Adhyaya 174

हिन्दी अर्थ

अपनी शक्तिके अनुसार एक हजार, पाँच सौ, तीन सौ, दो सौ या एक सौ पल सोनेका बनवाना चाहिए। विचक्षण पुरुष अपनी असमर्थतामें इसे पाँच पलसे अधिक स्वर्णसे भी बनवा सकता है। बुद्धिमान् पुरुष तुलापुरुष-दानकी भाँति लोकपालोंका आवाहन तथा ऋत्विज्, मण्डप, पूजनसामग्री, आभूषण और आच्छादन आदिका संकलन करे। फिर वेदीपर कृष्णमृगचर्म फैलाकर उसके ऊपर रखी हुई तिलराशिपर पृथ्वीकी प्रतिमा स्थापित कर दे।

English

Hearing those words of Kuvera, the Lord said " Bo it so " and vanished then and there. — 10. Afterwards Kuvera by virtue of that boon became the liord of the Yaksas. — 11. Such is the glory of the confluence of the sacred Kslveri with the Narmada. It is the dispeller of all sins. Those wlio do not know about it are undoubtedly deluded. One should, thernfore, bathe there according to the prescribed rites. Both the sacred Kaveri and the Narmada are the most sacred. One who worships oiva after bathing there begets the benefit of Alvaraedha sacrifice and goes to the realm of Rudra. One who is burnt there or keeps up a fast there, gets access everywhere. Mahd.deva has said that such a person after getting access everywhere enjoys the company of beautiful ladies in Rudraloka for 600060000 years. Afterwards he is born as a most illustrious king. One who driuks the water of the Kaverl and the Narmada gets tlie benefit of Chandrayana. He gets the benefit of havdng bathed in the confluence of the Ganges and the Yamunk and attains heaven. King! such is the glory of the junction of the Kfi.veri und the Narmada where, to bathe and perform charities is to dispel all ills and sins." — 12-20. Here ends the one hundred and eighty-ninth chapter on the Harmadd mdhdtmya. OEAFFER OKC. M&rakaoya said: — To the north of the NarmadA there is the sacred Mantreirara extending to one yojana. One who bathes there goes to heaven and remains with the Devas for 5000 years. The sacred GarjanA is quite close to it which has originated from the clouds. By virtue of the same the son of RAvaa was named Indrajlta. Here it is the MeghanAda-tlrtha by going where MeghanAda attained great glory. — 1-4. Further on is AmrAtaka by bathing where one gets the benefit of having given away a thousand cows. — 5. To the north of the NarmadA is Vitfruta. By bathing there and offering libation to the manes and the Devas one gets his desires fulfilled. Afterwards the devotee should go to the BrahmSvarta-tIrtha. — 6-7. BrahmA resides at BrahmAvarta-tlrtha almost every day. By bathing in it one goes to the realm of BrahmA. — 8. Then an advance should be made to the sacred AgAredvara after observing the prescribed ordinances. By going there one attains Budra- loka after being liberated from all bis sins. — 9. KapilA-tirtha should be visited afterwards. By bathing in it the devotee gets the benefit of having given away a milch cow in charity. — 10. One who goes to the sacred Karanja and bathes there attains the Goloka.— 11. Then the devotee should proceed to Kunderfvara where MahAdeva is in residence with Purvatl.— 12. One who bathes there is invulnerable even by the Devas. The picturesque Yimaletlvara should then be visited where the Lord has consecrated the DevatfilA. Dying there one attains the realm of Budra. — 13-15. Then he should go to the river Puekarin! by bathing into which the devotee becomes entitled to take his seat on the throne of Indra by his side. — 16. It is for these reasons that the sacred NarmadA coming out from the Lord liva is the best of all the streams and the giver of bliss to the animate and the inanimate world. This NarmadA has been described to be the most sacred by Siva the Lord of all the Devas before the Bisis. This river is adorable by all the Devas and is the dispeller of all sins and is venerated by the Devas, the Gandbarvas and the nymphs. 1 make my salutations to the sacred and peace-giving NarmadA that falls into the sea. — 17-21. I make my salutations to the sacred NarmadA adorned by the Siddhas, Bisis, born of iiva, and the giver of boons to the virtuous. — 22. One who recites the foregoing prayers with devotion becomes well- versed in the Vedas if he is a BrAhmana, and becomes victorious in war if he is a Eatriya. The Vaiilys becomes wealthy and the ifidra attains bliss. One anxious for wealth gets pelf. The sacred NarmadA is daily resorted to by the Lord Siva in consequence of which it is the most sacred and dispeller of all sins. — 23-25. Here ends the one hundred and ninetieth chapter on the Earmadd mdhAttnya. TEE MATSYA PDRANAM, M&rakaneya said: — 0 king! since that time the Devas, the Riia and the Mnnis resort to the banks of the NarniadA and become free from anger and passions. — 1. Yudhiithira said: — When did the trident of iva fall on this earth and what is the virtue of that spot where it fell? Pray explain it to me. — 2. M&rakan4eya said: — The place where the trident fell is known by the name of dlabheda and one who worships there after bath gets the benefit of having given away a thousand cows in charity. One who remains there for three days and worships iva is liberated from the cycle of birth. Afterwards the devotee becomes blessed by worshipping Adityetfa, Nandikesfa at Bliimeifvara and Naradetlvara tirthas. Then Varuneda and Svatantreslvara sliould bo worshippe«i. By going to these five tirtbas the devotee gets the benefit of visiting all the sa.-rcd places. — 3-6. Then a visit should bo paid to Koti-tirtha where there was a great battle between the Devas and the demons and wliere the latter were deluded. There the heads of the valiant demons have been severed by the Devas and the latter have enshrined ulapani Malnldeva. By worship- ping Him one ascends to heaven even when he has not parted with his life. The portals of heaven have been shut by Indra by means of Vajrakilaka out of the narrowness of his mind. One who having eatdti a Bilva fruit and clarified butter carries a burning lamp on his head and perambulates Koti-tirtha becomes a most flourishing king. One who dies there goes to the region of Uudra and is born as a king iji his next life after which he goes to heaven. — 7-13. On the thirteenth day of a fortnight the devotee attains the benefits of all the sacrifices by bathing at the Bahunetra-tirtha. — 14. After that the beautiful Agastcsvara-tirtha should be visited. By bathing there one goes to the region of Brahtnii. One who bathes the Ix)rd in clarified butter on the fourteenth day of a dark fortnight and devotes himself to meditation observing perfect celibacy, resides in the realm of iva along with 21 generations of his Pitris and never falls from there. On© who gives away a cow, a pair of shoes, umbrella, clarified-butter, blanket, etc., in charity and feeds the Brahmanas derives manifold benefits. — 15-18. After that Vilcivara-tJrtha should be visited. By bathing there one becomes the Lord of a throne. — ID. The Indra-tirtha on the right bank of the Narmadfi is renowned. One who fasts there for one night and then worships Janfirdana after bath gets the merit of giving away a thousand cows in charity and goes to the region of Yisnu. Then the devotee gets the benefit of giving away a thousand cows merely by bathing at Uisi-tirtha. — 20-22. Afterwards a visit should be paid to the tirtha of Brahmd. By bath- ing into it one attains the realm of Brahm4. — 23. Then merely by bathing at the shrine of Lord Amarakalaka en- shrined by the Devas one attains the realm of Rudra. — 24. OBAPTER QXOI. Afterwards the shrine of Rivaevara should be visited by whose; grace the sin of killing a Brfthma is cleansed. — 25. Then a visit should be paid to Rii-tirtha which exonerates tbs' devotee from all his debts (of duty) after which by going toBatevara'b& is blessed. — 26. Bhlmerfvara Mah&deva should be visited next. By bathing there one is freed from all his troubles. By worshipping iva at the Tur&sanga- tirtha after bathing there one earns nis emanicipation. — 27-28. Afterwards the devotee should go and adore the moon at Soma-tirtha. By bathing there with devotion one gets divine form and remains in bliss for a considerable length of time like iva and enjoys life in the realm of Rudra for 60000 years. Later on a visit shonid be paid to the Lord Pingalevara where by observing a fast for 24 hours one derives the benefit of having observed it for three nights. One who gives away a milch cow in charity goes and enjoj in the realm of Rudra for as many years as there are hair on the body of that cow. One who dies there remains iu the realm of Rudra till the existence of the Sun and the Moon. Those residing on the banks of the Narmadd. remain in heaven like the pious. The devotee should also visit the shrines of Sureilvara and Karkotaketlvara. — 29-35. There, undoubtedly the sacred Ganges appears on an auspicious day. By bathing at the Nandt-tirtha, the Lord Nandfia becomes pleased with the devotee and he ascends to the world of the Moon. Lord Dipe- livara should be visited next where there is the tirtha of Vedavy&sa in a beautiful forest. In the days gone by, the sacred NarmadS for fear of the sage Vyfisa flowed in the opposite direction and her course was turned to the south only when the sage forced her with a roaring cry. — 36-38. One who circumambulates that sacred place remains in the region of Siva till the existence of the Sun and the Moon. — . There, VedavySsa becomes pleased and fulfils the desires of the devotee. One who lits up a wick on a platform after tying it round with thread remains in the region of Rudra till the end of the cycle. Afterwards the devotee should go to the Airandi-tirtha and bathe at the junction of rivers which liberates him from all sins. The river Airandi is revowned in all the three worlds and is the dispeller of all sins. The devotee should observe a complete fast after bathing there on the 8th day of the bright fortnight in the month of Aiivin and then he should feed a Br&hmapa. He gets the benefit of feeding crores of Brfihmapas. One who dives in the sacred stream after rubbing on his head tlra earth of that place is freed from all his sins. One who circumambulates that sacred plac e gets the merits of circumambulating idl the world along with theseven oceans. Afterwards one who gives away gold in charity after bathing in the water mingled with gold enjoys in Rudraloka seated iu a Vim&na of gold and is born as a king. Afterwards the devotee should go to the junction of the river Hikeu. That lautiful ttrtha is renowned in the three worlds and the Lord iva resides there. — 40-48. The person bathing there becomes one of the chief attendants of TUB UATSYA PUBANAM, iva. Then the Svfimik&rtika-tlrtha — the dispeller of all sins — should be visited. Merely by bathing there the devotee is purified of three kinds of sins. Then the devotee should bathe at Lingas&ra-tirtha by doing TThich one gets the merit of having given away a thousand cows in charity and he resides in the realm of Rudra. Bhanga-tlrtha is the dispeller of all sins. By bathing there the sins of the seven generations are annihilah ed.— 49-52. Then Batedvara the foremost of all the sacred places should be visited. By bathing there one gets the merit of having given away thousand cows. — 53. Sanme4a-tirtha is venerated by all the Devas, by bathing there one becomes like Indra. — 54. By bathing at Koti-tirtha one undoubtedly becomes the ruler of a kingdom. One who gives any charity there gets manifold blessings. Any woman bathing there becomes the queen of Indra after becoming beautiful like Pirvatl. — 55-57. Angarea-tirtha should be visited next. By doing it one remains in bliss till the destruction of the universe. — 58-59. One who bathes at Ayonisambhava-tirtha never experiences the sufferings of birth after which the devotee should bathe at P&ndavefla. — 60. By bathing there one gets lasting happiness and becomes invulner- able even by the Devas and goes and enjoys in the realm of Vispu and on being reborn he becomes a king. Then the devotee should bathe at Kathe- 4vara tirtha and his desires are fulfilled by remaining there during the sum- mer solstice. Afterwards he should bathe in the river Chandrabh4g3. — 61-63. The devotee bathing in the Chandrabhngfi goes to the region of the Moon. Afterwards he should visit the ludra-tirtha where Indra performed his worship. One who gives away gold in charity after bathing there or a black bull, remains in the realm of iva for as many years as there arei hair on the body of that bull and on its calf. He is afterwards reborn as a valiant king and is the master of thousands of white horses. — 64-68. Then the devotee should bathe at the Brahmfivarta-tirtha and offer libation to the manes and the Devas and observe a fast for the night. One who offers the balls of rice to the manes on the Kany4-Bankr&.nta gets innumerable blessings.— 69-70. One who gives away a milch cow after bathing at Kapila-tirtha gets the benefit of having given away the whole world in charity. The sacred place Narmadeffa is unparalleled. — 71-72. The person bathing there gets the merit of having performed Aifva- medba sacrifice. Sangameivara-tirtba is on the northern bank of the Nar- inadi. By bathing there the devotee gets the benefit of all the sacrifices. There the man doing even the smallest act of virtue becomes free from all ills and attains kingship. On the same bank of the Narmadfi is the Parmaifobhana-tirtha which is the best place of Aditya and Lord iva has said that any charity performed there begets everlasting merits. OBAPTEn CXCt The ill-doers and those suffering from jaundice bathing there are freed from all the sins and go to the region of the Sun. — 77. On the seventh day of the bright fortnight in the month of Mftgha, he who remains there after observing a fast, is free from the effects of the old age, sufferings and is never dumb, blind and deaf. He is hand- some and the beloved of women. — 78-79. In such a way is the most sacred place and those who do not know about it are undoubtedly deluded. — 80. Afterwards one should go and bathe at Gangerfvara by means of which one attains heaven. — 81. He enjoys in the heaven till the conclusion of the sway of fourteen Indras. Nagerfvara-tapovana is close to that tirtha. One who bathes there attains NSgaloka and enjoys there for a long time. — 82-83. The devotee should also go to the shrine of Kuvera. There the Lord K&leilvara is enshrined and there Kuvera was blessed. The devotee bathing there attains all kinds of bliss. Afterwards a visit should be paid to M&rutSlaya-ttrtha. One who gives away gold in charity after bath with an easy mind, goes to Vyuloka, seated in the Puspaka-vim&na. A visit should be paid to Paya-tirtha, during the month of MSgha. There the devotee should break his fast in course of the night after bathing there on the fourteenth day of the dark fortnight. Such a man does not experience the sufferings of birth. — 84-88. Then bathing should be performed at Ahaly4-t!rtba, and such a devotee enjoys intercourse with the nymphs. — 89. It was there where AhalyA attained emancipation after practising asceticism. One who worships Ahaly there on the I4th day of the lunar fortnight in the month of Chaitra, is always born as a male and is the beloved of women and handsome like Cupid. In the sacred Ayodhy& lies the tirtha of Sri RSmachandra where merely by bathing all the sins are dispelled after which, bathing should be performed at the Soma- tlrtha. — 90-93.

