The Deliverance of the Five Gandharva Maidens and VedanidhVs Son from Imphood

1-9. Hear as to how many imps were liberated by him in the forest. Formerly in the Dravida country there was a king named Chitra. (He was born) in the Soma family, was a great hero, brave and had mastered the science of weapons and missiles. He, the brave one, was always possessed of streams of elephants, horses and chariots. His treasury was full of gold and many kinds of gems. He was very rich. He, with fondness, always sported in the midst of a thousand women. Being excessively fond of women, passionate, always greedy, quick-tempered, the king did not do (i.e. obey) the pious words uttered by his ministers. He very much censured Vishnu, and always hated Vishnu's devotees: (He said:) "Who is that Vishnu? Where is he seen? Where does he stay? Who tells about him?" In this way, the king, deluded by destiny did not put up with Vishnu. He, being angry, troubled those who worshipped Vishnu. Remaining in the condition of the heretics he did not honour brahmanas, the Vedas, Vedic rites or a vow, and did not think of giving a gift. He harassed his subjects by inflicting severe punishment immorally. He was cruel, pitiless, wicked, and averse to auspicious acts. He was fallen from (good) conduct; he hated Vishnu; he had fallen from (maintaining sacred) fire and from (religious) acts. The king, as it were, of the form of another Yama, ruled over his subjects.

10-14. Then after a long time the king died. But he did not receive obsequies as enjoined in the Vedic texts. The king, then, being very much troubled by the hosts of (Yama's) servants, went to Yama's world along the path full of iron nails, covered with heated sand, heated by the rays of the hot sun, having no shadow of a tree, spread over with burning charcoals, and full of flames of fire, (and was) being struck by very ferocious serpents with iron-faces and being eaten (i.e. gnawed) by wolves with fierce fangs and fierce dogs while hearing the wailing of other men who had committed sins.

15-32. O king, hear about his unbearable condition in that world. The king went in succession from one hell to another. First he went to the (hell called) Tamisra, fearful and giving great agony. Then (he went to) Andhatamisra, where there was constant misery. Then he went to the very fierce Maharaurava, then to Kalasutra, Mahanaraka. Then the king, insensible due to grief, sank into Sanjlvana, Mahavici, Tapana, Sampratapana, difficult to cross. (Then) the king, with his mind burnt by pain, went to Sampata, Kakola, Kudmala, Putimrttika, Lohasa, Mrgiyantra, and Panthana, and to the river Salmali. Then he entered a hell, very fierce, difficult to see, and inaccessible. (Then to) Asipatravana, Lohacaraka. In this way the sinful king, having fallen into all these (hells), met with terrible torment full of pangs. Then the king, due to his proclamation of great hatred of Vishnu, having experienced the torment inflicted by Yama for twentyone yugas, crossed the hells, and after (proper) time, he became a great evil spirit. Being hungry, he wanders in all directions in this forest. Even on the Meru mountain he does not come across food or water. The evil spirit oppressed by grief, while wandering, entered Plaksaprasravana forest (as a result) of the future good fruit. Extremely grieved he resorted to the shade of a bibhitaka tree. He loudly and fiercely cried again and again: "Oh! I am lost. How will this unhappy existence of me who am being carried by hunger and thirst, who have sought to hurt all beings, come to an end? Who will today first give a hand to me who am plunged into this ocean of sins, having a series of billows of miseries?" Devadyuti who was studying, heard this piteous wailing of the goblin of a helpless mind. Having then come there, he saw the imp, of a fierce face, fearful, of tawny eyes and weak, with his hair raised up, of a dark body, and as it were another messenger of Yama, with his tongue lolling, with long (i.e. protruded) lips, with long shanks, and full of veins, having long toes, with his mouth parched up, with his eyes like cavities, and with his skeleton (i.e. body) dry. Then the best sage, full of curiosity, asked him: Devadyuti said:

33-35. Who are you of a fierce form? Why do you weep fiercely? Due to what are you reduced to this condition? Tell me what can I do for you? Beings who have entered my hermitage never experience grief. All just rejoice as in the abode of Vishnu. O good man, quickly tell me the cause of this misery. The wise do not delay when the (desired) object has come (near). Vasishtha said:

36. Hearing these words, the evil spirit giving up (i.e. ceasing) weaping, bowing with politeness, spoke in a melancholy voice: The evil spirit said:

37-46. Your words have removed the torment covering my entire body, as the showering cloud removes (the heat) due to a wild fire on a mountain. O brahmana, you are seen by me due to the religious merit that I have. Those who have not collected merit, do not meet the good. Speaking like this, he told him his former account. "I have been reduced to this condition due to great hatred for Vishnu. O brahmana, I entertained the most sinful hatred for that Vishnu, remembering whose name a dead person would go to his position. I hated him who protects the beings, who maintains piety in the three worlds, and who is the innermost soul of beings. He who gives here the fruits of acts, who is sung (i.e. praised) in all Vedas, who is worshipped with penance, was hated by me. O brahmana, that Vishnu who is fit to be meditated upon in the Upanisads by ascetics who have given up (ordinary) acts, to whom forests are dear, and who move all alone without company, was hated by me. That Vishnu, whom all gods like Brahma, (all) meditating saints like Sanaka worship for salvation, was hated by me. The ancient supporter of the universe in the beginning, middle and end, who has no beginning, middle or end, was hated by me. All those good acts done by me in my former existence, were burnt by my hatred for Vishnu, and were reduced to ash.

