unwillingness to appropriate what is not given to one, and avoidance of
honey and meat,--these are the five chief duties. Indeed, Religion or
Duty has many branches all of which are fraught with happiness. Even
these are the duties which these embodied creatures who regard duty as
superior should observe and practise. Even these are the sources of
merit."

"'"'Uma said, "O holy one, I wish to ask thee another question about which
I have great doubts. It behoveth thee to answer it and dispel my doubts.
What are the meritorious duties of the four several orders? What duties
appertain to the Brahmana? What to the Kshatriya? What are the
indications of those duties that appertain to the Vaisya? And what kind
of duties appertain to the Sudra?"

"'"'The holy one said, "O highly blessed lady, the question thou hast asked
is a very proper one. Those persons that belong to the regenerate order
are regarded as highly blessed, and are, indeed, gods on earth. Without
doubt, the observance of fasts (i.e., subjugation of the senses) is
always the duty of the Brahmana. When the Brahmana succeeds in properly
observing all his duties, he attains to identity with Brahma.[560] The
proper observance of the duties of Brahmacharya, O goddess, are his
ritual. The observance of vows and the investiture with the sacred thread
are his other duties. It is by these that he becomes truly regenerate. He
becomes a Brahmana for worshipping his preceptors and other seniors as
also the deities. Verily, that religion which has for its soul the study
of the Vedas is the source of all piety. Even that is the religion which
those embodied creatures who are devoted to piety and duty should observe
and practise."

"'"'Uma said, "O holy one, my doubts have not been dispelled. It behoveth
thee to explain in detail what the duties are of the four respective
orders of men."

"'"'Maheswara said, "Listening to the mysteries of religion and duty,
observance of the vows indicated in the Vedas, attention to the sacred
fire, and accomplishment of the business of the preceptor, leading a
mendicant life, always bearing the sacred thread, constant recitation of
the Vedas, and rigid observance of the duties of Brahmacharya, are the
duties of the Brahmana. After the period of study is over, the Brahmana,
receiving the command of his preceptor, should leave his preceptor's
abode for returning to his father's house. Upon his return he should duly
wed a wife that is fit for him. Another duty of the Brahmana consists in
avoiding the food prepared by the Sudra. Walking along the path of
righteousness, always observing fasts and the practices of Brahmacharya,
are his other duties.[561] The householder should keep up his domestic
fire for daily worship. He should study the Vedas. He should pour
libations in honour of the Pitris and the deities. He should keep his
senses under proper control. He should eat what remains after serving
gods and guests and all his dependants. He should be abstemious in food,
truthful in speech, and pure both externally and internally. Attending to
guests is another duty of the householder, as also the keeping up of the
three sacrificial fires. The householder should also attend to the
ordinary sacrifices that go by the name of Ishti and should also dedicate
animals to the deities according to the ordinances. Indeed, the
performance of sacrifices is his highest duty as also a complete
abstention from injury to all creatures. Never to eat before serving the
deities and guests and dependants is another duty of the householder. The
food that remains after serving gods and guests and dependants is called
Vighasa. The householder should eat Vighasa. Indeed, to eat after the
members of one's family including servants and other dependants, is
regarded as one of the special duties of the regenerate householder, who
should be conversant with the Vedas. The conduct of husband and wife, in
the case of householder, should be equal. He should every day make
offerings of flowers and other articles unto those deities that preside
over domesticity. The householder should take care that his house is
every day properly rubbed (with cowdung and water). He should also
observe fasts every day. Well-cleaned and well-rubbed, his house should
also be every day fumigated with the smoke of clarified butter poured on
his sacred fire in honour of the deities and the Pitris. Even these are
the duties appertaining to the householder's mode of life as observable
by a regenerate person. Those duties really uphold the world. Verily,
those duties always and eternally flow from those righteous persons among
the Brahmanas that lead a life of domesticity. Do thou listen to me with
concentrated attention, O goddess, for I shall now tell thee what the
duties are which appertain to the Kshatriya and about which thou hast
asked me. From the beginning it has been said that the duty of the
Kshatriya is to protect all creatures. The king is the acquirer of a
fixed share of the merits earned by his subjects. By that means the king
becomes endued with righteousness. That ruler of men who rules and
protects his subjects righteously, acquires, by virtue of the protection
he offers to others, many regions of felicity in the world to come. The
other duties of a person of the kingly order consist of self-restraint
and Vedic study, the pouring of libations on the sacred fire, the making
of gifts, study, the bearing of the sacred thread, sacrifices, the
performance of religious rites, the support of servants and dependants,
and perseverance in acts that have been begun. Another duty of his is to
award punishments according to the offences committed. It is also his
duty to perform sacrifices and other religious rites according to the
ordinances laid down in the Vedas. Adherence to the practice of properly
judging the disputes of litigants before him, and a devotion to
truthfulness of speech, and interference for aiding the distressed, are
the other duties by discharging which the king acquires great glory both
here and hereafter. He should also lay down his life on the field of
battle, having displayed great prowess on behalf of kine and Brahmanas.
Such a king acquires in Heaven such regions of felicity as are capable of
being won by the performance of Horse-sacrifices. The duties of the
Vaisya always consist of the keeping of cattle and agriculture, the
pouring of libations on the sacred fire, the making of gifts, and study.
Trade, walking in the path of righteousness, hospitality, peacefulness,
self-restraint, welcoming of Brahmanas, and renouncing things (in favour
of Brahmanas), are the other eternal duties of the Vaisya. The Vaisya,
engaged in trade and walking in the path of righteousness, should never
sell sesame and perfumery and juices or liquid substances. He should
discharge the duties of hospitality towards all. He is at liberty to
pursue religion and wealth and pleasure according to his means and as
much as is judicious for him. The service of the three regenerate classes
constitutes the high duty of the Sudra. That Sudra who is truthful in
speech and who has subdued his senses is regarded as having acquired
meritorious penances. Verily, the Sudra, who having got a guest,
discharges the duties of hospitality towards him, is regarded as
acquiring the merit of high penances. That intelligent Sudra whose
conduct is righteous and who worships the deities and Brahmanas, becomes
endued with the desirable rewards of righteousness. O beautiful lady, I
have thus recited to thee what the duties are of the four orders. Indeed,
O blessed lady, I have told thee what their respective duties are. What
else dost thou wish to hear?"

"'"'Uma said, "Thou has recited to me what the respective duties are of the
four orders, auspicious and beneficial for them. Do thou now tell me, O
holy one, what the common duties are of all the orders."

"'"'Maheswara said, "The foremost of all beings in the universe viz., the
Creator Brahma, ever desirous of righteous accomplishments, created the
Brahmanas for rescuing all the worlds. Among all created beings, they
are, verily, gods on earth. I shall at the outset tell thee what the
religious acts are which they should do and what the rewards are which
they win through them. That religion which has been ordained for the
Brahmanas is the foremost of all religions. For the sake of the
righteousness of the world, three religions were created by the Self-born
One. Whenever the world is created (or re-created), those religions are
created by the Grandsire. Do thou listen. These are the three eternal
religions. The religion that is propounded in the Vedas is the highest;
that which is propounded in the Smritis is the next in the order of
importance; the third in importance is that which is based upon the
practices of those who are regarded as righteous. The Brahmans possessed
of learning should have the three Vedas. He should never make the study
of the Vedas (or recitation of the scriptures) the means of his
living.[562] He should devote himself to the three well-known acts (of
making gifts, studying the Vedas, and performing sacrifices). He should
transcend the three (viz., lust, wrath, and covetousness). He should be
the friend of all creatures. A person that possesses these attributes is
called a Brahmana. The lord of the universe declared these six acts for
the observance of Brahmanas. Listen to those eternal duties. The
performance of sacrifices, officiating at the sacrifices of others, the
making of gifts, the acceptance of gifts, teaching, and study, are the
six acts by accomplishing which a Brahmans wins religious merit. Verily,
the daily study of the Vedas is a duty. Sacrifice is (another) eternal
duty. The making of gifts according to the measure of his power and
agreeable to the ordinance, is, in his case, much applauded. Tranquillity
of mind is a high duty that has always been current among them that are
righteous. Householders of pure mind are capable of earning very great
merit. Indeed, he who cleanses his soul by the performance of the five
sacrifices, who is truthful in speech, who is free from malice, who makes
gifts, who treats with hospitality and honour all regenerate guests, who
lives in well-cleaned abodes, who is free from pride, who is always
sincere in his dealings, who uses sweet and assuring words towards
others, who takes pleasure in serving guests and others arrived at his
abode, and who eats the food that remains after the requirements have
been gratified of all the members of his family and dependants, wins
great merit. That man who offers water to his guests for washing their
feet and hands, who presents the Arghya for honouring the recipient, who
duly gives seats, and beds, and lamps for lighting the darkness, and
shelter to those that come to his abode, is regarded as highly righteous.
That householder who rises at dawn and washes his mouth and face and
serves food to his guests, and having honoured them duly dismisses them
from his abode and follows them (as a mark of honour) for a little
distance, acquires eternal merit. Hospitality towards all, and the
pursuit of the aggregate of three, are the duties of the householder. The
duties of the Sudra consist in the pursuit of the aggregate of three. The
Religion ordained for the householder is said to have Pravritti for its
chief indication. Auspicious, and beneficial to all creatures, I shall
expound it to thee. The householder should always make gifts according to
the measure of his power. He should also perform sacrifices frequently
after the same manner. Indeed, he who wishes to achieve his own good
should always achieve meritorious acts. The householder, should acquire
wealth by righteous means. The wealth thus acquired should be carefully
divided into three portions, keeping the requirements of righteousness in
view. With one of those portions he should accomplish all acts of
righteousness. With another he should seek to gratify his cravings for
pleasure. The third portion he should lay out for increasing. The
Religion of Nivritti is different. It exists for emancipation (from
re-birth by absorption into Brahman). I shall tell thee the conduct that
constitutes it. Listen to me in detail, O goddess. One of the duties
inculcated by that religion is compassion towards all creatures. The man
that follows it should not reside in one place for more than one day.
Desirous of achieving emancipation, the followers of this Religion free
themselves from the bonds of hope (or desire). They have no attachment to
habitation, to the Kamandalu they bear for keeping water, to the robes
that cover their loins, or the seat whereupon they rest, or the triple
stick they bear in their hands, or the bed they sleep on, or the fire
they want, or the chamber that houses them. A follower of this Religion
sets his heart upon the workings of his soul. His mind is devoted to
Supreme Brahman. He is filled with the idea of attaining to Brahman. He
is always devoted to Yoga and the Sankhya Philosophy. He desires no other
shelter than the foot of a tree. He houses himself in empty abodes of
men. He sleeps on the banks of rivers. He takes pleasure in staying by
such banks. He is freed from every attachment, and from every tie of
affection. He merges the existence of his own soul into the Supreme Soul.
Standing like a stake of wood, and abstaining from all food he does only
such acts as point to Emancipation. Or, he may wander about, devoted to
Yoga. Even these are the eternal duties of a follower of the Religion of
Nivritti. He lives aloof from his species. He is freed from all
attachments. He never resides in the same place for more than a day.
Freed from all bonds he roves over the world. Emancipated from all ties,
he never sleeps on even the same river-bank for more than a day. Even
this is the religion of persons conversant with Emancipation as declared
in the Vedas. Even this is the righteous path that is trodden by the
righteous. He who follows in this track leaves no vestige behind.
Bhikshus (or followers of the religion of Emancipation) are of four
kinds. They are Kutichakas, Vahudakas, Hansas, and Paramahansas. The
second is superior to the first, the third to the second, and the fourth
to the third. There is nothing superior to the Paramahansa; nor is there
anything inferior to it or beside it or before it. It is a condition that
is divested of sorrow and happiness; that is auspicious and freed from
decrepitude and death and that knows no change."[563]

"'"'Uma said, "Thou hast recited the religion of the householders, that of
Emancipation, and that which is based upon the observances of the
righteous. These paths are high and exceedingly beneficial to the world
of living creatures. O thou that art conversant with every religion, I
desire now to hear what is the high religion of the Rishis. I always have
a liking for those that dwell in ascetic retreats. The perfume that
emanates from the smoke of the libations of clarified butter poured on
the sacred fire seems to pervade the entire retreats and make them
delightful. Marking this, O great god, my heart becomes always filled
with delight. O puissant deity, I have doubts regarding the religion of
the ascetics. Thou art conversant with the details of all religions. Do
thou enlighten me, O god of gods, in detail, respecting this topic truly
about which I have asked thee, O great deity!"

