Adhyaya 174

हिन्दी अर्थ

इस प्रकार श्रीमत्स्यमहापुराणमें महादानानुकीर्तन-प्रसंगमें पञ्चलाङ्गलप्रदान-विधि नामक दो सौ तिरासीवाँ अध्याय सम्पूर्ण हुआ हेमधरा ( सुवर्णमयी पृथ्वी )-दानकी विधि

English

Matsya said: — 0 son of the Sun! You have heard about the force of the demons; now liear about the strength of the army of the Devas. The twelve Adityas, the eight Vasua the eleven Rudras, the two Ajivinik- iimaras, wearing their annoui-s and followed by their men, appeared in the fieM. The thousand-eyed Indra — the lord of all the Devas — came on his great chariot, and marched himself before the Devas, to kill the enemy of the Devas. His chariot was also placed in the centre of the army. Indra then took his seat in that illustrious chariot going swiftly like Garuda, gliding on beautiful whcch. hdaid with gold and gems, containing his famous weapons, such as thunderbolt, ek\, surrounded by the Devas, the Yaksas and the Gandharvas, adored by the Bralnnarisis, conjoint with lightening clouds, going at their will. At tlial time, he was adored by the Brahmanas. Riding on such a chariot, when Indra goes round the earth, the sacrificial priests chant various hymns to him. — 1 7. Various kinds of music wore pla 3 'e(l in tlie heaven, hundreds of nymphs began to dance. In their midst the chariot looked beautiful like the rising 'Sun on the Udayacliala mount. It was drawn hy a thousand horses, swift like the mind ami wind. At that linjo, the chariot controlled by Matali look-jd handsome like the Mount Smucru illumined by the Sun. Dharmaraja came armed with his formidable club, and took his stand in the army of the Devas, causing terror to the demons by llis roars, — 8-11 The handsome Varuna also appeared in the field, along wdth tlie four oceans, serpants lashing their tongues, wearing garlands and jewelled ornaments, armed with liis deadly noose, riding on the horse shining like the moon-beams, dressed in variegated coloured robes; and awaited the hour of war. He then appeared like the oceans agitated with billows. Kuvera, the Lord of the Yak.as, the iMksasas, Kinnaras and tlie riches, armed with a club, made His appearance seated in his Pnsiiaka Vimana, wdtli Yaksas, Rtiksasas, Guliyakas and conch shell and lotus etc. His carriers wore men. — 12-18. The liOrd Siva came then riding on a veiy big bull. India took his stand in the east, Dharmaraja in tlie south, Vanina in the west and Kuvera in the north. Tlie valiant Dikpalas guarded their respective directions as well as the army of the Devas. The God Sun also came in His chariot, drawn by seven swift horses having beautiful reins, moving round the Meru, illumining the TJdayiicliala and Astachala mountains, and giving light to all the realms, adorned witli many rays, shining with His own lustre, the Lord of the twelve Adityas thus graced the battlefield. -19-23. The demons behold the Lord Moon who came to the battle, mounted ou a chariot drawn by white horses, adorned with white and cool rajs, pleasing to the worlds, followed by all the Naksattras, the Lord of the Brahmanas, the Dispeller of nocturnal darkness, the receptacle of thousands of herbs and nectar, looking like a portion of the universe; and riding on white horses and holding in his hands weapons causing cold, — 24-27. OHAPTBR GLXIV. • US Yftya, the creator of fire, the Lord of all, the omnipreseat in.all 'the seven tunes and the sounds, the foremost of all the eIemnts, the formless, the easily -accessable to heaven, the producer of sound, and five- fold Pr&na of all the beings, the life of all, bursting with his own force; also joined the army of the Devas, followed by clouds and caused great pain to the demons by His violence. — 28-31. The Devas with the Gandharvas and the Vidy&dharas waved their swords, which looked like serpents that had lately cast off their skin, and thus began to play. The gigantic serpent Lords, infusing their venom, into the arrows of the Devas, made the smaller of their species to bodily merge into the arrows. Many other Devas armed with huge rocks, trees, etc., became ready to hurl them at the demons.— 32-34. The highly powerful Lord Visnu, from whose navel sprang the lotus, who assume s the form of fire for the destruction of the world, the eater of the sacrificial oblations the cause of the entire universe, the giver of Peace, armed with the club, also adorned the great field of battle with His garucla, like the rising Sun on the Mount Udaychala. — 35-37. Visnu held his lustrous chakram in His right hand; the discus looked like the rising Sun, as if ready to destroy the enemies.— 38. He held in His left hand the huge club of a black colour ready to annihilate the enemies; and Ho held other weapons such as Saranga bow, etc., in His other hands. — 39. Lord Nartiyaa rode on His illustrious Garuda the son of Kayapa, eater of snakes, going more swiftlj" than the wind, agitator of the sky, roaming in the air, looking beairtiful with snakes in his mouth, looking like the lofty klandara mountain after the churning of the ocean, who had shown his valour many times in the fight between the Asuras and the Devas, with his body having the mark of the thunderbolt of Indra hurled on him for stealing nectar, having crest on the head, highly powerful, ornamented with golden ear-rings, having garments of variegated leaves, looking like a golden mountain, shining with the splendour of the gems on the hood of the snakes that he held in his mouth with his wings, looking like clouds with rainbows, overspreading the heavens, and with red, yellow and blue banners streaming in the air, of huge body, the brother of Aruna, and the best of those who roam in the air. Riding on such a Garud.a, Vi§nu made His appearance. The moment Lord Visnu appeared riding on His mighty Garuda, all the Devas and sages followed Him and began to sing His praises with verses, all Mantras. •- 40-48. Kuvera, Yama, Indra, Dharmardja and the Moon went ahead of the Lord, illumined by the rays of the Moon, and at the same time Brihaspati blessed all the Devas saying " Let good come to the Devas " and Sukrfichfirya blessed also the demons, uttering their welfare. — 49-50. Se?'e ends the one hundred and seventy-fourth chapter on Tdrakdmaya fiyht. TliB hfATSYA PVnAAM. CnAETER CLXXV. Matsya said: — A tremendous battle ensued b( Uvecn the Devas and the demous and every one, eager for victory, took up his arms and iJtood like a mountain in the battleliold. The haughty warriors, repre- senting the forces of dharma and adliarma, respectively, waged a fierce battlei where they displayed both vanity and modesty. — 1-3. Afterwards the sky was covered with moving chariots, advancing herds of elephants, and warriors leaping with sword in hand. The falling of arrows and clubs, and the twanging bows created a din like the thunder- ing of clouds at the time of the annihilation of the universe, causing a great terror to the creation. — 4-6. The demons began to hit the Devas by hurling clubs and huge rocks at them, which caused the valiant Devas, eager for victory, a great suffering, and the Dovas hurt with the weapons, with their heads powdered with clubs and their chests smashed by the demons, began to vomit blood. The Devas could not do anything when they were entangled in a network of arrows by the demons. Thus overpowered by tho demons they couhji not do anything. The3' could not use their arms and appeared like the dead acknowledging themselves beaten by their foe, -7-11. Seeing that, tho tcousaml-eyed Indra dispollcd those huge piles of dreadful arrows by his thunderbolt and ellcctcd his entrance in tho ranks of the demons. Devastating the army of tlio dcmr'ns, he created darkness bj* letting out his d'amus astra when the demons could not see one auother. Tlie J,)cvas bccamp free'! of tlio i\J'y;i of tin' Dmnnus whicli Indra drove away by lus lustre, and llimi llifv hugun to kill tlio demons with great caution. Tliou the demons iif bluish lia/o begiiii to fall down like mountains with tlioir wings seveued. — ll'-Id. When the demons began to be anriihilaf»-(l in great nHin])ers, Maya spread tho M.'iya of Drvi ami dispelled the darkness, and created fearful fire like tho one fliat prevails at tho time, of llio destruction of the world, which started tlie devastation of the Devas, whilst the demons again took up a firm stand. Tlie Devas seriously belaboured by Orvils fire, went to seek the protection of India and the Moon. The Devas, burnt by Urva fire and tlioir souses benuined roiiorted tho whole matter to Indra. —17-21. Seeing such a fearful chaos, Vanina prompted by Indra said: — 22. " Indra! Aurva has been created by tlio Braliraarisi's sou Drvfi in ancient times. The Brahmarisi became like Brahma by means of his asce- ticism. — 23. troying tho family of Aurva killed even tho children in the womb. Quo of iiio women in tho family, however, in order to proHorvo her embryo secreted it in lier thigh (Orn), whence tho child at its birth was called Aurva. Beholding liim tho sons of Kfirtavirya were struck with blindness and his wrath gave rise to a flame which threatened to consume tho whole world, had he not at the desire of the Pi Iris cast it into the ocean whore it remained concealed with the face of a horse. Anrvftnftla is also known as Vaaav&gni or Vadavanala. It is tho submarine fire. Then the Maharis and the Devas began to pray to the sage Crva who was shining like the Sun by virtue of his asceticism. — 24, The demon Hirayakaiiyapu &l 80 appeared there. The Brahmaris then said ' Bhagviin! this Your attempt is to root out the race of (he Biis. You are the only survivor and there is none in your family and you are devoting yourself to rigid austerities in the flower of your life. So many sages are all by themselves without any off- spring and in the same way the families of the Risis have died out ated in the absence of any progeny. The Riisis look_ entirely cut off from the world. You have become illustrious like Praj&pati by virtue of your asceticism, but you should also beget a son for the continuance of your family. You have renounced householder's life; therefore create another body by getting another soul out of your owp.' — -30. Those words went deep into the heart of tlrva who despising these Riis said ' the highest duty of the Riis/'as enjoined by the Sistras, is to pass their days in the forest, living on the produce of nature, for a BrSh- maa ought to strictly observe Brahmacharya. In that case be can shake the position of Brahm4. The householders have threefold duties to discharge, but those of them living in the forest ought to follow our ways. The Risis living merely on water, air, grain and dn things powdered by stones, simply warming themselves in the fires burning all round them, practising Dasatap&h and Panchatapdh, all of them thus pursuing the course of rigid asceticism, seek final emancipation by leading a life of celibacy.— 31-36. A true Brfihmapa becomes as such only by virtue of Brahma- charya, and others, knowing what Brahmacharya is, also say that fortitude is established in Brahmacharya. And asceticism is also established in the practice of Brahmacharya. The BrShmana fixed in his austerities is really enshrined in heaven. There is no Siddhi without Yoga, and there is no fruit without Siddhi. There is no higher name and fame than Brahmacharya which is the root of all. — 37-39. There is no greater ascetic than the one who strictly follows Brahmacharya by subduing all his passions. — 40, It is hypocricy to grow long hair without asceticism, to pursue any vow without any resolution, and to practise TapasyS without Brahma- charya. These three are simply signs of vanity. — 41. Where is wife? and where is Yoga? and where is the perversion of thought? Great differences lie betweSn these. — 42. Brahmd. has created all these by His mental power. If one has the seed of asceticism within him, he can create a son from his mind. Verily you are the knowers of selves. Then why do you not create such children by the force of mind alone? — 43. The ascetics ought to beget progeny out of the embryo created by their mind, and your address to me is bereft of dharma, and is like the speech of those who are not good. By the power of my innerself, 1 shall create a son, without the help of a woman, after illumining my mind with the glory of asceticism. 