हिन्दी अर्थ

तत्पश्चात् उसके चारों ओर अठारह प्रकारके अन्नों, लवणादि रसों और जलसे भरे आठ माङ्गलिक कलशोंको स्थापित करना चाहिए। उसे रेशमी चँँदोवा, विविध प्रकारके फल, मनोहर रेशमी वस्त्र और चन्दनोंके टुकड़ोंसे अलंकृत करना चाहिए। इस प्रकार अधिवासनपूर्वक पृथ्वीका सारा कार्य सम्पन्नकर स्वयं श्वेत वस्त्र और पुष्पमाला धारणकर, श्वेत वर्णके आभूषणोंसे विभूषित हो अझ्जलिमें पुष्प लेकर प्रदक्षिणा करे तथा पुण्यकाल आनेपर इन मन्त्रोंका उच्चारण करे

English

By bathing there all the ills are dispelled. The Somagra-tlrtha is renowned all the world over. It is the dispeller of all sins. It has manifold virtues. One who observes Ch&ndrftyana fast there, attains the Cbandraloka after being liberated from all the sins. One who enters into the fire there or plunges himself into the water or lives only on fruits till the time of his death, and giyps up his life at that sacred place, is never re-bom. Afterwards the devotee should bathe at Subha- tiitha by means of which one attains Goloka. Then a move should be made to Visnu-tlrtha. There Yodhinlpnra is renowned where Lord Vi§nu fought with millions of demons. — 94-99. Lord Visnu is pleased by observing a full-day's fast at iuka-tirtha and the sin of killing a Br&hmana is dispelled there. — 100. Afterwards T&pasedvara-ttrtha should be visited where a deer fell down for fear of a hunter and dying in the sacred waters she ascended to the heaven which highly amazed the hunter. Such is the glory of that TApaselVara-tlrtha. There is no such tirtha. Afterwards a visit should be TE UATSTA VUn&SAU. paid to the sacred Brahma-ttrtha, which is also known as Amohaka where libations should be ofEered to the manes and rSddha should be performed on the fall moon- day or the Am&v&syS. There a huge-piece of rock like an elephant is lying in the water on which the balls of rice should be offered to the manes and there is very great merit in giving the balls of rice to the manes on the full moon-day daring the month of Vaiikha by which the manes remain gratified till the end of the world. — 101-106. Afterwards a visit shoald be paid to Siddhedvara-tlrtha. By bathing here one becomes the chief attendant of iva. — 107. Then a visit should be paid to the shrine of JanSrdana. By bathing there one attains the realm of Visnu. — 108. lbhana-Kusametfvara-tlrtha is on the right bank of the Narmad& where the sage V&madeva practised great austerities. He continued his austerities for a thousand years of the gods and on the same spot, fvetaparvS, DharmarAja and Agni also practised penances and they were all overcome by the arrows of Cupid. At that time, Lord liva and PSravatl became pleased and blessed them. After that the Lord weaned them from their asceticism and located them on the banks of the NarmadS. By virtue of that asceticism they all became Devas again. — 109-113. They all said to MahAdeva: — " Let this place become most sacred by Your blessing." Afterwards that tirtha became four square miles in urea. One who bathes and fasts there becomes handsome like Cupid dbd •attains the realm of iiva. — 114-115. Agni, DharmarAja and VAyu have attained emancipation by practis- ing asceticism there. — 116. There is a tree of Alangium hexapetalum and the devotee bathing there, performing charity, feeding the Brahmanas, offering balls of rice to the manes, entering into fire, living on meals of fruits and giving up life there gets access everywhere in his next life. One who offers balls of rice according to the prescribed rites at the root of the tree and pours libations into the fire after reciting Tryamvaka mantra, gratifies his manes till the existence of the Sun and the Moon. A man or a woman who bathes there at the time of the summer solstice gets a most sacred place to live. One who worships the Lord Siddhorfvara in the morning attains the benefit which is not otherwise obtainable even by performing sacrifices. When such a man is bom he becomes an emperor of vast dominions. — 117-123. Without visiting Karna-kundala-tirtiia the whole pilgrimage remains incomplete and void of fruits. Such is the glory of the sacred place. The Kusumeiivara is so called because the Devas showered flowers on knowing its great glory. — 124. Here ends ike one hundred and ninety-one chapter on the Narmada mdhdtmya, MArakarwJeya said: — BhArgavca-tirtha should be visited where the Lord Siva destroyed the valianti«demons when they proved troublesome to ouAfTBn oxen. JanArdana. By bathing there one becomes free from all ills. Bon of P&qdn! I shall now relate to you about the Sukla-tirtba. I saw the Lord iva sitting along with P&ravati, SvSmikArtika — the well-wisher of the aniverse— and other attendants like Nandt on the beautiful summit abounding with the flowers of the golden hue, shining like the rising sun, having steps studded with precious stones and beautiful rocks all round; and 1 asked Him: — 'Devadeva! adored by BrahmA, Vipu and others, I am oppressed with the troubles of the world, be pleased to point out to me some way leading to happiness. BhagavAn! Bhflta! Bhaveda! the Dispeller of all sins! pray tell me the best of all the sacred places.' — 1-8. Biva said: — Hear, 0 learned Br&hmapa! you should go with the Riis to bathe at tlie sacred places. — 9. Bear in mindthat Manu, Atri, Kaiyapa, Y&jnavalkya, Bukra, AhgirA, DharmarAja, Apastamba, Sambarta, KAtySyana, Brihaspati, NArada and Gautama, etc., venerate the Ganges, KaAkhala, PraySga, Pukara and Gaya, etc. They go to the most sacred Kuruksetra at the time of solar eclipse, but Bukla-tirtha is said to be sacred on all occasions. By seeing it, by touching its sacred waters, and thereby performing charities, practising penances, performing sacrifices, keeping up fasts, and by observing other similar austerities, the devotee gets the greatest of the boons. — 10-13. The lukla-tlrtha in the NarmadA is the giver of the greatest boons. There RSjrisi Chfinakya attained Siddhi. This sacred place — the dJspeller of all ills — is most charming. It extends to a yojana in a circle. By the sight of the branches of the trees growing there one becomes cleansed of the sin of having killed a BrAhmana; and by the sight of its sacred land one gets freed from the sin of infanticide. -14-16. 0, good Risis! on the fourth day of the dark fortnight in the months of Vaiiiakha and Chaitra, I go to reside there in company of my consort PArvati after leaving KailAila. There also the demons, the Devas, the Siddhas, the Gandharvas, the VidyAdharas, the nymphs, the serpents, they all seated in their VimAnas stay on the aerial tract for the fulfilment of their aims. — 17-19. The devotees going there with a right frame of mind become purified like the cloth washed by the washerman. The Bukla-tfrtha washes off all the sins of one's lifetime. 0 MArakandeya! by bathing at that sacred place and by performing charities there, one gets the highest of boons. In fact, neither there is nor will there ever be a sacred place to match with it. The sins committed during the first period of life are con- sumed by observing a fast of 24 hours. The merits that accrue there, by feeding BrAhmapas, by performing sacrifices, charities and by worship; cannot be acquired by doing similar things at hundreds of other sacred places. There one who bathes Lord Siva in clarified butter on the 14th day of the dark fortnight during the month of KArtika and observes a fast for the night, goes to the domain of iva along with his ancestors of 21 generations and also becomes liberated from the cycle of births. - 1 — 20 - 25. - 5 * • 190 THB MATari WBAmM. This most sacred iakla-tirtha is adored by the Riis, one who bathes there is not re-born. There after bathing one should worship iva. The ardh&fiLga image of the Lord and the Goddess should be inscribed on a slab of wood and worshipped, accompanied by the music of conches and cymbals and the recitations of the Vedas. The devotee should not sleep in the night. He should observe festivities and get sacred songs sung. On the following morning he should bathe at the iSukla-tirtha and worship iSiva again. — 26-29. iVote.