"'"'The blessed and holy one said, "Yes, I shall recite to thee the high
and excellent religion of the ascetics. By following the dictates of that
religion, O auspicious lady, the ascetics attain to success through the
severe penances they practise. O highly blessed one, do thou hear, from
the beginning, what the duties are of those righteous Rishis that are
conversant with every duty and that are known by the name of Phenapas.
The Grandsire Brahma (during the days he devoted to the observance of
penances) drank some nectar (in the form of water). That water had flowed
in heaven from a great sacrifice. The froth of that water is highly
auspicious and (in consequence of Brahma's having drunk it) it partook of
His own nature. Those Rishis that subsist upon the measure of froth that
thus issued (from the water indicated) are called Phenapas
(Froth-eaters). Even this is the conduct of those pure-souled Rishis, O
lady, possessed of wealth of penances! Listen now to me as I explain to
thee who the Valkhilyas are. The Valkhilyas are ascetics that have won
success by their penances. They reside in the solar disc. Adopting the
means of subsistence that is followed by the birds, those Rishis,
conversant with every duty of righteousness, live according to the Unchha
mode. Their attire consists of deer-skins or barks of trees. Freed from
every pair of opposites, the Valkhilyas, possessed of wealth of penances,
walk in this track of righteousness. They are as big as a digit of the
thumb. Distributed into classes, each class lives in the practice of the
duties assigned to it. They desire only to practise penance. The merits
they win by their righteous conduct are very high. They are regarded as
having attained to an equality with the gods and exist for the
accomplishment of the purposes of the gods. Having burnt off all their
sins by severe penances, they blaze forth in effulgence, illuminating all
the points of the compass. Others, called Chakracharas, are endued with
cleansed souls and devoted to the practice of compassion. Righteous in
their conduct and possessed of great sanctity, they live in the region of
Soma. Thus residing near enough to the region of the Pitris, they duly
subsist by drinking the rays of Soma. There are others called
Samprakshalas and Asmkuttas and Dantolukhalas.[564] These live near the
Soma-drinking deities and others that drink flames of fire. With their
wedded spouses, and with passions under complete control, they too
subsist upon the rays of Soma. They pour libations of clarified butter on
the sacred fire, and adore the Pitris under proper forms. They also
perform the well-known sacrifices. Even this is said to constitute their
religion. The religion of the Rishis, O goddess, is always observed by
those who are houseless and who are free to rove through every region
including that of the gods. There are, again, other classes about whom I
shall speak presently. Do thou listen. It is necessary that they who
observe the different religions of the Rishis, should subjugate their
passions and know the Soul. Indeed, in my opinion, lust and wrath should
be completely conquered. With corn (wealth) acquired by the Unchha mode,
they should discharge the following duties, viz., the pouring of
libations on the sacred fire, occupying a fixed seat employing oneself
the while in the sacrifice called Dharmaratri, performance of she
Soma-sacrifice, acquisition of especial knowledge, the giving of
sacrificial presents which forms the fifth, the daily performance of
sacrifices, devotion to the worship of the Pitris and the deities,
hospitality towards all. Abstention from all luxurious viands prepared
from cow's milk, taking a pleasure in tranquillity of heart, lying on
bare rocks or the earth, devotion to Yoga, eating potherbs and leaves of
trees, and subsisting upon fruits and roots and wind and water and moss,
are some of the practices of the Rishis by which they attain to the end
that belongs to persons unsubjugated (by the world). When the smoke has
ceased to curl upwards from a house, when the husking machine has ceased
to ply, when the hearth-fire has been extinguished, when all the inmates
have taken their food, when dishes are no longer carried from room to
room, when mendicants have ceased to walk the streets, it is then that
the man who is devoted to the religion of truth and tranquillity of soul,
desiring to have a guest (but finding his desire ungratified), should eat
what remnant of food may still occur in the house. By acting in this way,
one becomes a practiser of the religion of the Munis. One should not be
arrogant, nor proud, nor cheerless and discontented; nor should one
wonder at anything. Indeed, one should behave equally towards friends and
foes. Verily, one who is the foremost of all persons conversant with
duties should also be friendly towards all creatures."'"'"

SECTION CXLII

"'"'Uma said, "Forest recluses reside in delightful regions, among the
springs and fountains of rivers, in bowers by the sides of streams and
rills, on hills and mountains, in woods and forests, and in sacred spots
full of fruits and roots. With concentrated attention and observant of
vows and rules, they dwell in such places. I desire, O Sankara, to hear
the sacred ordinances which they follow. These recluses, O god of all
gods, are persons that depend, for the protection of their bodies, upon
themselves alone."[565]

"'"'Maheswara said, "Do thou hear with concentrated attention what the
duties are of forest recluses. Having listened to them with one mind, O
goddess, do thou set thy heart upon righteousness. Listen then to what the
acts are that should be practised by righteous recluses crowned with
success, observant of rigid vows and rules, and residing in woods and
forests. Performing ablutions thrice a day, worshipping the Pitris and the
deities, pouring libations on the sacred fire, performing those
sacrifices and rites that go by the name of Ishti-homa, picking up the
grains of Nivara-paddy, eating fruit and roots, and using oil that is
pressed out from Inguda and castor-seeds are their duties. Having gone
through the practices of Yoga and become crowned with (ascetic) success
and freed from lust and wrath, they should seat themselves in the
attitude called Virasana. Indeed, they should reside in those places
which are inaccessible to cowards.[566] Observant of the excellent
ordinances relating to Yoga, sitting in summer in the midst of four fires
on four sides with the sun overhead, duly practising what is called
Manduka Yoga, and always seated in the attitude called Virasana, and
lying on bare rocks or the earth, these men, with hearts set upon
righteousness, must expose themselves to cold and water and fire. They
subsist upon water or air or moss. They use two pieces of stones only for
husking their corn. Some of them use their teeth only for such a purpose.
They do not keep utensils of any kind (for storing anything for the day
to come). Some of them clothe themselves with rags and barks of trees or
deer-skins. Even thus do they pass their lives for the measure of time
allotted to them, according to the ordinances (set forth in the
scriptures). Remaining in woods and forests, they wander within woods and
forests, live within them, and are always to be found within them.
Indeed, these forest recluses entering into woods and forests live within
them as disciples, obtaining a preceptor, live with him. The performance
of the rites of Homa is their duty, as also the observance of the five
sacrifices. A due observance of the rules about distribution (in respect
of time) of the fivefold sacrifices as laid down in the Vedas, devotion
to (other) sacrifices, forming the eighth, observance of the Chaturmasya,
performance of the Paurnamasya, and other sacrifices, and performance of
the daily sacrifices, are the duties of these men dissociated from wives,
freed from every attachment, and cleansed from every sin. Indeed, they
should live even thus in the forest. The sacrificial ladle and the
water-vessel are their chief wealth. They are always devoted to the three
fires. Righteous in their conduct and adhering to the path of virtue,
they attain to the highest end. These Munis, crowned with (ascetic)
success and ever devoted to the religion of Truth, attain to the highly
sacred region of Brahman or the eternal region of Soma. O auspicious
goddess, I have thus recited to thee, in brief, the outlines of the
religion that is followed by forest recluses and that has many practices
in detail."

"'"'Uma said, "O holy one, O lord of all creatures, O thou that art
worshipped by all beings, I desire to hear what the religion is of those
Munis that are followers of the scriptures treating of ascetic success.
Do thou recite it to me. Residing in woods and forests and
well-accomplished in the scriptures of success, some amongst them live
and act as they like, without being restrained by particular practices;
others have wives. How, indeed, have their practices been laid down?"

"'"'Mahadeva said, "O goddess, the shaving of the head and the wearing of
the brown robes are the indications of those recluses that rove about in
freedom; while the indications of those that sport with wedded wives
consist in passing their nights at home. Performing ablutions three times
a day is the duty of the classes, while the Homa, with water and fruits
from the wilderness, belongs to the wedded recluses as performed by the
Rishis in general. Absorption, Yoga-meditation, and adherence to those
duties that constitute piety and that have been laid down as such (in the
scriptures and the Vedas) are some of the other duties prescribed for
them. All those duties also of which I have spoken to thee before as
appertaining to recluses residing in forests, are the duties of these
also. Indeed, if those duties are observed, they that observe them,
attain to the rewards that attach to severe penances. Those forest
recluses that lead wedded lives should confine the gratification of their
senses to these wedded wives of theirs. By indulging in sexual congress
with their wives at only those times when their seasons come, they
conform to the duties that have been laid down for them. The religion
which these virtuous men are to follow is the religion that has been laid
down and followed by the Rishis. With their eyes set upon the acquisition
of righteousness, they should never pursue any other object of desire
from a sense of unrestrained caprice. That man who makes the gift unto
all creatures of an assurance of perfect harmlessness or innocence, freed
as his soul becomes from the stain of malice or harmfulness, becomes
endued with righteousness. Verily, that person who shows compassion to
all creatures, who adopts as a vow a behaviour of perfect sincerity
towards all creatures, and who constitutes himself the soul of all
creatures, becomes endued with righteousness. A bath in all the Vedas,
and a behaviour of sincerity towards all creatures, are looked upon as
equal in point of merit; or, perhaps, the latter is a little
distinguished above the other in point of merit. Sincerity, it has been
said, is Righteousness; while insincerity or crookedness is the reverse.
That man who conducts himself with sincerity becomes endued with
Righteousness. The man who is always devoted to sincerity of behaviour,
succeeds in attaining to a residence among the deities. Hence, he who
wishes to achieve the merit of righteousness should become endued with
sincerity. Possessed of a forgiving disposition and of self-restraint,
and with wrath under complete subjection, one should transform oneself
into an embodiment of Righteousness and become freed from malice. Such a
man, who becomes devoted, besides, to the discharge of all the duties of
Religion, becomes endued with the merit of Righteousness. Freed from
drowsiness and procrastination, the pious person, who adheres to the path
of Righteousness to the best of his power, and becomes possessed of pure
conduct, and who is venerable in years, comes to be regarded as equal to
Brahma himself."

"'"'Uma said, "By what course of duties, O god, do those ascetics who are
attached to their respective retreats and possessed of wealth of
penances, succeed in becoming endued with great splendour? By what acts
again, do kings and princes who are possessed of great wealth, and others
who are destitute of wealth, succeed in obtaining high rewards? By what
acts, O god, do denizens of the forest succeed in attaining to that place
which is eternal and in adorning their persons with celestial
sandal-paste? O illustrious god of three eyes, O destroyer of the triple
city, do thou dispel this doubt of mine connected with the auspicious
subject of the observance of penances by telling everything in detail."

"'"'The illustrious deity said, "Those who observe the vows relating to
fasts and restrain their senses, who abstain from injury of any kind to
any creature, and who practise truthfulness of speech, attain to success
and ascending to Heaven sport in felicity with the Gandharvas as their
companions, freed from every kind of evil. The righteous-souled man who
lies down in the attitude which appertains to Manduka-Yoga, and who
properly and according to the ordinance performs meritorious acts after
having taken the Diksha, sports in felicity in the next world in the
company of the Nagas. That man who lives in the company of deer and
subsists upon such grass and vegetables as fall off from their mouths,
and who has undergone the Diksha and attends to the duties attached to
it, succeeds in attaining to Amaravati (the mansions of Indra). That man
who subsists upon the moss he gathers and the fallen leaves of trees that
he picks up, and endures all the severities of cold, attains to very high
place. That man who subsists upon either air or water, or fruits and
roots, attains in after life to the affluence that belongs to the Yakshas
and sports in felicity in the company of diverse tribes of Apsaras.
Having practised for two and ten years, according to the rites laid down
in the ordinances, the vow relating to the endurance of the five fires in
the summer season, one becomes in one's next life a king. That man who,
having observed vows with respect to food, practises penances for two and
twelve years, carefully abstaining from all interdicted food, taken at
forbidden hours, during the periods becomes in his next life a ruler of
earth.[567] That man who sits and lies on the bare ground with the cope
of the firmament alone for his shelter, observes the course of duties
that attach to Diksha, and then casts off his body by abstaining from all
food, attains to great felicity in Heaven. The rewards of one who sits
and lies down upon the bare ground (with the welkin alone for his
shelter) are said to be excellent vehicles and beds, and costly mansions
possessed of the resplendence of the moon, O lady! That man who, having
subsisted upon abstemious diet and observed diverse excellent vows, lives
depending upon his own self and then casts off his body by abstaining
from all food, succeeds in ascending to heaven and enjoying all its
felicity. That man who, having lived in entire dependence upon his own
self, observes for two and ten years the duties that appertain to Diksha,
and at last casts off his body on the great ocean, succeeds in attaining
to the regions of Varuna after death. That man who, living in entire
dependence upon his own self observes the duties that attach to Diksha
for two and ten years, and pierces his own feet with a sharp stone,
attains to the felicity of the region that belongs to the Guhyakas. He
who cultivates self with the aid of self, who frees himself from the
influence of all pairs of opposites (such as heat and cold, joy and
sorrow, etc), who is freed from every kind of attachment, and who
mentally observes for two and ten years such a course of conduct after
Diksha, attains to Heaven and enjoys every happiness with the deities as
his companions. He who lives in entire dependence upon his own self and
observes for two and ten years the duties that attach to Diksha and
finally casts off his body on the fire as an oblation to the deities,
attains to the regions of Brahman and is held in high respect there. That
regenerate man, O goddess, who having properly gone through the Diksha
keeps his senses under subjugation, and placing his Self on Self frees
himself from the sense of meum, desirous of achieving righteousness, and
sets out, without a covering for his body, after the due observance of
the duties of Diksha for two and ten years and after having placed his
sacred fire on a tree, and walks along the path that belongs to heroes
and lies down (when need for lying down comes) in the attitude of heroes,
and conducts himself always after the manner of heroes, certainly attains
to the end that is reserved for heroes.[568] Such a man repairs to the
eternal region of Sakra where he becomes crowned with the fruition of all
his wishes and where he sports in joy, his person decked with garlands of
celestial flowers and celestial perfumes. Indeed, that righteous souled
person lives happily in Heaven, with the deities as his companions. The
hero, observant of the practices of heroes and devoted to that Yoga which
belongs to heroes, living in the practice of Goodness, having renounced
everything, having undergone the Diksha and subjugated his senses, and
observing purity of both body and mind, is sure to attain to that path
which is reserved for heroes. Eternal regions of happiness are his.
Riding on a car that moves at the will of the rider, he roves through all
those happy regions as he likes. Indeed, dwelling in the region of Sakra,
that blessed person always sports in joy, freed from every calamity."'"'"

