like that. The very illustrious meditating saint, of a figure resembling that of a mad man, and known as Shankaratman did like that. Nobody would prohibit him; nobody would harm him. О god, grant me this, and also the death!essness of these.

141-142a. May they live till the end of the kalpa; then let them enjoy salvation. For a moment we shall stay in this extensive, specially made and auspicious abode of you. Then we shall go home.

142b-147a. О lord, I am asking for an improper thing. A suppliant does not notice a blemish. О lord of gods, if you like, give me what cannot be obtained by Brahma and others.

Then the lord looked at Visflu and seized Vishnu’s hand. SadaShiva, having laughed, said to him whose eyes were like lotuses: “O Govinda, you are thin-bellied. What food should be offered to you? Or get in and as in your own house eat (whatever food you choose). Or go to the house of Parvati who will fill your belly.” Speaking thus, the lord held his hand and went to a secluded corner. And as told before, he said to Nandin, the door-keeper. He told Gautama the subsequent words of Vishnu.

Saying so Shankara went to a secluded place withVishgu. Having got on a soft bed, the excellent deities lay there. Having talked to each other, both of them got up. The two excellent gods went to the bank of Ganga, and bathed (in) deep (water). They drank water from each other’s hands. Then Vishgu and Shiva quickly splashed water (on each other). Then Saxhkara, scattered lotus-filaments held in the hollow of his hands over Vishou’s face having eyes like fully blown lotuses. KeSava closed his eyes when the filaments fell (on his face). In the meanwhile, Shiva mounted upon the shoulder of Vishiju and holding with his hands Visiju’s hand, plunged him (into water). Vispu who was (thus) repeatedly troubled by being plunged, delicately put down Shiva. He dragged him by seizing his feet and whirled him round. (Shiva) struck on the chest of Vishnu and dropped him down. Then Vishnu who had got up, took water in the hollow of his hands, and scattered it over Sambhu. Then Нага (i.e. Shiva) scattered it over Vishnu. Thus they sported in water. The group of sages also had their matted hair dishevelled in the flurry of water-sport. Then due to the confusion, they tied the matted hair with others’ matted hair; and the excellent sages, strong or weak, drew (the matted hair). They caused others to fall, and cried and wept also. When such confusion started and took place in the water, Narada danced and cried in the sky. Playing upon the musical instrument — his charming lute — he loudly sang a song. With a charming song, he sang in ten modes.

162-171a. Samkara, Lokabhavana (literally, the creator of the world), heard that sweet song; and he himself gradually began to sing sweetly. When the lord of gods himself sang the mingled auspicious Kaisiki (veriety of the dramatic style), Narada danced and sang indistinctly. Taking up a firm note having all (good) characteristics and endowed with the nectar of the flow of the excellence (of his voice) he connected it with that song; and Vishnu beat the drum with his hands. The four-faced (Brahma) had a depression, and Tumbura became garrulous. Gautama and others quietly sang in protracted tones. When the lord of monkeys — Hanumat — sang a sweet song, the wearied became glad; the weak became strong. All of them, having just despised their own songs, got confused. All the gods, the hosts of sages and the demons became silent. Only that Hanumat sang, and all others were listeners. In the mid-day when the time for meal came, Shiva, listening to the song, took a couple of silken garments. Vishnu, (took) a couple of yellow garments, and Brahma a red one. Then performing rites befitting themselves, and (prescribed to be performed at) that time, all the deities, mounting on their own vehicles, went out.

171b-184a. But the great lord (i.e. Shiva) who loved music, said to the lord of monkeys: “O monkey, you are ordered by me. Be fearless and mount upon the bull (i.e. Nandin), and facing me, sing all songs.” Then the best of the monkeys said to the revered great god: “The power to mount upon the bull is only yours. None else has it. О lord by mounting upon your vehicle, I shall be a sinner. О lord of gods, just mount upon me. I (shall be) a bird — Shiva’s vehicle. I shall sing facing you. See”. Then the lord got upon Hanumat as on his own bull. When the god Samkara got upon the head and neck of Hanumat, he cut his skin, and having turned his face, sang as before. Sambhu, listening to the nectar-like (sweet) song, went to Gautama’s house. All the hosts of gods and sages and the demons came there. At the time of the meal, Gautama honoured them. When Hanumat sang, everything like the household utensils made from dry wood increased (i.e. put forth shoots). At the time of his singing the eyes of all stood (rivetted) as in a picture. With his two hands (Hanumat) held the feet of the lord. He (i.e. the lord) was having (on his person) all ornaments. He had a pleased form. He was young. He was praised by the gods with their hands well-folded on the slender waist. Having held Hanumat’s head with his hands, Shiva turned it to the east. He put one of his feet on the hollow of the hands of Hanumat, seated in the Padmasana posture, and the other into his mouth, and the lord affectionately and gently seized Haniimat’s nose with two of his toes. Then be put one foot against his belly, then into his circular navel and the other one into the hollow of his hands. Then Samkara, seized his head, bent it, touched his back with his chin, with (i.e. producing) a sound. Samkara put round Haniimat’s neck a necklace made of pearls.