1 shall create such a son out of my soul, who would be ready to consume the creation." — 44-47. ue. m MtTSTA PUBAIiAM. Aftonrards the si tnra, absorbed in his asoetioism, throwing his thighs into the fire rubbed them with a kfi grass. Then the son in the form of Fire, desirous of consuming the universe, was produced from his thigh, by its own force without the help of any firewood. In such a way the fearful fire Aurvft was begotten &om the thigh of the seer Crva. - 48 - 50. That son of tirva said with a feeble voice, to his father, immediately on being born " Father! I am oppressed by hunger, pray direct me to consume the universe." Saying so, the.'Ire Aurva ascended to heaven, and with the intention of consuming everj'thing all round, increased itself in bulk, and spread itself in all directions. — 51-52. Afterwards BrahmS said to Orva ' Pray save the universe from the fury of your son. — 53. ' firahmana! I shall assign a very good place to your son. Have full confidence in my words.' — 54. Hrva said: — " To-day I am blessed. You have shown me a great kindness by promising a place for my son, Bhagavan! what oblations will my son get when he feels hungry in the morning? What will be the place of his siay and what arrangements will be made for his food?' Those things should be arranged in a manner be-iitting the position of my son."' 55-57. Brahmd said: — ' This son of yours will stay as the submarine fire in the ocean and 0 Brdhmana! I am also born of water. He will be gratified to drink it. I am giving the same butterlike water to your son which I also drink in course of my stay in it. — 58-59. ' At the end of the yugas, your son and I will wander about in mutual company ' when we will repay the debts of those who are sonless. Later on, the same fire will dry up all the waters. Besides he will burn up all the Devas, Asurs, Yakias, Raksasas, etc., and all other elements.' — 60-61. Hearing those words of Brahma, Hrva said ' Be it so.' When the fire merged into the ocean, after throwing his lustre into his father. 'Phen Brahmd and other Risis resumed their pursuits undisturbed, on realising the glory of fire, the sou of Orva. — 62-63. The demon Hiranyakarfyapu beholding that wonder of Orva pii spoke, after making a series of salutations. " 0 Rii! It is indeed highly, surprising that Agni the witness of the universe has merged into you and Brahmd has also become pleased with your devotion. Great sage! I have come to you as your and your son's slave. Pray look with a favourable eye on your devotee. Sire! If I suffer it will be like your defeat." — 64-67. t)rva said: — ' I am gratified, because I have now become your pre- ceptor. I have now no fear of danger on account of my asceticism. You should also embrace the Mayd created by my son, who, though " without any fuel is more violent than Pdvaka the ordinary fire. This Mdyd will protect your family and destroy your enemies and will be un- bearable to the adversary.' Hearing those words the demon Hiranyakati- yapu embracing her (M&yd) went to heaven after bowing to Orva Muni very much gratified.— 6. OHAPTBR CLXXVL The mighty M&yA, created by Aurva the son of the sage tTm, was unbearable even by the Devas.— 72. Now Hiranyakatiyapu being dead, this MSy& had become compara* tively weak. Also the sage, who was the author of that M&ya, cursed him. 1 have narrated this all to you, said Yaruna to Indra; so that in case you want the Md.y£ to be destroyed, you should let the Moon go with me to render me assistance, and 1 shall undoubtedly destroy it, with his co* operation, by means of water. — 74-75. Here ends the one hundred and seventy-fifth chapter on th Tdrahd maya fight. Matsya said: — Indra on hearing what Yaruna said gladly directed the Moon to go to fight. — 1. He said " Moon! go and help Yaruna; thus carry out the rescue of the Devas and the destruction of the demons. You are more powerful than me. You are the Lord of the heavenly bodies and you pervade all the realms with your elixir which like the ocean, waxing and waning exists in you. You bring about by your diurnal motion the day and the night. Your spot, in the form of a hare, is indicative of youi giving shelter to the universe and even the Devas and the celestial bodies do not know the full significance of your power.You are located above the Sun and the other heavenly bodies. You by your glory dispel the universal gloom and make it bright and luminous. Your rays are white; your body is made up of cold; you are eternal, you are the manifestation of sac- rifices, the Lord of the herbs, the source of actions, begotten from water, producer of lotus and other aquatic plants, most cool, the recep- tacle of nectar, nimble, having white conveyance, the Illuminor of all things, the giver of nectar to those who are privileged to have it, the dispeller of darkness from every thing; therefore be good enough to dispel, by your co-operation with Varuna, the delusion caused by this demon. You are the beauty of the beautiful; you are the Soma of the drinkers of Soma; you are the most beautiful of all; and you are the Lord of stars. We are all tormented in the battlefield; now go and re- relieve us by destroying this Asuri Maya.*'. — 2-9. The Moon said: — " The Lord of the Devas! I shall pour down a heavy dew destructive to the demons. See the Demons void of their conceit and the store of their delusion exhausted. I will envelop the Daityas with se- vere cold; I will burn them with chill and I will make the Demons void of their pride." Thus saying, the Moon showered torrents of cold, while Yaruna hurled his noose. The demons under the influence of these began to lie inert and dead. — 10-12. Thus Yaruna and the Moon both started the annihilation of the demons by showering cold on them. Both those Lords of the waters, fighting by the store of their freezing resources, roamed about in the field like the ferocious oceans. Yaruna and the Moon pouring down TEB MAT87A PUBANAM. eliowers of rain, like those that descend at the time of the annihilation of the universe, totally destroyed the delusive fire. The demons, benumbed by the cold showers of the Moon and entangled in the noose of Varua, could not move their limbs any way, and they all looked like the mountains with dismantled crests. The Moonbeams and the cold showers of Varuna entirely unhinged the demons. Their chariots deprived of all lustre fell down tossing from the heaven. — 11-19. Maya saw the demon folks so belaboured by the Moon. He then introduced his Parvati MayS which suddenly pervaded all space with rocks, swords, shields, dense forests teaming with yawning caves and roaring lions and elephants, full of herds of deer and wind, con- taining huge trees and moving by the force of wind in the heavens at will. The Chndri and Vdruni May/is of the Moon and Varuna dis- appeared. And the moment such a delusion was introduced, swords, rocks, trees began to pour down upon the Devas, who began to be destroyed and the demons regained a safe footing. All the strategems of the Moon and Varuna were made useless. The Devas began to die of the heavy sword blows. There was a huge shower of rocks, trees, &c., which filled the uni- verse like the heavy rain. At that time many Devas were powdered by the rocks, several were divided into pieces by tlieni, a good many wore covered with trees. The bows of many were broken and they were all bewildered and helpless. No one excepting Lord Visnu remained power- ful. The other Devas disappeared. — 20-28. That demon waved the rocks over Lord Visnu, but tlie latter shewed His perseveraiKje and did not sliovv tlie least auger. The Lord like the clouds that bank up at the time of the anuiliilatioii of tlio universe, kept on looking at the conflict, in the expectation of the befitting hour, when to hit the demons. — 29-30, Afterwards Visnu saw both Agni and Vayu, and at the request of India asked them both to dispel the delusion, at wliioh they annihilated that all pervading Mayd. Vayu with Agni consumed the demons, just as beings are reduced to ashes at the destruction of the universe. The wind blew fiercely and was followed by fire. In that way the two Devas started their play of havoc in the ranks of the demons. They consumed the Vimanas of the demons with everything all round. Agni in company of the wind burnt the shoulders of the demons, and Maya could not kill any one. The Parvati Maya disappeared. At that time Visnu was praised by the Devas. — 31-36. The Devas cried owt " Victory! Victory! " and all the plans of the demons were frustrated. The three realms were liberated from bondage. The Devas were gratified and the din of " Bravo! Bravo! filled the space. Indra was victorious and the demons were defeated. All the directions were cleared. Dharma increased and the Sun and the Moon returned to their respective realms, and the three realms were restored to their equilibrium. — 37-38. Every one began to perform sacrifices, sins were subdued, death was curbed, sacrificial oblations began to be poured into the fire, the Devas ascending to heaven began to survey the glory of the sacrifices and all the Lokapfilas returned to their quarters.— 39-41, OBAPTBB GLXJK7IL Ascetics floiirished, the sinners declined. The followers of the Devas were pleased and those of the demons became sad. DhaiTna reigned over three-fourths of the world and adharma existed in only one. The path of virtue flourished and the people became righteous. Every one began to follow his order of life and the kings began to devote themselves to the protection of their subjects. The sins of the universe were subdued by the subjugation of the demons by the Fre and the Wind. — 42-45. The whole universe became radiant with the lustre of Agni. KSlanemi hearing about the violence of Agni and V4yu appeared on the field. He was wearing a coronet shining like the Sun and was bedecked with tingling armlets and ornaments. He looked tall like Mandara mountain; golden coloured; he bad hundred arms, hundred faces, hun- dred heads and appeared like a mountain with hundred peaks. He ap- peared like a blazing fire, measuring the sky with his massive arms, kicking the mountains with his feet, driving away the heavy banks of rain clouds by his breath, with his eyes knitted, persecuting the Devas, covering all the directions, looking like the messenger of death. He, stretching his arms clustered with heavy fingers, addressed the demons, saying " Demons 1 you should all get up now." He overepread all the quarters with arrows and seemed ready to burn the Devas. He looked like death at the time of the dissolution of the universe. All the Devas were bewildered to see Kfilanemi. All the beings looked upon that persevering Kfilanemi as NAi-ayaa; he began to roam on the battlefield pacing bis very tall legs to and fro and thereby raising wind and rolling as it were the fir- mament. The Devas were all very much terrified. Maya, the lord of the Asuras then embraced him. Kalanemi then with Vinu looked beauti- ful like the Mandara mountain. Indra and the other Devas were deeply pained to see the demon Ealanemi advancing as if the death of all. — 46-61.