SECTION CXLIII

"'"'Uma said, "O holy one, O thou that didst tear off the eyes of Bhaga and
the teeth of Pushan, O destroyer of the sacrifice of Daksha, O three-eyed
deity, I have a great doubt. In days of yore, the Self-born One created
the four orders. Through the evil consequence of what acts doth a Vaisya
become a Sudra? Through what acts doth a Kshatriya become a Vaisya and a
regenerate person (Brahmana) becomes a Kshatriya? By what means may such
degradation of castes be prevented? Through what acts does a Brahmana
take birth in his next life, in the Sudra order? Through what acts, O
puissant deity, does a Kshatriya also descend to the status of Sudra? O
sinless one, O lord of all created beings, do thou, O illustrious one,
dispel this doubt of mine. How, again, can the three other orders
naturally succeed in attaining to the status of Brahmanhood?"

"'"'The illustrious one said, "The status of a Brahmana, O goddess, is
exceedingly difficult to attain. O auspicious lady, one becomes a
Brahmana through original creation or birth. After the same manner the
Kshatriya, the Vaisya, and the Sudra, all become so through original
creation. Even this is my opinion[569]. He, however, that is born a
Brahmana falls away from his status through his own evil acts. Hence, the
Brahmana, after having attained to the status of the first order, should
always protect it (by his acts). If one, who is a Kshatriya or Vaisya,
lives in the practice of those duties that are assigned to the Brahmana,
after the manner of a Brahmana he becomes (in his next life) a Brahmana.
That Brahmana who casts off the duties of his order for following those
assigned for the Kshatriya, is regarded as one that has fallen away from
the status of a Brahmana and that has become a Kshatriya. That Brahmana
of little understanding, who, impelled by cupidity and folly, follows the
practices assigned to Vaisyas forgetful of his status as a Brahmana that
is exceedingly difficult to attain, comes to be regarded as one that has
become a Vaisya. Similarly, one that is a Vaisya by birth may, by
following the practices of a Sudra, become a Sudra. Indeed, a Brahmana,
falling away from the duties of his own order, may descend to the status
of even a Sudra. Such a Brahmana, falling away from the order of his
birth and turned out of it, without attaining to the region of Brahmana
(which is his goal if he duly observes his own duties), sinks into Hell
and in his next birth becomes born as a Sudra. A highly blessed Kshatriya
or a Vaisya, that abandons those practices of his that are consistent
with the duties laid down for his order, and follows the practices laid
down for the Sudra, falls away from his own order and becomes a person of
mixed caste. It is in this way that a Brahmana, or a Kshatriya, or a
Vaisya, sinks into the status of a Sudra. That man who has attained to
clearness of vision through practice of the duties of his own order, who
is endued with knowledge and science, who is pure (in body and mind), who
is conversant with every duty and devoted to the practice of all his
duties, is sure to enjoy the rewards of righteousness. I shall now recite
to thee, O goddess, a saying uttered by Brahma (the Self-born) on this
subject. Those that are righteous and desirous of acquiring merit always
pursue with firmness the culture of the soul. The food that comes from
cruel and fierce persons is censurable. So also is the food that has been
cooked for serving a large number of persons. The same is said of the
food that is cooked in view of the first Sraddha of a deceased person. So
also is the food that is stained in consequence of the usual faults and
the food that is supplied by a Sudra. These should never be taken by a
Brahmana at any time[570]. The food of a Sudra, O goddess, is always
disapproved of by the high-souled deities. Even this, I think, is the
authority enunciated by the Grandsire with his own mouth. If a Brahmana,
who has set up the sacred fire and who performs sacrifices, were to die
with any portion of a Sudra's food remaining undigested in his stomach,
he is sure to take birth in his next life as a Sudra. In consequence of
those remains of a Sudra's food in his stomach, he falls away from the
status of a Brahmana. Such a Brahmana becomes invested with the status of
a Sudra. There is no doubt in this. This Brahmana in his next life
becomes invested with the status of that order upon whose food he
subsists through life or with the undigested portion of whose food in his
stomach he breathes his last.[571] That man who, having attained to the
auspicious status of a Brahmana which is so difficult to acquire,
disregards it and eats interdicted food, falls away from his high status.
That Brahmana who drinks alcohol, who becomes guilty of Brahmanicide or
mean in his behaviour, or a thief, or who breaks his vows, or becomes
impure, or unmindful of his Vedic studies, or sinful, or characterised by
cupidity, or guilty of cunning or cheating, or who does not observe vows,
or who weds a Sudra woman, or who derives his subsistence by pandering to
the lusts of other people or who sells the Soma plant, or who serves a
person of an order below his, falls away from his status of
Brahmanahood.[572] That Brahmana who violates the bed of his preceptor,
or who cherishes malice towards him, or who takes pleasure in speaking
ill of him, falls away from the status of Brahmanahood even if he be
conversant with Brahman. By these good acts, again, O goddess, when
performed, a Sudra becomes a Brahmana, and a Vaisya becomes a Kshatriya.
The Sudra should perform all the duties laid down for him, properly and
according to the ordinance. He should always wait, with obedience and
humility, upon person of the three other orders and serve them with care.
Always adhering to the path of righteousness, the Sudra should cheerfully
do all this. He should honour the deities and persons of the regenerate
orders. He should observe the vow of hospitality to all persons. With
senses kept under subjection and becoming abstemious in food, he should
never approach his wife except in her season. He should ever search after
persons that are holy and pure. As regards food, he should eat that which
remains after the needs of all persons have been satisfied. If, indeed,
the Sudra desires to be a Vaisya (in his next life), he should also
abstain from meat of animals not slain in sacrifices. If a Vaisya wishes
to be a Brahmana (in his next life), he should observe even these duties.
He should be truthful in speech, and free from pride or arrogance. He
should rise superior to all pairs of opposites (such as heat and cold,
joy and sorrow, etc.) He should be observant of the duties of peace and
tranquillity. He should adore the deities in sacrifices, attend with
devotion to the study and recitation of the Vedas, and become pure in
body and mind. He should keep his senses under subjection, honour the
Brahmanas, and seek the welfare of all the orders. Leading the domestic
mode of life and eating only twice a day at the prescribed hours he
should gratify his hunger with only such food as remains after the needs
have been satisfied of all the members of his family with dependants and
guests. He should be abstemious in food, and act without being impelled
by the desire of reward. He should be free from egotism. He should adore
the deities in the Agnihotra and pour libations according to the
ordinance. Observing the duties of hospitality towards all persons, he
should, as already said, eat the food that remains after serving all
others for whom it has been cooked. He should, according to the ordinance
laid down, worship the three fires. Such a Vaisya of pure conduct takes
birth in his next life in a high Kshatriya family.[573] If a Vaisya,
after having taken birth as a Kshatriya, goes through the usual
purificatory rites, becomes invested with the sacred thread, and betakes
himself to the observance of vows, he becomes, in his next life, an
honoured Brahmana. Indeed, after his birth as a Kshatriya, he should make
presents, adore the deities in great sacrifices with plentiful Dakshinas,
study the Vedas, and desirous of attaining to Heaven should worship the
three fires. He should interfere for dispelling the sorrows of the
distressed, and should always righteously cherish and protect those
subjects that own his sway. He should be truthful, and do all acts that
have truth in them, and seek happiness in conduct like this. He should
award punishments that are righteous, without laying aside the rod of
chastisement for good. He should induce men to do righteous deeds. Guided
by considerations of policy (in the matter of swaying his people), he
should take a sixth of the produce of the fields.[574] He should never
indulge in sexual pleasure, but live cheerfully and in independence,
well-conversant with the science of Wealth or Profit. Of righteous soul,
he should seek his wedded spouse only in her season. He should always
observe fasts, keep his soul under control, devote himself to the study
of the Vedas, and be pure in body and mind. He should sleep on blades of
Kusa grass spread out in his fire chamber. He should pursue the
aggregate of Three (viz., Righteousness, Wealth, and Pleasure), and be
always cheerful. Unto Sudras desirous of food, he should always answer
that it is ready. He should never desire any thing from motives of gain
or pleasure. He should worship the Pitris and gods and guests. In his own
house he should live the life of a mendicant. He should duly adore the
deities in his Agnihotra, morning, noon, and evening every day, by
pouring libations agreeably to the ordinance. With his face turned
towards the foe, he should cast off his life-breath in battle fought for
the benefit of kine and Brahmanas. Or he may enter the triple fires
sanctified with Mantras and cast off his body. By pursuing this line of
conduct he takes birth in his next life as a Brahmana. Endued with
knowledge and science, purified from all dross, and fully conversant with
the Vedas, a pious Kshatriya, by his own acts, becomes a Brahmana. It is
with the aid of these acts, O goddess, that a person who has sprung from
a degraded order, viz., a Sudra, may become a Brahmana refined of all
stains and possessed of Vedic lore, One that is a Brahmana, when he
becomes wicked in conduct and observes no distinction in respect of food,
falls away from the status of Brahmanahood and becomes a Sudra. Even a
Sudra, O goddess, that has purified his soul by pure deeds and that has
subjugated all his senses, deserves to be waited upon and served with
reverence as a Brahmana. This has been said by the Self-born Brahmana
himself. When a pious nature and pious deeds are noticeable in even a
Sudra, he should, according to my opinion, be held superior to a person
of the three regenerate classes. Neither birth, nor the purificatory
rites, nor learning, nor offspring, can be regarded as grounds for
conferring upon one the regenerate status. Verily, conduct is the only
ground. All Brahmanas in this world are Brahmanas in consequence of
conduct. A Sudra, if he is established on good conduct, is regarded as
possessed of the status of a Brahmana. The status of Brahma, O auspicious
lady, is equal wherever it exists. Even this is my opinion. He, indeed,
is a Brahmana in whom the status of Brahma exists,--that condition which
is bereft of attributes and which has no stain attached to it. The
boon-giving Brahma, while he created all creatures, himself said that the
distribution of human beings into the four orders dependent on birth is
only for purposes of classification. The Brahmana is a great field in
this world,--a field equipped with feet for it moves from place to place.
He who plants seeds in that field, O beautiful lady, reaps the crop in
the next world. That Brahmana who wishes to achieve his own good should
always live upon the remains of the food that may be there in his house
after gratifying the needs of all others. He should always adhere to the
path of righteousness. Indeed, he should tread along the path that
belongs to Brahma. He should live engaged in the study of the Samhitas
and remaining at home he should discharge all the duties of a
householder. He should always be devoted to the study of the Vedas, but
he should never derive the means of subsistence from such study. That
Brahmana who always conducts himself thus, adhering to the path of
righteousness, worshipping his sacred fire, and engaged in the study of
the Vedas, comes to be regarded as Brahma. The status of a Brahmana once
gained, it should always be protected with care, O thou of sweet smiles,
by avoiding the stain of contact with persons born in inferior orders,
and by abstaining from the acceptance of gifts. I have thus told thee a
mystery, viz., the manner in which a Sudra may become a Brahmana, or that
by which a Brahmana falls away from his own pure status and becomes a
Sudra."'"'"

SECTION CXLIV

"'"'Uma said, "O holy one, O Lord of all beings, O thou that art worshipped
by the deities and Asuras equally, tell me what are the duties and
derelictions of men. Indeed, O puissant one, resolve my doubts. It is by
these three, viz., thought, word, and deed, that men become bound with
bonds. It is by these same three that they become freed from those bonds.
By pursuing what conduct, O god,--indeed, by what kind of acts,--by what
behaviour and attributes and words, do men succeed in ascending to
heaven?"

"'"'The god of gods said, "O goddess, thou art well-conversant with the
true import of duties. Thou art ever devoted to righteousness and
self-restraint. The question thou hast asked me is fraught with the
benefit of all creatures. It enhances the intelligence of all persons. Do
thou, therefore, listen to the answer. Those persons that are devoted to
the religion of Truth, that are righteous and destitute of the
indications of the several modes of life, and that enjoy the wealth
earned by righteous means, succeed in ascending to heaven. Those men that
are freed from all doubts, that are possessed of omniscience, and that
have eyes to behold all things, are never enchained by either virtue or
sin. Those men that are freed from all attachments can never be bound by
the chains of action. They who never injure others in thought, word, or
deed, and who never attach themselves to anything, can never be bound by
acts. They who abstain from taking the lives of any creature, who are
pious in conduct, who have compassion, who regard friends and foes in an
equal light and who are self-restrained, can never be bound by acts.
Those men that are endued with compassion towards all beings, that
succeed in inspiring the confidence of all living creatures, and that
have cast off malice in their behaviour, succeed in ascending to heaven.
Those men that have no desire to appropriate what belongs to others, that
keep themselves aloof from the wedded wives of others, and that enjoy
only such wealth as has been earned by righteous means, succeed in
ascending to heaven. Those men who behave towards the wives of other
people as towards their own mothers and sisters and daughters, succeed in
attaining to heaven. Those men that abstain from appropriating what
belongs to others, that are perfectly contented with what they possess,
and that live depending upon their own destiny, succeed in ascending to
heaven. Those men that, in their conduct, always shut their eyes against
association with other people's spouses, that are masters of their
senses, and that are devoted to righteous conduct, succeed in ascending
to heaven. Even this is the path, created by the gods, that the righteous
should follow. This is the path, freed from passion and aversion, laid
down for the righteous to follow. Those men who are devoted to their own
spouses and who seek them only in their seasons, and who turn themselves
away from indulgence in sexual pleasure, succeed in ascending to Heaven.
Conduct marked by charity and penances, and characterised by
righteousness of deeds and purity of both body and heart, should be
followed by those that are wise for the sake of adding to their merit or
for earning their means of subsistence. Those who wish to ascend to
Heaven should follow in this track and not in any other."