184b-191a. Then Vishiju spoke these words to Shiva: “There is none (else) in the entire universe, since your foot inaccessible to scriptures and gods, remained on the monkey’s body. Your foot is not made manifest (even) by all Upanisads. The monkey is fully united with it. Your foot is (i.e. your feet are) not (reached) through the means like restraints etc. and deep meditation. The power is spotless in Hanumat, the lotus of the heart of a great meditating sage. (Even) best sages, after having practised difficult penance for thousands of crores of years, do not know your form, then how (can they reach) your foot (i.e. feet)? Oh! wonderful is the luck (of the monkey), that the unsteady beast, the monkey, holds the couple of your feet not capable (of being conceived) in their hearts by meditating sages. For a thousand years every day, I devoutly worshipped the foot (i.e. the feet) of the lord. But you did not manifest it (i.e. them) to me; (and) there is a talk among people that Vishjyu is dear to Sambhu. The monkey (alone) is dear to Sambhu like that; I do not have luck like that.”

191b-197a. О revered Vishnu, none else is so dear to me as you, or Parvati is (dear to me) like you. None else is (dear) to me.

Then saluting the great god, Gautama respectfully said: “O you immeasurable one, О god, О you treasure of pity, come along. The mid-day has passed. It is time for meal for all.” Then the mighty great god (i.e. shiva) sipped water, and along with Vishnu, entered Gautama’s house, and started eating food. Shiva who was adorned with jewelled rings, anklets, silken garment, a girdle (bright) like lightning, many necklaces, (many) golden ornaments put around the neck, a sacred thread, upper garments, with jewelled rings that were hanging and with excellent, ornamented hair, with the besmearing of paficanga and sandal, with armlets, with bracelets and rings, sat on an excellent seat; and the god seated Vishnu, so as to face himself, on an excellent seat.

197b-199. The two excellent gods, Vishnu and Shiva were seated facing each other. Gautama too gave them golden vessels. The sage prepared food of thirty varieties, excellent sweetened milk of four kinds, two hundred (varieties of) well cooked food, three hundred (varieties) of the mixture of uncooked and cooked (food); so also the sage prepared food from good bulbs and vegetables. Vegetables etc. were accompanied by ghee. He offered them (food containing) sugar etc. of twentyfive kinds; so also pomegranates etc., plantains, bunches of grapes, dates, oranges, rose-apples, piyala-fruits, nuts.

200-206a. Having duly offered these and other articles and having given aposana1 (i.e. making the seat for the food), the brahmana said to them: “(Please) eat.” When all of them were eating, Gautama himself took a fan made of very fine cloth and fanned Shiva and Vishnu. Then the great god desired to indulge into jest. (He said:) “O Vispu, look at Haniimat. (See) how the monkey is eating (food).” When Vishnu was looking at the monkey, the great god (i.e. Shiva), even when the hosts of sages were observing, threw a cake into Vishnu’s dish. He also gave Haniimat sweetened milk etc. leftover by him. (Hanumat said to him:) “О lord, what is left over is not to be eaten according to your statement.” (Shiva said:) “Offering of cooked food to me is not proper. The cooked food, so also leaves, flowers, fruits offered to me should be thrown into a well only. Due to your words an article is not enjoyed; and an article is eaten only due to your favour.”

206b-208a. When the bapa-linga, self-bom and bright like the moon remains, the eating of the cooked articles of food of (i.e. offered to) Sambhu should be known to be like the Candrayapa (vow). This is now the time for eating. It would be tasteless due to (our resorting to) other tales. I shall tell you after we have eaten. Eat the food without any doubt.

208b-212. Then the sage performed the rite of (sprinkling) water (indicating commencement of the meal). He filled the pitchers reddish, very glossy and fine, with all their parts washed in many ways and dried, with water from lakes, rubbed with seeds and cleaned. He covered the new altar on the sandy bank of the river with spotless, whiter, fine pieces of cloth, and put on them pitchers full of water. In them he should put yellow orpiment, nut-meg, kankola, musk-powder, sandal, and under the layer he should put a garland white like the moonrays. After having cleaned the pitcher with water and cloth, he should have a knot like a peacock’s tail; then should put a garland of bakula and patala flowers.