— iRjg[:=Lit. Half-body. The composite image consisting of half fsiva and half PAravati blended into one form. Afterwards he should feed the devotees of Siva and give them presents according to his means without stint.— 30. Then he should after circumambulating that sacred place go to Siva's temple. One who does this goes to heaven where he resides till the destruction of the universe in company of the nymphs seated in an aerial chariot. — 31-32. The lady who gives away gold in charity at Sukla-tlrtha, and bathes Siva devoutfully with clarified butter and also worships SvdmikSrtika, resides in the realm of the Lord during the sway of 14 Indras. — 33-34. One who gives away charities after bathing on day of the full moon, the fourth day of a fortnight, and Sankntnti, according to his means, pleases Lords Visnu and Siva. In such a way the charities performed there be- get manifold blessings. — 3.5-36. One who participates in the marriage of a poor or a wealthy Br/lhmana at that sacred place, remains in the realm of Siva for as many years as there are hair on the person of that Brahmana or even on the offspring begotten by that married couple. — 37-38. Here ends the one hundred and ninety-second chapter on the Narmada mahatmya. MSrakandeya said Those who go and bathe at the Anaraka-tirtha do not go to hell. The one whose bones are deposited in that sacred tirtha becomes purified of all his sins and is re-born as a most handsome man by the glory of that tirtha. Those who go to Go-tirtha are liberated from their sins and those who go to Kapil-tirtlia get the benefit of having given away a thousand cows in charity. One who observes a fast there chiefly on the fourth day of the month of Jaistha and gives away a milch cow adorned with bells and cloth, with devotion, and lits up a wick in clarified butter and bathes Mahadeva in clarified butter and eats cocoanut and clarified butter, becomes valiant like the Lord Siva and resides in His realm and is never re-born. — 1-7. On the 4th day of a fortnight falling on Tuesday, one who feeds the Brfthmanas after devoutfully worshipping the Lord Siva, and one who mAjpfM cxciii. bathes iva in clarified batter oh the 9th day of a fortnight and on the Am&v6.By& day falling on a Tuesday, and then feeds the BrShmaas, goes to the domain of iva seated in the Puspaka chariot where he enjoys like Itudra, and on the completion of his virtues is re-born as a virtuous, haad~ some and powerful king. Such is the glory of the Go-tirtha. — 8-12. Besides these one should go to the sacred Riei tirtha. In ancient times the sage Tripavindu overpowered by his ills fixed up his abode there. By the glory of the tirtha he was liberated from his ills as well as from the effects of the curses pronounced upon him. Afterwards Gangeilvara-tlrtha should also be visited. Those who bathe there on the 14th day of the dark fortnight during the month of r4vana go to Rudraloka. One who offers libations of water to the manes is liberated from all the three debts. The most beautiful Gang&- vadana tirtha is close to Gangerfvara where by bathing one is undoubtedly freed from all his sins. — 13-17. iVote.— fnm:=Eyerjone that is born has the following three debts to pay, vis.— (1) to sages, (2) to gods, and (8) to the manes. One who learns the Vedas, offers sacrifices to gods, and begets a son, becomes free from these debts. One who bathes there goes before the Lord liva. One who bathes and offers libations to the manes on the occasion of each festival, at that sacred place, gets the benefit of Arfvamedha sacrifice. The devotee gets all the benefits that accrue at Prayftga as detailed by iankar&ch&rya. To the west of Gang&vadana is the sacred Daa-vamedbajanana-tirtba which is known in all the three realms. One who observes a fast for a night in the month of BhSdra and one who bathes there on Amav&syfi goes to the realm of iva. One should bathe there on all festivals. — 18-22. One who offers libations to the manes there gets all the benefits of having performed the Arfvamedha sacrifice. The sage Bhfigu practised austerities to the west of Dad&tivamedba for a thousand Divine years. He was covered with anthills and nests of birds which amazed the Lord iva and His consort Parvati. P&rvati asked the Lord as to who he was. —23-25. She said: — " Is he Deva or demon?" Lord said " DearPSrvati, He is the great sage Bhrigu who is absorbed in contemplation." The Goddess smilingly said " His top-knot has become like smoke and even then you are not compassionate on him. Indeed you are very hard to be moved." -26-28. The Lord said: — " Devi! you do not know. This sage is full of wrath which I shall show you practically." — 29. The Lord then thought of Dharma in the form of a bull that appeared then and there, and spoke in human speech " Lord! what are your commands for me? " — 30. The Lord said: — " Remove the anthills and the nests and then throw this Br&hmana down on the ground." — 31. Afterwards the bull threw down the sage on the ground when the latter overcome by anger pronounced the following curse on him: — 32... TUB UATSfA PVBABAM. ''Bull! whither are you gbisqgt now? I shall destroy you by my fury." Having said so the sage'Bhfiga rose to heaven, on seeing; it the Lord stood in front of the sage and brought him down by opening His third eye on him. — 33-35. Then the sage after making his salutations to the Lord adored Him thus Thou art Divine, I am at Thy mercy. 0 Lord of all! I devout- fuUy pray to Thee. Indeed none can enunciate Thy glory adequately. Even the thousand-faced iSea cannot do so. — 36-37. " Therefore, O Lord! I cannot adequately offer my prayers to Thee, but T throw myself at Thy feet. Thou be kind to me. liord! Thou fillet yourself in with Satoguna, Rajogupa and Tamoguna on the occasions of Sthiti, Utpatti and Saqihara, respectively. There is no other Lord than Thyself.— 38-39. " Yoga, sacrifices, charities, study of the Vedas, cannot compare oven in the smallest measure with devotion for Thee. Thy devotees attain various kinds of Svddhis. Although Thy devotee does not bei.)ine meek in his ignorance, still Thou blessest him. Only devotion for Thoe, can carry one across the sea of troubles and lead to final beatitude. — 40-42. " 0, Lord of Devas! be merciful to me in spite of njy conceit, wicked- ness and viciousness. Protect this humble devotee of Thine in spite of his being full of lust for the women and pelf of others; overcome by contempt, pain and sufferings. O, Lord of the Universe! desires are killing thi ignorant devotee of Thine. Pray, do drive away ray cravings by granting me accomplishment. O, Mahtideva! cut the noose of conceit and delusion and work out my salvation." — 43-46. The above prayer is the giver of great benefits. One who reads it with devotion, pleases the Lord Mahadeva. — 47. Md.rakandeya said; — On hearing the above prayer the Lord said " I am pleased with you. Ask me what you wish." — 48. Bhfigu said: — " Deva! if Thou art pleased with me and wishest to confer a boon on me, let me be the knower of Eudra, and let this spot be sacred after my name." — 49. iva said: — " Be it so. Son! now you will be free from anger. You will have harmony with your father and sons." — 50. Since then all the Devas including Brahmd and the Kinnaraa adore that Bhrigu tlrtha. Sins disappear by the mere sight of that tirtha. Those who give up their lives there attain bliss. This Urtha is the most extensive and the dispeller of all sins. — 51-53, Those who bathe there go to heaven, and those who die there are not re-born. Those who give away shoes, umbrellas, grain, gold and edibles in charity according to their means, get manifold blessings, lose who give charities on the occasion of solar eclipse, also get many benefits. The benefits that accrue at Amarkant on the occasion of solar and lunar eclipses, are obtained without doubt at Bhrigu-tlrtha. All the stores of austerities and charities decline in process of time, but the penances practised at Bhrigu-tlrtha are never exhausted. The Lord Mah&deva on