हिन्दी अर्थ

अथातः सम्प्रवक्ष्यामि धरादानमनुत्तमम्। पापक्षयकरं नृणाममङ्गल्यविनाशनम् कारयेत् पृथिवीं हैमीं जम्बूद्वीपानुकारिणीम्। मर्यादापर्वतवतीं मध्ये मेरुसमन्विताम् लोकपालाष्टकोपेतां नववर्षसमन्विताम्। नदीनदसमोपेतां सप्तसागरवेष्टिताम्

English

Here ends the one hundred and seventy-sixth ehapter on Tdrakdmaya fight. Matsya said:— That highly energetic Asura K&lanemi, in the midst of the demons, appeared growing in strength like the heavy rain clouds gathering in strength after excessive heat. Then the chief Danavas, like Maya and TArakAsura and other's, seeing Kalanemi were encowraged as if they had drunk the nectar; and stood up and made an advance; and all the demons casting off their fears and knocking off their fatigue, cherished TArakSsura's victory and they all congregated in the field to resume fight, after duly holding a council of war. They arranged their phalanxes and the principal demons forming the vanguard of TArkAsura also turned up dauntlessly. All were pleas- ed to see KAlanemi. The chief generals of Maya came off gladly from Maya's side and joined EAlanemi, Maya, TArakAsura, VarAha, Hayagrlva, Sveta the son of Vipracbiti, Khara, Lamba, Arista, Kiifora, SvarabhAnn, ChSmara, and Vakrayodh!, versed in warfare and learning and tapasyS, m THE HATSYA PUBAEAM. also came armed with clubs, quoits, axes, discs, rochs, javelins, spears, nooses stoves, le terrible Ganddaila, Patticfa, Bhiudip&Ia, iron ParighM, heavy Ghatani, iSatagui, Yugasyanties, etc., to render assistance to K&la- nemi. — 1-12. They were also armed with arrows resembling the mouths of the serpents bolts, keen swords, tridents, bows, and many other luminous weapons. The army of the demons, under the leadership of Kalancnni, looked awfully striking, as if the whole sky was covered with blue clouds. — 13 - 15. The army of the Devas, guarded by Tndra, looking white and bla(!k, extreme!}" joyful, having the Sun and the Moon with tliem, with asterisms as banners, swift like the wind, located close to the heavenly bodies, under the protection of Tndra, Vanina, and Kuvera, gleaming like tire blaze, under the chief leadership of Narayana, like the mass of ocean, swelled by the Yaksas, and the Gandliarvas armed with various kinds of weapons, shone forth and looked particularly splendid. Both the armies eiKounterod each other, like the heaven and earth at the time of universal dissolution, and a fearful conflict ensued. — 1(5-21. The Devas and the demons showed their valoui% and arrogance. They fought furiously like the clouds emerging from the roaring eastern and western oceans. They began to tear down each other, as the infuriat- ed elephants rend the mighty mountain trees. They also blew several, kinds of conclies and trumpets. The din of their conches filled earth, sky, heavens and the space all round, and so did the noise of tlie twanging of the bowstrings, clashing of swords, clap of the i)an(ls, etc. In the midst of the tumult raised by the kettle-drums, etc., tlie roars of the demons vanished; they began to break the heads of each otlier; some of them fought duels; some br(»ke otlier's arms, etc., many of them wrestled, the Devas used their heavy clubs and iron bolts, etc. — 22 - 27. Many warriors fell down with their limbs seAered by the clubs and arrows. Several of them fought from their chariots and horses, biting their lips with rage. There was a tremendous uproar, when tlie infantry and the chariots started face to face fighting. They smashed the chariots of each otlier, fighting like two clouds in the months of Sravaiia, and Bhadra rushing into each other. Many were killed under the pressure of the chariots running over them. Most of the warriors were unable to guide their chariots, being impeded by other chariots; and several of them threw down their foes by the arm. — 28-33. Some of them killed their foes by pushing them by their shields. The warriors wounded in the battle vomitted blood like the clouds pour- ing out rain. A fearful onslaught raged between the Devas and the demons. The dense volleys of arrows shot from both the armies covered the sky like clouds, and the weapons looked like rainbows in the heavens, afterwards KManemi came charged with wrath like the surging ocean. Tlie clouds charged with lightning and making a thundering noise, began to be dispersed when they struck Kalanemi's luminous coronet and his body hard like a mountain. When he began to breathe in his wrath, and with his twisted faces and wrinkled eyebrows sweats CE AFTER CLXXVIIL came out of his body and sparks of fire emitted. Sparks emitted from his mouth and his arm stretched towards the sky and the sides, and grewdn. magnitude, and looked as if five-hooded serpents bad emerged from the mountains, and various kinds of weapons such as clubs, bows, etc., held by him looked beautiful like the mountain peaks touching the skies. When his garments were blown by wind, it seemed as if, the top of mount Meru was struck with the evening rays of the Sun. He knocked down many Devas by his violently striking them with mountain peaks and trees, and cut down many of them by his sword, who felt unable to move about. He killed a good many by his blows. The Devas, the Gandharvas and the serpents, thus belaboured by Kalanemi, became lustreless and utterly helpless, and even the mighty Didra of a thousand eyes was entangled in his network of arrows. — 34-47. At that time Indra, riding on his AirSvata, could not move about. Varuna was bereft of his noose and looked like the clouds and the oceans bereft of water. Afterwards, he belaboured Kuvera with his club, and subdued Dharmardja, who shuddering with fear, ran away abandoning His glory. He also overpowered the Lokapfila and divided himself in four parts and located them in four directions. These parts did all bis works. Then going up to the path of the stars, he took the splendour of the Moon and his kingdom what is so anxiously coveted by Rtihu. He then dispelled the light of the Moon, and also drove away the shining Sun from the gates of heaven, and took under his charge His Slyana (procession of the equinoxes) and the diurnal functions. Knowing Agni to be the mouth of the Gods, Kalanemi swallowed Him also. He also conquered Vdyu by his valour and controlled and swallowed all the heavenly and mundane streams along with the ocean. In such a way that demon after bringing under his control all waters of heaven and earth, shone forth like BrahmA. and became the terror of the universe; and as- suming the forms of Lokapalas and the Sun and the Moon, he controlled the affairs of the universe in a well-ordained manner. Then enthroning himself in the heavens in the place of BrahmA., that demon, highly ener- getic like wind and fire, began to rule himself the celestial and terres- trial kingdoms. All the demons then prayed to him as the Devas do unto BrahmA. — 48-60. Hei'e enda the one hundred and seventy-seven chapter on the TdraJtdmaya fight. Matsya said: — The Vedas, Dharma, Forbearance, Truth, and Lak?mf, these five things were not attained by KAlanemi on account of his ignoble ' deeds, contrary to the laws of dharma; other things came under his possession. In not being able to attain these five things he became angry, and wanted to enthrone himself in place of Vi?nu and appeared before Him. He saw the Lord riding on His (5aruda and holding conch, quoit, club, lotus, wearing white appardl and brandishing His club to destroy the demons. His garment appeared like lightning. He himself appeared like rain clouds. His carrier was Garuda, Kailyapa's sou having crest and golden wings. Seeing Him thus appearing in the battlefield with a calm composure, ready to destory the demons, that demon angrily said; — 1-5. " He is my enemy. He is the Destroyer of my elders. He lived in the oceans, destroyed the demons Madhu and Kaitabha. It can be said that as long as He lives, the war between us will not end. There will be a most fearful fight between Him and me. He has killed many demons in tUs battle. He is very cruel. He has not shown His clemency even to the children and the women of the demons killed. He is shameless. He is Viapu. He is the heaven of the Devas. He sleeps on the ea serpent. He is the Prime Soul. He is the Lord of Brahm& and the Devas and our Tormentor. Hiranyakaifyapu was the victim of His fury. The Devas under His guardianship enjoy the sacrificial oblations ami the offerings of clarified butter poured into the lire by the Eiais. He is the Destroyer of all the enemies of the Devas. Our race is annihilated by Hib quoit. For the benefit of the Devas He has no regard for Ilis own life and throws His quoit shining like the Sun in midst of the demons. He is Bhagav&n Kedava — the Destroyer of the demons. He is Bhagavan Visnu — our Destiny. He has now come to light. Now this Vibnu subdued by me will make His salutations to me. In this battle I shall kill Vi§nu — the terror of the demons — and will then kill all the rest of the Devas. Thus I will free myself from the debt of my ancestors. This Vi§nu in all forma causes anguish to the demons. I have heard that this very same Vi§nu bears enmity to the demons even after he gets other births; and lie has killed the demons Ifadhu and Kaitabha, when a lotus sprouted from His navel, and when there was only one vast expanse of water all over the universe. I have also heard of His having torn Hiranyakayapu my father in the form of Narasinha (half man and half lion). He had measured the three realms by His three strides, when Aditi held Him auspiciously in Her womb. Now the Turakainaya war has commenced and He will be destroyed by fighting with me." Having uttered such words, he got ready to encounter Vi§uu. — 6-22. Lord Visnu, inspite of such harsh words, kept Himself quite calm, and only said with a smile: — " Demon! you are somewhat conceited and that is why you are addressing Me so impatiently. The strength of conceit is no strength indeed; whereas the strength of angerlessness is more stable and really strong. Filled with conceit, in My opinion, you are void of valour. Fie to your words. Verily, women pose at a place where there are no men. Demon! I see you are ready to follow the footsteps of your ancestors. I shall do unto you as I have done with your compeers gone by, for who can remain in comfort after breaking the bridge of dharma made by Lord Brahmfi? 0, one eager to destroy the Devas! I shall kill you without doubt, and shall instal the Devas in their places" — 23-27. When Vinu, the holder of ri Vatsya, spoke like that, the demon laughed with anger, and holding missiles in hundreds of bis hands, began to hit the chest of the Lord. Maya and other valiant demons also ran after Viu with their keen arms and Histrinda weapons. — 28-30. Lord Vinn was not moved in the least by tibe blows of the demons. He kept Himself firm like a mountain. — 31. KSlaaemi taking up a ponderous club hurled it {t Garuns, which indeed astonished the Lord. When Garuda felt exhausted, the Ix feeling Himself also troubled, become angry, took up His Sadaraana, quoit and exhibited His majestic glory. At that time Viu began to grofT with Garuda; and covered all the directions with His arms, and the Lord pervading all over the universe rose to heaven, and started His da' Btructive campaign against the demons. — 32-37. The Eiis and the Gandharvas began to chant hymns toVisnu, and at the same time the Lord rose so high that His coronet touched the clouds. His feet covered the earth and His stretched arms spread in all directions. Then He look His mighty Sudaraiiana chakra, shining like the rays of the Snn, containing a thousand edges, the destroyer of the enemies, looking like a blaze of fire, its ends adorned with golden work and its middle be- decked with diamonds, having garlands on it, going and assuming forms at will, terrible to all the enemies, the eater of the blood, bone and marrow of the demons, made by BrahmS Himself, conjoined with the fury and fortitude of the Bilaharis, by the throwing of which the moveable and immoveable objects become burnt up, by virtue of which the goblins and the R&k- fasasa get satisfaction (by getting blood and flesh to live upon). — 38-45. Raising such a Sudartfana chakra, unmatched in accomplishing its objects and looking violent like the burning rays of the Sun, Vi§nu took away all the Dilnava's energy and cut down the arms and the hundreds of the heads of KSlanemi looking like fires. But the demon still remained unmoved, and his headless form like the trunk of a tree stood op in the field, when Garuda threw him down on the ground by the force of his wings, and by his breast. His body fell down with great violence and he expired instantly. Then the Devas rallying together cried out " Bravo I Bravo! " and adored Visnu. Then all the demons took to flight; but they were all resisted by the stretching arms of Visnu who caught hold of their hair and necks. He powdered the faces of many and broke the waists of several. A good many were cut down by the quoit and the club blows of the Lord. Several died falling from the heavens. When all the demons were thus destroyed, the Lord stayed there after doing the work of Indra. On the termination of the Tkrakkmaya war, Brahm& along with the Risis, the Gandharvas and the nymphs went there. -46-56. After adoriijg Vinu, He said " Devadeva f You have done a great work. You have removed the source of pain to the Devas. You have gratified us all by killing these demons. The demon K&lanemi destroyed by You could not have been killed by anyone else. He was a source of utmost sufferings to the Devas and the three realms. He caused a great pain to the Riis and was bent on doing me harm as well. You have, therefore, done me a peiBonal favour by killing K&lanemi. May You be blessed. Pray move on to the north where the Brahraarisis will behold You. Devs I what boon can I confer on you, for you Youriself are the giver of boons to all. You have destroyed the thorn of the three realms. Now hand over the fulleak kingdom of the three realms to Indra." — 57-63. 154 • TBE UATSYA PURAMM. Visnu thus praised by Brahm&, said to Indra and the other Devas: — Devas! Hear with attention what I say. In this warfare 1 have killed a demon taore valiant than Indra, but two have escaped from this great war. They are Virochana and R&'iu, consequently Indra and Varnna should guard the eastern and western quarters respectively. Dharmar&ja and Euvera should keep guard on south and north respectively. The Moon along with His sateliets should return to His realm. 