1. ApoSana — The act of making an upastarana (seat) and apidhfina (covering) for thffood eaten.

213-220a. He should keep the pitchers in a place where there is no sun and which has gentle breezes and should be fanned with subtle fans. О king, then he should also sprinkle the goad. Having consecrated well-controlled men or women or their daughters who have bathed and put on washed garments, he should put the sweet, tawny exuberance, thick, profuse sandal. Having applied it to the armpit, neck, he should apply japyaka to his head, and apply pancagandha. Their good hair should have flowers tied to it. Their faces should be good and should be very clean. Such women only whose bodies have saffron applied to them, are proper. So also young women adorned with ornaments. He should offer food through these women or men. They also should, at the time of offering, keep the pitcher covered with fine and small (piece of) cloth in their left hand, and looking into it, unbinding it which is put on a thread, should cause water to be given.

220b-226. Thus the sage Gautama honoured them. When all the noble ones of them like Shiva and others had eaten, had washed their feet and hands, and had rubbed perfumes to their hands, the god of gods, Shiva, was seated on his seat. The gods along with the sages were seated on the lower seats. In the jewelled pots were kept pieces of nuts after covering them after having fumigated them. They were angle-less, round, big, small and even thin. Then Gautama, having cleaned white leaves and put powder of camphor-pieces on them, offered it to Shankara (saying) “O god, accept the tambfila.” When the sage said these words, (he said to Haniimat:) “O monkey, take the tambula, give me the pieces.” The monkey said: “O great lord, I have no purity. How can purity come to a monkey after his having eaten fruits?”

227-230. Everything would be purified by my words. Due to my words poison becomes nectar. All Vedas are due to my words. Deities are due to my words. Knowledge of religion is due to my words. Salvation is said to be due to my words. Puranas, sacred texts and the codes of law are due to my words. Therefore, take the tambula and give me the good pieces.

The monkey took the tambula with the nut-pieces with his left hand. (Then) from that he took the leaves and gave the nutpieces (to Shiva). Shiva ate the camphor after taking it when it was given.

231-235a. When the god had the tambiila, Parvati holding the hands of Jaya and Vijaya, came to the sage's house from the Mandara mountain. Then, having saluted the feet of the god, she hung down her face in modesty. Lifting her face, the threeeyed god (Shiva) said these (words): “O you most respectable lady among gods, I have offended you. I have eaten without you. So also listen to (other things), О beautiful lady. Having kept you in my abode, without god of gods, and free from all bonds, I have committed a great sin. О you great goddess, (please) forgive (me), and giving up your anger, look (at me).”

235b-237a. She, who was thus addressed, did not speak, and went out with Arundhati. Coming to know that she was going out, the sage (Gautama) saluted her (prostrating before her) like a staff. Beginning with that a man should salute the great god (prostrating before him) like a staff and praise him. Parvati said (to Gautama): “O Gautama, what do you desire?”

237b-238a. О goddess, I am fortunate, if a boon is to be given to me (by you then), О illustrious one, now take food in my abode.

The brahmana Gautama went to the god and securing his permission, again went (to Parvati). He fed goddess Parvati and Arundhati also. Then Parvati, after having eaten and with all perfumes and ornaments went along with hundreds of maiden-followers to Shiva. Then Samkara said to the goddess: “Go to Gautama’s abode. After having offered my sandhya prayer I shall again come to (Gautama’s) abode.” When told like this, the goddess went to Gautama’s abode. All (gods and sages) desiring to offer their sandhya prayers went out. All of them, MaheSa and others offered their sandhya prayers on the bank (of the river). Then Shiva facing the north and going through the nyasa muttered the prayers.

244-247a. Then Vishnu, of a great lustre, said these (words) to Shiva: “Which (prayer) will you, who are saluted by all, are worshipped by all, invoked in all sacrifices, mutter? All, having folded their palms so as to form a hollow, wait upon you only. To whom have you, О lord of gods, folded your palms (in obeisance)? О great god, you are the giver of the fruit of such religious acts as salutation. Tell (me) who gives you fruit, who is saluted by you, who is superior to you.”

247b-254. О Vishnu, I am not meditating upon anyone. I am not saluting anything. О Vishnu, I am not waiting upon anyone. I shall not mutter any prayer here; but О Vishnu, I have to exhibit (like) this for leading the unbelievers to activity. Otherwise they will be sinners. Therefore, for obliging the world, I have done all this.