हिन्दी अर्थ

“वसुंधरे! चूँकि तुम्हीं सभी देवताओं -तथा सम्पूर्ण जीवनिकायको भवनभूता तथा धात्री हो, अतः मेरी रक्षा करो। तुम्हें नमस्कार है। चूँकि तुम सभी प्रकारके भवनों, उनमें वास करनेवाले प्राणियों तथा अत्यन्त निर्मल रत्नोंको भी धारण करती हो, इसीसे तुम्हारा वसुंधरा नाम है, तुम संसार-भयसे मेरी रक्षा करो। अचले!

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OHAPTBB OXGIII. acoouBt of His having become pleased with Bbriga stays at that ■ tirthdr and so it is renowned in all the three worlds. — . Devi! in spite of all this, people db not know the foil glory of Bhfigu- tirtha owing to the delusion caused by the Lord Vifu. — 60. The sacred Urtha is on the banks of the Narmadk. One who hears the- glory of this place, goes to the realm of Rudra on being liberated from aU sins. Beyond it, is the famous Qautameiivara-ttrtha where by bathing and keeping up fast one goes to Brahmaloka seated on a golden chariot.— 61-63. Afterwards the devotee should go to Dhauta-p4pa tirtha where Vrisabha washed off his sins. One who bathes there is freed from the sin of having killed a BrShmana. One who gives up his life there becomes valiant like iiva and gets four hands and three eyes,, and remains in the realm of iSiva for ten thousand years of the gods. On being re-born he becomes a king.— 64-66. The devotee should go to the sacred Airandi-tirtha. It brings the same benefits as are obtained by bathing at PraySga. One who bathea there on the 14th day of the bright fortnight during the month of Bhfidrapada after observing a fast for a night, is not persecuted by the attendants of Yama and goes to the realm of Rudra. — 67-70. Then the sacred Hiranyadvipa should be visited. It is also the dispeller of all ills. Those who bathe there become wealthy and hand- some. — 71. Afterwards the most sacred Kafikhala should be visited where Oaruda practised austerities. Yoginis reside there and they please them- selves in the company of the Yogis, and dance with iva. This tirtha is renowned in all the three worlds. Those who bathe there go to the Rudraloka. Afterwards Hamsa-tirtha should be visited where the liberated Parmahaipsas undoubtedly ascend to higher realms. The place where Lord Janardana has been worshipped in His VrSha incarnation is known as the VurA.ha-tirtha. One who bathes there on the 12th day of a fortnight goes to the region of Yisnu and does not go to helL Then the most sacred Chaudra-tirtha should be visited. — 72-77. An asoetio of tho bigheab order. There one should bathe chiefly on the full nK)on day by doing which one goes to the Lunar region.— 78. On the right bank of the Chandra-tirtha is the Kanytt-tlrtha where one should bathe on the third day of the bright fortnight. If salutationB are made to Lord iiva there the demon Bali becomes pleased. When the people are fast sleep during the night, then sometimes a rainbow inakes its appearance in which the city of the king Haridchandra is visible. The trees are drowned in the waters of the NarmadS. In ancient times Lord Yinu said to iva that, the place should be fixed as His residence, since then Dipeifvaran-tlrtha exists there by bathing where one gets plenty of gold. — 79-82. TEE UATSYA WRAEAU. One who bathes at the confluence of the Kany&-ttrtha goes to the realm of the Goddess P&rvati. — 83. Then comes the Devattrtha which is the most sacred of all, bathing where one goes and enjoys in the company of the Devas.— 84. . Then the Mcred SikhbUrtha should be visited where the charities performed multiply Infinitely. One who feeds a single Brfihmaa there after bathing on the Am&v&syft day gets the benefit of having fed a crore of them. — 85-86. A group of ttrthas lie near Bhflgu tirtha where one shotild bathe with or without motive. By bathing there one gets the benefits of per- forming Advamedha sacrifice and then goes and enjoys in the company of the Devas. Lord iiva assumed His form there when the sage Bhfigu attained his siddhi. — 87-88. Here ends the one hundred and ninety-third chapter on the Narmadd mdhatmya. CnAPTER CXCIV. MArakandeya said: —King! the devotee should next visit the Aftku- tierfvara-tirtha, by means of which he becomes freed froin all sins. Then Narmadevara-ttrtha should be visited by batliing where one goes to heaven. Afterwards a visit should be paid to Asva-tirtha by bathing there one becomes handsome and full of lustre. — 1-3. The PitAmaha-tirtha made by Brahma where the merits accruing from the libations to the manes performed devoutfully with sesainum and Kusfa become infinitely multiplied. One who bathes at the Savitri-tirtha goes to the domain of Brahma after being liberated from his sins. — 4-6. Those who bathe at the sacred Manohara-tirtha go to the realm of the Pitris. — 7. Afterwards Manasa-tirtha should be visited, by bathing there one goes to Rudraloka. — 8. Then Kufija-tlrtha should be visited which is.also renowned in all the three worlds as the dispeller of all ills. There one gets live stock, son, wealth and in fact anything that he desires for. — 9-10. Then Tridasfajyoti-tirtha, where the daughters of the Ri§is practised severe austerities, should be visited. By the pleasure of the Lord MaliAdeva, all those girls were blessed to have Lord Krisna as their husband. Beyond it is the Iii§ikanyA-ttrtha where once upon a time some one was asking for a girl from a Risi where he was ultimately married to her. One who bathes there is freed from all sins. Further on is the Svarnavindu-tirtha by bathing where one does not undergo any reverse of fortune. Then comes the Apsareifa-tirtha where one should go and bathe; by virtue of which he goes to Nagaloka and enjoys there in company of the nymphs. Then the Naraka ttrtha should be visited where by bathing and worshipping iva one docs not go to hell. One who observes a fast .OMAPTER CXOIV. at Bh&rabhiltitlrtha and* theu yiliips liva,' goes t& Badraloka. Those. who bathe at BhSrabhdti bbcome the attendant of iva after their death,— 11-20.. f. On the 14th day. in the month of KSrtika one who worships liva thei'e gets ten times the merits of having performed the Ativamedha saeiifice. Those who lit up a hundred wicks in lamps filled with' clarified butter ascend to the realm of liva seated in a chariot shining like the sun, — 21-22. One who gives away a couch and a bull goes to Rudraloka seated in a chariot drawn by bulls. One who gives away a cow in charity and feeds the Br&hmaaas with rice cooked in milk and sugar accoi-ding to his means gets incalculable benefits. — 23-25. One who worships iSiva and drinks the water of the sacred NarmadA never fares ill. Ho goes to Rudraloka seated in a VimSna, and resides in heaven till the existence of the Moon, the Sun, the Himalaya, the ocean, and the Ganges. One who keeps up a fast there is never subjected to the trial of births. Afterwards Asa<jhi-tirtha should be visited, by bathing where one becomes entitled to occupy half the throne of Indra by his side. Then Stri-tirtha the dispeller of all ills should be visited, by bathing where one undoubtedly becomes