"'"'Uma said, "Tell me, O illustrious deity, O sinless lord of all
creatures, what are those words by which one becomes enchained and what
are those words by uttering which one may be freed from one's bonds."

"'"'Maheswara said, "Those men who never tell lies for either themselves or
for others, or in jest or for exciting laughter, succeed in ascending to
Heaven. They who never tell lies for earning their subsistence or for
earning merit or through mere caprice, succeed in ascending to Heaven.
They who utter words that are smooth and sweet and faultless, and who
welcome all whom they meet with sincerity, succeed in ascending to
Heaven. They who never utter words that are harsh and bitter and cruel,
and who are free from deceitfulness and evil of every kind, succeed in
ascending to Heaven. Those men who never utter words that are fraught
with deceit or that cause breach of understanding between friends, and
who always speak what is true and what promotes good feelings, succeed in
ascending to Heaven. Those men who avoid harsh speeches and abstain from
quarrels with others, who are impartial in their behaviour to all
creatures, and who have subjugated their souls, succeed in ascending to
Heaven. They who abstain from evil speech or sinful conversation, who
avoid such speeches as are disagreeable, and who utter only such words as
are auspicious and agreeable, succeed in ascending to Heaven. They who
never utter, under anger, such words as tear the hearts of other people,
and who, even when under the influence of wrath, speak words that are
peaceful and agreeable, succeed in ascending to Heaven. The religion, O
goddess, appertaining to speech, should always be followed by men. It is
auspicious and characterised by truth. They that are possessed of wisdom
should always avoid untruth."

"'"'Uma said, "Do thou tell me, O god of gods, O wielder of Pinaka, O thou
that art highly blessed, what those mental acts or thoughts are by which
a person may be enchained."

"'"'Maheswara said, "Endued with merit that arises from mental acts, O
goddess, one ascends to Heaven. Listen to me, O auspicious one, as I
recite to thee what those acts are. Listen to me, O thou of sweet face,
how also a mind of ill-regulated features becomes enchained by
ill-regulated or evil thoughts. Those men who do not seek even mentally,
to take what belongs to others even when they see it lying in a lone
forest, succeed in ascending to Heaven. Those men who care not to
appropriate what belongs to others even when they see it lying in a house
or a village that has been deserted, ascend to Heaven. Those men that do
not seek, even mentally, to associate with the wedded spouses of others
even when they behold them in deserted places and under the influence of
desire, succeed in ascending to Heaven. Those men who, meeting with
friends or foes, behave in the same friendly way towards all, succeed in
ascending to Heaven. Those men that are possessed of learning and
compassion, that are pure in body and mind, that are firm in their
adherence to truth, and that are contented with what belongs to them,
succeed in ascending to Heaven. Those men that do not bear ill-will to
any creature, that do not stand in need of labour for their subsistence,
that bear friendly hearts towards all beings, and that entertain
compassion towards all, succeed in ascending to Heaven. Those men that
are endued with faith, that have compassion, that are holy, that seek the
company of holy men, and that are conversant with the distinctions
between right and wrong, succeed in ascending to Heaven. Those men, O
goddess, that are conversant with what the consequences are of good and
bad deeds, succeed in ascending to Heaven. Those men that are just in all
their dealings, that are endued with all desirable accomplishments, that
are devoted to the deities and the Brahmanas, and that are endued with
perseverance in the doing of good acts, succeed in ascending to Heaven.
All these men, O goddess, succeed in ascending to Heaven through the
meritorious consequences of their deeds. What else dost thou wish to
hear?"

"'"'Uma said, "I have a great doubt, O Maheswara, on a subject connected
with human beings. It behoveth thee to explain it to me carefully. By
what acts does a man succeed, O puissant deity, in acquiring a long life?
By what penances also does one acquire a long life? By what acts does one
become shortlived on earth? O thou that art perfectly stainless, it
behoveth thee to tell me what the consequences are of acts (in the matter
of bestowing a long or a short life on the doer). Some are seen to be
possessed of great good fortune and some weighted with misfortune. Some
are of noble birth while others of ignoble birth. Some are of such
repulsive features as if they are made of wood, while others are of very
agreeable features at even the first sight. Some appear to be destitute
of wisdom while others are possessed of it. Some, again, are seen endued
with high intelligence and wisdom, enlightened by knowledge and science.
Some have to endure little pain, while others there are that are weighted
with heavy calamities. Even such diverse sights are seen with respect to
men. It behoveth thee, O illustrious one, to tell me the reason of all
this."

"'"'The god of gods said, "Verily, O goddess, I shall discourse to thee on
the manifestation of the fruits of acts. It is by the rules of that
manifestation that all human beings in this world enjoy or endure the
consequences of their acts. That man who assumes a fierce aspect for the
purpose of taking the lives of other creatures, who arms himself with
stout sticks for injuring other creatures, who is seen with uplifted
weapons, who slays living creatures, who is destitute of compassion, who
always causes agitation to living beings, who refuses to grant protection
to even worms and ants, who is endued with cruelty,--one who is such, O
goddess, sinks in Hell. One who is endued with an opposite disposition
and who is righteous in acts, is born as a handsome man. The man who is
endued with cruelty, goes to Hell, while he that is endued with
compassion ascends to Heaven. The man who goes to Hell has to endure
excruciating misery. One who, having sunk in Hell, rises therefrom, takes
birth as a man endued with short life. That man who is addicted to
slaughter and injury, O goddess, becomes, through his sinful deeds,
liable to destruction. Such a person becomes disagreeable to all
creatures and endued with a short life. That man who belongs to what is
called the White class, who abstains from the slaughter of living
creatures, who has thrown away all weapons, who never inflicts any
chastisement on anybody, who never injures any creatures, who never
causes anybody to slay creatures for him, who never slays or strikes
even when struck or attempted to be slain, who never sanctions or
approves an act of slaughter, who is endued with compassion towards all
creatures, who behaves towards others as towards his own self,--such a
superior man, O goddess, succeeds in attaining to the status of a deity.
Filled with joy, such a man enjoys diverse kinds of luxurious articles.
If such a person ever takes birth in the world of men, he becomes endued
with longevity and enjoys great happiness. Even this is the way of those
that are of righteous conduct and righteous deeds and that are blessed
with longevity, the way that was indicated by the Self-born Brahman
himself and that is characterised by abstention from the slaughter of
living creatures."'"'"

SECTION CXLV

"'"'Uma said, "By what disposition, what conduct, what acts, and what
gifts, does a man succeed in attaining to Heaven?"

"'"'Maheswara said, "He who is endued with a liberal disposition, who
honours Brahmanas and treats them with hospitality, who makes gifts of
food and drink and robes and other articles of enjoyment unto the
destitute, the blind, and the distressed, who makes gifts of houses,
erects halls (for use of the public), digs wells, constructs shelters
whence pure and cool water is distributed (during the hot months unto
thirsty travellers), excavates tanks, makes arrangements for the free
distribution of gifts every day, gives to all seekers what each solicits,
who makes gifts of seats and beds and conveyances, wealth, jewels and
gems, houses, all kinds of corn, kine, fields, and women,--verily, he who
always makes these gifts with a cheerful heart, becomes a denizen, O
goddess, of Heaven. He resides there for a long period, enjoying diverse
kinds of superior articles. Passing his time happily in the company of
the Apsaras, he sports in the woods of Nandana and other delightful
regions. After the exhaustion of his merits he falls down from Heaven and
takes birth in the order of humanity, in a family, O goddess, that is
possessed of wealth in abundance and that has a large command of every
article of enjoyments. In that life he becomes endued with all articles
for gratifying his wishes and appetites. Indeed, blessed with the
possession of such articles, he becomes endued with affluence and a
well-filled treasury. The self-born Brahman himself declared it in days
of old that it is even such persons, O goddess, that become highly
blessed and possessed of liberal dispositions and agreeable features.
There are others, O goddess, that are incapable of making gifts. Endued
with small understandings, they cannot make gifts even when solicited by
Brahmanas and possessed of abundant wealth. Beholding the destitute, the
blind, the distressed, and mendicants, and even guests arrived at their
abodes, those persons, always filled with the desire of gratifying the
organ of taste, turn away, even when expressly solicited by them. They
never make gifts of wealth or robes, or viands, or gold, or kine, or any
kind of food. Those men who are disinclined to relieve the distress of
others, who are full of cupidity, who have no faith in the scriptures,
and who never make gifts,--verily, these men of little understanding, O
goddess, have to sink in Hell. In course of time, when their sufferings
in Hell come to an end, they take birth in the order of humanity, in
families that are entirely destitute of wealth. Always suffering from
hunger and thirst, excluded from all decent society, hopeless of ever
enjoying good things, they lead lives of great wretchedness. Born in
families that are destitute of all articles of enjoyment, these men never
succeed in enjoying the good things of the world. Indeed, O goddess, it
is through their acts that persons become wretched and poor. There are
others who are full of arrogance and pride caused by the possession of
riches. Those senseless wretches never offer seats to those that deserve
such an offer. Endued with little understandings they do not give way to
them that deserve such an honour.[575] Nor do they give water for washing
the feet to persons unto whom it should be given. Indeed, they do not
honour, agreeably to the ordinance, with gifts of the Arghya, such
persons as deserve to be honoured therewith. They do not offer water for
washing the mouth unto such as deserve to have that honour. They do not
treat their very preceptors, when the latter arrive at their houses, in
the manner in which preceptors should be treated. Living in cupidity and
arrogance, they refuse to treat their seniors and aged men with love and
affection, even insulting those that deserve to be honoured and asserting
their superiority over them without showing reverence and humility. Such
men, O goddess, sink in Hell. When their sufferings come to an end after
a long course of years, they rise from Hell, and take birth in the order
of humanity, in low and wretched families. Indeed, they who humiliate
their preceptors and seniors, have to take their birth in such castes as
those of Swapakas and Pukkasas who are exceedingly vile and bereft of
intelligence. He who is not arrogant or filled with pride, who is a
worshipper of the deities and Brahmanas, who enjoys the respect of the
world, who bows to every one that deserves his reverence, who utters
smooth and sweet words, who benefits persons of all orders, who is always
devoted to the good of all beings, who does not feel aversion for
anybody, who is sweet-tongued, who is an utterer of agreeable and cooling
words, who gives way to one that deserves to have way, who adores his
preceptors in the manner in which preceptors deserve to be adored, who
welcomes all creatures with proper courtesy, who does not hear ill will
towards any creature, who lives, worshipping seniors and guests with such
honours as they deserve, who is ever bent upon securing as many guests as
possible, and who worships all who honour his house with their presence,
succeeds, O goddess, in ascending to Heaven. Upon the exhaustion of his
merit, he takes birth in the order of humanity in a high and respectable
family. In that life he becomes possessed of all articles of enjoyment in
abundance and jewels and gems and every kind of wealth in profusion. He
gives unto deserving persons what they deserve. He becomes devoted to the
observance of every duty and every act of righteousness. Honoured by all
creatures and receiving their reverence, he obtains the fruits of his own
acts. Even such a person acquires a high lineage and birth in this world.
This that I have recited to thee was said by the Ordainer (Brahman)
himself in days of old. That man who is fierce in conduct, who inspires
terror in all creatures, who injures other beings with hands or feet or
cords or sticks, or brick-bats or clods of hard clay, or other means of
wounding and paining, O beautiful lady, who practises diverse kinds of
deceit for slaying living creatures or vexing them, who pursues animals
in the chase and causes them to tremble in fear,--verily, that man, who
conducts himself in this way, is certain to sink in Hell. If in course of
time he takes birth in the order of humanity, he is obliged to be born in
a low and wretched race or family that is afflicted with impediments of
every kind on every side. He becomes an object of aversion to all the
world. Wretched among men, he becomes so through the consequence of his
own acts. Another, who is possessed of compassion, casts his eye on all
creatures. Endued with a friendly vision, behaving towards all creatures
as if he were their father, divested of every hostile feeling, with all
his passions under complete control, he never vexes any creature and
never inspires them with fear by means of his hands or feet which are
always under his control. He inspires the confidence of all beings. He
never afflicts any creature with either cords or clubs or brick-bats or
clods of hard earth or weapons of any kind. His deeds are never fierce or
cruel, and he is full of kindness. One who is endued with such practices
and conduct certainly ascend to Heaven. There he lives like a god in a
celestial mansion abounding with every comfort. If, upon the exhaustion
of his merit, he has to take birth in the order of humanity, he becomes
born as a man that has not to fight with difficulties of any kind or to
encounter any fear. Indeed, he enjoys great happiness. Possessed of
felicity, without the obligation of undergoing distressing labour for his
subsistence, he lives freed from every kind of anxiety. Even this, O
goddess, is the path of the righteous. In it there are no impediments or
afflictions."

"'"'Uma said, "In the world some men are seen well-versed in inferences and
the premises leading to them. Indeed, they are possessed of science and
knowledge, have large progeny, and are endued with learning and wisdom.
Others, O god, are destitute of wisdom, science, and knowledge, and are
characterised by folly. By what particular acts does a person become
possessed of wisdom? By what acts, again, does one become possessed of
little wisdom and distorted vision? Do thou dispel this doubt of mine, O
thou that art the foremost of all beings conversant with duties. Others
there are, O god, that are blind from the moment of their birth. Others
there are that are diseased and afflicted and impotent. Do thou, O god,
tell me the reason of this."

