The Greatness of Krishna and Veni

1-2. You told (me) that formerly Kalaha came out of the body of the merchant on the bank (of the confluence) of Krishna and Veni (and went) with the attendants of Shiva and Vishnu. (Now) O you who know Dharma, tell me about the greatness of the two rivers and that place. I have a curiosity about it. Narada said:

3-8a. Krishna is actually the dark-bodied one, and Veni is god Shiva. (Even) the Four-faced (Brahma) is not able to describe the greatness of their confluence. Yet, I shall tell you about their origin. Listen to it. Formerly in the age of Caksusa Manu, Manu's grandfather (i.e. Brahma) was ready to perform a sacrifice on the charming peak of the Sahya mountain. Surrounded by hosts of all gods, and with Vishnu and Shiva, he after making the preparation for the sacrifice, went to the peak of that mountain. At the time (sacred to) god Brahma (i.e. the early part of the day) the hosts of sages like Bhrigu gathered there to initiate him. Then, through the brahmanas Vishnu called the elder wife Svara. When she was coming slowly, Bhrigu said to Vishnu: Bhrigu said:

8b-9a. O Vishnu, you called Svara; but she is not coming quickly. This is the transgression of the auspicious moment. How can the rite of initiation be done? Vishnu said:

9b-10a. If Svara is not coming quickly, then put Gayatri here (i.e. in her place). Can this wife of him also not join him in the meritorious deed? Narada said:

10b-13. Rudra also, in the same way, approved of Vishnu's words. That Bhrigu, hearing those words, seated Gayatri to the right of Brahma, and performed the rite of initiation. O king, while they were duly performing the rite of initiation of Brahma, Svara came to the place of the sacrifice. Seeing Gayatri initiated with Brahma, Svara due to jealousy for her co-wife, angrily said (these) words: Svara said:

14-16. (When) those that do not deserve to be honoured, are honoured, and those that deserve to be honoured are ignored, three (inauspicious things) take place there: famine, death, fear. You have seated this younger one on my seat. Therefore, all of you, being devoid of consciousness will have various forms. Since she has sat on my seat, on the right (of Brahma), therefore let her have a body of a river invisible to the people. Narada said:

17-18. Then hearing that curse, Gayatri trembled; and getting up, she, though restrained by gods, cursed that Svara. "'As Brahma is your husband, so he is also mine. You have in vain cursed me. You too (will) become a river." Narada said:

19. Then all gods led by Shiva and Vishnu felt grief; saluting (by prostrating) like a staff on the ground, they requested Svara: The gods said:

20-21. O goddess, since you have cursed all of us like Brahma, if we ail become devoid of consciousness and turn into rivers, then these three worlds will certainly perish. You have acted imprudently. Therefore, withdraw this curse. Svara said:

22-24. O best gods, since at the commencement of the sacrifice you did not worship the lord of the attendants (i.e. Ganesha), therefore this obstacle, due to my anger, has indeed come up. Nor again, these words of me will be untrue. Therefore, with your portions dulled, turn into rivers. We, the two co-wives, shall become two rivers, flowing into the west, by means of our portions, O gods.

25-31. O king, then hearing her words Brahma, Vishnu and Shiva became dulled and turned into rivers just by means of their portions. Vishnu became Krishna, and god Shiva Veni. Brahma then separately became Ganga having humps (of waves). The wise gods also, having dulled their portions, became good rivers separately (flowing) from the peaks of Sahya mountain. The best rivers, (formed) with the portions of gods, flowed into the east. Gayatrl and Svara joined together, flowing westward, came to be called Savitrl. Both Vishnu and Shiva appointed at that sacrifice, became (known) by the names Mahabala and Atibala. O king, I am not able to describe the greatness of the two rivers. Gods like Brahma went (from the place) and remain, through their portions, as rivers. Every act of him who listens with devotion to this great (account of) Krishna, removing sins or causes (others) to hear it, would become meritorious, and gets the fruit due to seeing her and bathing in her (water).

1-5. Hearing these words of him, Prithu, with his mind amazed, devoutly honoured Narada and allowed him to go, O dear one. Therefore, this triad of vows — the two in Magha and Kartika, and the one of Ekadashi — is very dear to me. To me Tulasi among plants is dear, Kartika among months is dear, Ekadashi among days is dear, and Dvaraka among the holy places is dear. He who with his senses conquered resorts to these, becomes dear to me; not like that (i.e. so dear) with sacrifices etc. He who is devoted to these, should not, due to my grace, he afraid of sins as a rule.

6-8. O lord what you told me, viz. that Kalaha was emancipated by the religious merit given by others, causes wonder. This month of Kartika having such efficacy, is dear to you, since due to bath and (giving) gifts (in that month) sins like cheating one's master have gone (i.e. go). O lord, if one gets the religious merit given by another person, then in what way does a man get the religious merit not given to him? Shri Krishna said:

9-29. Listen properly with which act men receive religious merit and sins not given to them. The region, the village and the families should have the portion of (the fruit of) acts etc. But in Kali-age only the doer gets the fruit of the religious merit or the sin. This arrangement is said (to obtain) even when no contact takes place. Know as to how religious merit and sins pass (to another person) through contact. Due to being paired together, going together, eating from the same pot, a man would duly get half the portion of religious merit or sin. A man always gets one-fourth portion of the religious merit or sin (of another person) through teaching, acting as a priest at a sacrifice, or eating (after sitting) in the same line. A man gets one-sixth portion of the religious merit or sin (of another) through (sitting on) the same seat, same vehicle, and due to the contact of (another man's) breath with his body. A man always gets one-tenth portion of the religious merit and sins (of another person) through touching (him), talking (to him) or praising (that) other person. A man would obtain onehundredth portion of the religious merit or sin of another person by seeing, listening to, or thinking in his mind about him. He who censures another person, acts wickedly towards him or disregards him, gets (the fruit of) the sin committed by him, and gives him his own religious merit. A person, except the wife, a hired servant and a disciple of the man who does meritorious acts, serving him, and not getting the money in accordance with his service would also share the religious merit of him (who is served) in lieu of his service. A waiter at meals who ignores serving a man taking food after sitting in the same line as others, would share one-sixth of his sin. He who, while bathing or performing sandhya prayer etc., would touch or speak (with another person), would very certainly give one-sixth of his religious merit to that person. Another person who gives money to a person who asks for it for a religious purpose would get the fruit due to his (i.e. latter's) religious merit. He who performs a religious act after snatching another's wealth, incurs sin, and the fruit due to that (religious act) goes to the person having money (and giving it for the religious purpose). A rich man shares in proportion with his wealth the religious merit of the man who dies without repaying the money (borrowed from the rich man for the religious act). One who gives an idea, one who approves of it, one who gives the implement, one who compels, would obtain one-sixth portion of the religious merit or sin. A king would take out from his subjects one-sixth portion of their religious merit or sin. A preceptor would obtain half the portion of the religious merit from (i.e. of) his disciple; a husband (would obtain half the portion of the religious merit) of his wife, a father of his son, and a wife also (would obtain half the portion of the religious merit) of her husband. She, pleasing him, always behaves according to his mind (i.e. desire). The giver of a gift for the man who gives gifts with the hand of (i.e. through) another person, except a hired servant or his son, would extract one-sixth portion (of the religious merit of the donor). He who gives subsistence would extract one-sixth of the portion of him to whom the subsistence is given, provided he does not make him serve himself or any other (person). Shri Krishna said:

30. In this way, the religious merit and sins earned by others, always go, though not given (to others). Listen to this excellent account, which is old, and which gives great religious merit.

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