Gancvara. The confluence of Airandi and the Narmada is renowned in all the three worlds where by bathing and observing a fast one becomes freed from the sins of having killed a Brahmana. Then the sacred Jamadagnya at iho confluence of the Narmada and the ocean should be visited. There Lord Jandrdana attained siddhi and Indra became the Lord of the Devas by performing a series of sacrifices. One who bathes there gets three times the benefits of having performed the Asvamedha sacrifice. — 2U-35. On the western boundary of the ocean lies the Svargadvara-tirtha where the Devas, the Siddhas, the Gandharvas, the Riis and the Charapas worship the Loid Vimaleivara. Those who bathe there go to Rudraloka. There is no higher tirtba than Yimaleslvara. Those who keep up a fast and then adore Mahadeva at Vimaletlvara are freed from the sins of the past seven lives and go to heaven. Then the sacred Kauiki-tirtha should be visited where one should keep up a fast for the night after having a bath. By the power of this tirtba the sin of having slain a Brfihmana is dispelled. By the mere sight of Lord Sdgareifa one gets the benefit of having sprinkled himself with the sacred waters of all the tirthas. There the Lord Mahadeva resides within an area of a yojana. Merely by the sight of Him one gets the merit of having visited all the sacred places. — 36-42. After being freed from all sins the devotee goes to Rudraloka. Ten crores of tirthas are said to lie between the confluence of the NarmadS and the Amarakaptnka, and Riis reside in each of them. — 43-44. The Narmadfi has been resorted to by the Agnihotris and learned men. This river is the giver of one's wishes. One who would devoutfully read or listen to the glory of it would get the merit of having sprinkled on him the sacred waters of all the tirthas, and would please the Narmad&, M4rakandeya and Mahfideva. — 45-47. By listening to its glory a barren woman begets children, a maid ta a haivdsome husbaa' vtnied in the Vedas, the nnlacky becomes luoky tbe: Kati'bopmes In war victotious, the Vaitfya becomes wealiby, the emancipion from bond- age, and the idiot becomes leai*nea.*X)nend hears it never suffer? the pangs of separation, and helL7-48-90. • ' • ends the one hundr and ninetyfour chapter on the 'Naemaddmdhdtmya. ' . 'ffta said: — Yudhisthlra! hearing the glory of Che NarmadS and Omk&redvara, king Vaivasvata Manu put these questions to the Lord Matsyain that vast ocean, viz. — " Relate the gotra 'clan), vamila 'dynasty), avatSr'(descent), and prvara (family) of the liiis. \lso explain die exist- ence of the Vaivasvata-manvantara as well as about the curse that the Lord Siva had pronounced on the Risis during Sv&yambhuva-manvantara. Enumeratlhe progeny of Daksa and also the Riis 'who are the pro- moters of Bnriguvamsa. — 1-4. Matsya said: — King! firet hear the doings of Brahmfi. during the Vaivasvata-manvantara. — 5. First, all the Ripis went to heaven after casting away their corporeal bodies by the curse of iva. There they were born of BrahmA when the mothers and the consorts of the Devas saw the dripping of the semen-virile of BrahmA and caused it to bo poured as oblation into the fire which produced the most illustrious sage Bhrigu out of the fire. — 6-8. The sage AfigirA was born out of the cinders, Attri was begotten from the flame, and Marichi came out of the tongues of fire. Kapiifa and Pulastya were born of the hair of BrahmA. The most illustrious Pulaha came out of the long tresses of hair. — 9-10. The lustre of fire produced Vasistha. The sage Bhfigu was married to the daughter of PulomA; and they gave birth to tlie following twelve YAjnika Devas: — Bhuvana, Bhauvana, Sujanya, Sujana, uchi, Kratu, MfirdhA, TySja, Vasuda, Prabhava, Avyaya and Daksa. They are known as the twelve BhArgavas. The same Paulomi gave birth to the Vipras. — 11-14. They are; — Chyavana, ApnuvAna. ApnuvAna gave birth to Aurva the father of Jamadagni. The sage Aurva was the chief promoter of the BhArgava Risis. Now 1 shall describe to you the illustrious Ri?is who promoted the BhArgava clan. They are: — Bhpigu, Chyavana, ApnuvAna, Aurva, Jamadagni, VAtsya, Dandi, NadAyana, VaigAyana, Vltahavya, Paila, iSaunaka, launakAyana, Jtvanti, Avaida, KArpina, Vaihaniri, VirfipAka,.RauhityAyani, Vaisvfinari, Nila, Lubdha, SAvarnika, Visnu, Paura, BalAkirailika, AnantabhAgl, Bhrita, BhArgaiya, MArkanda, Jab!, Bit!, Manda, MAndavya, MAndfika, Phainapa, Tanita, Sthala, Pi:a, oikhA- vara, ArkarAk?i, JSladhi, Sandhika, Kubhya, Kutsanya, Maudgal yana, KarmAyana, Devapati, PAndurochi, QAlava, Saipkritya, ChAtaki, Sfirpi, Yagyapia&yand.'SAtflKjwaiQajriuij, G&ralyaha, GQ 9 tfaSyaiia, Yaby&yana, Vai[[(amp&yia,.*''VwbW}ni,, ftrabgarava, YAjneyi, Blr&takft- yani, L&lAti, N&kulX*.Iiaak|l;|imndali, Alaki, Saucbaki, Kautss, Paingal&yani, SAtySyani, MAllyapfi Ktottli, Kapcbabaatika, Sauba okCl, Sakauv&kfil, Eausi, Oh&ndrAntasi, aikajibva,' Jibvaka, Vy&db&jya,*Lau- hairt,,SadvatikB, Netifya,- LoUlkki, Cbalakap<Jala, BAligAyani, Anumati, PArpima, Agatlka, and Asakfltii,'. ordinarily each of tbeae Riijis of tbe Bbriguvaqiiia.'are said to Have five Pravaras. — 15-28. Bbriga,' Cbyavana, ApnuvAna, Aurva, 'Jamadagni are tbei five Pra- varas. — 29. Now listen to.the other descendants of Bbriga, which I shall relate. (These are) Jamadagni Vida, Paulastya, Vaijavrita, Riiji UbhayajAta, Kftyani, laka(/iyana, Atirveya, and MArata, are of all the most excellent Pravaras. Bbriga, Chyavana, and Apnuvana caAnot intermarry among themselves — 30-32. Bbrigadnsa, Margapatba, Gr&myAyani, KatAyani, Apastambi, Bilvi, Naikasfi, Kapi.Aratigena, GArdabhi, KArdamAyani, AivSyani, roid Rfipi, are known as Areeya. — 33-34. Bln-lgu, Chyavana, ApnuvAna, Arfii|thi§ena and RApi are the five Pravaras. — 35. They also cannot intermarry among themselves. YAska, Vitivyaya, Mathita, Dama, JaivantyAyani, Maunja, Pili, Chali, BhAgili, BbAgavitti, Eauiapi, Kailyapi, BAlapi, ramadAgepi, Saura, Tithi GArglya, JAvAli, Pausnyayani, RAmada, are the Areeya Pravaras. Bhfigu, Vitahavya, Raivasa, Vaivasa also cannot intermarry among themselves. AlAyani, SakatAksa, Maitreya, KhAn(Java, DraunAyana, RaukmAyana, Api4i, EAyani, Eamsajihva, are the Areya Pravaras. Brigu, Baddhryava, DivodAsa, also cannot intermarry among themselves. — 36-42. AikAyana, YAjnapati, Matsyagandha, Pratyaha, Sauri, Anki, ElAr* damAyani, Gritsamada and Sanaka are the Areya Pravaras. — 43-44. Bbriga, Gritsamada are the two Ara Pravaras and they cannot inter-marry. — 45. All these Riis of the Brigu vaina are most illustrioas. They are the promoters of the clan. By the mere mention of their name all the sins are dispelled. — 46. litre ends the one hundred and ninety-fifth chapter on the Bhrigu family.

हिन्दी अर्थ

चतुर्मुखोऽपि नो गच्छेद् यस्मादन्तं तवाचले॥ १३ चूँकि ब्रह्मा भी तुम्हारे अन्तको नहीं प्राप्त कर सकते, अनन्तायै नमस्तस्मात् पाहि संसारकर्दमात्। त्वमेव लक्ष्मी गोविन्दे शिवे गौरीति चास्थिता गायत्री ब्रह्मणः पार्श्वे ज्योत्स्ना चन्द्रे रवौ प्रभा। बुद्धिर्बृहस्पतौ ख्याता मेधा मुनिषु संस्थिता