Saying. “Yes”, Vishnu then saluted him and remained (there). Then all the hosts of gods and sages reached Gautama’s house and worshipped Pinakin (i.e. the Pinaka-holder), the god of gods, О best of the Raghus, the god (i.e. Shiva) remained singing with Haniimat. At that time they all muttered the fivesyllabled great lore. Shiva, seizing the hand of Haniimat, went near the goddess (Parvati). The divine couple sat on the same couch. That Haniimat remained singing. So also Tumbura and Narada. The great lord indulged into many kinds of sports. Calling Parvati, the lord said these words to her:

The goddess said: “It is not proper for the husband to serve his wife. When my hair is dressed by you, another calamity may befall. О god, all the desired facts (may) not accrue on dressing (my) hair(?). When the (hair) is tied, the cleaning of the shoulders will have to be done; so also the cleaning of (i.e. removing of) the hair, flowers adhering to my back (will have to be done). When this takes place (i.e. when you do this), if the noble ones would come, what reply would you saluted by gods and others, have? О supreme lord, if they do not come, my fear will come to an end.”

259b-264. Shankara drew her who was talking like this, (near him) and putting her on his lap, untied her braid of hair, separated the hair with his hands, and spread them with his nails. He put on her hair the garland of parijata flowers given by Vishnu, tied her braid, and also put on the garland (that he had) in his hand. Taking the garland of jasmine flowers he tied her hair. The great god also put the garland of flowers given by Brahma. He also made Parvati put on a pair of garments having unidentifiable fragrance. Then the great lord cleaned (i.e. removed the hair etc. from) her shoulders and back. The wearing garment of the goddess, with the tie loosened, had gone down. The god, saying, “What is this?” tied the knot of the wearing garment. “I am ardently looking for your nose-ornament.”

265-266. Saying so, he took a bright pearl. The pearl was bright due to its contact with turmeric. (He said to her:) “Put on this pearl dear to me and you.”

267-270. О Sambhu, your abode is rich with all articles. I have already known all the articles. Oh, due to superior and other ornaments the wealth is known. Your head is decorated with string of the heads of brahmanas; you also have the Narakastring as the ornament of your chest. The poisonous Sesha and Vasuki are your bracelets. The quarters are your two garments. Your matted hair is your (beautiful) hair. The sacred ash is the unguent to your body. The great bull is your vehicle; and your pedigree and your family are already known! Your parents are not known. Your body has a deformed eye.

271-277a. To Parvati who was speaking like this, Vishmi who was very angry, said: “O goddess, why are you censuring the god of gods, the lord of the world? О good lady, I shall abandon my dear life. Indeed this is your lack of restraint. Our vow is to die where the censure of the god is (undertaken), О auspicious lady.” Saying so, Vispu proceeded to cut off his head with his nails. Shiva seized his hand, and said: "Do not do this rash act. All the words of (i.e. uttered by) Parvatf are dear to me, (though) they are not dear to (i.e. liked by) you. О Vishnu, what is desired to be done (by you) is not liked by me.” Saying 'Yes’ the revered Vishnu remained silent. Then Hanumat respectfully said these words to the god: "I desire to carry out my vow of worship without a desire. I would (therefore) go to worship (my desired deity). Please permit me.”

277b-279a. Whose worship (i.e. to worship whom are you going)? Where will the worship (be done)? What flowers (will you use)? What leaves (will you use?) Tell (all that to me). Who is your preceptor? Which is the hymn (you will employ)? How will the worship (be done)?

When the god was speaking like this, Hanumat trembled very much. With his entire body shaking, he started praising (Shiva):

279b-286a. Salutation to the great god shiva of an immeasurable form. Salutation to the meditating sage, the prop of abstract meditation and to the preceptor of the meditating sages. Salutation to him who is known (only) by the meditating sages, to the god, and to the lord of the wise. Salutation to you, the lord of the Vedas; salutation to you, the lord of gods. Salutation (to you who are) meditation, who are understood by meditation, to the preceptor of creators. Salutation to the wise, to one who is understood by the wise, to the lord of the earth etc. I am your servant — with these and other words salutation to the treasure of the Vedic words. Salutation to you who is to be thought of with (the utterance of such) words as 'stretch out’. О you eightformed1 one, salutation to you. Salutation to the lord of beings.

To Tryambaka (i.e. having three eyes), to Trinetra (i.e. the three-eyed one), salutation to you having the Sun and the Moon as your eyes. Salutation to you, to whom the excellent bhfngaraja, and dhattura and flowers of dropa are dear, to whom big nuts, punnaga, campaka etc. are dear. Salutation to you; my repeated salutations to you.

286b-294. With one’s body dusted with the sacred ash one should worship Shiva’s Phallus with flowers procured by day, and even now remaining (fresh) like that. О god, I shall respectfully narrate to you the auspicious rite of Shiva’s worship. When evening has come, a man should bathe without (making) his head (wet). Then the most wise man should put on a washed garment and sip water twice. Then having taken sacred ash he should bathe in honour of Agni. Then muttering (a hymn) with Om eight times, or with the five-syllabled hymn or with any other name, he, with darbhas in his hand, should collect the sacred ash consecrated seven times. Saying ‘lianait sarva-vidyanam' he should drop the ash on his head. He should sprinkle (i.e. apply) the ash over his face by saying ‘Tat purufaya vidmahe'. He should put on (i.e. apply to) his chest the sacred ash (after saying:) ‘Aghorebhyafy atha ghorebhyab' He should apply it to the private parts (of his body) saying ‘Vamadevaya namah' He should throw on (i.e. apply to) his feet the sacred ash after saying ‘Sadyojatam prapadyatni.' The wise one should dust his entire body with the sacred ash, with the utterance of Om. The excellent rite of bathing etc. is prescribed for the (first) three castes. I shall tell (you) about the rite for the Shudras and others as told by (my) preceptor.