47-51. If somehow I see the limit (i.e. the end) of this sin, I shall not worship any other deity except Vishnu Having, due to my hatred of Vishnu, experienced for a long time the torment (inflicted) by Yama, I have come out of the hell, and have come to (i.e. am born in) the stock of an evil spirit. Now due to which active charms am I brought to your hermitage where due to the sun of your sight the darkness in the form of (my) misery has perished? A man is taken by his own compulsive act to that place where he obtains death, bondage, happiness, wealth or a bride. Now tell me the proper act destroying my imphood. The blessed ones do not move slowly in the act of obliging others." Devadyuti said:

52-60. Oh, this Maya steals the memory of gods, demons and men. Due to it a hatred, destroying piety, is produced even among gods. Which fool hates, and in what way, the great lord, the creator, protector and destroyer of the worlds, and the soul of all beings? Which man, averse to devotion for him, due to offering whom all acts are fruitful, would not meet with misery? All the four castes, always worshipping Narayana, should practise the acts laid down by holy texts, codes of laws and practices of the good. Otherwise, without resorting to the holy texts men go to hell. Therefore, a man should abandon a deed laid down in religious texts which is opposed to the import of the Vedas. Those, deceiving childish people in this world by means of self-composed religious texts, mar the path to,bliss, thus harming the world. They censure Vishnu, the Vedas, austerities, good brahmanas; therefore, due to their following wrong religious texts, they go to hell, as this very king of the Dravida country, hating god Vishnu, the lord of gods, and the master of the world, went to hell. Therefore, one desiring religious merit, should give up hatred for especially deities and brahmanas, and should abandon an act outside (i.e. not enjoined by) the Vedas.

61-71. Speaking like this, the sage told the goblin (what was) good (for him): "O good one, go to Prayaga. Think of the month of Magha. There you will undoubtedly be free from (this) imphood. This is (what) the ancient holy text (says): 'Those bathing there go to heaven.' A man casts off there (the fruit of) his former bad acts. There is nowhere any greater expiation in the form of penance, in the form of gifts, in the form of rites than a bath at Prayaga. Know that there is no sacrifice or abstract meditation superior (to that). It is a gate to heaven and salvation that is (kept) open on the earth. There is no other axe barring Prayaga having white and black water (of Ganga and Yamuna) on the earth, which cuts off (the fetters of him) who is bound by the fetters of sin. What a great disparity there is between the confluence of Ganga and Yamuna, Vishnu, Sun's lustre and fire, and the poor, despicable, oblation of the grass (i.e. hay) in the form of a heap of sins of men! A man who has bathed at the confluence shines, after his sin is destroyed, like the moon in the autumn, after the mass of impurity is destroyed. I am not able to tell you the importance of Prayaga, by touching a drop of which a brahmana from Kerala got released." Hearing these words of the sage, the evil spirit was delighted at heart. Free from grief, he affectionately asked the sage: "O great sage, how was the inhabitant of the Kerala country released? Being kind to me, tell the account to me." Devadyuti said:

72-77. O evil spirit, listen to the meritorious, auspicious tale from me who am telling it. In Kerala lived a brahmana named Vasu, a master of the Vedas. He was robbed of his wealth by his relatives; he was poor; he was abandoned by his kinsmen. Grieved due to great agony, he left his motherland. He, suffering slightly from a disease, moved from one country to another, and after a long time entered a great forest. While going to another holy place, he, being tired, and emaciated due to hunger, died due to scarcity of provisions on the Vindhya mountain and did not have (proper) funeral and obsequies. Due to that ripening of his acts he became a spirit in the cave of that mountain only and lived in the solitary forest for a long time. He was troubled by cold and heat, was without food and water, was naked, was bare-footed, and sighed and uttered ("the words) 'Oh, Oh!'

