Caturmasya Vow to be Concluded Properly

1. О lord, tell me about bringing to the conclusion the vows in the Caturmasya. (For) when the vows are (properly) concluded, everything certainly becomes complete.

2-20. If, О magnanimous one, he who observes a vow, does not bring it to the (proper) conclusion, then he would not get the proper fruit. He, having had a deficiency in the vow becomes a leper or blind. For this reason, (a man) should bring the vow to (proper) conclusion. Having accepted these vows and observed them duly, he should go to a brahmana after Vishshu who had slept, gets up. He should, duly and in detail, apologise to the god of gods. If he had avoided (the use of) oil during the Caturmasya, he should give ghee (to a brahmana); and if he had avoided (using) ghee (during the Caturmasya) he should offer milk (to a brahmana). After observing silence he should give Sheshamum-seeds to a brahmana. If (he had avoided) meal (in the Caturmasya) he should offer a meal rich in curd and rice to a brahmana. He should especially give food along with gold. О best sage, by giving food (to a brahmana) he is honoured in the world of Vishflu. The man who eats from the pot (i.e. plate) made from palasa(-leaves) for the four months, should give (to а brahmana) a pot full of ghee, О brahmana. When he has eaten only at night (during the four months), he should give a meal with the six flavours to a brahmana. He should give a bull with gold to a brahmana who does not ask for it. He who had abandoned beans should give (a brahmana) a cow with her calf, О best sage. On having bathed (with water mixed) with dhatri, he should give gold of the weight of a masha. If he had observed the vow of (not eating) fruits, he should give fruits. For the vow of (not eating) grains, he should give grains. Or rice is said (to be given). Similarly for (his vow of) sleeping on the ground, he should give a cotton-bed with a pillow. О best brahmana, he who had observed celibacy during the Caturmasya, should devoutly give food to a brahmana couple with objects of pleasure, dakshina, with vegetables and salt. If a man has bathed every day without (having applied) oil (to his body), he should give ghee and barley. If he had observed the vow of (growing) his nails and hair, he should give a place. If he had avoided (the use of) sandals, he should give sandals. On having avoided flesh, a cow with a calf is said to be given. He who has offered a lamp every day, should offer a golden lamp. And he should give that lamp with ghee to a brahmana. For the vow of (avoiding) vegetables, and for that of (avoiding) beans, he should (respectively) give vegetables and gold weighing a masha to a brahmana, Vishnu’s devotee, if he desires fulfilment of his vow. For the vow of (avoiding) sexual unions he should give silver to a brahmana; and for that of nagavalli (i.e. a tambula), (he should give) camphor along with gold. О best brahmana, that which is from time to time done for the vow should especially be given with a desire to go to heaven to a brahmana. Having first bathed, he should observe the vows before Vishnu. The god, holding a conch, a disc and a mace is without a beginning and an end. Who do not observe (a vow) before him, since Vishnu destroys sins?

1-4. О best god, for my well-being, tell me about the propitiation of Yama. О god, how (i.e. by doing what) a man does not go to hell? It is heard that in Yama’s world there is the river Vaitarani. She is unapproachable, boundless, difficult to be crossed, and contains much blood. How can she, difficult to be crossed by all beings, be easily crossed? О lord, this is just the great fear about Yama’s world? О revered one, having favoured me, tell me the entire act to be free from that ffear).

5-6. О brahmana, formerly I had bathed in the salty ocean at Dvaravati. О brahmana, I (there) saw a sage named Mudgala who came there. He was blazing like the sun. His body was shining with penance. Having saluted me, the sage Mudgala, being amazed, said:

7-21. О god, suddenly I |fainted and fell on the ground. My limbs are burning. I am seized by Yama’s servants. I, this soul of the size of the thumb, was dragged forcibly, was bound tightly by Yama’s soldiers and taken near Yama. In a moment I saw in the assembly Yama of tawny eyes, of a dark face, very fierce, and possessing hundreds of fatal diseases, and waited upon in person by (the three humours in the human body viz.) wind, bile, phlegm — the (three) deficiencies — so also by diseases like fever parching up the body, by boils and cuts etc. (He was also served by) crushing of the body With burning (sensation), head-ache, by fistula in the anus, (all) destroying the strength; by inflammation of the glands of the neck, eyediseases, strangury, fever and sores. (He was also waited upon) by (diseases like) swooning, throat-disease, heat-disease, by goblins and thieves. Thus he was (served) by many that were fierce, terrible and of various forms. (He was served) by fiends, demons having skulls and heads in their hands in the battle as well as in hell, who were fierce and who were seated and who stood before him. (He was waited upon) by superintendents of religious affairs, so also by scribes like Chitragupta, by tigers, lions and pigs, so also by serpents with locks of hair on their hoods and very difficult to catch. (He was waited upon by) scorpions, fanged beings, insects like bugs, wolves and dogs like (i.e. in the form of) spotted leprosy, herons, vultures and jackals. (So also he was waited upon) by thieves, poor beings, plagues, by female and male imps with their hair loose, and by asthmas with knitted eye-brows and crooked faces. They were of a mighty valour, were not timid, and punished the sinners. Yama, being waited upon by his attendants, shone in the assembly, as the Vyalanjana mountain shines with fearful wild animals. Then Yama, the lord of all, said to his servants: “How have you, being confused about the name, brought this sage insted of Bhimaka’s son named Mudgala, (living) in the village of Kauntfinya? The life of that kshatriya has come to an end. He should be brought. Free this one.” Hearing this they went from him and again came (back to him). All those servants of Yama again said to Dharmaraja (i.e. Yama). “We who had gone there, did not see a man whose life had come to an end. О Sun’s son, we, with our minds somehow confused, do not know (what to do).”