295-304. Uttering the word Shiva the wise one should consecrate the sacred ash. Taking it seven times, he should put it on (i.eapply it to) his head, (uttering:) ‘To Shiva’. It is said that (he should put the sacred ash) into his mouth (afther uttering the word Shankaraya (i.e. to Shankara). He should put it on his chest after saying ‘To the omniscient one’. Uttering the words Salutation to Sthanu (he should apply the sacred ash) to the private parts (of his body). Saying ‘to Svayambhu’ he should apply it to his feet. Then the sacred ash is purer. It is said that the entire body should be dusted with the sacred ash after uttering Namab Shivaya. (Then) he should, having washed his hands and having sipped water, be composed. In the absence of darbhas gold should be (used). In its absence cow’s hair (should be used). In its absence dOrva-grass should be (used). In its absence silver should be used. Having offered the sandhya prayer and having muttered (the names) of the goddess, he should go to the temple of the deity. The altar for the deity or a raised platform for the deity should be pure and made of clay. It should have the arrangements of lotuses etc. on it. It should be painted with four colours or with white colour only. (Then he should arrange) beautiful lotuses, Svastika-figures, blue lotuses etc., a mace, a conch, a trident and so also a drum; the five shrines as told by Shiva, so also the Phallus of Shiva, the tree yielding all fruits, kulaka, kolaka; it should have six angles, three angles or even nine angles. The swing should have twelve angles, so also wooden sandals and fans (should be kept).

305-309. The intelligent man should also fashion with powders (the images of) Vishnu, Brahma etc. on the altar; or the wise one should arrange these where the worship of the deity would take place. The best (materials of worship are those) that are fashioned by his own hands. The mediocre are those that are purchased. Lowest are those that are begged; and the meanest are those that are (secured) forcibly. Whatever is secured with force, whether proper or improper, is fruitless. He should do everything properly, with red rice, japa flowers, kalama rice, white or red rice, or ears just coming out from the paddy plants, according to the proper order, and with placing lotuses etc. which are said to be the best, the mediocre and the lowest. He should face the north or the east.

310-316. I shall tell (you) about the seat as I have seen it or heard about it. It should be made of silk, hide, which are like cloth, wooden or of palm-leaves; or of wool, gold, silver, and copper or made of dry (cakes of) cowdung. He should make the seat (also) of the hide of tiger, ruru deer, antelope or deer. (Thus the seat) made of hide should be known to be of four kinds; so also it should be of bandhujiva (a kind of tree) as (anyone of of these) is available. He should sit in the padtnasana posture, or in the svastika posture. He should be seated with darbhas and with the sacred ash (applied to his body); he should control his breath and his speech. He till then is of the form of the deity. In the end he should practise meditation. He should meditate upon Shiva of a subtle body remaining at the end of the tuft of hair on the crown of the head (and of the measure of) twelve fingers, (Shiva) moving within (the bodies of) beings, in the cave (of the heart) and in all forms. (He should meditate upon Shiva) who is having all ornaments, who is endowed with qualities like (being) small. He should keep him in his heart; he should fill his (own) body by means of his parvasion.

317-322. Due to that brilliance the sin in the body perishes as gold becomes crimson or white due to its contact with mercury. Having fashioned the pure seat covered with twelve leaves (or eight or three leaves), he should place the Phallus there. Then he should think of Shiva remaining in the cave (of the heart as placed) in the Phallus. Into the pitcher that is cleaned, he should put water which is cleaned, perfumed with fragrances and containing fragrant flowers, and which is consecrated with (the sacred syllable) От. Restraining the breath and (the utterance of) От are not prescribed in the case of Siidras. In place of the restraint of the breath (they should have) meditation and (in place of) consecration with От, (they should utter the word) Shiva. He should place near him the materials of worship like sandal, sacred rice-grains etc.; and then he will make a solemn vow: ‘To please Shiva only, I shall worship Shiva.’