"'"'Maheswara said, "Those men that always enquire, about what is for their
benefit and what is to their detriment, Brahmanas learned in the Vedas,
crowned with success, and conversant with all duties, that avoid all
kinds of evil deeds and achieve only such deeds as are good, succeed in
ascending to Heaven after departing from this world and enjoy great
happiness as long as they live here. Indeed, upon the exhaustion of their
merit when they take birth in the order of humanity, they become born as
men possessed of great intelligence. Every kind of felicity and
auspiciousness becomes theirs in consequence of that intelligence with
which they are born. Those men of foolish understandings who cast wicked
eyes upon the wedded spouses of other men, become cursed with congenital
blindness in consequence of that sinfulness of theirs. Those men who,
impelled by desire in their hearts, cast their eyes on naked women, those
men of wicked deeds take birth in this world to pass their whole lives in
one continuous disease. Those men of foolish and wicked deeds who indulge
in sexual congress with women of orders different from their own,--those
men of little wisdom,--have to take birth in their next lives as persons
destitute of virility. Those men who cause animals to be slain, and those
who violate the beds of their preceptors, and those who indulge
promiscuously in sexual congress, have to take birth in their next lives
as persons destitute of the virile power."

"'"'Uma said, "What acts, O foremost of the deities, are faulty, and what
acts are faultless? What, indeed, are those acts by doing which a man
succeeds in attaining to what is for your highest good?"

"'"'Maheswara said, "That man who is desirous of ascertaining what is
righteousness, and who wishes to acquire prominent virtues and
accomplishments, and who always puts questions to the Brahmanas with a
view to find out the path that leads to his highest good, succeed in
ascending to Heaven. If (after exhaustion of his merit) he takes birth in
the order of humanity, he becomes endued with intelligence and memory and
great wisdom. This, O goddess, is the line of conduct that the righteous
are to follow and that is fraught with great benefit. I have told thee of
it for the good of human beings."

"'"'Uma said, "There are men who hate righteousness and who are possessed
of little understanding. They never wish to approach Brahmanas conversant
with the Vedas. There are others who are observant of vows and who are
devoted to the duty of performing Sraddhas. Others, again, are destitute
of all vows. They are unmindful of observance and are like Rakshasas in
conduct. Some there are who are devoted to the performance of sacrifices
and some who are unmindful of the Homa. Through the consequences of what
acts do men become possessed of These different natures?"

"'"'Maheswara said, "Through the Vedas, the limits have been assigned of
all the acts of human beings. Those men that conduct themselves according
to the authority of the Vedas, are seen (in their next lives) to become
devoted to the observance of vows. Those men, however, who having become
subject to the sway of folly accept unrighteousness for its reverse,
become destitute of vows, transgress all restraints, and come to be
regarded as Brahmarakshasas. Indeed, it is these men that become
unmindful of the Homa, that never utter the Vashat and other sacred
Mantras, and that come to be regarded as the lowest and vilest of men.
Thus, O goddess, have I explained to thee the entire ocean of duties in
respect of human beings for the sake of removing thy doubts, not omitting
the sins of which they become guilty."'"'"

SECTION CXLVI

"'"Narada said, 'Having said these words, the puissant Mahadeva himself
became desirous of hearing (instead of talking), and with that view he
questioned his dear spouse who was seated by his side and she was fully
inclined to act up to his desire.'

"'"'Mahadeva said, "Thou, O goddess, art conversant with what is Supreme
and what is not.[576] Thou art acquainted with all duties, O thou that
lovest to reside in the retreats of ascetics. Thou art endued with every
virtue, possessed of beautiful eyebrows and hair ending in the fairest
curls, O daughter of Himavat, the king of mountains! Thou art skilled in
every work. Thou art endued with self-restraint and thou lookest
impartially upon all creatures. Divested of the sense of meum, thou art
devoted to the practice of all the duties. O thou of beautiful features,
I desire to ask thee about something. I wish that, asked by me, thou wilt
discourse to me on that topic. Savitri is the chaste wife of Brahma. The
chaste Sachi is the wife of Indra. Dhumrorna is the spouse of Markandeya,
and Riddhi of (king) Vaisravana. Varuna has Gauri for his spouse, and
Surya has Suvarchala. Rohini is the chaste wife of Sasin, and Swaha of
Vibhavasu. Kasyapa has Aditi. All these regard their husbands as their
gods. Thou hast, O goddess, conversed and associated with all of them
every day. It is for this reason, O thou that art conversant with every
duty, that I desire to question thee about the duties of women, O thou
whose words are always consistent with righteousness. I desire to hear
thee discourse on that subject from the beginning. Thou practisest all
the duties of righteousness with me. Thy conduct is exactly like mine,
and the vows thou observest are the same that are observed by me. Thy
puissance and energy are equal to mine, and thou hast undergone the
austerest penances. The subject, when discoursed upon by thee, will
become endued with great merit. Indeed, that discourse will then become
authoritative in the world. Women, in especial, are the highest refuge of
women. O thou of beautiful hips, among human beings that course of
conduct which thou wilt lay down will be followed from generation to
generation.[577] Half of my body is made up of half thy body. Thou art
always engaged in doing the work of the deities, and it is thou that art
the cause of the peopling of the earth. O auspicious lady, all the
eternal duties of women are well-known to thee. Do thou, therefore, tell
me in detail what are the duties of thy sex."

"'"'Uma said, "O holy one, O lord of all created things, O source of all
that is past, present, and future, it is through thy grace that the words
I am uttering are taking their rise in my mind. All these Rivers (that
are of my sex), O god of gods, endued with the waters of all the Tirthas,
are approaching thy presence for enabling thee to perform thy ablutions
in them.[578] After consulting them I shall discourse on the topic named,
in due order. That person who, though competent, is still free from
egotism, is rightly called a Purusha.[579] As regards woman, O lord of
all beings, she follows persons of her sex. By consulting these foremost
of Rivers, they will be honoured by me. The sacred Saraswati is the
foremost river of all rivers. She courses towards the ocean and is truly
the first of all streams. Vipasa also here, and Vitasta, and
Chandrabhaga, and Iravati, and Satadru, and the river Devika, and
Kausiki, and Gomati.[580] and this celestial River who has in her all the
sacred Tirthas, viz., the goddess Ganga, who having her rise in Heaven
hath descended on the Earth and is regarded as the foremost of all
streams." Having said this, the spouse of that god of gods, that foremost
of all righteous persons, smilingly addressed all those Rivers of her
sex. Indeed, the spouse of the great god, devoted to the performance of
all duties, questioned those individuals of her sex about the duties of
women. Verily, those foremost of rivers having Ganga for their first are
all conversant with the duties of women.

"'"'Uma said, "The illustrious god has asked a question relating to the
duties of women. I desire to answer Sankara after having consulted with
you. I do not see any branch of knowledge on Earth or Heaven that is
capable of being mastered by any unaided individual. Ye rivers that run
towards the ocean, it is for this that I seek your opinions!" It was in
this way that those foremost of Rivers, all of whom were auspicious and
highly sacred, were questioned by Siva's spouse. Then the celestial River
Ganga, who worshipped the daughter of the prince of mountains in return,
was selected for answering the question. Verily, she of sweet smiles is
held as swelling with diverse kinds of understanding and well-conversant
with the duties of women. The sacred goddess, capable of dispelling all
fear of sin, possessed of humility in consequence of her intelligence,
well acquainted with all duties, and enriched with an intelligence
exceedingly comprehensive, sweetly smiling, uttered these, words, "O
goddess, thou art always devoted to the due performance of all duties.
Thou hast favoured me highly by thus questioning me! O sinless one, thou
art honoured by the entire universe, yet thou askest me that am but a
river. That person who, though himself competent (to discourse on a
topic) yet asks another, or who pays a graceful tribute to another,
certainly deserves, I think, to be regarded as righteous-souled. Verily,
such a person deserves to be called learned and wise. That person never
falls into disgrace who asks such speakers as are endued with knowledge
and science and as are well-conversant with premises and inferences. A
proud man, even when enriched with intelligence, by speaking in the midst
of an assembly otherwise (that is, by relying upon his own powers alone
and without reference to or consultation with others), finds himself
uttering only words of weak import. Thou art possessed of spiritual
insight, Thou art the foremost of all denizens in Heaven. Thou hast taken
thy rise accompanied by diverse kinds of excellent merit. Thou, O
goddess, art fully competent to discourse on the duties of women!" In this
way, the goddess Uma was worshipped by Ganga and honoured with the
ascription of many high merits. The beautiful goddess, thus praised,
then began to discourse upon all the duties of women in full.

"'"'Uma said, "I shall, according to the ordinance, discourse on the
subject of women's duties as far as they are known to me. Do ye all listen
with concentrated attention! The duties of women arise as created at the
outset by kinsmen in the rites of wedding. Indeed, a woman becomes, in
the presence of the nuptial fire, the associate of her lord in the
performance of all righteous deeds.[581] Possessed of a good disposition,
endued with sweet speech, sweet conduct, and sweet features, and always
looking at the face of her husband and deriving as much joy from it as
she does from looking at the face of her child, that chaste woman who
regulates her acts by observing the prescribed restraints, comes to be
regarded as truly righteous in her conduct. Listening (with reverence) to
the duties of wedded life (as expounded in the scriptures), and
accomplishing all those auspicious duties, that woman who regards
righteousness as the foremost of all objects of pursuit, who observes the
same vows as those that are observed by her husband, who adorned with
chastity, looks upon her spouse as a god, who waits upon and serves him
as if he is a god, who surrenders her own will completely to that of her
lord, who is cheerful, who observes excellent vows, who is endued with
good features, and whose heart is completely devoted to her husband so
much that she never thinks even of any other man, is regarded as truly
righteous in conduct. That wife who, even when addressed harshly and
looked upon with angry eyes by her lord, presents a cheerful aspect to
him, is said to be truly devoted to her husband. She who does not cast
her eyes upon the Moon or the Sun or a tree that has a masculine name,
who is adored by her husband and who is possessed of beautiful features,
is regarded as truly righteous. That woman who treats her husband with
the affection which she shows towards her child, even when he (the
husband) happens to be poor or diseased or weak or worn out with the toil
of travelling, is regarded as truly righteous in her conduct. That woman
who is endued with self-control, who has given birth to children, who
serves her husband with devotion, and whose whole heart is devoted to
him, is regarded as truly righteous in her conduct. That woman who waits
upon and serves her lord with a cheerful heart, who is always cheerful of
heart, and who is possessed of humility, is regarded as truly righteous
in her conduct. That woman who always supports her kinsmen and relatives
by giving them food, and whose relish in gratifying her desires or for
articles of enjoyment, or for the affluence of which she is possessed, or
for the happiness with which she is surrounded, falls short of her relish
for her husband, is regarded as truly righteous in her conduct. That
woman who always takes a pleasure in rising at early dawn, who is devoted
to the discharge of all household duties, who always keeps her house
clean, who rubs her house daily with cowdung, who always attends to the
domestic fire (for pouring libations upon it), who never neglects to make
offerings of flowers and other articles to the deities, who with her
husband gratifies the deities and guests and all servants and dependants
of the family with that share of food which is theirs by the ordinances,
and who always takes, according to the ordinance, for herself, what food
remains in the house after the needs have been met of gods and guests and
servants, and who gratifies all people who come in contact with her
family and feed them to their fill, succeeds in acquiring great merit.
That woman who is endued with accomplishments, who gratifies the feet of
her father-in-law and mother-in-law, and who is always devoted to her
father and mother, is regarded as possessed of ascetic wealth. That woman
who supports with food Brahmanas that are weak and helpless, that are
distressed or blind or destitute, comes to be regarded as entitled to
share the merit of her husband. That woman who always observes, with a
light heart, vows that are difficult of observance, whose heart is devoted
to her lord, and who always seeks good of her lord, is regarded as
entitled to share the merits of her husband. Devotion to her lord is
woman's merit; it is her penance; it is her eternal Heaven. Merit,
penances, and Heaven become hers who looks upon her husband as her all in
all, and who, endued with chastity, seeks to devote herself to her lord
in all things. The husband is the god which women have. The husband is
their friend. The husband is their high refuge. Women have no refuge that
can compare with their husbands, and no god that can compare with him.
The husband's grace and Heaven, are equal in the estimation of a woman;
or, if unequal, the inequality is very trivial. O Maheswara, I do not
desire Heaven itself if thou are not satisfied with me. If the husband
that is poor, or diseased or distressed or fallen among foes, or
afflicted by a Brahmana's curse, were to command the wife to accomplish
anything that is improper or unrighteous or that may lead to destruction
of life itself, the wife should, without any hesitation, accomplish it,
guided by the code whose propriety is sanctioned by the law of Distress.
I have thus, O god, expounded, at thy command, what the duties of women
are. Verily, that woman who conducts herself in this way becomes entitled
to a share of the merits won by her husband."'

"'"Narada continued, 'Thus addressed, the great god applauded the daughter
of the prince of mountains and then dismissed all persons that had
assembled there, together with all his own attendants. The diverse tribes
of ghostly beings, as also all the embodied Rivers, and the Gandharvas
and Apsaras, all bowed their heads unto Mahadeva and departed for
returning to the places whence they had come.'"'"