78-96a. Wandering here and there that Keralite brahmana, turned into a spirit, obtained happpiness nowhere. Afflicted by grief he wailed and did not find a happy state. He experienced the fruit of his act of having never given a gift. All those who do not make offerings into fire, who do not worship Vishnu, who do not resort to knowledge of the self, who turn away from holy places, who do not give gold, garments, tambula, gems, food, fruits, water to the distressed, are without any aim (in life). All those who snatch away the wealth of a brahmana or another person, or of women, through force or fraud — all such rogues who deceive others, hypocrites, cheats, thieves, who subsist on fire, who are cruel to children, old persons, patients, women, and are without truthfulness, who set fire (to others' property), who administer poison, who stand as false witnesses, who practise illicit intercourse, who act as priest at vulgar sacrifices, who abandon their fathers, mothers, daughters-inlaw, children, wives, who are miserly, greedy, atheists, and censurers of religious practices, who forsake their master, and abandon those who have surrendered to them in a battle, who snatch away cows and land, and who defile others' gems, who censure others, who are sinful, who reproach deities and preceptors (or elders), who are always engaged in accepting gifts at great holy places, who are engaged in deceiving others, so also those who harm beings, who accept bad gifts, are born again and again in the vile stocks of spirits, demons, imps, birds and beasts and trees. They do not get the slightest happiness in this world or in the next. Therefore, one should give up a prohibited act and perform one that is laid down (in sacred texts). One should resort to sacrifices, (giving) gifts, penance, holy places, hymns, deities, preceptors. Even all the four castes, having realised the effect of their acts in crores of stocks, difficult to cross, should constantly practise piety. The brahmana, having thus seen his condition as an evil spirit due to his sins, advised him about piety and again spoke to him. That evil spirit of the Keralite, thus living on the mountain, passed a long time, and saw a traveller on the path. He was carrying two bamboo-boxes (containing pitchers) with water, and was singing (the glory of) the chief god Vishnu of good fame. Seeing him the evil spirit suddenly obstructed his way. He presented himself (to him), and said: "Do not get frightened. O best pilgrim, I desire to drink water from you. If you do not give me water to drink, my life will certainly depart." Hearing these words of the evil spirit the traveller spoke through curiosity to him: The pilgrim said:

96b-99. Who are you overcome with grief, emaciated, melancholy, naked, (remaining) with just your life left, about to die, deformed, increasing (others') fear, having the form of a fresh smoke, fierce, of fickle eyes. You have not touched the ground with your feet. You are not having (much) flesh (in your) belly and arms. Hearing these words of him, the evil spirit said (these) words: The evil spirit said:

100-118. O most pious one, listen, I (shall) tell you the reason why I have become like this. I am a brahmana who never gave gifts, who am greedy, and whose acts are dirty. I always ate others' food. I ate all alone, and ate sweets. I did not give alms. I did not make any offering to guests. I did not perform the Vaisvadeva (i.e. an offering to all gods); I never threw (i.e. kept) an oblation outside. I never quenched with water the thirst of beings that were oppressed with thirst. I, wandering over the earth, never gratified my dead ancestors. I never offered a sraddha and did not at all worship deities. I never gave (anyone, an umbrella) a protection against rain or heat; nor any (sandals) to protect the feet. I never gave a water-vessel, or a tambiila, or a medicine (to anyone). I never offered a residence in my house (to anyone), nor did I show hospitality to anyone. I did not satisfy the blind, the old, the poor, the forlorn, the helpless with drink or food. I never gave a mouthful (of grass) to cows; I never gave relief to a patient. I never offered, or gave into fire (the oblation of) pure Sheshamum-seeds, O brahmana. On the earth, there are not givers of Sheshamum-seeds likeme(?). At the time of a portentous calamity I did not give any gold having great fruit. I did not give (any gift) on a Samkranti day and on the days of the solar or lunar eclipse. O brahmana, I passed the parvan days also void (of any gift). All the important days in Kartika were always fruitless for me. On the Astaka1 days or Magha2 days I did not offer anything to the dead ancestors. I did not bathe (at a holy place) in Magha which gives (good) form, fortune and desired objects. When Jupiter enters Leo, I did not give anything to a brahmana learned in the Vedas on the bank of Gautami, in my former existence. Similarly I did not bathe in Krishnaveni, when the Jupiter entered Virgo. I never controlled the cold of brahmanas afflicted by cold, who had bathed after kindling fire with heaps of wood in Pausa and Magha. I did not give cold water (to people) in months like Vaishakha. I did not plant an asvattha tree, nor did I rear a figtree. I never released beings from a prison. I never protected one who was afflicted through fear of (other) beings and who had sought my shelter. I have not gratified Vishnu by fasting for three nights. O brahmana, vows like Krcchra, Atikrcchra, Paraka, and so also Candrayana, another vow like Taptakrcchra, so also Santapana vows — all these auspicious vows were observed by gods like Indra. I did not observe them and parch up my body formerly. O best brahmana, my former existence was fruitless in this way.