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CHAPTER CXCVI. ' Matsya said: — Eing! the sons of Marichi are known as SurfipA and the wife of the sage AhgirA gave birth to ten sons who became the Devas. They were: — AtmA, Ayu, Damana, Daka, Sada, PrApa, HavimAna, Gair§(ha, Rita, and Satya. These Ahgirasaa are known t' /yij-,*'!, - - ■ as tlie SomapAyi DSvas. The fdlipwin Bi§is: were born of SurflpA: — Bfiliaspati, Gautama, Saqcivarta, VAmadeva, Ajssya. They are all the propagators of the gotra;;,i(pther Rijjjis of the same gotra who propagated other go tras are/ enumerated. Utathya, Gautama, Tauleya, Abhijita, Ardhanemi, LaiigAki, Kira, Kautiki, RAhukar}, Saupuri, KairAti, Samalomaki, Pau§ajiti, BhSrgavata, Airidava Rii, KArotaka, Sajivi, Upabindu, Suraiina, Vahiiiipati, Vaisali, KrosthA, AmnAyani, Soma, Atrayani, KSsoru, Kanrfalya, Parthiva, Uauhinyayani, RaivAgni, Mdlapa, PAndu, KsapA, VitJvakara, Ari, ParikAri. They are the Arieya Pravara of the foregoing Risls. Now hear their Pravaras, via., Afigira, Suvachotathya Urfija. They canuot intermarry among them- selves. — 1-11. Atraiyayani, Sauvaisthya, Agnivai§ya, iilasthali, Baliiifiyani, Aikepi, BArahi, BAkali, Saiiti, Trinakarni, Pravahi, AjJvalayani, BarhisAcli, iikliA- grivi, Karaki, MahukApi, Udupati, Kaucliaki, Bhainita, J'uspAnvesi, Soraatanvi, Brahraatarivi, SAladi, Baladi, Uevarfiri, Devasthani, llarikarni, SAridabhi, PrAvepi, Sadyasugrivi, Gomedagandhika, Matsyacliadya, MOlahara, PhalAhSra, Gangodadhi, Kaurupati, Kauruk§etri, NayAki, Jaityadroui, Jaihvalayani, Apastambi, Maunjavristi, Marsta, Pingali, Paila, alamkAyani, Dvadhyakhaiya, Mariita. Tliey are all llisis and AgigirA, Vrihaspati, Bliaradvaja are the three Pravaras, they cannot intermarry among themselv'es. — \ 2 - 20 - KAnvayana, Kopachaya, VAtsyatarajana, Bhrastrakilta, Rustrapindl, Laindrani, SAyakayani, Krostaksi, Balniviti, Talakrit, Madhiiravaha, LAvakrita, KAlavita, Gatlii, MArkati, Paulikayani, Skandasa, Cliakrf, GArgya, yamayani, Bfdaki, Sahari liave tlio following five Arseya Pravaras, vis., ArpgirA, DevAcharya, Vrihaspati, Bliaradvaja, tJarga, and Saitya. They do not intermarry among themselves. Kapitara, Svastitara, Daksi, iakti, Patanjali, Bhhyasi, Jalasandhi, VindurmAdi, Kusidaki, tTrva, RAjakairfi, Vai§adi, iansapi, Sali, KalaeJikantha, KAriraya, Katya, Dhanyayani, BliavA- syAyani, BliAradvaji, Saubudhi, Laglivi, Devamati, have Amgira, Daina- vAhya and Uruksaya for their Arseya Pravara and the Ri.sis of these Pravaras also do not intermarry among themselves. The above-mentioned Risis are said to have Laiiksi, GArgyahari, and Galavi for their Pravaras and also AngirA, Sanikpiti, Gauravili as well as Afigira, Vrihaduktha, VAmadeva, who do not marry among themselves, and with those boi'u in the Kutsa-gotra with Kutsa Pravara. — 21-32. A/igirA, VirApa, Rathitara are the Arseya Pravaras of the Ri§is of the Rathitara clan. They also do not intermarry in their gotra, Vi§nu- vridhi, livamati, Jatrina, Katrina, Putrava, VairapArAyana also have three Pravaras. — 33-35. AfigirA, Malsyaclagdha, and Mudgala are also the three Pravaras who also do not intermarry among themselves. — 36. Hainsajihva, Devajiliva, Agnijibva, Viradapa, ApAgnaiya, Aivaya, Paranyastuvi, Maudgala also have three Pravaras, vi.5?., AipgirA, Tandya, OBATTSB OXGVIII. 19S Maudgslya who also do not intorm{nrry«mong themselves. Atpgird, Ajaqiiha, Kaova are the Prftva!) of'.— Apldu, Qaru, liikatftjwna, Pr&g Mrkanda, llifaniv,1i Katu, Markatapa, NadSyaaa, y&m&yana.— 87-41. •* 'P. They sliould not also interipai|5 among themselves. Titira, Kapibhfi, Gdrgyt are the three Pravarasj' so are AqigirS,, Titira, Kapibhu. They should.not intermarry among themselves. Itiksa, Bharadvaja, RisivSna, M&nava, Maittravara Ri§i, are also' known as the Arseya Pravaras, and Amgir4, Bharadv/ija, Vrihaspati, Mittravara Risi, Eiivana, and Mdnava also cannot intermarry among themselves. — 42-46. Bharadvaja, Huta, aunga, * liiiraiya belong to the Dvadhyftmus- yftyana-gotra and they have the following five Ar§eya Pravaras, viz,-— Amglr4f Bharadv&ja, Vrihaspati, Maudgalya, and IWira. — 47-48. " King! I have enumerated to you the Risis of the Aipgirfi-gotra. By the mere mention of their n,ame one becomes freed from all ills and attains bliss. — 49. •« .* Here ends the one hundred and minSt/isixth chapter ortthe Afigird familjf, . CHAPTER CXCVII. ' ' Matsya said 'VKing! I shall now name to you the of th Atri clan. arSyana, Udvrdaki, ona,arniratha, iaukratu, Ganrtlgtlyg/ Gaurajina, Chaitrayftna, Ardhapanya, Biimarathya, Gopana, Takivindu, Earnajihva, Harapriti, Naidr&ni, lkalSyani, Tailapa, Bailaiya, Atri, Gonipati, Jalada, Bhagap4da, Saupuepi, Chandogaiya of the K&rdamayana kh& (branch) have ySvailva, Atri, Archanavada for their Pravaras. They do not intermairy among themselves. Dak§i, Bali, Parpavi, Crnabhii' Bilftrdani, Bljabapl, lhirika, Manuja, Kai4a, Gavi§thira, Bhalandana have Atri, Gavisthira and Pflrvfitithi for their Pravaras, and they also do not marry among themselves."— 1-8. Kulaiya, Bfilaiya, Vfisarathya, Dhdtraiya, Maitraiya, are the sons of the daughter of the sage Atraiya. They have Atri, Vdmarathya and Pantri for their Pravara, and they do not intermarry among themselves. — 9-10. " King! I have described before you all the Brahmanas of the Atri family by the mere mention of whose" name one becomes liberated from all ills."— 11. Here ends the one hundred and ninety-seventh chapter on the Atri family. Matsya said: — " King! I shall now relate to you other descendants of Atrf. Chandramd has been born in the house of Atri in whose family Virfv&mitra took his birth. By virtue of his asceticism Virfvdmitra became a Brfihmana from-Ksatriya. I shall now tell you about the family of Viit- vamitr§."— 1-2. yiivftimtra, Daivar&ta, VaikiSilJ Gftfava Vatauda, lanka, Abhaya,,... *. i& 3 »na, Y&gyavalk«;6 Sainhavayana, Babhravya, ]Eari$a, 8aqxi|ratya, Uloopa, Aupagfilfilpayoda, Janapadapa, KhjMraTS cha, Halayama, Sadhati, Vastakaodik''llEieysdiaTe three Iriia Brayaras, vi»., VWvamitra, Devarata, and ITd<||»ka.--6. They also do not intermarry aipfing themselves. Daivatlrav Deva- rata; Viijvamitra are the three Pravaras of Daivadrava, SajataiyS, Shnsuka, Karukaya, Vaidaiharata, Kuilika. TH'also do not intermarry. IJhanan- jaya, Kapardaiya, Parikdta, Parthiha, Panini have ViavSmitra, Madhnch-.