0 Sun! enjoy Yourself with Your northern and southern Ayauas and seasons throughout the year. The daily oblations of clarified butter, &c., poured into the sacrificial fire may now be resumed. Nots— Ayanas— The northern and sonthern paths of the Snn. "0 Brahmanas! Resume Agnihotras and other sacrifices according to the Vedic injunctions, and oblations be offered in Fire. The Devas may be gratified by sacrifices, the Pitris by the performance of lniddhas, and the Mahar§i8 by the recitation of the Vedas. The wind may freely roam in His realm and blow from there. The three fires may now gratify the three realms and the three varnas. The sacrifices may be.'esumed through the Brahmanas, and the Yfijnlkas may accept their sacrificial fees. The Sun may nourish the earth, the Moon may foster the Rasas, and the Wind may refresh all. Let all in this way resume Their allotted functions. Let the mother rivers rising from the mountains Mahendra, Malaya, etc., flow to the oceans. 0 Devas! cast aside your fears of the demons, be calm, may you be prosperous. I am going to Samitana-Brahmaloka. Do not ever be afraid of the demons either in your realms or in battlefield. The demons are mean and whenever possible will attack the Devas. They have no fixed abodes. You should remain careful in your abodes, in the Heavens and in battlefiled. You are simple and good. Gentleness and frank- ness are your wealth." — 6-1-79. Lord Visnu after thus speaking to the Devas retired to Ills realm in company of Brahma. Such was the wonder of the Tarakamaya war that waged between the Devas and the demons and 1 have related all that to You. — 80. Here ends the one hundred and seventy-eighth chapter on TdraMmaya war. The Risis said; — " 0 Sfita! we have heard the creation from the lotus and the glory of Lord Vinu narrated by you at such a full length; pray now tell us about the glory of the Lord Bhairava Bhava. (Siva) "? , SQta spoke: — I shall relate the glory of iva the Lord of Devas, which please hear with attention. In ancient times there was a demon, as black as soot, who was known by the name of Andbaka. He was invulnerable of the Devas and was constantly engaged in bis asceticism. Seeing one day the Lord Siva and Parvati enjoying in each others company, he wished to snatch away the latter from the Lord, when a most fearful battle ensued OBAPTEB CLXXIX. between Him and the demon. That battle was fought in the MahSkfila forest, in the district of Avanti. The Lord was very much oppressed by the demon when the Lord, Uudra discharged the weapon called Pasupata. Out of the blood that gushed from the body of that demon by the blow of that formidable arrow, thousands of Andhaka demons sprang up, and the gore of those demons also similarly multiplied itself into hundreds of demons. — 2-7. When they were killed the blood from them again gave births to hundreds of Andhakas of formidable appearances. In such a way innumer- able demons spread all over, when the Lord created the following Divine Mothers to drink their blood: — Malierfvari, BfaJimi, Kaumari, Mfilint, Sau- parni, V&yavya, Ssikri, Nairitti, Sauri, Saumyd., SivA, Dutl, ChamundA, VSrunl, Varaht, Narasinhi, Yaisnavi, Chalachhika, latananda, BhagAnandA, Pichhilla, BhngamAlini, Bala, AtibalA, RaktA, Snrabhi-MukhamandikS, MatrinandA, iunanda, Vidalt, Sakuni, Raivati, MahArakta, PilapichikA, JayA, VijayA, JayantJ, AparAjitA, Kail, MahakAli, Dflll, SnbhagA, DurbhagA, Karali, Kandini, Aditi, Dili, Miirl, Mrityu, Karpamotl, GramyA, Ulookl, (ihatodart, KapAli, Vajr.ahastA, Piiiachl, RAksasi, Bhuilnndi, SAnkArl, ChandA, LAngali, Putabhl, Klieta, Sulochana, DhflmrA, EkavirA, Karalini, Viaiadan!trin, SyamA, Trijaf-l, Kukuri, VinAyaki, Vaitani, Umattu- dumbari, Sidhi, LailihAna, Kaikarl, Garadabhi, Bhrnkutl, Bahuputri, PrcvaynA, Vidambinl, KraunchA, ailamukhi, VinatA, SurasS, Danu, Dsa, RambhA, MenakA, SalilA, Cliitrarupini, SvAhA, SvadhA, Va§tkAra, Dhriti, Je§tha, Kapardini, MAyA, Vicbiti'arQpA, KAmarApA, SangamA, MukbevilA, MangalA, MaliAnAsA, MabAmnkhl, KumAri, RochanA, Bhima, SadAhAsA, MahoddhatA, AlainvAkshi, KAlaparni, Kumbhakarni, MahAsuri, Kosinl, Sankhin!, LainbA, Pingala, Lohitamukhl, GhantaravA, DanstrAla, RochanA, KAlajanghikA, GokainikA, AjamukhikA, MahAgrivA, MahAmukht, UlkA- mukhi, DhAmaihkhA, Kainpinl, Parikampini, MohanA, KampanA, KhelA, NirbhayA, BAhusAlint, Sarpakart, Ekaksi, ViilokA, Nandinl, Jyotsna- mukhl, RabhasA, Nikumbha, Rakta-kampanA, AvikAra, MaliAchitrA, ChandrasenA, ManoramA, Adardana, HaratpApA, MAtangi, LarabamekhalA, AbAlA, VanchanA, EAH, PrainodA, LAngalAA'ati, Chifla, ChittajalA, KonA, SdntikA, Aghavinainl, Lambastani, Lambasta, VisatA, Vnsachflrninl, Skhalanti, Dirghakei, SucliirA, Sundarl, iubbA, Ayomukhi, Katumukhl, Krodhinl, Arfani, KutumbikA, MuktikA, ChandrikA, Ilalamohini, SamanyA, HAsini, LaipbA, KovidArJ, Samasavi, Kankukarnl, MahAnAdA, MahAdevi, Mahodarl, IluipkAri, RudrasusatA, Rdreili, BhAtadAmarl, KundajihvA, ChalajjvAlA, SivA and JwAlAmukhl, and several others. — 8-32. They looked very terrible. They all drank the blood of those demons and were exceedingly gratified. After they were quite full and could not drink more blood, the demons again began to multiply by leaps and bounds, when Lord Siva went to seek the succour of Vi§qu.— 33-35. Then Lord Visnu, with great wrath, created Buska-Revati who in a moment drank the blood of all the Andhaka demons. She became more withered and dry as she drank their blood, and when all the blood was drunk, the demons were completely annihilated.— 36-37. When Biva with His valour was ready to pierce Andhaka the primary Asura,. with His trident, the demon prayed to. the Lord and He being pleased with His devotion, bestowed GaneijatTa to him, and also made him the attendant-in-cliief, and allowed him to remain in His company (granted SAmtpya).— 38-39. Then all the Divine Mothers said to Siva " Bhagavftn! We shall through your favour eat up all the Devas, demons and men residing in all the three realms. Pray order us accordingly.** oiva said: — " You should all undoubtedly protect the creation; so you should abandon this ignoble desire of yours.** But they unmindful of the words of the Lord, started their campaign of destruction, assuming terrific appearance. Then oiva thought of Narasinha, bixthless and deathless and the creator of all the Lokas, Who instantly appeared then and there with His claws be- smeared with the gore of lliranyakasJyaipu, His tongue flapping out like a spark of electricity, with His formidable fangs and long teeth, full of mighty energy and roaring like that of the rambling clouds, agitated by the fearful wind that blows at the time of the destruction of the world, thundering like the oceans, with His mouth wide open, with His nai!> hard like thunderbolt, with His eyes gleaming red like the Sun, burning with the fire of fury, wearing a crown, garlands, armlets, girdle of bells, fine garments, spreading His lustre all over the universe, shining like the fire blaze; having majestic hair, and wearing garlands of various kinds of beautiful flowers. Ills appearance looked like the mountain Meru, and His two eyes looked like the Suns. His fearful rows of teeth, though formidable yet beautiful, illumined His face. His colour was blue like blue lotuses. — 40-51. Narasinha appeared before iva in the same form as was thought of by Him. He was adorned with a pair of garments. 'J'he whole universe was overpowered with Ilis lustre. The waving of the hairs on His body looked like so many rays of fire moving in wind. The Lord saluting Him said: — " Lord of the universe! Devadeva in the form of Narasinha, my salutations to Thee. Iooking handsome with Thy claws dyed in the gore of the demons, shining like gold, Tadmanabha (from whose navel sprouted the lotus) tlie superior of the universe, my salutations to Time. Thundering like the clouds at the time of the dissolution of the universe, illustrious like the thousands of suns, cluirgcd with the fury of a thousand Yamas, powerful like the thousands of Indras, prosperous like thousand Kuveras, the soul of a thousand Varuna and Kala, calm like a thousand earths, lustresome like thousand Moons, glorified like a thousand Rudras, valiant like a thousand heavenly bodies, having a thousand arms and eyes, the destroyer of many weapons, the liberator of thousands, such you are. Deva! the Divine Mothers that 1 had created for the destruction of Andhaka are now ready to devour the whole universe with utter disgard of My orders. 1 have created them, but 1 cannot destroy them now Myself. Ilow can I, being their Creator become their Destroyer. — ** -52-61. Hearing such words of fiva, Narasinha created VSnlrfvarl from His tongue, My& from His mind, Bhavamalini from His hinder private parts, Kf li from His bones who drank the blood of the high-bodied demon Andhaka. She is known in this world by luska Revatl. — 62-64. 1 shall also name to You the thirty-two Divine Motheie oreaUKl by OBAFFBR CLXXX. Vifna from His body. They are all prosperous and fortunate. Tlieir names are: — 65. Clhantakaral, Trailokyamohini, Sarvasattvavailamkarl, Cbakrahridays, Vyomacharipl, oaukhini, Lekbant, K&masankarinl, are the maids of honour of Vaniilrari; and Sankarsipi, Arfvath4m&, Bijabh&vS, Apar&jitS, Kaly&nl, Madhudanflri, KamalotpalsastikS, are the maids of My&; and AjitA, Sdk§inahridayd, Vriddh4, Vedd8madan(lan&, Nrisinhabhairav4, Vilva, Gar- utmahriday&, Jay., these eight the maids of Bhavam41inl; and Akarnanl, Sabhat4, Uttaram4lik4, PadmakarS, Jw4l4mukhi, Bhi9amk4, K4madhenu, Balik4 are the maids of llevati. — 66-72. • All of them are most powerful and have been created from the body of Visnu. ITiey are powerful enough to create and destroy the whole universe. The Divine Mothers created by Vi§nu subdued those created by Siva, because none can stand the flash of wrath beaming from their eyes. The Matrikas who were ready to destroy the world, now took refuge of Nrisingha Deva who then explained them the whole situation. He said: — " You should also foster and guard the universe with My command; as the men and animals look after their off spring, and as the Devas protect the creation so do ye also, and work in every way like the Devas. Let the Devas and men worship the Deva TripurSrl. Hever cause pain to the devotees of oiva; and you should also protect those who contemplate on Me. Those who will offer you sacriflces every day. You should give them all their desired objects. You should also guard those who recite the praises uttered by Me, and you should protect My seat. Lord Siva will give you His RaudrS Dev!. You all would occupy the position of the highest Dev! and protect Her also. You should guard the universe in conjunction with Her. The Divine Mothers created by Me will remain with Me, and will attain the oblations made by the devotees along with Me. Those who will adore you separately, you should give them all their desires Those desirous of progeny will get children no doubt, if they worship Suakadevi." — 73-84. Saying so Lord Vi§nu disapj>eared from that spot with the Mfitrik4s; and the sacred Kritatfaucha tirtha sprang up there. And here Mah&deva the Dispeller of all the troubles gave His Divine RaudrS form to the MStrikSs created by Him. And He remained enshrined there amongst the MatrikSs. — 85-86. Siva, half man and half woman, after installing the seven MStriks there in tlmt Raudrasthana disappeared. And whenever the MStrikSs created by Siva approach the form of Him, the Lord Siva, the Desrtoyer of Tripurfindhaka, then that enemy of Tripura and Andhaka pays honiage ani pujS. to the Lonl Visu in His form of Man-Lion, (and thus Stva worships Vi§nu). — 87-90. Here ends the one hundred and seventy-ninth chapter on the killing o/ Andhaka. The Risis said:— -'*0 Sflta! we have heard an account of e destruc- tion of Andhaka and now we are eager to know the glory of the sacred TEE MATBYA PURANAM. KSjii (Benares city). How did Bhagavrm Pingala be( oine Ganetivara and the giver of food to all within the precincts of Kasi? How did he attain the Ktrap&Iahood and how did he attain the Pingalahood? We wish to hear about all these things."— 1-3. Sflta said: — '* Hear from me how Pingala came to be tlie QaneiJvara and ihe giver of food to all and how he got his residence in the city of Benares? There was one Yak§a, the son of Pdrnabhadra, who was renown-, ed by the name of Harikeila. He was very devout and righteous and beautiful also. — 4-5. Ever since his birth he was devoted to iiva n;d thought of ti 3 Lord at all hours. He saluted Siva; his whole heart was in Siva; sitting, sleeping, walking, standing, drinking, eating, he thought of Siva and Siva alone.— 6-7. His father Purnabhadra said to his righteous F(.n " Son! I do not recognise you as my son. Your birth is unforfntiatc and leploral, le. It is not meet to lead such a life in tl>e family of a Yak§a. You are Guhyakas and they are naturally fierce.and cruel. We are hard-hearted. We are addicted to hunting and flesh-eating. Brahma has not ordained us to follow the life that you pursue. One ought not to follow the life of a different order abandoning his own. You should, therefore, forsake your human feelings and pursue the course of your family, otherwise I should think that you have been born of men. i\Iark my w.ays, who am born as a typical Yakija and who also perform various works pertaining to my class of being." — 8-13. Suta said: — That illustrious Purnabhadra after thus speaking to his son, went out quickly and asked Ills son to leave his home and go away wherever it pleased him. — 14. On being thus addressed by his father, he left his Isome and rela- tions and went to Kadi, where he devoted himself to rigid asceticism. His eyelids did not fall; he curbed Ida passions and stood motionless like a dried up piece of wood or a piece of stone. — 15-16. By continuing his austerities like that, for one thousand divine years, be was surrounded by ant-hills on all sides. White ants and insects began to feast on him. After sometime all the flesh and blood were almost con- sumed, and that devotee of iva with his bones, began to shine like a white shell.— 17-19. Sometime after, the Goddess Pfirvatl said to f?iva ''Lord! I wish to see the woods, gardens and bowers and also feel desirous of hearing the glory of Kaiii which please rebate to mo. As Kaifi is your dearest resort, it must bear excellent results". — 20-21.