1. Astaka — A group of three days (7th, 8th and 9th) beginning from the seventh day after the full moon.

119-133. O brahmana, mark the very cruel and wonderful fruits, very difficult to understand, of my former acts, (which I am having) in this existence. On this mountain there are (pieces of) flesh (of animals) killed by wolves and tigers, so also of fruits abandoned everywhere by parrots. There are good, fragrant and juicy fruits, so also soft, and roots very fit to be eaten. There are honeys of very many kinds. Everywhere there is water of streams and springs. Even though all these things are easily available on the mountain, I do not find any food (as it is) destroyed by destiny. I subsist on air, as do the serpents. O brahmana, I am alive due to the prowess of the divine stock. (Even) with power, intellect, hymns, valour, brave acts, companions and friends, a man cannot obtain the unobtainable. In this world destiny alone is the cause of acquisition or nonacquisition, pleasure or pain, marriage, death, life, enjoyment, disease or separation. The ugly, those coming from bad families, fools, those of abhorred conduct, the censured ones, those that are without bravery or valour, enjoy kingdom due to (good) fortune. The squint-eyed ones, the lame, the unworthy, the immoral, the vicious, eunuchs, are seen to be enthroned due to (good) fortune. In front of those who have given Sheshamumseeds, cows, gold and garments, af air girl (in marriage), who have given (a piece of) land, a bed, seats, tambula, houses, wealth, eatables, food, sandal and agaru (sandal), stand enjoy merits in a forest, at the top of a mountain, in a village, or even in a city, with great care. On this mountain also stay more powerful demons, so also very fierce demons, goblins and female goblins. At some time, somehow, somewhere, they, wandering in the forest, get food and drink in every forest.

134-142. Having heard this you should not be afraid of them. They are not capable of even looking at you, a pure devotee of Vishnu. Demons, evil spirits and demonesses neither touch nor see him whose body is protected by devotion for Vishnu and who depends upon Vishnu. Ghosts, goblins, gandharvas, female attendants of Durga, respectable Planets, Revatis, Vrddharevatls, Mukhamandis, so also (other) Planets, Yaksas, young Planets, cruel, wicked, old Planets, so also Matrgrahas, fierce Planets, other Vinayakas also, Krtyas, serpents, Kusmanda, so also other wicked beings, do not look at a pure great brahmana, Vishnu's devotee, O brahmana. Imps protect a pure and the most religious person, and do not trouble him. The Planets, Stars and deities always protect a pure person. On the tip of your tongue is Vishnu's name. In your heart remains the Veda. You are pure and devoted to giving gifts. You have fear from nowhere. O brahmana, thus I remain undergoing the fruits of my acts. Thinking and deliberating like this again and again, I do not wail. Similarly I am not pained as long as I remember the words of the crane, which I, when I was wandering, heard on the bank of the Jambalini. The brahmana said:

143. What kind of (i.e. which) words uttered by the crane did you hear? I desire to hear them. O evil spirit, tell them quickly. The evil spirit said:

144-153. I shall tell you the words of the crane. O best pilgrim, listen to them. In the interior of this forest there is a river Dhusara by name, rising from a mountain. She is always violent due to fish, and full of intoxicated elephants, rich with the beauty of great arjuna trees, and charming with glossy jambti fruits. Roaming in the dense forest, I reached her bank. When I remained there with a desire to eat fruits, a crane, along with a female crane, flew from another forest and came there to resort to the sand-bank with many birds. Having drunk water and sported just there with his mate, and putting the top of his head (i.e. his beak) into the cavity in his left wing, he slept. In the meanwhile was seen a monkey, getting down from the tree. His face was red. His eyes were very red. He was proud, and had strong rows of nails. He had (profuse) hair on his body, had a long tail, was quick in his movements. He speedily came there where the crane had slept. Coming (to the crane), he, with both his hands cruelly seized tightly the leg of the crane even as many birds were watching. All the birds, flew and flew and went elsewhere. The female crane remained (there) frightened and crying. The crane, with his sleep disturbed, with his eyes trembling due to fear, raised his neck quickly and saw (the monkey).

154-160. Seeing the wicked and very fierce monkey, desiring to kill him, the bird spoke to him in a sweet voice: "O monkey, why do you trouble me without any fault (of mine)? In the world, even the kings punish guilty persons. Good persons (i.e. beings) like you do not trouble harmless good birds averse to other (means of) subsistence, eating the moss in water, living in a forest, always bent upon sporting with their own mates, and avoiding others' mates. O best monkey, (beings) like you do not trouble birds free from censuring others and from wickedness, and the best servants. O monkey, quickly leave me who am fully innocent. I remember your (former) existence. But you do not know mine." Having heard these words of (i.e. uttered by) him, the quick monkey left him and remaining away quickly said to him: The monkey said:

161. Tell me how you know my former existence. You are a bird having no knowledge, and I am an animal moving in the forest. The crane said:

162-172. I know your (former) existence (due to my) clearly remembering your condition in your former life. In the former life you were Parvatesvara, the king of the Vindhya region. I was the most respected priest in your family. Therefore, O best monkey, I know (the former life of) you. While protecting this land, you, without discrimination, and collecting much wealth, harassed all (your) subjects. O monkey, you were first burnt by the flames of fire due to the torment inflicted on the subjects, and then were thrown into the very fierce Kumbhipaka. Being repeatedly burnt and being born, you, uttering fierce words, and weeping again and again, and experiencing, with your hellish body, a terrible agony due to the fire in the Kumbhipaka passed thirty years. After you again crossed (i.e. went out of) the hell, you have obtained this existence of the monkey due to the remaining sin, due to which you now desire to kill me. Formerly through your valour you took away bananas from the grove of a brahmana without being permitted by him. Note that the ripening of that act is giving its fruit. Therefore, due to it you are still a monkey, and are now living in the forest. The undergoing (of the fruit) of a good or bad act done previously plays ^among (i.e. is effective on) beings. Even gods cannot pass over it. Thus I know your (former) life properly and with its cause. Not being deluded by my knowledge, I too obtained this crane's body. The evil spirit said:

173. O brahmana, hearing this account the monkey too said to the crane: "You know (everything) properly, (then) how were you born as a bird?" The crane said:

174-187. I shall tell you about that act due to which I met with misery and due to which I went to (i.e. was born in) the stock of a bird. Please listen to all that. To give it to many brahmanas on Carmada at the time of a solar eclipse you had laid aside (stock of) grains measuring a hundred kharis. Through my arrogance of (being your) priest and through greed, I, deceiving the brahmanas, gave them a little and all (the remaining) I look (for myself). Due to the sin springing from taking the wealth (to be given) in common to the brahmanas, I fell into the Kalasutra hell, full of mire of blood, which was quite full of moving insects, having a bad odour, foamy with pus; with my face down and licking the pus, I was plunged into it up to my navel. Similarly from above my body was being constantly eaten up by great vultures and crows, and was being cut off by insects. In that mire of blood I became breathless; and even a short time there was as much as a kalpa for me. For three myriad years I experienced the agony. O monkey, I am not able to describe that misery (I had) in the hell. Priesthood is very fearful and naturally causes sin. In it the living of a brahmana is like that of a god. Acceptance of gifts from a king is fearful. Due to it brahmanas were burnt. The priest would snatch away even their wealth. Due to that he becomes a hellish (being). The wise declare that the sin which a king first physically commits, is fixed on the priest. Luckily somehow I crossed the ocean of hell. Due to luck I first reached the stock of a bird. I got this condition (i.e. existence) of a crane, as, formerly, after taking a brass-metal pot from my sister, I gave it to a gambler. And this was a very fearful brahman!, who stole brass-metal. Due to that she has become my lawful wife, the female crane.

188-201. O monkey, I have thus told you the entire fruit of (my acts). Now listen to the past, the present and the future. I shall be (born as) a swan; and you will also be (born as) a swan. This my wife, the female crane, will be (born as) a female swan. We shall live happily in the Kamarupa country. After that we shall go to a female devotee, (who will be) good (to us) in future. Then we shall obtain existence as humans, difficult to get, where virtue and its opposite are secured by beings. Shiva, having thus deluded all beings with his Maya, rejoices by giving pleasures and pains not only to us but to all beings. This is the way created variously in the world, which is full of virtue and vice and the nature of its fruit is pleasure and pain. It is always or repeatedly followed by all beings, gods, demons, human beings, tigers, worms, insects and aquatic animals. Without thinking about detached meditating saints who have mastered the Upanisads, no one has crossed this path having thorns of misery. Mahesvara, considering the place and time gives in this world the fruit of virtuous or vicious deed of the size of an atom or a big one. Very intelligent persons, knowing the Maya of the lord, knowing what is to be done according to the sacred laws, do not grieve, nor are they tormented, nor are they troubled. O monkey, the effect of the former deeds cannot be changed with means or intelligence even by gods. Formerly you were born as a king, then were born as a hellish being. Now being born as a monkey, you will get an existence like that (i.e. according to your former deeds). Thinking like this, O monkey, being free from grief, and enjoying in this forest, wait for your death. I, too, bound by the Maya of the Lord, and mustering courage, will pass my existence as a crane in forest after forest. The monkey said:

202-203. I honoured you before. Even now I praise you. You remember (our) former existence. (Now) I know everything about our former life. O crane, live with the female crane. May you always have well-being. I whose illusion has gone due to your words, will (now) always move. The evil spirit said:

204-216. O brahmana, when, on the bank of the river I heard this charming, wonderful, highly purifying dialogue between the bird (i.e. the crane) and the monkey, I too was enlightened, and due to that my grief disappeared. Seeing the very wonderful greatness of the water of Ganga, I, O best brahmana, now ask you for the water of Ganga. I desire to be emancipated from this state of the evil spirit. I am oppressed with severe thirst. O brahmana, on this mountain only I saw a great wonder of the water of Ganga. (Therefore,) I desire to drink that water. A brahmana, born on Pariyatra, acted as priest at the village-sacrifices. Due to acting as a priest at the sacrifices of those who were incompetent to offer sacrifices, he was born as a brahmaraksasa on Vindhya. Due to his desire for my company, he stayed there for eight years. O best brahmana, his good son collected his bones (after burning his corpse). Bringing them to the pure holy place of Kanakhala, he cast them into Ganga. That moment only he became free from the very fierce demonhood. Thus, I actually saw the wonderful greatness of a bath in Ganga. Therefore, I asked (you) for this water of Ganga. Since, formerly I procured many possessions at the holy place, and did not counteract (the effect of) them in the form of muttering (of hymns) etc., therefore, I, of the form of an evil spirit am not getting water and food easily. On this Vindhya mountain a thousand years have thus passed. Giving up great shame (i.e. being very shameless), I have told you everything. O most religious one, now quickly gratify my life being in the throat (i.e. about to depart), by giving me water. In this world life even in the condition of an evil spirit is difficult to be obtained by beings. By all means men should always protect their body. Even those suffering from leprosy etc. do not desire to abandon their bodies. Devadyuti said:

211-221. Hearing these words of (i.e. uttered by) him, the pilgrim was much amazed, and feeling compassion for the evil spirit, thought:'In the world the fruit of sin or religious merit is actually seen as birth as a god, a demon, a man, a lower animal, an insect or a worm — thus birth in many stocks and being troubled by many diseases. So also death of children or old persons, blindness and hunch-backedness. So also affluence, poverty, wisdom, folly. These affects take place. How can they be otherwise? Those who in their place of work give to worthy recipients money earned through just ways, and (thus) accomplish their own well-being, are blessed. Land, gems, gold, cows, grains, a house, elephants, chariots, horses, garments, villages, ready food, fruits, water, so also one's daughter, a divine medicine, food, umbrella, sandals, an excellent seat, a bed, a tambula, flowers, a fan, excellent seat — all this should be given by those desiring to win the three worlds. What is given is received in heaven; what is given is alone enjoyed. Umbrellas, chowries, vehicles, excellent horses, excellent elephants, mansions, excellent beds, cows, buffaloes, and excellent women, food, ornaments, pearls, sons, maid-servants, a noble family, (long) life, (good) health, affluence, skill in arts and lores — all this is obtained by men on the earth as the fruit of giving (gifts) only. Therefore give carefully. That which is not given does not stand by one.'

228-239. This verse was sung by the most religious traveller. Hearing thus, the evil spirit, with his mind afflicted, spoke again: "O traveller, I think you are almost like one coversant with Dharma. There is no doubt about it. Give me jivana (life/water) as the cloud (gives) water to a cataka. Do not much delay in giving me the gift of my life." Then the traveller replied in words pregnant with justice. "O evil spirit, listen. My parents stay at Bhriguksetra. For them I have brought the water from (Prayaga) the lord of holy places. (But now) in the middle (i.e. on my way) you have asked for that white and black water (i.e. from Prayaga). I do not know whether any doubt on my part for a religious act is proper now. For the strength or weakness (of this act) I shall do (i.e. follow) the great order from the Vedas and the religious texts. (I will) not (do anything) through pride only. The sages and deities have looked upon the protection of the life of beings as superior to all the sacrifices like the horse-sacrifice. Thus giving you that excellent water and protecting you, the evil spirit, I shall again bring the purifying water and take it (to my parents). This appears to me to be a powerful act giving me religious merit. The wise have said that all else except obliging others is inferior. Men, obliging others, have gladly offered even their (own) life. By giving water there would be an obligation. Then what is not gained by me? This verse, formerly sung by Dadhlci is heard (i.e. well-known) on the earth:'Benevolence even with (i.e. at the cost of one's) life or wealth, which is full of all piety and is its essence, is approved by all those who are conversant with Dharma. The religious merit due to obliging others is equivalent to hundreds of sacrifices'."