%<bhanda, Aghamar jaa for their Pravaras. They also do not intermarry. Eatnalayajiha, Amarathya, BAnjuli, are also tho three Pravaras. They too do not intermarry. — 7-14. VivAmitra, Lohita, Ataka, PAraia have VitlvAmitra, and PArapa for eir Pravaras. The Risis of the PArar»a-gotra do not intermarry. VievAmitra, Lohita and Astaka are the three Arseya Pravaras of Tx)hita and Aijtaka, and there is no iutertpairiage between A§(aka and Lohita Udtinu, Krathaka, UdAvafl(ii»!**AtyAyani, KarirAsi, alankayani, Lvaki ManujAyani, are also known to have throe Ar§oya Pravara, KKilahila, Vidya, VivAmitra. They do not intermarry.— 18-19. "®!ing! I have named the Risjis of the VivAmit'ra clan before yo, l&y the mere mention of whoso nameg one becomis liberated from his Here ends the one hundred and ninety-eighth chapter on the Vi'sv&mitra family. ' CHAPTER CXCIX. Matsya said: — Martchis sons were known as TCasSyapa and the follow- ing Rigis were tho descendants of Kailyapa: — Arfnijmni, Rigigana, Mai- §ald, Ritakayana, Udagrajii, Mathara, BhojA, VinayalaksanA, SalA,.Halai- ya, auri&tA, kanyakS, SunlyanS, Mandakint gave birh to MrigayA, irutaya, BhojayApanA, DevayAnA, GomayanA, AdhaichAyA, KAtyayanA, AkrAyanA, Barhiyoga, GadAyana, Bhavanandi, MahAchakri, DaksapAyanA, YodhayAnA, KArtivaya, HastidAnA, VAtsyAyana, KritajA, AtlvalAyani, PragAyapA, Paula- mauli, AiJvavAtAyana, KanvairakA, yAkarA, AgniilarmAyana, MaipA, Kai- karasapA, Vabhru, PrAchaiya, Gyanasarngaiya» AgnAprAsaivya, SyamodarA, VaivarfapA, UdvalAyanA, KAstSharina, MAricha, AjihAyana, HAstika, Vai- karpaiya, KAdyapaiya, SAsisA, HAritAyanA, MAntagina and Blirigava. Th% have Vatsara, KAirfyapa, Nidhruva, for their Pravara. They do not intermarry. — 1-10. I shall now tell you the Bi? is of DvyAmusyAyapa clan, viz. — AdasAya, NAkuraya, SnAtapa, RAjavartapa, iSaidira, Davahi, Sairandhrl, RopasaivakA, YAmuni, KAdrupingAki, JAtamvi, DivAratAdva who have Vatsara, KAd- yapa, Varfilha for their PravAnf They do not intermarry. SaipyAti,,Nabhs piilya, Jalaudhara, Bhtij|;tBp,;*Faiy£l, Kardama, GardaldilffttiWia, Mtlinita, KmiyapjfcbHa, Kulalia, Vri|ik:au<3a, 2li-igftike JJltara, Nidfiglia, J\la!?rma', Krvain,.audily/i DanSra, ai'c all 1*1 avaiwi'-iiaiylp 4 iFK}la, l)pvala niid Iva'vapa fov tlicii* Fl-aviims anil conseimoiilly they alSllipowu aa TjTai sjeyiv FiWava*- Th< (jo not iiiterjnarry. — il-1!). - '• * " Manu! 1 have told yon thoitileHcendaTits of the chief UiKi Ksiynpa. From litks'i.yitni, ho hcgot ti (0 aiuveifie and liuw can it l)o dts<;ijhod- afie* ately.*' —::*(). - Uen' ends Ihc i>iic hniidind and vinchj-ninth chuitlcr on lahyaiia fiWKS&l ClfcM'l'Eli CC. J\iatsya said:"-lIciirfioin me about the Bnlhinanasof ihasistlui Anfilly; They are Ekrti>eya J.'j;uara. 'J'liogp of the Vasistlia-goda are knotV as Vasisihii. They do Jiut iiitevavry among themKi'lvps. this it is one Pravara. VViglirapru,.. Anpayav;,, Taiklava, vaVayfcpit Kapiijthiil.'!, Aupalomii, AiubdhiiA*|fctha, Katha, Gaupayan.V hodha|||, Bftkavyfi, Vrthyaka, I'.diiaya, Vagrant haya, Ajiasthunu, Bldapureyaka, Ijomayana, Sv.istikara, fsiipcjili, Gatrdinij VAdohali, Sitmaad; 0pavriddlii,<Chauli, Vauli, Brahmabala, Pauli, irayasa, rauhvBj Y&jnavalkya, are all Ekarseya and Vasistha is their Pravara, Tle dd not intermarry. ailAlaya, Mahilkarpa, Kauravya, Krodhina, Kapifijald, 'V&lkhily&, lihagavittayanil., Kaulayana, KAladikha, Korukrifi,, Sur&yina, AkabSrya, akadliiya, Kanvfi,, ITpalapa, akiyanS, Uhaka, Ma§aarAvayai Dak&yana, BCdavaya, Vakaya, Goratha, Tiambfiyana, yainavaya, Krodo* dar&yanli, Pralarabayaml, Aupainatiyava, Sankliyayana, Vedasferaka.Palafi'* k&yana, Udgalia, Balakhcva, Muteya, Brahniamali, PannagS, have three Pravaras, vix. — Bhigivasu, Vasist-lia and Indrapramadi. They do not intermarry. Aupasthala, Svasthali, Biilo, Halo, llala, Madyandiol, fataya, Paipahuli, Viohaksusa, TraisJriiigayana, Saivalka, Kupdina, have Vasistlia, Mitravaruna and Kunclina for their Pra%'ara. — 1-16. All these Risfis do not intermarry. Sivakarna, Vaya, Pddapa have Jktflkarnya, Vasistha, and Atri for their Pravara, 6 king! and they also cannot intermarry. — 17-18. "Manu! I have named to you all the Risis of the Varfisiha clan. Ey reciting their name one is freed from all ills." — 19* Here ends the two hundredth chapter on the Vasifha family. ,Matsya said: — 0 best of sovereigns, when the illustrious sage vasistha became the preceptor of king H inn, the latter performed a series of saorilices. The sage on' the conclusion of those sacrifices fee lin g' tired, took rest for a while. The illustrious king Nimi went and said to loBa.—:l-2, THE MATSrA PDEANAM. Lord! I wish to perform more sacrifices, pray therefore do help ane without delay.*** The sage Vasi§tha of great lustre replied " King! wait a while, I have-* become, quite tired by attending to 5the performances of your sacrifices, and shall got your further sacrifices performed soon after 1 feel recouped."— 3-4. Having been thus spoken to, the king said to Vaai§tha: — " Sage! no one is dear to the messenger of death, nor has any one a hold upon him. There is no certainty of life, therefore virtuous acts should be •performed without a moment's delay. — 5-C. The soul engaged in righteousness is in a stale of enjoyment within me. Virtuous deeds li-vod to be performed on the morrow should be accomplished to-day; for death does not take into consideration that man has yet to accomplish certain things. Those who pin their interests to shops, houses, and other similar things, perish in a moment. Death is neither friendly nor hostile to any one. The moment one exhausts his store of Piabdha karmas, Death lays its hand on Iiirn then and there. Thereatnmf life is so transient winch you know very well. — 7-10. %aliinana! one should indeed wonder at his momentary existence. I look upon my life as lasting when I am in my j)nrsuit of knowledge and virtue, but consider it fleeting in the performanco of idgliteous acts. I am overwhelmed witli these ideas and feel that there is a heavy burden on* me. I have therefore come to you to relieve me of rny load. — 11-12. If thou wilt not help me in the performance of sacrifices, I shall havx to got them performed through some otlier llmhinana.' Hearing those words of the king, the sage pronuuncod the following curse on him: — " 0, virtuous king! thou wishes! to discharge me wlien I am feeling so tired and proposest to appoint atn'lnor preceptor; become devoid of thine form/' The king also prononuci.Hl the following curse on the sage: — " Twice-born priest, thou art an obstacle in the path of my righteousness, thou wilt also thcreforo become devoid of thino form/' —13-16. On account of tljose curses both tlio sago and tiie king were bereft of their forms, after uhich tlicir souls went to Lord Brahma. — 17.