323-328. Having made a solemn vow like this, he should then invoke (the deity) etc., till (the deity is given) a bath. Then he should give bath (to the deity) with the hymn Namaste etc. and according to the rite of the Satarudriya. A stream (of water) that is unbroken is called muktidhara. He who bathes the deity with that (i.e. muktidhara) for a month, while muttering (the names of) Rudra in a low voice, once, thrice, five times, seven or nine times or jeleven times (is meritorious). This (bath) should be known as muktisnana; (when continued) for a month, it gives salvation. The bath (should be given) with (the accompaniment) of the Saiva lore (i.e. hymn) or merely with (the utterance of) Om; or with clay pot and pieces of coconuts, with bell-metal, pearls, or string of flowers. Thus he should bathe the lord with materials as told and as are available.

329-343a. I shall tell (you about) the rite of the horn, and about how it would be fit for the bath (to be given with). Having cleansed it before and after, he should make a very glossy and small peg, and should cut it somehow. With (water from) the bucket placed at a low region near the door and with darbhas he should bathe the deity. Thus is said to be the water-form of the gavaya-horn. At the door having joints, he should fashion a staff, bent and of the shape of a peg; at the place of the plank be should fashion a goblet having even number of holes with a staff. There only he should cause to fall (the water) remaining in the pitcher (placed in) a machine above. He should make it fall with the other (i.e. the right) or with just the left hand. He is said to have put the muktidhara. It is pure and destroys sins. Having thus installed the (representation of) the lord of gods, he should bathe it with the five products of a cow or with five sweet things, or with three sweet things.1 Having adorned the deity with decorations and having again bathed the great lord, he should offer cold (water etc.). (Then) he should bring a piece of cloth, a sacred thread, pancagandha, camphor, agaru (sandal), or (ordinary) sandal. Or both should be mixed. (Then) he should worship Shiva’s Phallus. The entire seat may be full (i.e. fully made) of sandal, or according to his real wealth. The worship (should be offered) silently; he should offer seasonal flowers, likeshripatra, sarala, according to his capacity, and unbroken. The incense of many materials, or similarly guggula (a fragrant resin) only along with ghee (made from the milk) of a cow are recommended for a full incense. He should offer incense according to his capacity, so also lamps burning with the ghee (made from the milk) of a cow, or be should offer lamps burning merely with ghee, and other offerings. He should offer flowers procured according to his capacity. Then he should respectfully offer (water for) washing the mouth and tambula. He should go round and salute (the deity). Thus the worship is accomplished. Then the five constituents of singing (should be gone through).

1. Paficfimrta — The collection of five sweet things used in worshipping deities. They are: milk, sugar, ghee, curd and honey.

343b-347. They are: Songs, instrumental music, (recital of) a Purapa, dancing and mirthful talk. He should also wave the light (before the deity), offer a cavity-ful of flowers and everything. He should apologise to the deity, then dismiss the deity; this is said to be an upacara1. Similarly, ornaments, umbrellas, chowries, fans, Shiva’s sacred thread and service to him are said to be six upacaras. He who would worship Shiva with thirtytwo upacaras in a day, will certainly have all his sins destroyed. The worship with thirtytwo upacaras is the best.

348-349a. О best among the monkeys, it is like this. I shall tell you about the worship. The couple of my feet are fit to be worshipped. Be the worshipper of all. Having thus propitiated the Phallus, you propitiate me.

349b-354. My preceptor has certainly enjoined on me the Phallus-worship only. О god, I shall do it first; then I shall worship your feet.

Having just spoken like this, he saluted the lord, and became (engaged) in the worship of Shiva’s Phallus. He should go to (i.e. he went to) the bank of a lake and having made a sandy altar, should arrange a seat made of palm-leaves. Having washed his hands and feet, and having sipped water, he became composed. He bathed with (i.e. applied) sacred ash; and again having sipped water, he controlled his speech. On the altar for the deity he put lotuses; then the monkey who had taken the posture called padmasana, made a very beautiful (seat) of the palmleaves. Having, along with the nyasas, restrained his breath, he» endowed with pure meditation, saluted the great god and muttered (his names) thereafter.

He brought pure water in a couple of the hollows of раШаleaves. Placing the fire, to the accompaniment of three hymns, which was in the pitcher on the head, he made invocation etc. up to the bath only. Then he took, (the representation of) the god in the hollow made by the palms of his hands to bathe him. Having observed, the monkey did not see the god and the seat. Seeing only the Phallus in his hand, he was full of fear. The great meditating sage said (thought) this: ‘What sin have

1 committed so that (only) this Shiva-Phallus without the seat remains in my hand? I shall certainly die today if the seat does not come (back). I shall mutter the Rudra(-hymn); then the great god will come.’ Thus having resolved in his mind, he muttered the Satarudriya (hymn). Even then the great god did not come (there). Then the lord of the monkeys dropped Rudra on the ground. Virabhadra came (there). “O devotee, why do you weep? Tell me the cause of your weeping.”