240-249. Speaking like this, that excellent, most religious brahmana gave to the evil spirit, the water (from the confluence of) Ganga and Yamuna for the protection of his life. The evil spirit drank the water and sprinkled his head with it. That moment only he abandoned his body of evil spirit, and became one with a divine body. Seeing that great wonder, the Keralite said: "Oh, due to the drops of the water from Veni (i.e. Triveni), I am freed from the condition of an evil spirit. I think even Brahma cannot describe the merit of the water. Otherwise, why does Shiva have the water of Ganga on his head? He who would drink the water of Ganga as much as the size of a Sheshamum (i.e. even a small drop), whose power is inconceivable, would be a god or a siddha. He would not enter the womb (i.e. would not bo born again). There is no accomplishment like Ganga, no knowledge like Ganga, no salvation like Ganga, since Ganga is superior to all. Therefore, O religious one, final beatitude is in the hand of him who, with all efforts and great devotion, always resorts to Ganga. O traveller, live long, do not desist from piety. By giving me a drop of the water of Ganga, you have instantly emancipated me." Saying so, that evil spirit from Kerala, after having congratulated that excellent brother, the traveller, with blessings, proceeded to hevaen. That traveller also again brought the water, and bringing to his mind the wonder (caused by) the water from the holy place, went the same way (as he had come). Vasishtha said:

250-258. Thus hearing the greatness of Prayaga and saluting the sage, the evil spirit at once and quickly went to Prayaga in Magha. O best brahmana, that evil spirit too, having bathed at Prayaga in the month of Magha, and with his sins destroyed, gave up that body of the evil spirit. Then that Dravida king, being one with a divine body, devoutly praising god Vishnu, and free from blemishes, being praised by gandharvas, being honoured by divine ladies, went in an excellent aeroplane, to the city of Indra. O brahmana, I have thus told you, the former, wonderful historical account which instantly destroys sins. You have thus heard (the account) giving knowledge, giving salvation, and destroying misery. I have thus told you the wonderful old account; O best brahmana, you have heard the old account destroying misery. Now, with me these girls, this your son, and you — all desiring felicity, should come to Prayaga. There we shall have the Magha bath difficult to be had even by gods. There they will instantly give up their goblinhood caused by sin. Shiva said:

259-286. Having thus gladly drunk the sweet juice of the story from the lotus-like mouth of Vasishtha, all were much delighted, and they crossed the ocean of hell. Being delighted they proceeded with him in the sky. O Dilipa, hear all (about) that holy place Sitasita (i.e. Prayaga). They who were irresistible, having secured their desired object, quickly came there, and that time they were happy in their heart. Then Lomasa kindly said in the courtyard of the sky: "Let all see this lord of holy places on the earth. All beings are freed at this Prayaga, (even) without knowledge. The Creator, desiring to create, performed a sacrifice here only. (Then) he obtained the power to create and then created (the universe). Vishnu, desiring a wife, bathed here at Prayaga. Therefore, he obtained Lakshmi as his wife at the time of churning (out) the nectar here (only). Having lived here for six months, and having bathed at VenI at will, the Trident-holder killed with three arrows Tripura. These three ponds are blazing with perpetual fires. This fire is satisfied, and is nourished with even water. Here the thirtythree gods, being contented, were much delighted. Shiva, Nilakantha, Kapalabhrt (literally, holder of a skull), the chap served constantly by gods, came here (to offer) a handful (of water). This is that Vishriu, of the form of abstract meditation, in whose fit mouth, the son of Mrkanda, having entered when the world was full of flames, stayed. This is that Shiva's BhaglrathI which removes all misery, For perfection she is served by siddhas, and gives enjoyment and salvation. She who always gives bliss, is excellent on the path to heaven. This is that river BhaglrathI, the goddess, that is the cause of (i.e. that leads one to) heaven. This is that river Yamuna herself, by merely bathing in whose water, beings obtain the same world as that of the Sun. O sage, the confluence of these two auspicious rivers gives happiness. Those who have bathed here, being sanctified by knowledge, are not roasted in hell. All beings, (even) without (having) knowledge, are liberated at this Prayaga. O brahmana, listen to another old historical account which destroys all sins and diseases of the listeners. Formerly a gandharva, cursed by Rcika, became a crow. He at once got rid of the curse when he bathed here, that is at Prayaga only. Due to Indra's curse the celestial nymph Urvasi dropped from heaven. She, desiring (to go to) heaven, bathed (here) and soon obtained heaven. Osage, Nahusa's son Yayati obtained a propitious son after he, longing for a son, bathed at Prayaga having the holy white and black water (of Gaiiga and Yamuna). O best brahmana, formerly Indra, longing for wealth bathed well here. Through deceit he snatched all the treasures of Kubera. Kasyapa intent on propitiating Shiva, practised penance here. At this holy place Bharadvaja obtained perfection in abstract meditation. O brahmana, formerly at this holy place, Sanaka and others, masters of abstract meditation and of tranquil minds, obtained the fruit — the object of their abstract meditation. Those who have bathed here at the confluence of Ganga and Yamuna in (the month of) Magha, have become of the form of Stars and have pervaded the entire world. Those desiring (some objects) obtain their desired objects, and those desiring salvation obtain salvation. Those desiring perfection obtain it at Prayaga, O best brahmana. Now these maidens and your son long for salvation. On my word let all of them bathe here at Prayaga. Due to the efficacy of the water of the Veni (i.e. the confluence of Ganga, Yamuna and Sarasvati), may they obtain the entire wealth, the great fruit of the curse received by them*." Hearing these super-sensible**, true and unsurpassable words of the sage all they, with eager minds, were ready to bathe. Having reached Prayaga, difficult to get, they, in a moment, gave up their goblinhood.