SECTION CXLVII

"'"'The Rishis said, "O wielder of Pinaka, O tearer of the eyes of Bhaga, O
thou that art worshipped by all the universe, we desire to hear the glory
of Vasudeva."

"'"'Maheswara said, "Hari is superior to the Grandsire himself. He is the
Eternal Purusha. Otherwise called Krishna, he is endued with the
splendour of gold, and shines with effulgence like a second sun.
Possessed of ten arms, he is endued with great energy, and is the slayer
of the foes of the gods. Having a whorl on his breast, he has curly locks
of hair on his head. He is worshipped by all the deities. Brahman has
risen from his abdomen. I have sprung from his head, All the luminaries
in the firmament have sprung from his hair. From the bristles on his body
have sprung all the gods and Asuras. From his body have sprung the Rishis
as also all the eternal worlds. He is the veritable abode of the
Grandsire and the abode of all the gods besides. He is the Creator of
this whole Earth, and He is the Lord of the three worlds. He is also the
Destroyer of all creatures mobile and immobile. He is verily the foremost
of all the deities. He is their master. He is the chastiser of all foes.
He is possessed of omniscience. He exists in everything. He is capable of
going everywhere. He is of universal extent (pervading as he does
everything). He is the Supreme Soul. He is the urger of all the senses.
He covers the universe. He is the Supreme Lord. There is nothing in the
three worlds that is superior to him. He is Eternal. He is the slayer of
Madhu, and is otherwise called Govinda. The giver of honours, He will
cause all the kings of Earth to be slain in battle, for achieving the
purposes of the deities, taking birth in a human form. The deities,
abandoned by Him, are unable to accomplish their purposes on earth.
Without obtaining him as their leader they cannot do anything. He is the
leader of all creatures and is adored by all the gods[582]. Within the
abdomen of this Master of the gods who is ever devoted to the
accomplishment of their purposes, of this one who is identical with
Brahma and who is always the refuge of the regenerate Rishis, resides
Brahma (the Grandsire). Indeed, the latter dwells happily in Hari's body
which is the abode. I myself, that am called Sarva, also reside happily
in that happy abode of mine. All the deities too reside in happiness in
His body. Endued with great effulgence, he has eyes that resemble the
petals of the lotus. Sri dwells within Him and He dwells always
associated with her. The bow called Saranga and the discus (called
Sudarsana) are his weapons, together with a sword. He has the enemy of
the snakes (viz., Garuda) sitting on his standard. He is distinguished by
excellent conduct, by purity (of both body and mind), by self-restraint,
by prowess, by energy, by the handsomest form, by tallness and
well-proportioned limbs, by patience, by sincerity, by affluence, by
compassion, by excellence of form, and by might. He shines, endued with
all celestial weapons of wonderful form and make. He has Yoga for his
illusion. He is possessed of a thousand eyes. He is free from every stain
or fault. He is high-minded. He is endued with heroism. He is an object
of pride with all his friends. He is dear to all his kinsmen and
relatives and they are dear to him. He is endued with forgiveness. He is
free from pride or egotism. He is devoted to the Brahmanas and is their
leader. He dispels the fears of all persons afflicted with fear. He
enhances the joys of all his friends. He is the refuge of all creatures.
He is ever engaged in protecting and cherishing the distressed. Possessed
of a thorough acquaintance with all the scriptures, and every kind of
affluence, He is worshipped by all beings. Conversant with all duties,
He is a great benefactor of even enemies when they seek His protection.
Conversant with policy and endued with policy, He is an utterer of Brahma
and has all His senses under perfect control. For doing good to the
deities, Govinda will take birth in the race of the high-souled Manu.
Verily, endued with high intelligence, He will take birth in the
auspicious and righteous race of that Prajapati. Manu will have a son of
the name of Anga. After Anga will come Antardhaman. From Antardhaman will
spring Havirdhaman, that lord of all creatures, free from every stain.
Havirdhaman will have an illustrious son of the name of Rachinavarhi. He
will have ten sons having Prachetas for their first. Prachetas will have
a son named Daksha who will be regarded as a Prajapati. Daksha will beget
a daughter who will be named Dakshayani. From Dakshayani will spring
Aditya, and from Aditya will spring Manu. From Manu will spring a
daughter named Ila and a son to be named Sudyumna. Ila will have Vudha
for her husband, and from Vudha will spring Pururavas. From Pururavas
will spring Ayu. From Ayu will spring Nahusha, and Nahusha will beget a
son named Yayati. From Yayati will spring a mighty son of the name of
Yadu, Yadu will beget Kroshtri. Kroshtri will beget a mighty son to be
named Vrijinivat. From Vrijinivat will spring Ushadgu the unvanquished.
Ushadgu will beget a son of the name of Chitraratha. Chitraratha will
have a younger son of the name of Sura. Indeed, in the race of these
mighty men, of energy celebrated over all the world, possessed of
excellent conduct and diverse accomplishments, devoted to the performance
of sacrifices and pure in behaviour,--in the pure race honoured by the
Brahmanas, Sura will take his birth. He will be a foremost Kshatriya,
endued with great energy, and possessed of great fame. Sura, that giver
of honours, will beget a son, the spreader of his race, of the name of
Vasudeva, otherwise called Anakadundhuvi. Vasudeva will have a son of the
name of Vasudeva. He will have four hands. He will be exceedingly
liberal, and will honour the Brahmanas greatly. Identical with Brahma, he
will like and love the Brahmanas, and the Brahmanas will like and love
him, that scion of Yadu's race will liberate many kings immured in the
prison of the ruler of the Magadhas, after vanquishing that ruler named
Jarasandha in his capital buried among mountains. Endued with great
energy, he will be rich with the jewels and gems of all the rulers of the
earth. Indeed, in energy he will be unrivalled on earth, possessed of
great prowess, he will be the king of all kings of the earth. Foremost
among all the Surasenas, the puissant one, residing at Dwaraka, will rule
and protect the whole earth after vanquishing all her lords, conversant
as he will be with the science of polity. Assembling together, do ye all
adore Him, as ye adore the Eternal Brahman, with speech, floral wreaths,
and excellent incense and perfumes. He who wishes to see me or the
Grandsire Brahma should first see the illustrious Vasudeva of great
puissance. If He is seen I am seen, as also the Grandsire Brahman, that
foremost of all the gods. In this I do not deem there is any difference.
Know this, ye Rishis of ascetic wealth! That person with whom the
lotus-eyed Vasudeva becomes gratified, all the deities with Brahma
amongst them will also become gratified with. That man who will seek the
protection of Kesava will succeed in earning great achievements and
victory and Heaven. He will be an instructor in religion and duties, and
will earn great religious merit. All persons conversant with religion
and duties should, with great alacrity, bow down unto that Lord of all
the gods. By adoring that puissant one, one will acquire great merit.
Endued with great energy, that god, with the desire of benefiting all
creatures, created millions of Rishis for the sake of righteousness.
Those millions of Rishis, thus created by that great Ordainer are now
residing on the mountains of Gandhamadana, headed by Sanatkumara and
engaged in the observance of penances. Hence, ye foremost of regenerate
ones, that foremost of all eloquent persons, the righteous Vasudeva
should be adored by all. The illustrious Hari, the puissant Narayana, is
verily, the foremost of all beings in Heaven. Adored, he adores, and
honoured he honours; unto them that make offerings to him, he makes
offerings in return. Worshipped, he worships in return, if seen always,
he sees the seers always. If one seeks His refuge and protection, He
seeks the seeker as his refuge in return. Ye foremost of all righteous
ones, if adored and worshipped, He adores and worships in return. Even
this is the high practice of the faultless Vishnu. Even this is the vow
that is practised by all righteous people, of that first of all deities,
that puissant Lord of all creatures. He is always worshipped in the
world. Verily, that Eternal Being is worshipped by even the deities.
Those persons that are devoted to Him with the steadiness of a vow become
liberated from calamity and fear in proportion to his devotion. The
regenerate ones should always worship Him in thought, word, and deed. The
son of Devaki should be seen by them with reverence and in order to see
Him with reverence they should address themselves to the performance of
penances. Ye foremost of ascetics, even this is the path that I show unto
you. By beholding Him, ye will have behold all the foremost of deities. I
too bow my head in reverence unto that Lord of the universe, that
Grandsire of all the worlds, that mighty and vast boar. By beholding Him
one beholds the Trinity. Ourselves, i.e., all the deities, reside in Him.
He will have an elder brother who will become known over all the world as
Vala. Having a plough for his weapon, in form he will look like a white
hill. In fact, he will be endued with might capable of uplifting the
whole earth. Upon the car of that divine person a tall palmyra,
three-headed and made of gold, will form his proud standard. The head of
that mighty-armed hero, that Lord of all the worlds, will be shaded by
many high-souled snakes of vast bodies. All weapons of attack and defence
will also come to him as soon as he will think of them. He is called
Ananta (Infinite). Verily, that illustrious one is identical with the
immutable Hari. Once on a time the mighty Garuda, the son of Kasyapa, was
addressed by the deities in these words, 'Do thou, O puissant one, see if
this one has any end!' Though possessed of great energy and might,
Garuda, however, failed to find out the end of this illustrious one who
is identical with the Supreme Soul. Supporting the whole earth on his
head, he resides in the nether regions. He roves through the universe as
Sesha, filled with great joy. He is Vishnu. He is the illustrious Ananta.
He is the supporter of the earth. He that is Rama is Hrishikesa. He that
is Achyuta is Ananta, the bearer of the earth. Both of those foremost of
all creatures are celestial and endued with celestial prowess. One of
them is armed with the discus and the other with the plough. They deserve
every honour and should be seen. I have, through my kindness for you,
have thus declared to you the nature of Vasudeva. Even this, ye ascetics
possessed of wealth of penances, is Righteousness. I have declared all
this to you so that ye may, with reverence and care, worship Krishna,
that foremost one of Yadu's race."'"'"

SECTION CXLVIII

"'"Narada said, 'At the conclusion of Mahadeva's speech, loud roars were
heard in the firmament. Thunders bellowed, with flashes of lightening.
The welkin was enveloped with blue and thick clouds. The deity of the
clouds then poured pure water like to what he does in the season of
rains. A thick darkness set in. The points of the compass could no longer
be distinguished. Then on that delightful, sacred, and eternal breast of
that celestial mountain, the assembled Rishis no longer saw the multitude
of ghostly beings that associate with Mahadeva. Soon, however, the welkin
cleared. Some of the Rishis set out for the sacred waters. Others
returned whence they came. Verily, beholding that wonderful and
inconceivable sight, they became filled with amazement. The discourse too
between Sankara and Uma had been heard by them with the feelings, "That
foremost of all Beings, of whom the high-souled Sankara spoke to us on
that mountain, art Thou. Verily, thou art identical with Eternal Brahma.
Some time also Mahadeva burnt Himavat with his energy. Thou too hast
shown us a similar sight of wonder. Indeed, we have been put in
remembrance of that fact by what we have witnessed today." O mighty-armed
Janardana, I have thus, O puissant one, recited to thee the glory of that
god of gods, viz., him that is called Kapardin or Girisa!'"

"'Bhishma continued, "Thus addressed by those denizens of ascetic
retreats, Krishna, the delighter of Devaki paid due honours unto all
those Rishis. Filled with delight, those Rishis once more addressed
Krishna, saying, 'O slayer of Madhu, do Thou repeatedly show Thyself to
us at all times! O puissant one, Heaven itself cannot rejoice us so much
as a right of Thyself. Everything that was said by the illustrious Bhava
(regarding Thyself) is true. O crusher of foes, we have told Thee all
about that mystery. Thou art Thyself conversant with the truth of every
topic. Since, however, asked by us, it pleased Thee to ask us in return,
we have, for that reason, recited everything (about the discourse of
Bhava with Uma) to Thee for only pleasing Thee. There is nothing in the
three worlds that is unknown to Thee. Thou art fully conversant with the
birth and origin of all things, indeed, with everything that operates as
a cause (for the production of other objects). In consequence of the
lightness of our character, we are unable to bear (within ourselves the
knowledge of) any mystery (without disclosing it).[583] Indeed, in Thy
presence, O puissant one, we indulge in incoherences from the lightness
of our hearts. There is no wonderful thing that is unknown to Thee!
Whatever is on earth, and whatever is in heaven, all is known to Thee! We
take our leave of Thee, O Krishna, for returning to our respective abodes.
Mayst Thou increase in intelligence and prosperity! O sire, Thou wilt
soon get a son like unto Thee or even more distinguished than Thyself. He
will be endued with great energy and splendour. He will achieve great
feats, and become possessed of puissance as great as Thine!'"[584]