362b. This Phallus is without the seat. See the heap of my sins. Virabhadra said:

363-367. If the seat does not come to the Phallus, do not do a rash act. I shall bum the world if the seat does not come (back). See and show me the Phallus. (Let me see,) if Virabhadra saw the Phallus and (noted that) the seat had not come back, he desired to burn all the worlds.

He threw fire on the ground; in a moment the earth burnt at that time. Then he burnt the seven nether worlds, and again set out to lift them. He burnt the five upper worlds, the abodes of the people. Taking (out) with his nail the citron-like fire produced in his eye on his forehead, the lord put it on the palm of his hand.

368-375. If the seat would not come, then certainly the worlds are burnt. The brave Virabhadra knew (that the seat) did not come (back). The noble ones like Sanaka, having come to know (about this incident) through deep meditation, came (there). The brahmanas came to the excellent hermitage of Gautama, but did not see the origin of gods (i.e. Shiva) though he was there. They praised (him) with eulogies from all the Vedas: ‘Salutation to that god of gods; salutation to that (god of) pure lustre and inconceivable form. Salutation to the lord of gods; salutation to the pure one concealed by the Vedas. Salutation to Shiva, the first god; salutation to (Shiva) having a snake as his sacred thread. Salutation to him who supports everything with the drops of the three (Vedas) — the heap of the joy of the gods. Our repeated salutation to that Shankara whose eight forms are: earth, air, ether, water, moon, fire, sun and soul also, and who is known (only) through knowledge.’ Having heard this praise, Shiva, who had given (back) to Bhaga his eyes, said to Vishnu: “Go and bring here those brahmanas." They were brought there by Vishnu. They bowed before the god. Shankara spoke (these) words to them: ‘‘Why have you come (here)?”

376. О god, heaps of the ashes of the twelve worlds (burnt by Virabhadra) are seen. This forest alone remains. (Please) note the destruction of the worlds.

377. We have a doubt about the burning of the five worlds that are above (the earth). How is there the shower of (burning) charcoals? Or how (i.e. due to what) is the great sound?

378-388. Now we have fear from Virabhadra. He alone, like one desirous to drink, has dropped the shower of charcoals.

Then the god called Virabhadra and said to him: “O Vlra, what is (this)?” Vira (said:) “This was done due to the loss of the seat of the Shiva-Phallus of HanQmat. To know the heart of the monkey, I did this great (deed).” Then the god, treasure of kindness, made (everything) as before. The supreme lord made all the worlds burnt (by Virabhadra) as beautiful as before. Then the universal soul (i.e. Shiva)said to Virabhadra; Shiva embraced him, smelt him on the head and gave him a tambula. Then HanQmat performed the worship of the lord. He then said to a gandharva having a lute and wandering in the forest, these (words:) “Give the lute to me.” (The gandharva said:) “I shall not part with my lute. It is (dear to me) like my (own) life.” The lord of the monkeys said: “The lute is (dear to me) like my own life.” Then when by the stroke of his fist the gandharva fell down, he took the great lute endowed with notes and strings, and made it joined with a bottle-gourd resembling the form of a royal tree. Putting it on his chest, he came singing in the vicinity of Shiva. He worshipped the feet of the god with pure flowers of bfhati. Then the lord gave him a boon and (a span of) life till (the end of) the kalpa. He also gave him another (boon) — capacity to cross the ocean.

389-395a. He with his body well adorned with all decorations, having lessened the brightness of the gods with his own brilliance, of a pleasing form and an auspicious body, honoured all gods. The great god (i.e. Shiva) took a yellow pair of washed garments (and said to Vishnu): “O god Vishnu, you take this auspicious (pair).” The giver of wealth gave a red garment to Brahma, and gave a good pair to (each of) all the gods, sages, demons etc. Rama too, hearing this, offered a pair to Sambhu, so also a very subtle, very costly golden ornament. Then Raghava, seated comfortably with his ministers and family-priest, also with hosts of many sages, kings and monkeys, after having eaten (food), on the bank of Gautami, said to Sambhu who knew the essential nature of the Puranas: “You alone know the hundred secrets of all the ways of life. О brahmana, tell me what is the peculiarity of which yuga.”

395b-401. In Krta (yuga) meditation alone is the best. In Treta (yuga) sacrifice alone (is the best). In Dvapara (yuga) worship (is the best). In Kali (yuga) charity, a recital of Vishnu’a name (are the best). Everything is recommended everywhere, but not meditation in Kaliyuga. Due to the minds of men being in difficulty, being deluded, О lord, they do not have a firm mind in religious rites, in the Vedas and in the codes of law (smrti). So also in sacrifice, in the exclamation of Svadha (made at the time of offering oblation to a deity), and in listening to the Puranas. So also (they do not have a firm mind) in sacrifices, sacred places and serving the gods; in offering sacrifices to deities, in the duties of their own castes, in remembering god: nowhere (have they a firm mind) in Kaliyuga. Therefore, men are incapable of having religious merit lasting for a long time. Due to the time being short a man is capable of giving (gifts). Therefore, for those who arepolluted by Kali, there is no expiation. The destruction of the sins of some takes place due to expiations, not in any other way.