287-289a. Freed from the agony of the curse, they obtained their respective bodies. Vedanidhi, seeing his son and those girls of divine forms, and with his mind pleased, affectionately praised Lomasa. "Due to your favour only, this great ocean of sin has been crossed. O best sage, now speak what is proper for (these) children." Lomasa said:

289b-298. This young boy has studied the Vedas and has completed his vow. Let him accept the lotus-like hand of these, full of love (for him). Then by Lomasa's words and those of his father, that pious celibate had the auspicious rite performed by the sages with auspicious articles and hymns. According to the religious rule he accepted the hand of all the five girls. All the girls were then delighted and had their desires satisfied. The boy also was pleased. That sage Lomasa, having granted them permission, and being saluted by them, went to his hermitage, the Meru mountain, resorted to by gods. Then, O king, Vedanidhi, taking with him his five daughtersVI.130.1-19

2817 in-law and his son, and being delighted, went to Kubera's city. O best king, due to the religious merit arising from the bath in Magha at the lord of holy places, Prayaga, and due to the words of the excellent sage, the five gandharva girls got free from all sins, and due to having got the desired object had their desires fulfilled. He who everyday listens to this great historical account, which is purifying, which has become an object of veneration, which is the cause of the destruction of sins, becomes complete with all desired objects, and being rare and endowed with religious merit goes to the world of gods. He who, having heard this historical account, would honour the reader with cows, gold, garments, — since the reader is like Brahma — (obtains religious merit). Since the reader is honoured, Vishnu is worshipped; therefore, a man who would desire his worldly existence to be fruitful, should everyday honour him.

1-2. O lord, I have heard about the greatness of Kartika, so also of Magha. Now I desire to hear about the best act, giving salvation. O mighty lord of the universe, tell me what is called the best devotion, by merely knowing which men would obtain happiness. Mahddeva said:

3-19. A man should have his heart merged in Him. That devotion is said to be the greatest. He should also be given to practising compassion. He should always be intent upon duties sacred to Vishnu. He should subsist on fruits, roots and water. He should have the marks of a conch, a disc (on his body). He should worship Vishnu three times a said. That is supposed to be virtuous devotion. Virtuous (sattviki) devotion is said to be the best. The passionate (rdjasl) one is said to be intermediate.

The vicious (tdmasi) one is said to be the lowest. (Thus) devotion is said to be of three kinds. Those who desire the fruit of salvation should have (devotion) for Vishnu. That devotion which people have through egotism, hypocrisy or deceit is declared to be vicious. So also that devotion for the god which is had for the destruction of another (person), or with hypocrisy in mind, is declared to be vicious. That separate (i.e. another type of) devotion in which a man would worship me at the beginning of an act of worship with the aim of (getting) objects of senses, glory or affluence is passionate. Brahmnas intent on knowledge should practise virtuous devotion which is said to consist in the sense of dedicating oneself to Vishnu. Therefore, O goddess, Vishnu is always to be served. Vice is earned through vicious devotion, passion through passionate (devotion), and through virtuous (devotion) virtue is secured. A brahmana engaged in Vedic studies, wealthy, free from attachment and hatred, having (the marks of) a conch and a disc (on his person) is always said to be pure. He who is engaged in ceremonial acts and sacrificial rites, who always censures Vishnu and his devotees is said to be a great candala. O chief goddess, those who are always engaged in Vedic studies, who are always acting as priests at sacrifices, who are always engaged in maintaining the holy fire, who are averse to Vaisnava religion, are out of (the fold of) the Vedas. The wise, being pleased cause tranquillity in those men, the grandsire etc. bring about happiness, and the best sages give well-being to those men who have devotion for Vishnu. Auspicious Planets and evil spirits and goblins, hosts of gods like Brahma are pleased, and Lakshmi is steady in the houses of those men who have devotion for Vishnu. Holy places like Ganga, Gaya, Naimisa, Puskara, Kasi, Prayaga, Kuru, Jangala, live devoutly in the bodies of those men who have devotion for Vishnu. Thus a wise man should everyday worship the lord with Lakshmi; and should thus be blessed everyday. He is undoubtedly a brahmana. The man — a ksatriya, a vaisya or a siidra — devoted especially to the best god, goes to (i.e. secures) salvation.

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