"'Bhishma continued, "After this, the great Rishis bowed unto that god of
gods, that scion of Yadu's race, that foremost of all Beings. They then
circumambulated Him and taking His leave, departed. As regards Narayana,
who is endued with prosperity and blazing effulgence, He returned to
Dwaraka after having duly observed that vow of His. His spouse Rukmini
conceived, and on the expiration of the tenth month a son was born of
her, possessed of heroism and honoured by all for his highly wonderful
accomplishments. He is identical with that Kama (Desire) which exists in
every creature and which pervades every existent condition. Indeed, he
moves within the hearts of both gods and Asuras. This Krishna is that
foremost of all persons. Even he, endued with the hue of the clouds is
that four-handed Vasudeva. Through affection He has attached himself to
the Pandavas, and you also, ye sons of Pandu, have attached yourselves to
Him. Achievements, Prosperity, Intelligence, and the path that leads to
heaven, are all there where this one, viz., the illustrious Vishnu of
three steps, is. He is the three and thirty gods with Indra at their
head. There is no doubt in this. He is the one Ancient God. He is the
foremost of all gods. He is the refuge of all creatures. He is without
beginning and without destruction. He is unmanifest. He is the
high-souled slayer of Madhu. Endued with mighty energy, He has taken
birth (among men) for accomplishing the purpose of the gods. Verily, this
Madhava is the expounder of the most difficult truths relating to Profit
or Wealth, and he is also their achiever. O son of Pritha, the victory
thou hast obtained over thy enemies, thy unrivalled achievements, the
dominion thou hast acquired over the whole earth, are all due to thy side
having been taken up by Narayana. The fact of thy having got the
inconceivable Narayana for thy protector and refuge, enabled thee to
become an Adharyu (chief sacrificer) for pouring multitudes of kings as
libations on the blazing fire of battle. This Krishna was thy great
sacrificial ladle resembling the all-destroying fire that appears at the
end of the Yuga. Duryodhana, with his sons, brothers and kinsmen, was
much to be pitied inasmuch as, moved by wrath, he made war with Hari and
the wielder of Gandiva. Many sons of Diti, many foremost of Danavas, of
huge bodies and vast strength, have perished in the fire of Krishna's
discus like insects in a forest conflagration. How incapable then must
human beings be of battling against that Krishna,--human beings who, O
tiger among men, are destitute of strength and might! As regards Jaya, he
is a mighty Yogin resembling the all-destroying Yuga-fire in energy.
Capable of drawing the bow equally with both hands, he is always in the
van of fight. With his energy, O king, he has slain all the troops of
Suyodhana. Listen to me as I tell thee what Mahadeva having the bovine
bull for the device on his standard had recited unto the ascetics on the
breast of the Himavat. His utterances constitute a Purana. The
advancement of greatness, energy, strength, prowess, puissance, humility,
and lineage that are in Arjuna can come up to only a third part of the
measure in which those attributes reside in Krishna. Who is there that
can transcend Krishna in these attributes? Whether that is possible or
not, listen (and judge). There where the illustrious Krishna is, there is
unrivalled Excellence.[585] As regards ourselves, we are persons of
little understanding. Dependent upon the will of others, we are
exceedingly unfortunate. Knowingly we betook ourselves to the eternal
path of death. Thou, however, art devoted to sincerity of conduct. Having
formerly pledged thyself against taking thy kingdom, thou didst not take
it, desirous of maintaining thy pledge.[586] O king, thou makest too much
of the slaughter of thy kinsmen and friends in battle (brought about, as
thou believest, by thyself). Thou shouldst remember, however, O chastiser
of foes, that it is not right to violate a pledge.[587] All those who
have fallen on the field of battle have really been slain by Time.
Verily, all of us have been slain by Time. Time is, indeed, all-powerful.
Thou art fully conversant with the puissance of Time. Afflicted by Time,
it does not behove thee to grieve. Know that Krishna Himself, otherwise
called Hari, is that Time with blood-red eyes and with club in hand. For
these reasons, O son of Kunti, it does not behove thee to grieve for thy
(slain) kinsfolk. Be thou always free, O delighter of the Kurus, from
grief. Thou hast heard of the glory and greatness of Madhava as recited
by me. That is sufficient for enabling a good man to understand Him.
Having heard the words of Vyasa as also of Narada endued with great
intelligence, I have discoursed to thee on the adorableness of Krishna. I
have myself added, from my own knowledge, something to that discourse.
Verily, I have discoursed also on the surpassing puissance of Krishna as
recited by Mahadeva, unto that conclave of Rishis (on the breast of the
Himavat). The discourse too between Maheswara and the daughter of
Himavat, O Bharata, has been recited by me to thee. He who will bear in
mind that discourse when emanating from a foremost person, he who will
listen to it, and he who will recite it (for other people's hearing), is
sure to win what is highly beneficial. That man will find all his wishes
fulfilled. Departing from this world he will ascend to Heaven. There is
no doubt in this. That man who, desirous of obtaining what is beneficial
for himself, should devote himself to Janardana. O king of the Kurus, it
behoves thee also to always bear in mind those incidents of duty and
righteousness which were declared by Maheswara. If thou conduct thyself
according to those precepts, if thou bear the rod of chastisement
rightly, if thou protect thy subjects properly, thou mayst be sure of
attaining to heaven. It behoves thee, O king, to protect thy subjects
always according to the dictates of righteousness. The stout rod of
chastisement which the king bears has been said to be the embodiment of
his righteousness or merit.[588] Hearing this discourse, fraught with
righteousness, between Sankara and Uma, that I have recited in the
presence of this righteous conclave, one should worship with reverence
that god having the bovine bull for the device on his banner. One that
becomes even desirous of listening to that discourse should worship
Mahadeva with reverence. Verily, the person that wishes to obtain what is
beneficial for him, should adore Mahadeva with a pure heart. Even this is
the command of the faultless and high-souled Narada. Even he has
commanded such worship of the great god, O son of Pandu, do thou obey
that command of Narada. O puissant king, even these are the wonderful
incidents that occurred on the sacred breast of the Himavat respecting
Vasudeva and Sthanu, O son of Kunti. Those occurrences flowed from the
very nature of those high-souled deities. Vasudeva, accompanied by the
wielder of Gandiva, practised eternal penances in the retreat of Vadari
for ten thousand years.[589] Verily, Vasudeva and Dhananjaya, both of
eyes like lotus-petals, underwent severe austerities for the duration of
three whole Yugas. I have learnt this from Narada and Vyasa, O king. The
lotus-eyed and mighty-armed Vasudeva, while yet a child (in human form)
achieved the great feat of slaying Kansa for the relief of his kinsmen. I
do not venture, O son of Kunti, to enumerate the feats of this Ancient
and Eternal Being, O Yudhishthira. Without doubt, O son, high and great
benefits will be reaped by thee who ownest that foremost of all persons,
viz., Vasudeva, for thy friend. I grieve for the wicked Duryodhana in
respect of even the next world to which he has gone. It was for him that
the whole earth has been depopulated with her steeds and elephants.
Indeed, through the fault of Duryodhana, of Karna, of Sakuni, and of
Duhsasana numbering the fourth, that the Kurus have perished."

"Vaisampayana continued, 'While that foremost of men, viz., the son of
Ganga, addressed him in this strain, the Kuru king (Yudhishthira)
remained entirely silent in the midst of those high-souled persons (who
had assembled together for listening to the discourses of Bhishma). All
the kings with Dhritarashtra amongst them became filled with wonder upon
hearing the words of the Kuru grandsire. In their minds they worshipped
Krishna and then turned towards him with hands joined in reverence. The
Rishis also with Narada at their head, accepted and applauded the words
of Bhishma and approved of them joyfully. These were the wonderful
discourses recited by Bhishma which Pandu's son (Yudhishthira) with all
his brothers heard with joy. Some time after, when king (Yudhishthira)
saw that Ganga's son who had given away abundant wealth as presents unto
the Brahmanas in the sacrifices performed by him, had rested and become
refreshed, the intelligent king once more asked him as follows.'"

SECTION CXLIX

"Vaisampayana said, 'Having heard all the duties in their entirety and
all those sacred acts and objects that cleanse human beings of their
sins, Yudhishthira once more addressed the son of Santanu in the
following words.'

"'Yudhishthira said, "Who may be said to be the one god in the world? Who
may be said to be the one object which is our sole refuge? Who is he by
worshipping whom or hymning whose praises human being would get what is
beneficial? What religion is that which, according to thy judgment, is
the foremost of all religions? What are those Mantras by reciting which a
living creature becomes freed from the bonds of birth and life?"