402-41 la. All these — one who knows Brahman, one who performs the Sraddha ceremony at Gaya, one who goes to KaSi — are inferior to him who knows the Puranas; so also the listener of a Purapa (is inferior to him), О Rama. The brahmana who expounds a Purapa is superior, due to his explaining the meaning according to yugas, due to his convincing himself and others, and due to his illumining Brahman (or the Vedas). Even the sin committed by him would not stick. Then what about (sin) from another (source)? The Purapa would destroy certain other sins. There is no doubt that all the sins of him who believes in the Puranas, looks upon the speaker (of the Puranas) as his teacher, and upon the giver of the lore of Brahman (or Vedas) as superior to his kinsmen and relatives, perish. The worshipper of the great lord should go to ShriSaila; the Purapa destroys the sin of men in Kaliyuga. О Rama, I shall tell you an account (that) formerly (took place) in Kaliyuga. Listen to it. There was a brahmana named Gautama who was destitute of the Vedas. He had two brothers Pushti and Pasu who (also) were destitute of the Vedas. With them (i.e. with their help) he did husbandry, and obtained prosperity. He also gave some wealth and grains to the king. Once he said a few words to the king: “Give me (some) authority. I shall not lose wealth. The two brothers of mine are capable.”

411b-412a. A brahmana is qualified for the religious rites as told by the Vedas. The brahmanahood of a brahmana employed at any other (job) than that perishes.

The way of life in Kaliyuga is not like that. О king, behaving like a king is said to be the duty of kings. A brahmana who is extremely emaciated, is not at a fault if he practises it. Agriculture is the duty of shudras. A brahmana is not to pursue it (even) in a calamity. Therefore, I shall live as a kshatriya; grant me (a few) villages. I like to live as a kshatriya at other place than this. (I do) not like anything else.

416-421a. He, the wicked official of the villages, behaved differently. He ate flesh, he drank liquor, he uttered bad words; similarly he approached others’ wives; he snatched away the wealth of others; he indulged in gambling; and he, the eater of bad things, ate the flesh of an animal struck with a poisoned weapon. He did not worship the lord of the worlds — Shiva or Vishnu. The king, after some time, spoke (to the brahmana) who behaved badly like this: “O brahmana, having given up brahmanahood, you have secured shudrahood (i.e. have become a Shudra). Therefore, I shall dismiss you by my order.” “I do not want brahmanahood. The condition of a iudra is better for me. Without that, even if they are brahmanas, they do not enjoy. Therefore, jfldrahood is better for me. О lord of the earth, I am not able to give up all this.”

42lb-423. When the bad brahmana spoke like this, the king remained silent. He, equal to a shQdra, ate food with flesh. Once that man of bad behaviour remained in a pavilion on the street. He heard this verse being recited by a brahmana; and the verse recited by the brahmana remained in his heart:

424-426. “Those who are greatly devoted to Vishnu go to a place higher than the highest. Those who hate the great lord (i.e. Shiva) will not go there.” Also on hearing the explanation he said to the public reader of the Puranas: “Of what kind is said to be Narayapa? And how is MaheSvara? What is said to be the great path? How is hatred explained? What is that known to be the highest? What is higher than that?”

427-429. That highest is Brahma’s place, whose only characteristic is the manifestation of happiness. Higher than that is Vishnu’s abode. It is superior to that of Brahma. That highest place is described as having (the quality of) indestructibility. In it the (supreme) man is Vishnu. The lord, О lord, dear one, is the highest. Water, due to the (supreme) man being born in it is called Nara. Nara (i.e. water) is his abode; therefore, he is declared as Narayaija.

430-431. Those who have a devotion to him are said to be tatparayapa (i.e. devoted to him). He who is the controller of the principles like mahat etc., and whose eyes are the sun, fire, and the moon, and who is the lord of Uma would be (i.e. is) the great god (Shiva). Hatred should be known to be the enmity towards the lord, the highest soul.

432-441. In this way the brahmana who read the Purana, uttered these words. Thinking (about it) he again said: “What would be the fate of (a person) like me?” Then the public reader of the Puranas said to him: “Listen, I shall tell (you) about your fate. With all efforts duly take an expiation. Practise religious merit according to your capacity at the proper time and according to the proper rules. Being free from sins, you will then reach an excellent condition. Or being attentive, liste

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