22-23. Generally those men who have observed the auspicious Dvadasi and are told about the Vaitara^a river, are invisible to you, (my) servants. So also they who die at Ujjayini, Prayaga, or in Yamuna, or who have offered Sheshamum-seeds, an elephant or gold, or cows, and (have performed) daily rites.

24-26. О brahmaija, tell us fully what kind of vow it is. О god, what should be done in that vow which would please you? О best man, how is he who has observed the Dvadash!(-vow) of the dark half and observed a fast, freed from a sin? Tell (us), in what manner the vow is to be observed. О treasure of pity, be pleased, show compassion, and tell (about it).

27. Hearing the words of the messengers, he spoke sweetly: “O messengers, I (shall) tell (you) as I have observed and seen (it).”

28-43. On these foremost (Dvadasis) falling in the dark half of the month of Margasirsha, the Vaitarani-vow should be duly observed, О messengers. Till the year ends, this should be certainly duly observed. Having done it, О messengers, (a man) is undoubtedly freed. The vow of a fast, pleasing Vishflu, should be observed. ‘O great god of gods, today will be my fast.’ He should, on the DvadasI day, devoutly worship \Чshци; and should pray to him, ‘All that (sin) of mine, committed due to the defect of my indolent senses should be pardoned by favouring me.* Having made such a restraint, he should go to a holy place in the mid-day. Taking with him clay, cowdung, Sheshamum-seeds, he should duly go there. For the fulfilment of the vow he should bathe there. He should bath particularly with (the accompaniment of) the hymn Afvakrdnte. ‘O earth, you who are trampled by horses and chariots and by Vishflu, remove my sin accumulated by me formerly.’ When she removes the sin, he is freed from all sins. The Sheshamum-seeds, of the form of Vishshu, have sprung up in Kasi. By means of the bath with Sheshamum, Visflu removes all sins. ‘O goddess, you are born from Vishflu’s body. You remove great sins. You remove all sins of all. Salutation to you.’ All the meritorious ones have said that bath, with the utterance of Vishau’s names, and by holding Tulasi-leaf, should be duly taken. Having bathed like this, and having come out, and having put on good garments, he should gratify his manes, and then worship Vishou. Then he should put a jar which is scratchless, which contains leaves, which has five gems in it, and which is perfumed with divine fragrances, which is full of water, which contains coins, and which is accompanied by a copper-vessel. О king, a man should offer a great worship to god Vishiju, god of gods, treasure of penance residing in it, with the full rite. He should also get fashioned an auspicious circle with clay, cowdung, etc. Or he should get it fashioned with white, washed rice, and powders of stone. He should (also) get fashioned (an image of) Dharmaraja (i.e. Yama) having limbs like hands etc.

44-54. Then having placed before it, (the representation of) the reddish river Vaitarani, he should separately but duly worship it with invocation. ‘I am invoking Yama, lord of gods and of a universal form. О noble Vishnu, come here and give your proximity. О lord, Lakshmfs dear husband, this is water for washing your feet. You who always are engaged in going out into the universe, show me favour.’ (He should touch) the feet (of the image saying) ‘Salutation to Bhutida’. (He should touch) the knees (saying ‘Salutation) to ASoka.’ (He should touch) the thighs (saying) ‘Salutation to Shiva.’ (He should touch) the waist (saying) ‘O Visvamurti, salutation (to you).’ (He should touch) the penis (saying) ‘Salutation to Kandarpa.’ (He should) in the same way (touch) the testicle (saying) ‘Salutation to Aditya.’ (He should touch) the belly (saying) ‘Salutation to Damodara.’ (He should touch) the breasts (saying) ‘Salutation to Vasudeva.’ (He should touch) the face (saying) ‘Salutation to Srfdhara.’ (He should touch) the hair (saying) ‘Salutation to Kegava.’ (He should touch) the back (saying) ‘Salutation to Sarngadhara*. (He should touch) the feet (saying) ‘Salutation to Varada’. (He should touch) the head, (uttering) his own name (and saying) ‘Salutation to you, the soul of all, and having in your hands a conch, a disc, a sword, a mace and an axe.’ Thus it is told. ‘Salutation to you, Matsya, Kurma, and Varaha, Narasimha and Vamana, (Parashu-)rama, Rama, Kfshi?a, Buddha and ftalki. For the destruction of the streams of all sins, I am worshipping you. My repeated salutations to you.* Having by all means meditated upon Vishnu with these hymns, he should worship him. ‘O Dharmaraja, I salute you. Salutation to you, О Dharmaraja. Salutation to you, О lord of*the Southern direction, О you, whose vehicle is a buffalo. О Chitragupta, salutation to you. Salutation to ViChitra (i.e. the lovely one) for the cessation of suffering in hell. Give me my desired objects.’