हिन्दी अर्थ

महारत्नसमाकीर्णा वसुरुद्रार्कसंयुताम्। तुलापुरुषवत् कुर्याल्लोकेशावाहनं बुधः। ऋत्विङ्मण्डपसम्भारभूषणाच्छादनादिकम्

English

When Pdrvatl made such a request to liva. Ho took Her out of KSdi to show Her the sylvan beauties and explain to Her the glory of the sacred KSii.— 22-23. iva said: — '' O Dear! Look! bow nice is this garden! How beautiful! See this forest smiling with many kinds of flower clusters, creepers, lowers of Priyangu, Ketakt, sweet-scented Tamfila, Karpikrlra, Vakula, GRAFTER CLXXX. Aibka, Punn&ga, and various sweet-smelling flowers swarmed by the buzzing blackbees.— 24-25. In this forest, the sweet singing birds are throwing their melodious ed blackbees are creating a bustle, at some places oh&kravSkas are echoing notes; at others k&damba kadambas are roaming; at other places again Karandavas are sounding notes. Somewhere the celestial ladies are enjoying the aroma of flowers, somewhere the creepers circling round the delicious flavoured mango trees are looking so beautiful in such a way the Lord Siva pointed out the attractions of that spot. — 26-28. Somewhere the Vidyddharas, Siddhas and Ch&ianas were singing beautiful songs, somewhere the nymphs were' dancing, somewhere the joyous birds repeating their captivating notes, somewhere the green pigeons were echoing notes, at some places the roars of the lion were being heard; the deer were running away with fear at other places, some- where the lakes flourished with full blown lotuses, somewhere a swarm of blackbees buzzed over the plants laden with flowers, somewhere the new foliage bedecked the branches. — 29-31. Some portion looked beautifully blue by the dense Nichula reeds. Some,where the creepers were broken by being trampled by the walking elephants, somewhere were seen the beautiful trees embraced with creepers, somewhere the gamboling peacocks and the Yakas made a show of their strutting; somevhere cooed the pigeons, at some places Kimpnruifas were walking along. Such a beautiful wood adorned with' white flowers and the Devas were pointed out to Pdrvatl by Siva. The peaks of the mountains where sports and amusements are held are being echoed by pigeons. They look white and exceedingly beautiful and were shining with the beauties of all sorts of flowers. The sight of them made one fancy that many inhabitants of the heavens were resorting there. —32-33. The thorough fares with the blooming trees looked beautiful like the Divine pathways. The various kinds of birds were chirping on the branches of those trees. The Aioka trees with their branches bowing down to the ground by the weight of flowej's looked highly beautiful. The beautiful blossoms, pervaded with the swarm of singing blackbees, were indistinguishable from the silvery moonbeams playing on them during the night. The herds of deer standing in thickets overshadowed by the trees were grazing on green meadows and exhibited a different kind of beauty. The wings of swans rubbing against the water and flowers enhanced their beauty. The beautifid spots on the peacock feathers dazzled by the reflection of the moonbeams, when those majestic birds danced at other places. H4rita trees looked exceedingly beautiful. Some- where the Saranga birds added to the beauty of the sylvan splendour, somewhere the air resounded with the melodies of the enchanted Ivinnara ladies, somewhere the Munis squatted themselves on the floor of their hermitages strewn with flowers, somewhere the Panasa and mango trees looked beautiful with their plethora of fruits, somewhere the jingling of the anklets of the Siddha ladies filled the space, somewhere the bees swarming on the Kadamba trees made it look sombre, somewhere the air loaded with leo TEB PVBlEAM. the perfume of Ambu and Kadamba flowers diffused a madenning smell all round, somewhere the deeC4|tanding among the cluster of trees looked exceedingly charming, somewhere wre the flowers as white as the moon* beams, somewhere they were of the coloiir of verraillion and saffron, somewhere flourished the smiling lotuses and somewhere the groups of Adoka trees were pointed out to P&rvati by Siva. — 34-41. Somewhere the trees blossomed with the flowers of the silver, coral and gold colours. The garden land some where looked silvery; somewhere looked golden, and somewhere looked of Vidruma (reddy precious gemlike) colour. — 42. The birds sitting on the FunnSga trees were singing, the wind was beating against the red flowers of Asoka, the blackbees buzzed on the smiling lotuses. Tlie Lord liva, in company of Parvatl, beheld the bearity of such a forest. — 43-44. Seeing that PArvati said Deva! You have shown the majestic grandeur of this forest, now be pleased to relate to me the ghiry of KAt, the Aviinukta Ksettra, because I am not suflicientl' gratified to hear the glory of this sacred place and so I wish to hear it again." — 45-4(1. MahAdeva said: — This sacred city of KAi is My best place. It is always the giver of emancipation to all. It is the most mysterious place of all. Dear! this place is full of My devotees. There are many Siddhas, who have taken up vows and there are various orders of saints and SAdhus, with variotis Lingas or signs, practising highest yogas and wanting My regions. — 47-48. By virtue of their yoga practises they subdue their passions and become free. — 49. The reason of My presence in this saeretl, auspicious and beautiful place, adorned with lotus be<l3, various frees and always frequented by nymphs and Gandharvas; I shall now explain to you. My devotees con- stantly meditating on Me and dedicating all their deeds to me, attain emancipation, which they would not got anywhere else. —.50-52. This my city is more mysterious than all other mysteries. The Lord BrahmA and other Devas, the Siddhas, wishing emancipation, also reckon this sacred place as supreme. Consequently I feel so much attached to this place. — 53. I never leave this sacred place Kaifl, nor will I ever leave it. Hence its name is Avimukta Ksettra. — 54. One bathing at NalmisAranya, Kuruksetra, GangAdvAra, and Puskara or devoting his self there and not getting highest fruits there, gets it here, and, therefore, it is so superior to all the sanctified places. There is no doubt in this; this is the speciality of the place. — 55-5C. The people get Mok§a (freedom) at PrayAg (Allahabad). If the people take My refuge, they get Mok§a; yet in spite of Allahabad being the best of all places of pilgrimage, this Benares is the chief of all, and is reckoned to be superior to Prayag. — 57. There was a great ascetic Rii named Jaiglavya, He attained the CUAVTER GLXXX. highest siddhi in this KStii Ksettra by his Bhakti and devotioh towards Me. — 58. Tills Jaigl§avya desired to reach the goal of the yogis. He daily meditated on Me in this place. By his meditation, the fire of yoga was kindled in him, and he attained Kaivalyarn (Independence) so very rare to the Devas. — 59. The clear conscienced seers also attain such a bliss here as is rarely attained by the Devas and the demons. — 60. Here I grant excellent enjoyments and powers, union with Me and my devotees, the place that they desire. Knvera the Lord of the Yaksas, has become like My attendant, by dedicating all his deeds to me. And dear! the devotee Sarnvartana will also attain in future the highest siddhi here, by adoring Me with devotion. — Gl-63. The son of Paniiiara the great Yogari, ascetic Veda Vyasa, who will be the propagator of tlie Vedas, and the Dliarrna, will also live in this sacred place. Bralonn, Visnu, Vayn, the Sun, and Indra along with tlie Devaris, Indra and tfio other Devas and other Mahatmas, also adore Me in this sanctilied place. Other Siddha Yogis, with great vows and under disguise, live here and worship Me. — 64-67. King Alarka, also through My favour, will attain this sacred place, and will cause it to thrive like before, when there will be a great increase and prosperity among the four castes. IJe will well protect it and will then attain Ale after dedicating all his deeds unto Me. — 68-69. All the householders and Sanjulsis residing here will be devoted to me, and by My grace will attain the highest Moksa, so very rare. They will attain the difficultly obtainable emancipation through My favour, and even the most sensuous people, unheedfiil of dharrna, dying here will not be born in this world; and those who are free from all mundane cravings, liave patience, and have stationed themselves in satvaguna, with their passions subdued and devoted to Me, dying here will undoubtedly attain liberation through M} grace Tlie final rest attained by the people, tlirough the continual practice of yoga in course of thousands of lives, is attained merely by dyiiig here. Devi! I have related to you the glory of this sacred place, this Aviinukta Ksettram, thus concisely. — 70-75. 0 Mahesivari! there is no better place than this that could give siddhi, and the knowledge of the mysteries. All the Yogis and the Lords of the yogas, consider this place to be the foremost giver of siddhi. This is the Parmastliana, Paraniabiahma and P?ainapada; this is Paramaifiwam. Tliis Kiirfi is the essence of all the three realms. It is always pleasing, enchanting and beautiful. The sinners, resorting to this place, are also liberated from their sins. Devi! this place is always dear to Me. It is splendid with various kinds of creepers, bowers, and flowers. People dying here are liberated from the cycle of birth and death and attain the highest place. There is no doubt in tliis. — 76-79. Sfita said: — Afterwards Mahadeva explained to Parvati about the granting of boons to theYaka, heretofore mentioned. — 80. He said " Dear Yak§a, this devotee of Mine is now sinless, after his asceticism and be will now get from Me some boon." — 81. THE MAT8YA PURAEAM. After saying so, Mahadeva the Lord of the uuiverse, repaired to tliat spot in company of Parvali, where the Yaksa was practising austerities. — 82. There, seeing the devotee's bones shining white as lie was reduced to a mere skeleton, IVuvati said "Verily the IVvas describe You to be so stiff; it is quite right because you do not grant boon to oven sucli of jwir devotees, in such a sacred place, it is not proper that this son of a Yaksa should be subjected to such hardships. Tray grant him a boon quickly. — 83-86. " Deva! the Risis, like Mann, have said that blessings are always attained from Siva wliether he be pleased or displeased. — 87. " All beings seek comforts and enjoyments and kingdoms during lifetime and emanciyiation after death." Hearing such words of IVirvati the Lord approached the Yaksha who saluted him. The Lord then granted biru Divine vision, when lie was able to behold the Tord with all llis at- tendants and was highly pleased. Then the Lord said " 1 am grantingyou a boon, by virtue of which you will see the tlirce realuis, and your body will also become like Mine. Look at Ale, being free from any grief or trouble." — 88-lK). Sflta said: — On attaining sucli a form, he stood np and throwing himself at the feet of tlie Lord said " Bo kind on me, " wlien the Lord said " 1 have granted you a boon.'' At wliich lie again said " liord! grant mo such a boon so tliat 1 may Inive nnllinching dovotiou for You and I may be called everlasting Ganapati and the giver of food to the World. — Ul-94. " Besides this I also want that Your this avimuktatirtha may always be before my eyes." — 95. Alahadeva said: — "Yaksa! he free fnnn the snfFerings of infirmity, diseases and death, you will be the (lana])ati, the loid of attendants, tho giver of wealth, adoralile by all, ini(M)nqu('ral)lo. Y(;u will lie j)rosi)er- ous and giver of f jod to all. You will bo Kshctrapala, you will have all the yogic poweis. — 90-97. " Besides this yon will 1)0 most valiant, rightecnis, tho knower of Brahma, dear to mo, having tlirce e}es, hohling a mace and gifted with supreme yoga." — 98. " Udbhrama and Sambhrama will bo jamr attendants, and they will always obey j'ou. By your onh-r ilioy w \\\ get respect for you from all the people; and they can create delusion in their peoples." — 99. Sflta said: — In this way, Lord Alahadova, after appointing that Yak- sa, as Ganefvara, went back in his company. — 100. Here ends the one hundred and eiyhtieth, chapttr on the glory of Vdra 7:asty and the granting of boon to a Yahqa by Lord Siva, Sflta said; — " Hear you, O, pure souled holy Risis! with attention, this righteous narration which is the dispeller of all ills, and tho mother of all good merits. — 1. OBAPTER QLXXXL Once upon a time, Bhagavan Sanat-Kumara aaked Nandikesvara: — the Lord of the ganas anc. as powerful as Rudra. — 2. He can assume ter -ible forms that the Devas and Dd.navas cannot assume. And in this terrible form He remains firm and stable, like a pillar, till Pralaya. He asked: — "Now kindly describe to me the sacred places, where Alaherfvara always resides — this great mystery of all." — 3-4. Nandikesvara said: — " I shallr elate to you, after saluting, the Lord the most ancient event which Mahadeva Himself narrated first. — 5. The Lord narrated it first to Parvati, for Her satisfaction, and after- wards it spread over the universe. — 6. Sometime ago the illustrious Consort of liva — Parvati — on the summit of the Mount Meru, asked the Lord after making salutations to Him: — 7. " 0 Bhagavan! 0 Lord of the Devas! 0 one with orescent of the Moon in His forehead! Ih'ay explain to me the duties of those men, living ill the world, as well as of those, who have subdued tlieir passions. How do the charities, sacrifices, well-practised asceticism, meditations and recitations give everlasting fruits? And how are the sins of ages thereby destroyed? What are the ways, ordinances and duties and sadacharas, by the observance of which, you remaining there, become pleased with your Bhaktas and grant imperishable position to them? Pray explain all these to me, for 1 am very curious to know all these." — 8-12. Mahruleva said: — " 0 L/evi! Hear with attention. I shall relate to you the glory of the aviniuktatJrtha, which is the best among all the sacred places, and so dear and near to me. I am telling you a great secret. Sixty-eight sacred places have been already described, and the one wliere Rudra is Omni])resent and never absent from there is called the avi- muktatirtha and is the first best of all the rest. I never forsake avi- niuktakscttra (Kj'ijii); hence it is called Avimukta Ksettra. Emancipation is readily obtainable here, and the charities, meditations, sacrifices, recita, tions and other similar deeds performed there beget everlasting benefits, and the sins of thousands of ages are destroyed the moment one enters the sacred place. The sins are consumed like cotton in the fire. — 13-18. 0 Devi! the BrJilnnanas, Ksatriyas, Vaiiiyas, iiidras, bastards, sinners, animals, insects, flies, deer, birds, ]\lloehhas, dying in course of time in aviinuktatirtha, go to My realm (of iiva) and become Rudras, who wear a crescent on their forehead, and get eyeson their foreheads, and become like Me.— 19-21. Whether they aspire or not, but in every case they attain My realm, by dying in avimukta, no matter whether they be men or lower animals. — 22. Far better it is for one when he goes to Karfi, to fix himself down to the earth, by tying a piece of stone on his legs, and never leave this place, and thereby enable him to go to My realm. — 23-24. He who never goes out of the precincts of Kasii, attains My realm; there is no doubt in this. Vasraprada, Rudrakoti, Sldhesvara, Ookarna, Rudrakara, SuvarjgL&ka, Amara, Mahdkala and Kdyavarohana, are all TUB UAT&YA WRAUAU. sanctified places, and I am present at all those places, in both tbe morning and evening Sandhy&s. — 25-26. Besides them, the Kfilanjaravana, {ankiikarna, Sthalerfvara, are all sanctified by my presence, hut Dear! My presence in Aviirmkta is un- doubtedly on »all the occasions. Besides tliese llarijiohandra Tirtha, Arnrata- keiivara, Jalejvara, trlparvata are also most sacred. They all are mys- terious and secret. — 27-28. Mahaliija, Kritnichandovara, Kcdaranath, Abdinbliairava, arc also highly sacred. As I am prcvscnt at the aforcinvnt.ioned eight places always. Thus I arn present at Aviniukta at all times. — 29-')0. Deal! tlie other snored ])Iaeoq, tint exist in the throe Tankas, always remain at the feet of Avimiikfa. Vonr sun, SvAmi KArtika will relate the glory of Aviraukta and tlie ghnies of the Risis, who will come in fnturo —31-32.