"'Bhishma said, "One should always, with alacrity and throwing away all
languor, hymn the praises of that Lord of the universe, that god of gods
(viz., Vasudeva), who is Infinite and the foremost of all Beings, by
uttering His thousand names. By always worshipping with reverence and
devotion that immutable Being, by meditating on him, by hymning His
praises and bowing the head unto Him, and by performing sacrifices unto
Him, indeed by always praising Vishnu, who is without beginning and
without end or destruction, who is the Supreme Lord of all the worlds,
and who is the Master and Controller of the universe, one can succeed in
transcending all sorrow. Verily, He is devoted to the Brahmanas,
conversant with all duties and practices, the enhancer of the fame and
achievement of all persons, the master of all the worlds, exceedingly
wonderful, and the prime cause of the origin of all creatures. Even this,
in my judgment, is the foremost religion of all religions, viz., one
should always worship and hymn the praises of the lotus-eyed Vasudeva
with devotion. He is the highest Energy. He is the highest Penance. He is
the highest Brahma. He is the highest refuge. He is the most holy of all
holies, the most auspicious of all auspicious objects. He is the god of
all the gods and He is the immutable father of all creatures. On the
advent of the primal Yuga, all creatures spring from Him. On the
expiration, again of a Yuga, all things disappear in Him.[590] Hear, O
king, the thousand names, possessed of great efficacy in destroying sins,
of that foremost one in all the worlds that Master of the universe, viz.,
Vishnu. All those names derived from His attributes, secret and
well-known, of the high-souled Vasudeva which were sung by Rishis, I
shall recite to thee for the good of all. They are, Om! He that enters
all things, besides Himself, He that covers all things, He unto whom
sacrificial libations are poured, the Lord of the Past, the Present, and
the Future, the Creator (or Destroyer) of all existent things, the
upholder of all existent things, the Existent, the Soul of all, the
Originator of all things (I--IX); of cleansed Soul, the Supreme Soul, the
highest Refuge of all emancipated persons, the Immutable, He that lies
enclosed in a case, the Witness, He that knows the material case in which
He resides, the Indestructible (X--XVII);[591] He upon whom the mind
rests during Yoga-abstraction, the Guide or leader of all persons
conversant with Yoga, the Lord of both Pradhana (or Prakriti) and
Purusha. He that assumed a human form with a leonine head, He of handsome
features and equipments, He of beautiful hair, the foremost of Purushas
(XVIII--XXIV);[592] the embodiment of all things, the Destroyer of all
things, He that transcends the three attributes of Sattwa, Rajas and
Tamas, the Motionless, the Beginning of all things, the Receptacle into
which all things sink at the universal Dissolution, the Immutable, He who
takes birth at his own will, He who causes the acts of all living
creatures to fructify (in the form of weal or woe), the Upholder of all
things, the Source from which the primal elements have sprung, the
Puissant One, He in whom is the unbounded Lordship over all things
(XXV--XXXVII);[593] the Self-born, He that gives happiness to His
worshippers, the presiding Genius (of golden form) in the midst of the
Solar disc, the Lotus-eyed, Loud-voiced, He that is without beginning and
without end. He that upholds the universe (in the form of Ananta and
others), He that ordains all acts and their fruits, He that is superior
to the Grandsire Brahma (XXXVIII--XLVI);[594] the Immeasurable, the Lord
of the senses (or He that has curled locks), He from whose navel the
primeval lotus sprang, the Lord of all the deities, the Artificer of the
universe, the Mantra, He that weakens or emaciates all things, He that is
vast, the Ancient one, He that is enduring (XLVII--LVI).[595] He that is
incapable of being seized (by either the senses or the mind), the Eternal
One, Krishna, the Red-eyed, He that kills all creatures at the time of
the universal dissolution, He that is vast for knowledge and puissance
and other attributes of the kind, He that resides in three parts (above,
middle, and below) of every creature. That which cleanses, is
auspicious, and high (LVII--LXIV).[596] He that urges all creatures in
respect of all their acts. He that causes the life-breaths to act. He
that causes all living creatures to live, the Eldest, the Foremost of all
those that are regarded as the Lords of all creatures, He that has gold
in his abdomen, He that has the Earth for his abdomen, the Lord of Sri or
Lakshmi, the Slayer of Madhu (LXV--LXXII)[597]: the Omnipotent, He that
is endued with great prowess, He that is armed with the bow, He that is
Possessed of a mind capable of bearing the contents of all treatises, He
that roves through the universe, riding on Garuda. He that is well suited
to the offerings made unto Him and that has the power to enjoy them
properly, the Unrivalled, He that is incapable of being discomfited, He
that knows all acts that are done, He that is identical with all acts, He
that rests on His own true self (LXXIV--LXXXIV)[598], the Lord of all the
deities, He that is the Refuge of all, the embodiment of the highest
felicity, He whose seed is the universe, He that is the source of all
things, the day (in consequence of His awakening Jiva who is steeped in
the sleep of Nescience), the Year, the Snake (owing to His being
incapable of being seized), the embodiment of Conviction, He that sees
all things (LXXXV--XCIV):[599] the Unborn, the Lord of all creatures, He
that has achieved success, He that is Success itself, He that is the
beginning of all things (in consequence of His being the cause of all
things), He that is above deterioration, He that is Righteousness in the
form of the bovine bull and the great boar that raised the submerged
Earth, He that is of immeasurable soul, He that stands aloof from all
kinds of union (XCV--CIII);[600] He that is Pauaka among the deities
called Vasus (or, He that dwells in His worshippers). He that is liberal
soul, being freed from wrath and hatred and pride and other evil
passions. Truth whose soul is equable in consequence of His thorough
impartiality, He that has been measured by His worshippers, He that is
always equal, being above all change or modification, He that never
refuses to grant the wishes of His worshippers, He whose eyes are like
the petals of the lotus, He whose acts are always characterised by
Righteousness (or He who is always engaged in granting the wishes of
those that are devoted to Him), He that is of the form of Righteousness
(CIV--CXIII); He that destroys all creatures (or their pains), the Many
headed, He that upholds the universe, He that is the source of the
universe, He who is of pure or spotless fame, the Immortal One, He that is
Eternal and Fixed, He that is possessed of beautiful limbs, (or, He the
ascension unto whom is the best of all acts), He who has such knowledge
having penance for its indication (CXIV--CXXII); He that goes
everywhere (in the sense of pervading all things as their cause), the
Omniscient One, He that blazes forth in unmodified effulgence, He whose
troops are everywhere (in the form of devoted associates), (or He at
whose very sight the Danava troops are scattered in all directions). He
that is coveted (or sought) by all (or, He that grinds all His foes), He
that is the Veda, He that is conversant with the Veda, He that is
conversant with all the limbs (or branches) of the Veda, He that
represents the limbs (or branches) of the Veda (i.e., all the subsidiary
sciences), He that settles the interpretations of the Vedas, He that has
no superior in wisdom (CXXIII--CXXXIII); He that is the master of all the
worlds, He that is the master of the deities, He that is the Supervisor
of both Righteousness and Unrighteousness (for giving the fruits thereof
to those that seek the one or the other), He that is both Effect and
Cause, (or, He whose life has not been determined by acts achieved on any
previous occasion in consequence of His transcending Prakriti). He that
is four-souled (in consequence of His four forms of Aniruddha, Pradyumna,
Sankarshana and Vasudeva). He that is known by four forms (as above), He
that has four horns (which appeared on Him when He had assumed a human
form with a lion's head for slaying the Asura chief Hiranya-Kasipu), He
that has four arms (for holding the conch, discus, mace, and lotus)
(CXXXIV--CXLI); He that blazes forth in effulgence, He that is the giver
of food and cherishes those that are good; He that does not bear or put
up with those that are wicked, (or, He that puts up with the occasional
transgressions of his devotees); He that existed before the universe
started into life; He that is stainless; He that is ever victorious; He
that vanquishes the very deities; He that is the material cause of the
universe; He that repeatedly resides in material causes (CXLII--CL); He
that is the younger brother of Indra, (or He that transcends Indra in
accomplishments and attributes). He that took birth as a dwarf (from
Aditi by her husband Kasyapa in order to beguile the Asura king Vali of
the sovereignty of the three worlds, and bestow the same upon Indra who
had been dispossessed of it), He that is tall (in allusion to the vast
universal form of His which He assumed at the sacrifice of Vali for
covering Heaven, Earth, and the Nether regions with three steps of His).
He whose acts are never futile, He that cleanses (those that worship Him,
those that hear of Him and those that think of Him), He that is endued
with pre-eminent energy and strength, He that transcends Indra in all
attributes, He that accepts all His worshippers, He that is the Creation
itself in consequence of His being the Causes thereof, He that upholds
His self in the same form without being ever subject to birth, growth, or
death, He that sustains all creatures in their respective functions in
the universe, He that controls the hearts of all creatures (CLI--CLXII);
He that deserves to be known by those who wish to achieve what is for
their highest good; He who is the celestial physician in the form of
Dhanwantari, (or He who cures that foremost of all diseases, viz., the
bonds that bind one to the world); He that is always engaged in Yoga; He
that slays great Asuras for establishing Righteousness; He that is the
Lord of that Lakshmi who sprang from the ocean when it was churned by the
deities and the Asuras, (or, He that cherishes both the goddesses of
prosperity and learning); He that is honey (in consequence of the
pleasure He gives to those that succeed in having a taste of him); He
that transcends the senses (or is invisible to those that turn away from
Him); He that is possessed of great powers of illusion (manifested in His
beguiling Mahadeva and the deities on many occasions); He that puts forth
great energy (in achieving mighty feats); He that transcends all in might
(CLXIII--CLXXII); He that transcends all in intelligence; He that
transcends all in puissance; He that transcends all in ability; He that
discovers the universe by the effulgence emanating from his body; He
whose body is incapable of being ascertained by the eye (or any other
sense organ of knowledge); He that is possessed of every beauty; He whose
soul is incapable of being comprehended by either deities or men; He that
held on his back, in the form of the vast tortoise, the huge mountain,
Mandara, which was made the churning staff by the deities and the Asuras
when they set themselves to churn the great ocean for obtaining therefrom
all the valuables hid in its bosom; (or, He who held up the mountains of
Govardhana in the woods of Brinda for protecting the denizens of that
delightful place, who were especial objects of His kindness, from the
wrath of Indra who poured incessant showers for days together with a view
to drowning every thing) (CLXXIII--CLXXX); He that can shoot His shafts
to a great distance, piercing through obstruction of every kind; He that
raised the submerged Earth, having assumed the form of the mighty Boar;
He on whose bosom dwells the goddess of Prosperity; (or He that is
identical with Kama, the lord of Rati); He that is the Refuge of those
that are righteous; He that is incapable of being won without thorough
devotion; (or, He that is incapable of being immured or restrained by any
one putting forth his powers); He that is the delight of the deities, or,
He that is the embodiment of fullness of joy; He that rescued the
submerged Earth; (or He that understands the hymns addressed to him by
His devotees); He that is the Master of all eloquent persons (or He that
dispels the calamities of all those who know him) (CLXXXI--CLXXXVIII); He
that is full of blazing effulgence; He that suppressed the afflictions of
His adorers; (or, He that assumes the form of Yama, the universal
Destroyer, for chastising all persons that fall away from their duties);
He that assumed the form of a Swan for communicating the Vedas to the
Grandsire Brahman; (or, He that enters into the bodies of all persons);
He that has Garuda, the prince of the feathery denizens of the welkin,
for His vehicle; He that is the foremost of snakes in consequence of His
identity with Sesha or Ananta who upholds on his head the vast Earth,
(or, He that has the hood of the prince of snakes for His bed while He
lies down to sleep on the vast expansion of water after the dissolution
of the universe); He whose navel is as beautiful as gold; He that
underwent the severest austerities in the form of Narayana at Vadari on
the breast of Himavat; He whose navel resembles a lotus; (or, He from
whose navel sprang the primeval lotus in which the Grandsire Brahma was
born); He that is the Lord of all creatures (CLXXXIX--CXCVII); He that
transcends death; (or, He that wards off Death from those that are
devoted to him); He that always casts a kind eye on His worshippers; (or,
He that sees all things in the universe); He that destroys all things;
(or, He that drenches with nectar all those that worship Him with
single-minded devotion); He that is the Ordainer of all ordainers; (or,
He that unites all persons with the consequences of their acts); He that
himself enjoys and endures the fruits of all acts, (or, He that assumed
the form of Rama, the son of Dasaratha, and going into exile at the
command of His sire made a treaty with Sugriva the chief of the Apes for
aiding him in the recovery of his kingdom from the grasp of his elder
brother Vali in return for the assistance which Sugriva promised Him for
recovering from Ravana His wife Sita who had been ravished by that
Rakshasa and borne away to his island home in Lanka), He that is always
of the same form; (or, He that is exceedingly affectionate unto His
worshippers); He that is always moving; (or, He that is of the form of
Kama who springs up in the heart of every creature); He that is incapable
of being endured by Danavas and Asuras (or, He that rescued His wife Sita
after slaying Ravana, or, He that shows compassion towards even Chandalas
and members of other low castes when they approach Him with devotion, in
allusion to His friendship, in the form of Rama, for Guhaka the chief of
the Chandalas, inhabiting the country known by the name of
Sringaverapura); He that chastises the wicked; (or, He that regulates the
conduct of all persons by the dictates of the Srutis and the Smritis); He
whose soul has true knowledge for its indication; (or, He that destroyed
Ravana, the foe of the gods, having assumed the form of Rama that was
full of compassion and other amiable virtues); He that destroys the foes
of the deities (or, He that slays those who obstruct or forbid the giving
of presents unto deserving persons) (CXCVIII--CCVIII); He that is the
instructor in all sciences and the father of all; He that is the
instructor of even the Grandsire Brahma; He that is the abode or resting
place of all creatures; He that is the benefactor of those that are good
and is free from the stain of falsehood; He whose prowess is incapable of
being baffled; He that never casts his eye on such acts as are not
sanctioned or approved by the scriptures; He that casts his eye on such
acts as are sanctioned or approved by the scriptures; (or, He whose eye
never winks or sleeps); He that wears the unfading garland of victory
called by the name of Vaijayanti; He that is the Lord of speech and that
is possessed of great liberality insomuch that He rescued the lowest of
the low and the vilest of the vile by granting them His grace
(CCIX--CCXVIII); He that leads persons desirous of Emancipation to the
foremost of all conditions, viz., Emancipation itself; (or, He that
assumes the form of a mighty Fish and scudding through the vast expanse
of waters that cover the Earth when the universal dissolution comes, and
dragging the boat tied to His horns, leads Manu and others to safety); He
that is the leader of all creatures; (or, He that sports in the vast
expanse of waters which overwhelm all things at the universal
dissolution); He whose words are the Veda and who rescued the Vedas when
they were submerged in the waters at the universal dissolution; He that
is the accomplisher of all functions in the universe; He that assumes the
form of the wind for making all living creatures act or exert themselves;
(or, He whose motions are always beautiful, or, who wishes His creatures
to glorify Him); He that is endued with a thousand heads; He that is the
Soul of the universe and as such pervades all things; He that has a
thousand eyes and a thousand legs; (CCXIX--CCXXVI); He that causes the
wheel of the universe to revolve at His will; He whose soul is freed from
desire and who transcends those conditions that invest Jiva and to which
Jiva is liable; He that is concealed from the view of all persons that
are attached to the world; (or, He that has covered the eyes of all
persons with the bandage of nescience); He that grinds those that turn
away from him; He that sets the days a-going in consequence of His being
identical with the Sun; He that is the destroyer of all-destroying Time
itself; He that conveys the libations poured on the sacred fire unto
those for whom they are intended; (or, He that bears the universe,
placing it on only a minute fraction of His body); He that has no
beginning; (or, He that has no fixed habitation); He that upholds the
Earth in space (in the form of Sesha, or, rescues her in the form of the
mighty boar or supports her as a subtil pervader) (CCXXVII--CCXXXV); He
that is exceedingly inclined to grace, insomuch that He grants happiness
to even foes like Sisupala; He that has been freed from the attributes of
Rajas (passion) and Tamas (darkness) so that He is pure or stainless
Sattwa by itself; (or, He that has obtained the fruition of all His
wishes); He that supports the universe; He that feeds (or enjoys the
universe); He that is displayed in infinite puissance; He that honours
the deities, the Pitris, and His own worshippers; He that is honoured or
adored by those that are themselves honoured or adored by others; (or, He
whose acts are all beautiful and enduring); He that accomplishes the
purposes of others; (or, He that is the benefactor of others); He that
withdraws all things unto Himself at the universal dissolution; (or, He
that destroys the foes of the deities or of His worshippers); He that has
the waters for his home; (or, He that is the sole Refuge of all creatures
or He that destroys the ignorance of all creatures) (CCXXXVI--CCXLVI); He
that is distinguished above all, He that cherishes the righteous, He that
cleanses all the worlds, He that crowns with fruition the desires of all
creatures, He whose wishes are always crowned with fruition, He that
gives success to all, He that bestows success upon those that solicit Him
for it (CCXLVII--CCLVI); He that presides over all sacred days; (or, He
that overwhelms Indra himself with His own excellent attributes), He that
showers all objects of desire upon His worshippers, He that walks over
all the universe, He that offers the excellent flight of steps
constituted by Righteousness (unto those that desire to ascend to the
highest place); He that has Righteousness in His abdomen; (or, He that
protects Indra even as a mother protects the child in her womb); He that
aggrandises (His worshippers), He that spreads Himself out for becoming
the vast universe, He that is aloof from all things (though pervading
them); He that is the receptacle of the ocean of Srutis (CCLVII--CCLXIV);
He that is possessed of excellent arms (i.e., arms capable of upholding
the universe); He that is incapable of being borne by any creature, He
from whom flowed the sounds called Brahman (or Veda), He that is the Lord
of all Lords of the universe, He that is the giver of wealth, He that
dwells in His own puissance, He that is multiform, He that is of vast
form, He that resides in the form of Sacrifice in all animals, He that
causes all things to be displayed (CCLXV--CCLXXIV), He that is endued
with great might, energy, and splendour; He that displays Himself in
visible forms to His worshippers, He that scorches the unrighteous with
His burning energy, He that is enriched with the sixfold attributes (of
affluence, etc.), He that imparted the Veda to the Grandsire Brahma, He
that is of the form of the Samans, Riks, and Yajuses (of the Veda); He
that soothes His worshippers burning with the afflictions of the world
like the rays of the moon cooling all living creatures of the world, He
that is endued with blazing effulgence like the sun (CCLXXV--CCLXXXII);
He from whose mind has sprung the moon, He that blazes forth in His own
effulgence, He that nourishes all creatures even like the luminary marked
by the hare, He that is the Master of the deities, He that is the great
medicine for the disease of worldly attachment, He that is the great
causeway of the universe, He that is endued with knowledge and other
attributes that are never futile and with prowess that is incapable of
being baffled (CCLXXXIII--CCLXXXIX); He that is solicited by all
creatures at all times, viz., the Past, the Present, and the Future; He
that rescues his worshippers by casting kind glances upon them, He that
sanctifies even them that are sacred; He that merges the life-breath in