55-77. He should always salute Yama, Dharmaraja, Mftyu, Antaka, Vaivasvata, Kala, and Sarvabhutakshaya (destroyer of all beings). (He should always salute) Vfkodara, Chitra, ViChitra, Chitragupta, Nila, and Dadhna. Thus with these twelve names the lord Dharmarat should be worshipped. ‘O Vaitarafli, very difficult to be crossed, sin-destroyer, granting all desired objects, come here, О noble one. Accept the respectful offering made by me.' The well-known river Vaitarani (flows) by the fierce gates of Yama. Beings going beyond birth, death and old age (bathe) in her for emancipation. She is difficult to cross for the sinners and removes the fears of all beings. In her, beings suffering from great pangs bathe through fear. ‘O Jayadevi, desiring to cross thatfierce one, I repeatedly salute you.' That is the Vaitarani river in which the gods live. She too is devoutly worshipped for pleasing Vishflu. She, to whose bank sages and men come, and who removes sins, is also worshipped in the form of a river. I shall give you (a vow) to cross her in order to be free from all sins. For religious merit I shall tell you (about) the river Vaitaraija. ‘You are devoutly worshipped by me and also for pleasing Visqu. О К^да, Кгshда, Jagannatha, emancipate me from the mundane existence. Merely by means of my uttering your name, remove all my sin. I have made a great sacred thread with nine strands. Accept it, О lord of gods, and being pleased, grant my desired (objects). This is the very charming tambula for you, prepared according to my capacity. О lord of gods, accept it (and) emancipate me from the ocean of the worldly existence. This is the lamp with five wicks (offered to you) for being waved before you. О you the sun (removing) the darkness of illusion, be attached (to us) and remove (our) misery. I have offered you with devotion good food, well cooked food having all the (six) flavours. О lord, accept it. By means of the hymn of twelve letters (viz, От namo Bhagavate Vasudevaya), and the muttering done according to the number, may the lord of iShri be pleased with me, and grant me my desired (object). When the great ocean was churned, five cows sprang up. Repeated salutations to the cow Nanda which is among them.’ Having duly worshipped the cow, and being composed, one should offer the respectful offering. ‘O NandinI, О you granter of all desires, О you goddess, removing all destructive (elements), always give me good health and a long (line of) progeny. О Kapila, worshipped by the intelligent Vasishtha and Visvamitra, remove my sin accumulated in former (existences). May golden-horned milch-cows, like Surabhi, and those born from her, always remain, like rivers and oceans, in front of me, behind me. May they stand by me in heaven, О goddess, full of all gods, very auspicious, and loving your devotees.’ Having thus worshipped he should offer the daily rite to the cow. ‘May the daughters of Surabhi, pure, sin-destroying and beneficial to all, may the mothers of the three worlds accept the food offered by me. Salutation to Gangada, the auspicious one, for the destruction of all sins.'

78-85. With this hymn only the wise one should hold the mace. (Saying) ‘Pam, salutation to Padmanabha’, the very intelligent one should have the lotus. (He should say) ‘Cam, salutation to the Cakrariipin Vishnu’. Its having said to be due to the disc. ‘Sam, salutation to him of the form of the conch. Salutation to you, who bring about happiness.’ О messengers, the having (the mark of) the conch said to be done with this hymn. The putting on (of the marks) of the four weapons is declared by the sages. This having the marks burnt (on the skin with red-hot iron on the body) for a brahinana is as obligatory as the maintenance of the sacred fire and the study of the Vedas. The brahmanas who have mastered the Vedas should especially have (the marks made) by fragrant sandal or gopicandana. By having (the marks) even a cantfala would be purified. Even if а савдШа, one who would have the vertical, soft, pleasing (sectarian) mark, would be purified, and is always respected by brahmanas. When, in a house of cap^alas a Tulasi (-plant) is seen, the Tulasi from there should be taken with a devoted heart.

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