हिन्दी अर्थ

वेद्यां कृष्णाजिनं कृत्वा तिलानामुपरि न्यसेत्। तथाष्टादशधान्यानि रसांश्च लवणादिकान् तथांशुकाणि रम्याणि श्रीखण्डशकलानि च। इत्येवं कारयित्वा तामधिवासनपूर्वकम् पुण्यं कालमथासाद्य॒मन्त्रानेतानुदीरयेत्।

English

Here-endii the one hundred and ehjlitu first chapter on the Main' fmya of Aviinukta ketiram. Sfita said: — Once on a time, the Risis Sannka, fanandana, te. and the devotees of jliva asked vSvAmi K'lrtika, th<Mtlii<*l' *)!* thn knowers of Brahma, on the snininit of KailAsa: — BrAlinmna! Ihay explain lo ns about the abode of Siva in the earth where BliagavAn iSiva always dwells." — 1-2. Svami Kartika said: S'.nl of all, the* Eternal Lord Tvlahadeva, the High Soul, remains in histevrlhle form, ran* to the Dovas and Danavas, at Aviinukta like a pillar, motitailess and stable, till prahua. This is the most mysterious plaeo.— 3-1. The Siddhas always retnain tl.'cre owing to the ]>resence of the Lord. Iiva has described Aviinukta to excel all tljt sacred ]>laef.'s, nor is there any other place more sacred than it. Every part of it is holy and endowed with a holy tirtlia. There exists a divine abode, over tlie cremation ground there, and it is not visible to all. Yet it is connected with the earth. There the abode of iva l£5iv{dip\ai is situated in tlic space. Unworthy people, who are not yogis, cannot behold the Isold's abode; but the Yogis, the Brahmacluiris, and the knowers of the Vedas, can see it. Those who are Brahmacharis, the Siddlias, tlie Vednntis, and do not leave this place till death, they attaining idl tlio benefits of sacrilices and waslied olT from all their sins, attain tlio liiglnst positiun. The Ib'Alimarias living thereon three meals a day, and without any Yoga or their mind under control, attain virtues, like the one living merely on air, and get the highest posi- tion that an ascetic would got. —.o-10. Tlie one who leads a calm life, after subduing all Ids passions, in this place even for a moment, begets the fruits of highest ascotieism, and the one who remains there like that for a rnontli, begets the benefits of having observed the Pfniupata ordinance. In other words, he attains bliss after being liberated from the cycle of births and deaths. lie attains the posi- tion of yoga and the final beatitude. The fruits derived here by the glory of iva and of this Avimnkta ksettram, are not obtained even by the practice of yoga for ages. The one who goes there is purified of the sin of even killing a Brahinana. One who continually resides there, for all his life, unmoved in mind, is not only purified of his sin committed in this life, but also of his Bralunahatya sin in his previous birth, anI attJiitis liva and does not get any other births. He gets the favour of iva and all his desires are fulfilled, and lie gets the same end as the knower of Samkhya does. He remains there all liis lives and never quits it. — 11-18. Mahadova resides in Avimukta with all His attendants, consequently one begets highest attainments and renunciation there. Emancipation is attained by living there permanently, and lie is never re-born. Avimukta is the liighest kHcttram; it is the highest goal. One may be able to de- scribe the seven islands round the iMoiint Mem and all the oceans, but I cannot adequately relate tlie glory of Avimukta. People at the point of death suffer agonies, and do not remain conscious and lose tlieir meinories, Imtthe devotees of liva, giving up life at Avimukta, arc lilessecl by being whispered into their ear tlio most sacred formula " Taraka Brahma" by the Lord Siva Himself. If one dies at Manikaraika ghat he attains his desired goal. — 19-24. He is always blessed by the favour of iva, find attains that goal, which uumeritorioiis persons do not get. People should realise the un- realities of life, and tliat it is full of all sins, and in order to free themselves from the troubles of tlie world they ought to devote them- selves to Avirnukta-tirtha, which is the giver of yoga, peace, and the dis- peller of fears of this world and of all other obstacles. One who remains at Avimukta, even bearing all troubles and dilliculties, attains emancipation, in course of his life, being liberated from the cycle of birth and death. He attains union with iva. — 25-27. Ilere ends the one hundred and eighty. second chapter on the Mdhdttuya of Kdsi. Sri Parvaii said Mahadeva 1 What is the cause of your giving preference to Avirnukta-tirtha over the mounts Himaviin, Mandarachala, Gandhamiidana, Kaihisia, Nisadha, Sumeru, TrisJikhira, Manasa, the Nan- danavana of the Devas, as well as other'* sacred places? What invisible liigh sanctity attaches to it, that you in company of 3 our altendants, remain there? What favours do you show to the people residing there? Pray explain all that to Me. — 1-5. MahAdeva said: — Dear charming Lad.y, this question of yours is in- deed very interesting. I shall explain everything to please listen with attention. A very sacred stream, adored bj' the Siddhas and the Gandhar- vas, flows through Kasii and the Ganges merges into the same. 1 hat stream feels gratified by being devoted to me, consequently, this place Avimuktia (ever blessed with my presence) is sacred of all and, therefore, I also hold it so dear and 1 am present in the Linga located in that sacred place. — 6-9. THE MATS7A PURANAM. I shall now relate those virtues of this sacred place, by merely hear- ing which, a man undoubtedly is washed of all his sins. — 10. A false man or an irreligious one, though he be full of deceit, irre- ligion and sin, is washed of all hia sins by pilgrimaging to that sacred place. — 11. When all the immoveable and moveable creation are destroyed, even then I do not forsake it, and reside there with hundreds of my attendants. — 12. At the end of the C3cle, all the Devas, Gandharvas, Yaksas, Nagas and R/iksasas, A'c., enter my month on this very spot and I accept their worship. This place is best a]] my secret retreats and is most dear to me. — 19-14. Blessed are the devotees who resort to this place, tlie twice-born wlio breathe their last hero, remaining devoted to me, get emancipation. I am alwaj'S pleased with one wlio offers ol)lations to tlio- fire, chanti g the Rudra mantra and bestows charit\ One who gives away everytliing in charity, and performs sacrifices, and bathes in the sacred waters of all tlio tirthas, attains Me on this spot. Those who reside liore, and those wlio are devoted to you, go to heaven where thnnigli My favour tlioy enjoy peace and are free from all sins, ily devotees, on coming here, become purified and liberated from all sins.'' '-lo-2L P&rvati said: — "You destroyed the sa('rifico of Daksa for your regard of Me such is \oiir kiialne.>s on Me. I am not sufliciently satisfied with this narration of the glories of Avijnnkta-tirtlia, pray therefore be pleased to tell Me somclliing more about it." — 22. Mahadeva said • — "O most beloved lady of auspicious luck. Yes, it is true that out of great regard for you, 1 angrily deslroyc'd llie sacrifice of Daksa. My devotees who adore i\lc with devotion are not liable to re-birth for hundreds of cycles" — 2l\-24. Paravati said; — " Deva! The gh)nes of tliis f)la(;e that you have related to mo pray be good enough to ri']>cat in greater detail. 1 wish to know all about it, for 1 am so full of wonder." — 2o. Mahadeva said- — "Tliose who reside at A vimnkta-tirtlia acquire immortality and finall} merge into Me. What more do jou wish to Iiear?"--2G. Paravati said: — " '\raliridcva! indeed the glories of Avimukta-tirtha are very great and 1 am never satiated of heaj iug them. Pray tlioreforo tell me something imu'e about it. " — 27. Mahadeva said Paravati! jon are supremely dear to Me, I, therefore, again continue the relation of the glories of Aviniukta. Listen then with attention. It has endless glories. Those who reside here are superior to tliose who live on mere salads and have subdued their passions, live on raw grain, siiiping only as much water as remains on the tip of the kujla blade and that too after a month, seated on the root of trees, sleeping on the slabs of stone, refulgent like the Sun, free from anger and thus vir- tuous in many ways. In other words, those practising austerities elsewhere, do not get so much perfection, and those living here are like those en- OE AFTER CLXXXUI. shrined in heaven. 0 PSrvatl! as there is no one of the male being like Me, and no one of the female sex like you, similarly neither there is, nor will there be, any place sacred like the Avimukta-tirtha. Paramayoga, Paramagati and Paramamoka are obtained at Avimukta-tirtha, consequently there is no such place like this. Devi! now liear the most secret thing. One attains this Avimukta-tirtha, by virtue of the yoga practised during hundreds of lives. My devotee at this place attains yoga and emancipa- tion, in course of one life. Devi! People coming here with unshaken devotion attain final beatitude. There is no such place, nor will there be any like it, on the earth. Dharma is always inherent there in its full form. People of all the four varnas (castes) attain emancipation here." — 28-41. Paravati said; — " I have heard the glory of this sacred city of yours, pray also tell me whom do the Brahmanas worship through sacrifices. - 42. Mahudeva said: — "Beautiful lady! They all worship Me, by reciting sacred mantras and by performing sacrifices. Those who worship Rudra and Mahiideva have no fear in this world. Devi! There are two kinds of worship, cw., with mantra and without mantra. There are two kinds of yogas, viz. — Stinkhya and Yoga. Those who regard Me omnipresent are Yogis. Those who see Mo as the soul in all the beings and never separate Mo from themselves never perish.Nirguna and Saguna are two kinds of yogas. Saguna yoga is comprehensable but Nirguna yoga can- not even bo. comprehended Devi I 1 have told you what you asked Me to explain." — 43-48. Paravati said. — " iva! I wish to know the three kinds of devotion mentioned by you. " Mahfldeva; — " 0, Paravatt thou who art attached to thy devotees t A man reaches the end of all his troubles by Safikhya and Yoga; and one who clings to Me even by living on alms merges into Me. Those who are deluded by seeing dilfereut things in theSastrasdo not see Me. Those who are contented by being possessed with the supreme knowledge, and incessantly think of Me by being blessed with clear conscience, through Divine knowledge, they get felicity and bliss. — 49-54. A learned man sees me endowed with the three Gnnas, Devi! I have explained everything before you, now let Me know what you feel desirous to hear. — 55. I shall again relate to you even Jibe most secret thing for your satis- faction, pray hear with attention." Para vat!: — " Which form of youi-s do the Yogis see? I beg you to remove My doubt." Mah&deva: — The true nature of mine is really formless. But that which is manifested as my form is mere light — consisting light, to realise which a learned man ought to make groat efforts. The Lord of the universe in his formless condition cannot bo described. It can only be described, if at all, by the presisteut efforts of hundreds of yekrs. Paravati: — Mah&deva! What is the extent of that shrine where you dwell endowed with atoms? Pray explain all that to Me." TTIE MATfiTA PUrANAf, Mabadeva It is two yoj anas in extent between the East and the West. — 50-61. Within that space Aviinukta-tfrtlia is situated liavin a width of half yojana extending from North and South; and the sacred Ganges flows by it. — 62. The attendants of iva, some having faces like those of infuriated lions and wolves, have their abode there between BliisrnachandikA. and Parvatetivara. Some of them have hunch-backs, some are dwarfs, and some crooked. On the same spot Mahakala, Chandaghanta, Dandachandeivara, Ghantilkarna, and others, having huge stomaclis, gigantic forms, armed with clubs, tridents, &c., stand and guard the Avimukta-tapovana. Many of the attendants armed with tridents, clubs &c., stand at the gate. — 03*67. 0 Pdravati! one who gives away a cow, that gives good quantity of milk, in charity, with its horns mounted with gold, its hoofs covered with silver, having three colours, to a Bnihmana well-'*ersed in Vedas, on the banks of Varanasi, undoubtedly liberates seven gonoratior'.s of hi- ancestors from bondage. So also one who gives away in charity to a Brahmana, gold, silver, cloths, and grain, Ac., in that Aviinukta-t irtha acquires everlasting merits. People become free from diseases ])y bathing at that tirtha and get the benefit of ten asivamedha sacrifices. Any virtuous man who gives some sort of charity to the Braliinauas after his ablulion attains felicity and shines like fire. One wlio givas away grain in (diarity at the conQiienc' of the VaruiiA. and Asi with the Ganges, according to the prescribed rites, is not re-born. Devi! I have narrated to you the glory of this sacred place. One who fasts ami then feeds tl»e Br/dnuanas in this tirtha attains the benefit of Sautrainani saerifiee. J)ear IViravati, one who lives on only one meal a day for a month washes olY all his lifelong sins. One wlio enters llu'' lire ae('urdjng K; the prescriixal rFlts undoubteilly enters My mouth. Ibio wlio givms away uni gnld ('oins in charity gets the benefits of Agnihotra saciiiirc, and om* who gives avay incenso, Ac, derives the benefit of liaving given auay land in ('harity. One who gives awa} a broom gets tin) benefit of liaving given away 560 gold coins. The giver of sandal gets tlio beneiit of having given away 1,000 gold coins, — f8-S0. The charity of flowers and garlands is equivalent to the giving away of 1,00,000 gold coins. riie one who sings Jiynuis aiicompanied by music begets everlasting benefits.'' Paravatl: — " Mahadova! you have indeed told me wonderful things, but please let me know the reason of your not leaving this unique place.* Alahadeva: — " In the days of yore Lord Brahma had five heads and the fifth one was shining like gold. On(*e Brahma said to Me ' I know thj genesis,' when I angrily cut oil' His fifth liead with the nail of my left toe. Then Brahma said ''riiou hast beheaded Mo without any faidt, and through My curse thou shalt bear a skull as the badge of the sin of iiiflicting injury on Brahma. Thou shalt roam about in the sacred places.' — 81-80. Hearing His curse I went to the Hirnrilaya mountain where I begged Narayana to give me alms, lie on his side dug His fingernail GB AFTER GLXXXIV. and a volume of blood rushed out, and it spread itself to the length of 50 yojanas, but the skull was not filled. — 87-89. After that, that stream of blood ran for a thousand Divine years; Lord Visnu said to Me ' How such a skull was brought into existence. Explain it to Me to drive away My doubts. ' I replied, ' Dova! hear about it. In ancient times Bralim was endowed with Divine form after thousands of years asceticism and through His asceticism He got a fifth head shining like gold. I cut it off in anger. It follows Me wherever I go.' — 90-94. Hearing such words of Mine the Lord Paru§ottama said * go back and please Brahmil and by His glorious power this skull will become fixed in your holy abode (k§ettra). Dear Paravati after hearing that I went to all the sacred places, but nowhere did this skull leave Me. But when I came and settled Myself at My Avinmkta-tirtha the effects of the curse instantly disappeared, and through the favour of Visnu the skull also fell down there and was divided into a thousand pieces. It disappeared like the riches a man obtains in bis dream. — 95-99. This place I have made the dispeller of the sin of killing a BrAhmanft (Brahrua-haty4) and it is the cremation ground of all the Devas including Myself. — 100. I annihilate the universe by manifesting Myself as the Destructor and also create everything. Devi! this sequestered place of Mine is most dear to Me. — 101. My devotees us well as the devotees of Visnu and the Sun, who come and die hero merge into Me." — 102. Pdravatt said: — " Deva! This place is indeed most wonderful as described by you. This is your place as pointed out by Visnu. Yoi* reside here, and for these reasons other sacred places cannot equal it. The places where Visnu and Mahadova dwell are worth a thousand sacred places. O Deva! You are My salvation and you are said to be the eman- cipation of Brahma and all others." — 703-100. Bere ends the one hundred and eighty-third, chapter on the Mahdtmyd of Kdsi. Mah4deva said — Those who reside here, with the desire of winning emancipation, to them this sacred place is like a wood of penance (tap6vana). People residing here are never re-born. The dwellers of this place get the same end as those who are eager to acquire beatitude by means of Divine Knowledge. This place is extremely dear to Me. It gives everlasting fruits and immortality. This Avimukta-ththa is also called the cremation ground, and is most mysterious. Those who do not feel attached to it are really the losers. The dust of this place falling on the- sinners bestows on them beatitude. The piles of sins, huge as the mount Sumdru and Maudar&chala, become annihilated there. — 1-7. There is Avimukta temple which is renowned by the name of " The cremation ground." It is the " cave of retreat and wood of ascetism" and TUB MATBYA PURAJfJAM. the tap6vana of the Lord iva. There NarSjapa, Brahmft, etc., the S&dhya Devas, the Yogis etc., carry on Their worship of SanStana liva and My devotees worship Me. Those who die at Avimukta-tirtha get the same benefit as those who perform sacrifices and devote themselves to asceticism. Brahmfi the Creator, the Destructor of the universe, the Virata manifesta- tion o£ Bhagavan, tlie seven realms, — they all originate here; ano Mahara- loka, Janaloka, Tapaloka, Satyaloka, the great Yoga of the mind, all the immoveable and moveable creation upwaids to Brahiiia, the origin of beings, — they all appear here.— 8-13. Those who never forsake this place remain in peace. This is the best and holiest of all the places. It is tiu host place among tlie Kshetras. the foremost of the cremation grounds, it is the best of all the streams, mountains and lakes; and, tliereforc, this Avimukta-tirtlia is adoicd by the pious devotees of iJiva. This Aviinukta-tirtha is tlie great seat of Unihma also. Brahma resides hero. It is inhabited and gu.. 'ded by Bjah ua. It is as if all the realms are located hero. The golden Mount Ale* u ami the hard asceticism practised by Brahma are inherent here. Bralinui remains merged in the imago of iva. It is the holiest of tlie holy. It is inhabited by all the hoary people. — M-19. The Brahmanas worshipping the sun have attained tlie position of Devas in this place. Those who remain firm in tlicir devotion to tiva and die at this Avimukta-tirtlia. attain emancipation. Th(;he \v1k> reside there for eight months and sulidue their passions or stay there oven for four months in sexual abstinence, also attain emancipation. — 20-24. How far may I describe its glory? Even tlic uncliaste women dying there attain blis.s. AIoii attain hero Yoga and bliss, imattainablo by men elsewhere. Those wlio stick to Avimukta-tirtha and do not go clscwliere, undoubtedly become adorable by Brulnnanas. t)iie who resides in Avimukta- tirtha becomes undoubtedly like Ale. — 25-27.

हिन्दी अर्थ

नमस्ते सर्वदेवानां त्वमेव भवनं यतः बसु धारयसे यस्माद् वसु चातीव निर्मलम्

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It is called Avirnukta-Urtliu on account of My lioing present in it at all times. Those who dv) not resort to Avimukia-tirtha arc idiots, full of the darkness of ignorance, Tamoguna. Such men always pass through tlio ordeal of birth and rebirth. Licentiousness, anger, greed, attacliinent, hypocrisy, drowsiness, shth and backbiting, — these obstacles created by Indra are always present hero and many liindrancos overpower a man. In spite of all that, this sacred place is tlie most holy for the devotees. All the Risisand Devas have also called it to be the most sacred place. — 28-32. Tbe body made of clay and fat becomes purified at. Aviniukta-tirtlia, because Lord iva keeps guard there. Consequently, the learned do not bury there. The devotees who w()rship Jiva, tlion merge in Him, like the offering of clarified butter in the fire. They cinsidor tluur souls blessed on merging in the Lord, and tlie Itisis, Devas, Yatis, Rjiksasas, reside in Avimukta-tirtha and devote themselves to meditation and sacrifices, etc. No one dying there goes to hell. There, by the favour of iva, every being gets his final bliss. This tirtha is two-and-a-half yojanas in extent towards the east and the west. The rivers Varanasi, etc., at the CEAFTER GLIXXV. distance of half a y6jana from each other are situated there, and the ukla river flows alongside. — 33-40. Mabddeva has thus described this K§etra. People desirous of supreme felicity attain knowledge and yoga; and those who devoutfully always reside there are free from all cares. This place of asceticism always remains full of the Siddhas, the Qandharvas, etc. There is no river or mountain equal to this Avimukta-tirtha. — 41-43. * All the sacred places located on the earth as well as in the heaven are second to tliis place. It is the supreme of all. Those who, after renouncing the world and subduing their passions recite the Rfidra Mantra a hundred times, such devotees of liva undoubtedly enjoy in the company of the Lord Mahadeva. Those who have forsaken all desires and are Arm and fixed in devotion, become free from fear after attaining Siva and are never born. — 44-48. They are not born even after hundreds and billions of Kalpas. As the ocean is full of various kinds of gems, so is Avimukta full of many attributes. This place is the giver of delusion to the non-devotees, and devotion to those who are staunch adherents of iva. The fools, regarding this as cremation ground, do not consider it to be the foremost of all the sacred places, and the learned do not abandon it, in spite of hundreds of obstacles. They go to such a place, whence they are never reborn and are liberated from the pangs of old ago, death, etc. They go direct to the realm of iva. — 49-53. Those who are desirous of beatitude beget such as causes them the utmost gratification. The end attained by the mere residence at Avimukta- tirtha is not obtained even by charities, asceticism, sacrifices and Divine- Knowledge, etc. — 54-55. The best ren«5dy for all sinners is their attainment of Avimukta- tirtha. The various classes of people dying at Avimukta-tirtha in their attachment for iva are never re-born. The meditation, sacrifices, asceti- cism and charity performed at Avimukta-tirtha beget eveidasting fruits, and those who die there attain supreme bliss. The sinner, repenting on thousands of his sins, going there attains felicity. Those who die there need not think of Uttarfiyana or Dakinilyana; for every hour for them is equally auspicious. There is no occasion for thinking of auspiciousness or inauspiciousness there, for that place, owing to the glory of iva, is always sacred. Thus all the Risis hoai'd the glory of such a sanctified place and of liva from Svfimikartika, and began to meditate over them. — 56-63. Eere ends the one hundred and eighty- fourOi chapter on the Avimukta-tirtha. Sfita said: — "O Risis! tlio godly devotees, seers, and the pious resid- ing at Avimukta were filled with astonishment and overcome with delight. They again said to Sv8.mikartika: — ' You have been born of the glory of TUB MATB7A VVRAJAU. liva and Brahma. You are dear to the Bnihmanas and are the knower of Brahma. You liave attained the realm of Brahma and are kind to the Br&hmanas. — 1-3. Like Brahma, you are the Creator, we all salute you! We have all become purified by listening to this narration We have realized the liighes| secret. May you be blessed! We arc now going to that mundane region of the Lord!iva whore He, the Lord of all, is practising austerities unmoved, for the benefit of the Universe. — 4-6. By the virtue of His asceticism Ho merges Himself in the formid- able form and remains adorned with all His attributes along with His attendants. The Devas, Brahmft, devotees and the Siddhas are eager to see the Lord, through your favour. Wo are, therefore, eager to pass our days at Avlmukta; for blessed are those who reside there. — 7-0. Those who are righteous, devoid of anger and Just, having their passions under their control, devoted to the practice of yoga, attain eman- cipation there. There the devoted yogis adore the Lord Siva, the Giver of beatitude, and attain bliss. It is the most mysterious of all the crema- tion grounds; and no one attains bliss in this world without the help of yoga. — 10-12. People residing at Avimukta beget both yoga and bliss. In other words, they attain sublime felicity in this life. J.)('va! the inhabitants of Avimukta get bliss daring their lifetime, such is its glory. C)nco upon a time Vedavyasa could not get any alrjis tliere, and, agitated with the pangs of hunger lie felt inclined, to jironounee a curse. He passed a i)eriod of six months with great privations, — 13-16. He sai<l to himself, ' llow has tliis ]daee ])ecome cursed and doles mo no alms. The Brahmanas, tlio Ksatriyas, the willows, tlio mai ricd ladies, none of them give mo any alms— whieli is most strange. I shall pronounces my curse on all of them and on the whole city to the cflect that this sacred place may become devoid of its sanctity and that there be no pelf and learning left among the pO(.)plc of all ll.o three classes residing here. No friendship sliould exist among tlicm. 1 shall also create such troubles for those icsiding at Avimukta us tlioy may not attain their eiids. — 17-21. Bealisi»}g the intentions of Vedavyasa, the Lord iva became terrifi- ed and said to Parvati: — 22. ' Devi! hear Me. Now Vc<lavyasa is i)repared to pronounce his curse.' — 23. Paravali enquired Why is VyAsa so angry? Who has annojed him? What harm has been done to him that lie is disposed to pronounce a curse?' —24. Malifl-dcva said: — ' Dear Parvati? He has practised glorious asceticism for a long time. He has lived in contemplation 1)y observing the vow of silence for a period of 12 years. He begged for alms when he felt hungry, and no one gave him even half a morsel. IIo has tlius passed six months under serious privations; consequently, he has now made up his mind to pronounce a curse. plan should bo devised to obviate the situation before be pronounces liis curse. Vedavyasa lias attained supernatural GUAPTEU CLXXXV. powers, and everyone 5s afraid of his curse. He has the power to bring about what is not destined and to mar the efieots of destiny. I shall assume tlie form of a human being and engage him in conversation, when alms sliould be given to him.' — 25-30. Piirvati, thus instructed, also assumed human form and said to Vedavyasa, ' Bhagavana! come hero and receive alms. Seer! you never blessed iny home.' — 31-32. Hearing which, the sage cheerfully accepted the alms that contained savoury victuals. He did full justice to it, and was completely satisfied. Afterwards the seer made his salutations to llie Lord Mahi'«deva and ParvatJ, and said to the latter: " 0 one with beautiful eyes! This is the residence of the Lord Mahadeva and Parvati, and the Ganges flows tlirougli this place. Ihdicious eatables are also obtainable and emancipation is begotten. Wlio would not therefore reside in such a Kaii? " — 33-3G. Having said so, Vedavyasa looked at the sacred Kiidi and began to think of the delicious aims that he was given. Mahadeva and Parvati were standing before liiin. Lord said to him: — " Seer! you have a very choleric temper, and you should not therefore reside in Karfi " — 37-39. Vedavyasa said: — '' Deva! Be pleased to permit me to come here on two days, viz., the eighth and fourteenth clays of the fortnight, that is, Astaini and ChaturdajJi," to which the Lord replied in the affirmative. — 40. Then the I.ord disappeared then and there, and so did the Godtless Parvati. In that way, in the days gone by, the illustrious Vedavyasa, knowing the glory of Karfi, fixed his abode in its vicinity; and consequently all the learned men sing the praises of this sacred place. — 41-42. 0 Ilisis! The blasphemers of the Devas and the Brahnianas, the killers of the Brahinauas, those ungrateful and other sinners, the scoffers of the preceptors, sac red places, and temples, the instigatore, do not reside in tlie sacred Kn!<i, as Dariclanayaka, one of the attendants of Si\a, is posted there to oust them, DancJaiiayaku's duty is to guard the place, so He ought to he adored with incense, flowers etc. He should be reverentially saluted, and his mantra should also be repeated and counted on the bead. Various classes of peoi.)le reside in the sacred KTisii, and all kinds of snakes, Bcoipions, etc., also abound there. They also become the attendants of iva. The Devas, devoted to Jiva and residing there, also attain the everlasting realm, according to Their choice. The sacnjcl KArf! is superior even to the heaven of the Devas. It is like Brahmaloka. It has been laid out by tlie Yogic power of the Lord, and there is no other region like it.— 43-50. The sacred KSeJ? is the fulfillor of cherished desires. It is free from diseases and the place of asceticism and yoga. Lord Siva, enshrined there is shining in His full glory. Those who practise asceticism there, attain the benefits of sacrifices, of bathing at sacred places, and of giving charities. The past and the present sins committed through ignorance are dispelled by mere sight of Avimukta. Men of calm disposition and those who keep their passions curbed, whatever charities they perform at Avimukta, get a huge return. Those who worship iSiva at Avimukta are not reborn TTIE MATSYA PURANAM. in this world for crores of cycles. Thousands of Devas enjoy the company of liva and, therefore, this place is tlie best of all. Those who adore Mah&deva there, are liberated from their sins and become like * Devas. All the sacrifices performed with a motive are liable to ordain the re-birth of a man, but those who die at Avimukta are never born. The sjars and planets perish at a certain fixed period, but those dying at Avimukta are not liable to it. Those who die there are not re-born even after crores of cycles (knT.pns). Blessed are those who reach the sacred Manikarpika at their last hour, after having undergone the trials of life. They are also blessed who do not forsake Avimukta realizing the grim pinch of the Kali-yuga. The inhabitant of Avimukta, when ho goes elsewhere, is ridiculetl by every bod}'. — 51 -Cl. Those who succumb to the influeuco of Inst, anger, and greed, go away from that sacred place for fear of Dandainiyaka. Ignorant people, devoid of meditation, also those oppressed with ]>iis» ries, attain (iiiiinci- pation there. There are five principal jdaees there, I'h: DiuAsva. lodha, Lokfirka, Keava, Viuduinfulhava, Matdkarnikil. 1 have related to you the glory of Avimukta, as narrated by Lord Siva to IVirvati. — ()5-G9. Here ends the one hundred and ciijhty- tijtli chapter on the Mahdtmya of AviinukLa Tirlha. CHAPTEU CLXXXVI. The RIsis said " Juta! you liavo \ve11-(leRcrii)od to hr the calory of Avimukta. Now we arc eaer to hear the lory of tlio sacred Narmada which be good enough to dcscrilio to u.s. (hnknra, the coidluenco of Kapila, and the dispcllcr of all sins, tlie Lord Aniare.a, are also said to be situate there. flow was the saerrd Narina«la saved from annihilation at the time of the deslrnclion of the nnivtuse? How was Mai- kanddeyasaved from annihilation? liavo told ns something about them, but we wish to liear more of them in <l(4ail.' — 1-3 ilta said: — Once before, the King Y'udliisthira asked the sage Marakanddcya the glory of Narniuda, when the kiijg was practising aus- terities in the forest. — 4-5. Yudhisthira said " Virtuous one! through your grace, I liavo heard about various kinds of Dharmas, hut I feel eager to hear more about them which please narrate to me. First of all, please explain to me how the Narmada came into existence." — 0-7. M&rkandcya said: — "The Narmada is the foremost among all the rivers, it is the dispeller of everybody's sins. King Yudliisthira! the glory of the sacred Narmada as [ have read in several Puranas, I shall ex- plain to you. Sacred is the river CSaiiges at Kankhala, sacred is Sarasvati in Kuruksetra. The sacred Narmada is supreme everywhere — in the forest as well as in places of habitation. The waters of the Sarasvati purify one in course of five days, those of the YamuiiA in seven days, of the Ganges instantaneously, and of the Narmada at the mere sight of it. GHAPTEB CLXXXVI. The NarmadA is most charming and attractive of the country of Kalinga, the forest of Amarakantaka, and of all the three realms. — 8-12, King! the Devas, the demons, the Gandharvas, the ascetics, the Risis — they all attain emancipation on the banks of the NarmadA. One who follows the prescribed order of religion and observes a complete fast for a day, after bathing in the Narmada, liberates his seven genera- tions from sin. The manes of those who offer them libations at Jalesvara, after bahting in it, remain happy till the end of the cycle. — 13-15. Lord Siva becomes pleased with one who bathes in the NarmadS, near the hill abounding with the group of Rudras, and worships Them with sandal, flower and incense. The Lord is enshrined close to that hill, to the west, where one ought to offer libations to the manes with devotion and by keeping one's passions under control. Libations of water mixed with barley should be offered to the Devas, and water mixed with sesamum should be offered to the rnanes. One who does so makes his seven generations go to the heaven, and he himself enjoys in heaven for 60,000 years with the celestial nymphs, the Gandharvas and the Siddhas. Afterwards ho is born as a wealthy man; and, after a life of charities ho returns to the very same sanctified place. — 16-22. Then he goes to tlie domain of liva, after liberating his seven generations from sin. The length of the Narmada is 100 yojanas, and its breadth is 16 miles. There are 60,00,60,000 of tirthas round the Narmadih One who is calm and has his passions under his control, free from anger, and the sin of causing pain to others, and is a benefactor of all the beings and a devotee to the Lord iva, if he happens to die at the banka of the Narmadil,, resides in heaven for a century, consisting of the length of days of the gods. There he is in the company of the nymphs, and is adored by the Siddhas and the Gandharvas with incense, flowers, &c. Ho has also the privilege to live in the company of the Devas of all classes; and, on being re-born, becomes a most illustrious king! There, he is the owner of a majestic palace, studded with jewels and supported on mighty pillars of precious stones, surrounded by a large retinue of servants and maids. Majestic elephants and a multitude of neighing horses adorn his gateway. — 23-31. His gateway is also illustrious like that of Indra. In such a place he is the beloved lord of beautiful ladies, and enjoys liimself for a divine century, without being oppressed with any kind of disease. — 32-33. One who dies at Amarakantaka gets many blessings and never perisbee by fire, poison drowning. He gets the power of moving about in the space with tlie rapidity of the wind. The man who dies at Amaresa is blessed with all kinds of enjoyments including 3,000 maids who are at his command for a considerable length of time. One who offers flowers, in- cense, &c.y to the Rudras enshrined round the hill, after having his ablution in the river, undoubtedly wins the pleasure of all of Them. — 34-38. To the west of the hill is enshrined Lord Maherfvara, where one who offers libations, according to the prescribed rituals to the Devas and the Pitfis after his bath, is the bestower of heaven on his seven generations and he himself resides in heaven for sixty divine years, where various TUB MAT&YA PUliAB\M. comforts and enjoyments fall to his lot. On coining down from heaven, he is born in a Tvealthy house, and is moat charitable and righteous. He again remembers the sacred Narmada and goes there, where ho again works out the salvation of his ancestors of the past seven generations, and then attains the abode of iva. When he is reborn, he becomes a matchless sovereign. Such is the glory of Amarakantaka. Now hear of the tirthas situated to the west of the hill. The lake dales vara, situated there, is renowned all over the world, where, by perfo-ming the daily jrayers and by offering libations to the manes, the Pitris remain satiated lo their fill, for a period of ten years. — 39-46 The river Kapila ts on the right bank of the Narmada which is covered with Arjuna and various kinds of trees. This river is renowned as the most sacred in all the three realms, and there are millions of tirthas round it. — 47-48. It is said in the ruranaa that the trees on its ])anks. Iso attain emancipation after they decay. The Vis(.'ilyakarani is <ho second river; liy bathing in it one becomes ])uiifuMl instantly. All tlie Devas, the Kiimarns, the Gandharvas, the mighty serpents, tlie llAksliasas, the Yaksas and the ascetics, reside on the Mount xVmurakantaka. The Uiis, going there, liave sanctified tliat river. I'liis river is also the dispolhu* of all sins. One who passes a night there in celibacy and oliservesa fast after bath- ing in it, liberates his seven generations. In ambient times, both thd Kapila and the VijiAlyii were laid out by the God to fulfil their missions. The people bathing there derive the benefit of Ativamodha sacrifice. Only he who dies there is liberated from all his sins and attains ltudral6ka. — 49-57. In fact, the devotee liatliing in any tirtha situated on llic banks of the Narmada gets tlic benelit of xVsvamedha sacrifice. Those residing on the

हिन्दी अर्थ

वसुंधरा ततो जाता तस्मात् पाहि भयादलम्। मत्स्यभगवानूने कहा- अब इसके बाद मैं मनुष्योंके अमङ्गल और पापको नष्ट करनेवाले सर्वश्रेष्ठ हेमधरादानका वर्णन कर रहा हूँ। दानी इस दानमें जम्बुट्वीपके आकारकी भाँति सुवर्णमयी पृथ्वीकी रचना करवाये, वह मध्यमें सुमेरुपर्वतसे युक्त, मर्यादापर्वतोंसे सम्पन्न तथा आठ लोकपालों, नौ वर्षों, नदियों और नदोंसे युक्त हो, सातों सागरोंसे घिरी हुई हो। उसे बहुमूल्य रत्नोंसे जटित तथा वसु, रुद्र और आदित्योंसे युक्त कर दे। इस पृथ्वीको

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northern bank of this river attain Uiidrahska. Sankara has said that by bathing in and giving eliaritics at (he vSarasvati, the Ganges and the Narmada, one begets equal btmefils. '1 he resident of Amarakantaka remains in Rudraldka fora 100 oroicsof yenr. fhe waters of the NarmadAi adorned with froth and rip]»les aie worthy of being sainted. The sacred waters dispel all the sins. The holy Narmada dispels all the sins, includ- ing those of killing Br/ihmanas, and bestows sublime lustre. This great river is held saered in all the three worlds. The people residing at Vateivara, Gaugadvara, and Tapovana, are said to bo great ascetics. By bathing in the Narmada and at its continence with the sea, one gets tenfold merits. — 58-05. Here ends the one liuiidrcd and cujhiysixlh chapter on the NarmadA MahiVmya, Marakandeya said; — The Narmada is most sacred and renowned and the sages desirous of emancipation liave made numberless divisions, each of the measure of a Braliimin's sacred thread. By bathing in them one is liberated from all sins. The sacred Jaleiivara is renowned in the GEAPfER OLXXXVII. three worlds. la the days gone by the sages, the Maruts, and Indra, etc., shivering with fear spoke to liva ** Protect us.** — 1 « 4. The Lord said Devas! what is the fear in your mind which has brought you here? whom dot you fear? what are your troubles? Tell me all about yourselves.'* — 5-6. Risis said: — " 0 Mahftdeva! the most illustrious and valiant demon V&nfisura is the owner of Tripura whicli moves about in the firmament. We have come to seek your protection, being afraid of him. You are our salvation; pray, therefore, rescue us from the oppressions of that demon. Deva! be pleased to do what may be good to the Devas, the Gandharvas and the Risis, etc. — 7-10. iva said: — " Do not be anxious. I shall do everything. You will attain peace ere long.'* — 11. After thus consoling them, the Lord went to the banks of the Nar- madii and began to devise plans for the destruction of that demon. — 12. He said to himself ''How shall I kill the demon? '* He then thought of the sage Narada who appeared then and there; and said " Mah&deva! what are your behests? Why have you summoned me? 1 shall carry out your commands." — 13-1 4. iiva said: — " Narada! virtuous women reside within the Tripura of VAnasura and by their virtue the Tripura moves about in the space. You should, therefore, go and delude those ladies in Tripura." — 15-17. Hearing those words of the Lord, the sage went and did what be was directed to fulfil. That Tripura was decorated with various kinds of precious stones, was 100 yojanas broad and 200 yojanas in length. The sage saw Vanasura in such a magnificent place. — 18-19. The demon king who was seated on a majestic throne with the brilli- ance of the twelve suns, wearing earrings, coronet, garlands and armlets of gold studded witli precious stones; stood up to receive the sage Narada; and said " Devarisi! you have come here of your own accord. I offer you an oblation and water for washing your feet." He then saluted the sage and said " Let me know your commands and I shall carry them out. You have come here after a long time. Pray take your seat." — 20-23. Afterwards AnaupamyS queen said: — "Narada* what dharma pleases the Devas? wliich ordinance is most gratifying to them? — 24-25 Narada said: — One who gives away a cow and sesamum to a Brah- mana well-versed in the Vedas gets the benefit of having given away lands beyond the seas. He enjoys himself in a Vimfina shining like crores of suns for a considerable period. The lady who gives away after observing a fast the following trees: — Woodapple, roseapple, Kadamba, Ohampaka, Arfoka, Aeiwattha, plantain, banyan, pomegranate, Neein and Maliufl; her breasts take the form of the woodapple, her thighs become like the trunk of the plantain tree. She becomes adorable like the sacred Actwattha tree and sweet smelling like the Neem, illustrious like the Champaka, grietlese like Arfoka, sweet like the Mahud, soft like the leaves of the banyan. She always gets prosperity. The giving of pumpkins and creepers is not considered high, and the husband of a lady who worships the Devas TllB MATSYA PVRANAM. with "Kadamba blossoms discarding the food cooked and uncooked as well as fruits, obseiwing the vow of silence in the evening and worship- ping K§etrap&1a first; remains in happiness. The ladies who keep a fast on A§tami, Chaturthi, Panchaml, liwAdaill, Safi l.rAiiti; undoubtedly go to heaven. They are liberated from the ills of the iron age and Dbarmaraja does not admit such ladies in his town. — 26-37. Anaupamya said:— "It is owing to the virtues performed in tho past that you have graced our home with your august presence and I venture to enquire about other ordinances from jrou. Vindhy&bali the renowned queen of the king Bali is my mother-in-law. She is never pleased with me, and same is the case with my father-in-law. The vicious Kumbbivast is my lord's sister who always treats me with con- tempt. How can I be happy under such circumstances? Fray let me know by what ordinance they would turn friendly to me for which 1 shall remain very grateful to you.''— 38-42. N4rada said: — " By observing the ordinance just explained to you, Pdravatl became so dear to oiva, and similarly Lakmi has become so dear to Viinu, and Sarasvati has become endeared to Brahma and Arundhati to Vasitha. Your lord will also become beholden to you by keeping up the very same ordinance and your father-iu-law and mother-in-law will also be silenced." — 43-45. Hearing such words of Nfirada, that queen determined to observe that ordinance and said; — " Be pleased upon me, 0 sage! 1 shall oITer you presents of gold, jewels, garments, which he pleased to accept. Let Lords Vi§nu and Siva be pleased upon me." — 40-48. Nfirada said: — " Lady! you should bestow these presents on some Br&hmana who may be poor and in need of support. I am blessed with everything and you ought to show only your devotion to roe." — 49. In such a way Ntlrada after having softened the minds of all the ladies in Tripura returned to his abode and a breach was thus created in Tripura. — 50-51. IZci'c ends the one hundred and eight) f- seventh ehap,ev on Narmadd vmhdtmya. M/irakandeya said: — Hear from me, Yudhisthira! what you have asked me to explain. Tho spot on the banks of the NarmadA where the Lord is enshrined is renowned as Mahefivara in all the three worlds and at the very same place lie devised His plans of annihilating Tripura.— 1-2. The Lord seated there lifted up the mount Mandarftchala to serve as His G4ndliva bow. He then put the snake V&suk! in place of the bowstring and Svmikrtika in place of tbe quiver. Vinu in place of the arrow and the fire at the tip of it (the aiTow), Afterwards the wind was made to propel the aiiow. The four Vedaa took the place of the horsea GUAPTn CLXXXVIII. of the chariot. AivintkumSra was employed in place of the reins and Indra in place of the axle. Kuvera formed the banner. — 3-5. Yama put himself to the right-hand of the Lord and K4la to the left. The groups of the Devas and the Gandharvas formed the wheels of the chariot. Brahmd. was the charioteer. In that way, Siva waited for thousands of years after making such preparations. When the three Furas (cities) fell in one line the Lord let out His arrow on Tripura when the inmates of Tripura became helpless and many kinds of destructive omens occurred there. The wooden horses began to neigh and painted ones to wink. All the demons saw themselves dressed in red in course of their dream. One who dreams of things hostile to him becomes void of power and intellect by the glory of the Lord. Then the wind Sfimbar* taka that blows at the close of a cycle commenced. — 6-14. It produced fire on account of which the trees of Tripura began to crumble down. There was chaos everywhere. All the gardens were burnt down in an instant. The huge storm devastated the bouses and trees that were on fire which furiously pervaded in all the directions. The dreadful tongues of fire gave a gory appearance to the whole of Tripura. Owing to the dense folds of smoke the demons could not go about from one house to another. The Tripura was thus agitated by the fury of the Lord. Thousands of palaces fell down in all directions and the inmates rushed towards the temples and thousands of demons were reduced to ashes groaning and moaning piteously. Various kinds of VimArjas and picturesque places were consumed by the fearful lire. — 15-24. The pleasure gardens smiling with lotus beds were also burnt down along with the swans and cranes. The lofty palace tops looking like the mountain peaks, adorned with gems and lotuses, fell down on being burnt up, like a heap of clouds. The fire of the Lord's fury burnt down quite unspai'ingly several children, cows, birds, horses, women, and many people sleeping as well as awake. — 25-28. The nymph like beauties of Tripura fell down burnt with their young ones hugged to their breasts. Some ladies wearing garlands of pearl and gold fell down on the ground consumed by flames and suffocated by smoke. Some beauties seeing their Lord lying on the ground jumped down from the upper storey of their mansion and wore instantly eaten up by the flames. The belaboured demons lying on tho ground got up with their sword but were soon consumed by the raging fire; Some ladies of the cloudy hue wearing garlands and armlets, some fair-coraplexioned beauties giving milk to their dear litle ones were also consumed by fire. Some ladies seeing their children eaten up by the fire sent forth shrilling wails. Some ladies wearing diamond and emerald necklaces and shining like the moon with their children in their lap, fell down on the ground after being charred. Some moon-faced beauties waking up from their sleep found their mansion on fire and began to lament on realizing their children being burnt. Some ladies adorned with golden ornaments fell down on the ground holding their consumed children in their arms. Some fainted away by the fumes of smoke and fell down grasping the hand of their maids. — 29-40. TEE MATS7A PVRAEAM. Some overcome by the fury of the fire with their hands folded and uplifted began to pray as follows: — " Agni! if thou art angry with male population hostile to thee; what is the fault of the women confined in the bouses like so many domesticat- ed Kokilas pent up in cages? 0 sinner, merciless! why art thou enraged with the women. Thou art devoid of right understanding, shame and heroic virtues and truth. 0 sinner! hast thou not heard commonlj'' said in the world that the women of the enemy should not be killed? To consume is thy attribute but thou hast no mercy and right under- standing* Even a Mlechchha is moved to compassion to see a burning woman. This attribute of consumption is also useless in thee. It is simply thy vice, for what is the good of thy killing women? O sinner, wicked, merciless, miserable wretch Agni! thou art indeed most unfor- tunate. Thou burnest us by force." — 41-48. She was rendered senseless after thus wailing and thinking of her children for a long time. The fire like an old foe of the preciou lives also dried up the wells and the tanks. — 49-50. "Mlechchha! what will be thy faith after burning us? Hearing such speech of the ladies the Agni said " 1 am not consuming you of my own will. I have been born to cause destruction. I liave no mercy. I make my way everywhere freely througl\ the glory of Siva," Afterwards Vaiuisura also saw Tripura burning. — 5153. He said from his throne " The wicked Devas of little valour have worked out my ruin which is decidedly due to the glory of iiva. The Lord is consuming me without any examination of the reasons for his action. No one can kill me without the aid of liva." — 54-55. Saying so the demon king abandoned his sons, friends, &c., and set out of the town with the idol of Siva placed on bis head putting many women and various kinds of jewels in front of the idol. lie stood up on the serial track and after making liis salutations to the Lord of the three worlds said " Deva! 1 have given up this town and you should not kill me. Deva! if you, however, feel disposed to kill me, do not consume this idol of my worship which I have always adored with great devotion. Deva I I have been a slave of Thy feet in every past life and now I offer iny prayer to Thee, composed in these Totaka stanzas. O S5iva, iaukara, arba, Tiara, Bhima, Maherfvara, the Destroyer of Kama, the Annihilator of Tripura, the wielder of the Trident! I salute Tliee. O Pramadapriya, the one saluted by the demons as well as by the Devas, having a most illustrious face wider than that of a horse, a monkey and a lion; I salute Thee. The Devas and the demons cause me pain. Deva! 1 am always engaged in my devotion to Thee. I have not the wealth in shape of sons, wife, horses, &c. I only depend on my attachment to Thee. 1 am greatly oppressed and feel as if I were in hell. My inborn vice does not show signs of decline and my understanding leaves off virtues. The vices can only be abandoned by Thy grace." — 56-66. One who would recite this prayer will be granted some handsome boon like the one granted to Vanasura by the Lord. — 67. CUAPTEIt CLXXXVIU. Mah&deva, on hearing the above beautiful prayer said joyfully " Son! Be not afraid. Get into the golden Pura and carry your family and relations with you. VanSsura! you will not be killed 1>y the Devas from now till the time of your doom." The Lord thus again granted such a boon to that demon; and told him to roam about in the world fearlessly and also quenched the raging fire. — 69-71. " For this reason the Lord did not consume his third Pura, which is sailing about the sky by the power of iva. The other two Puras fell down to the ground after being reduced to the ashes. Iriaila mount was formed on the spot whore the first city fell and similarly Araarakantaka sprang up on the spot where the second Pura fell down." — 72-74. " RAjendra! On the top of those Puras the groups of Rudras were enshrined. The spot where the burning Pura fell down is marked by the famous Jwfiletlvara. When the tongues of fire flashed into the sky from the btirning city, there was a tremendous uproar among the Devas and the demons when the Tjord took down His arrow from His bow. All this happened on the Mount Amarakantaka. — 75-77. Consequently, the people observing fasts, &c., are born as sole mo- narchs in this world after a period of 30 crores and a thousand years when they have enjoyed the pleasures of the fourteen worlds." — 78-79. O King Yudhithira! in this way the sacred place Amarakanfaka is the most sanctified and therefore one who goes there on the occasion of a solar or a lunar eclipse and gets tlie merits ten times more than that of the Avamedha sacrifice. One attains heaven by worshipping Maheifvara there. The sin of killing a Brahmana is driven away by going there on the occasion of a solar eclipse. This is the glory of the sacred Mount Amarakantaka. — 80-82. One who thinks of this Mount Amarakantaka with devotion undoubtedly gets the benefit of a hundred Chandrayaa ordinances. — 83. Amarakantaka is renowned in all the three worlds. It is adorned by the Siddhas, the Gandharvas, &c. — 84. It abounds with various kinds of flowers, creepers, deer, Siddhas and the Lord iva is enshrined there in pompany of His noble consort Paravati. It is pervaded by BrahmA., Visnu, Indra, Vidyadhara, Risis, Kinnaras, and Yaksas. The serpent Vdsuki loiters there. One who circumambulates that sacred Amarakaptaka gets the benefit of the Pundarika sacrifice. — 85-88. The Lord JwAletfvara is also adored by the Siddhas there. People dying there after bathing in the sacred waters attain heaven. King Yudhiip(hira, hear the benefits attained by those who die there on the occasion of an eclipse — solar or lunar. — 89-90. Such blessed one after being liberated from all actions and endowed with supreme intellect go and reside in the region of Rudra till the end of the cycle. — 91. Tm MATBYA WBltHAU. Otores of Riis practise asceticism on the either side of Amareilvara. This Mount Amarakan(aka is one yojana in extent all round. Those who bathe in the sacred Narmadi with or without an object in view, are liberated from all their sins and go to the realm of Rudra. — 92-94. Here ends the one hundred and eighty-eighth cdiapter on ihe Varmadd mdhdtmya. Sflta said: — The king Yudhifthira along with the Risis asked MSrakan- deya. " BhagvS,na! be pleased to relate to us about the junction of the sacred Kaverl. We are desirous of hearing from you the account of the sacred E.4veri by bathing into which the vilest of sinners get emancipation." — 2-3. Mdrakandeya said: — 0 Yudhisthira and 0 Risis! hear with attention that even the illustrious Knvera the Lord of the Ya'<?as got his position by oblations in the sacred Kilveri. Now hear from me how he acquired ail his glory.— 4-5. At the confluence of the Kfiverl and the NarmadA, Kuvera practised asceticism after bathing in the sacred waters, for a divine century when the Lord fiva on being pleased with him said " Kuvera! ask for what you wish." — 6-8. Kuvera said: — " Devadeva! if you are pleased to grant me a boon, I wish to become the king of the YaLsas." — 0.