हिन्दी अर्थ

एताभिर्मूर्तिभिः पाहि देवि संसारसागरात्। एवमुच्चार्य तां देवीं ब्राह्मणेभ्यो निवेदयेत् पुण्यकाले तु सम्प्राप्ते स पदं याति वैष्णवम्

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* Seeing those souls approaching Him, Lord Brahma said: '' King Nimi! henceforth I shall gi e I liee a foremost place. Tlioii shalt now be ever present in tlie eyes of all tlio creatures and they shall open and shut their eyes by virtue of thy glory." By the ordinance of Brahma, Nimi accordingly orcame ever present in the eyes of all the creatures. After- wards, Brahma also said to VasisUia: — " Vasistha, thou shall be the son of Mitra and Vanina where thou wilt be known by thy present name. — 18-22. Thou wilt have a recollection of your previous existence." After- wards, once upon a time, Mitra and Varuna were practising austerities in Badrikasirama. During spring when the balmy breeze was beating against the flower-plants of tlie season, the most enchanting Urvasl adorned herself with llowors. — 23-25. That nymph dressed in a fine spun thin attire of red colour ap- peared before Mitra and Varuna and on seeing her enchanting face, with OEAPTER COIL eyes like the blue lotus, they both were moved aud dropped their semen-virile. — 26-27. Seeing it, both the Risis for fear of a curse threw the semen-virile in a beautiful pitcher full of water; and out of it were born the illustrious sages. Vasistha and Agastya. — 28-29. Vasistha married Arundhati, the sister of Nurada, who became the mother of Sakti. Jakti became the father of Parajara in wlmse family Lord Vishnu in the form of Vedavysa was born. The very same family will now be enumerated. — 30-31. Vedavyasa produced the moonlike Bbarata in the world. The following is the family of Parasiara, ota?., Kaudasapa, Vahanapa, Jaihyapa, Bhaumatapana, Gopali, these five are known as the Gaura Parajiara.. —32-33. Prapoliaya, Vahyamaya, Khyataiya, Kantu race, Haryaiiva, are known as Nila Parasara. — 34. Kiirsy;iyan/l, KapisukhA, Kakaiyastha, Jap&taya, Puskara, are known as Krisna Paraciara. — 3o. Avisthfiyana, Valaiyd, Svaya§t, UpayA, Isikahasta, are the five Sveta Pararfaras. — 36. Piitika, Btldari,. Stambfi, Krodhanayana and Ksaumi, are the five oydraa Parajaras. — 37. Klialyayana, VarsniiyanA, Jailaiya, Yuthapil and Panti, are the five Dhumra Pararfaras. — 38. " King! I have related to you the chief Risis of the Parasara family illustrious like the Sun. One who recites their names dispels all his sins.'' — 39. Here ends the two hundred and first chapter on Parasara family. Matsja said: — Now hear about the Brahmanas born in the Agastya family. They are: — Agastya, Karambha, KauisiHlya, S.ikata, SumedJia, Mayobhuva, Clfindharakriyana and tliose born in the Puirstya, Pula/ia and Kratu families are known also as Agastyas, all of thorn liave three Pravaras, Agastya, Paurnaimisa aud Pai'ana. 'hese Ribis do not inteniiarry amongst each other. Those of tlie Agastya, Paurnaindsa and Parana families do not also intermarry. — 1-4. The Paurnamdsas particularly do not marry the Piiranas. I have described to you the families of the renowned sages, now let me know what more do you wish to hear." — 5-6. Manu said: — "Pray let me know the origin of the families of, Pulaha, Pulastya, and Kratu; how they came to be recognised as included in the family of Agastya." — 7. Matsya said: — " King! at the end of the Vaivasvaata-manvantara Kratu was without an offspring when he adopted as his son Idhmav&ha, THE MAT8YA PURAEAM, the virtuous son of Agastya; consequently those belongii g to tlio family of IdhmavAlia are called Agastya and Kratu. Pauhilu luul throe sons. Afterwards I will tell you of their origin. He was not p eased with them, — 8 - 10. He therefore adopted Dridhftsya, the son of Agasty,(, on account of which those born in the family of Drihasya are known as Agastya and Paulaha. — 11. The Rishi Pulastya finding his sons becoming Rakshasas became very sorry and adopted as bis son the promising son of Agastya. — 12. For this reason those born in the Paiilastya family are known as 3tya. They being of the same gotra do not intermaiTy. — 13. I have described to you the originators of the families and the Pravaras of the illustrious Bruhiuanas. One who recites their names is liberated from all sins." — 14. Here ends the two hundred and secoid chapter on the reciting of the Pravartii<, Matsya said: — ** 0 King! 1 shall relate to you now the families born of the daughters of Daksa from I)}iarmairiia at the beginning of the Vaivasvata-manvantara. J 'lease liear." — 1. Arunclliati tliroiigli Pharma l>e':ot t!i(' ei::f])! Vasns aiul the Somapa Devas who were most mijility and stalwart. Pjjara,!)}irnv*u Soma, Apava Anila, Anala, Pratyaa, and jhaldi: sa wcu' ihe eight \'asus, Pravina was the son of Phava, and K;ilu v. f Lduiivu - 1-4. Years, etc., came into cxi'lom'o om of Ka!a: tljesc were His sons. Soma begot the ilh-tiiuus Vuroha; rimap. was the soti of Apa. Anala became the latlier of Aiu'k-ijmima j.mana and 1'nrojava was the son of Anila. Pratyasa wa,s the jath< r of I)(>valtt and Idalihasa was ilie father of Viilvakarnui who is tin: anddteca of the Peva-. Nagavitliis, etc., the nine sons, acted accord in; to tlu wishes of ollno's. I.amba's son was Qho§a and his sous were knc/wn as flic UhauuMls. — 0 8. The stars and planets and IMarutvan were born of Marutvatt and are known as Marutvanuia. — b, Samkalpa gave birth to Samkalpa, ALihurta to Mahftrtas, and SSdhya gave birth to Sadhyas. — 10. Bhanu, Mann, Prana, Rosa, Niclia, Viryaviuia, Chillaharya, Ayana, Harnsa, Nrayana, Viblui and lha})liu wcjo the twelve Siidhyas. These were the sons of Sadliyas. Visva avp hirtii to Vifivedevas. — 11-12. Kratu, Daksa, Vasu, Salya, Kalaloiina, Muni, Karaja, Mazinja. Vlja, Rochamaua, were the ten Vijfvetlevas. — 13. King! 1 liave briefly narrated to you tl)e family of Dlinrma and no one but VySsa can describe it at full length for want of suflicient tinje." — 14. Here ends the two hundred and third chapter on the farnilies of Dharfua. G RAFTER GQIV. CHAPTEIi CCIV. Matsya said: — " 0 King! the linlhtnanas belonging to the families of Oharma are worthy of being feasted on the wcasion of irSddha as the gifts and food given to them with free will please the manes. OKing! 1 siiall now tell yon what the manes desire in their realms and thus sing songs there. They wish that some one of their family should offer them libations of water and balls of rice in some cool running stream; they thus say: — ' Oh! will any one be born in our families who will offer us simple handfuls of water in memory of us; especially offer us libatiops of water in some sacred rivers! Would any son be born in our families,who offer us daily libations of milk, roots and fruits along yrith, other victuals and til (sesamuni) and water? — 1-4. ' Oh! will there be born such a son amongst our families who would offer us libations of Payasa (cooked preparation of rice and milkan sugar) with clarified butter and honey on the thirteenth day of the lunar month in the rainy season under Magha asterism? — 5. 'Who would also offer us the flesh of the rhinoceroB.or black herb according to the prescribed rites even for one day?' — 6. The pittris say that the offerings of kala-8a.ka, mah&-&ka, honey, Ac., and the appeasing grains used by the sages, the flesh of the rhinoceros that had not developed its horns keep them satisfied as long as sun exists. — 7. ' One who appeases us by making offerings of the rhinoceros flesh and feasting the yogis at GayA during the solar and lunar eclipse or who will perform riiddha and offer gifts during the Gajaohchaya yoga so that we would be satisfied till the end of a kalpa, and the one who performs nlddha and make gifts will no doubt enjoy all pleasures in all the Lokas till the end of a kalpa and can go anywhere free at his will.— 8-9. ' Such a man undoubtedly gets the right of enjoying in every realm according to his ploasiire till the end of the kalpa; and one who performs any of the above-mentioned five lraddh.ns to the manes gives them satis- faction, for an infinite period. And if Sx'addlias he performed with full ceremony they obtain unbounded pleasures. The pittris also say that if some one of their familj' gives away a skin of black deer in their name or a cow big with a young one to a Brahmana versed in the Vedas, or per- forms Vri§ot8arga, i.e., sets free a bull in their name particularly a bull of white or bluish tint, or gives away gold or a cow with devotion, or a piece of land or a well, a tank, or a grove or attaches himself to Vishnu, or giv away DharmaiSstras to the learned Brahmanas causes them unbounded satisfaction. — 10-17. King! I have narrated to you what the sages have said in the lr&d- dha kalpa. The rituals pertaining to lraddha drive away sins and bring virtue and comfort." — 18. Rere ends the two hundred and fouiih idwpter on the songs of the piUris. THE MAT8YA PURAEAM. Manu said: — " 0 Knower of Dharma! pray tell me how tinder wliat prescribed rules, should a calviiifc cow be given to a Brahmana and what are the benefits of such a charity? " — 1. Matsya said; — " King! Its horns should be covered with gold, hoofs with silver, tail end with pearls. It shouhl be given away along with her calf and utensils made of kiinsA, bcll-inetal. Tlio giving away of such a cow begets immense good merits. The cow is like the earth with its mountains, forests, Ac., till it bears her calf in her womb. One who gives it away at that time undoubtedly gets the benefits of having givmu away the land girt with four oceans.- "-f». 0 King! the donor remains in heaven with great respect for as many years as there are hairs on tlie body of the calf and the cow. — 6. Lots of fees (gifts) should be paid in tliis case. Tims tin donor undoubtedly liberates his father, grandfather and great-grandfather from hell. He goes to the region where flow the rivers of clarified butter and milk and the land abound. with the mud of curds and milk and there are trees that give the desired fruits. He easily gets access to Coloka and Brahmaloka.— 7-8. lie gets a lady who.se face is like the moon and who.so colour is like burnished gold, her breasts are bloated, waist slender, and eyes are like lotus." — 9. Here ends the two hnndred and fifth ehafter on the (jiving aioay of eowe ns ni ffs ('ll.MTF.K C(H'l. Manu said; — " Deva! [''ay ti'1! me, Imw to m ike n gift of a black deer skin. Also explain to me wh., is the most wortliy Brahmana of such a gift; and wliat is the proper time to vlo so;.so that my doubts may he removed." — 1. Matsya said: — " ( )n the full moon day in the month of Vaiifakha, MSgha, Asadha, and Kartika on tlu; twelfth lunar day of the sun's progress in the northern path, the giving away of the black deer skin begets incalculable benefits. It should be given to a Aguihotri Brahmana. — 2-3. Now listen bow it should be given away, king! First a cloth made of good goat wool should be spread on the floor waslicd with cow-dung. Over it should be spread the skin of a black deer containing its horns and hoofs. The gold mounted horns, silver mounted teeth and the tail-end decorated with pearls sliould be covered with sesatnurn. Then everything should be covered with a piece of fine sacred cloth. Oold is to bo placed on the navel. Afterwards it should also be decorated with jewels according to the means of the devotee and then incense is to be burnt round this. At all its four corners vessels of bell-mctal (kfinsS.) should be placed and the clay pots on the eastern side should be filled in with clarified butter, CUAPTER COVt.

हिन्दी अर्थ

नारायणपुरं गत्वा कल्पत्रयमथावसेत्। पितृन् पुत्रांश्च पौत्रांश्च तारयेदेकविंशतिम् इसलिये तुम अनन्ता हो, तुम्हें प्रणाम है। तुम इस संसाररूप कीचड़से मेरी रक्षा करो। तुम्हीं विष्णुमें लक्ष्मी, शिवमें गौरी, ब्रह्माके समीप गायत्री, चन्द्रमामें ज्योत्स्ना, रविमें प्रभा, बृहस्पतिमें बुद्धि और मुनियोंमें मेधा नामसे ख्यात हो। चूँकि तुम समस्त विश्वमें व्याप्त हो, इसलिये विश्वम्भरा कही जाती हो। धृति, स्थिति,

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milk, curd and honey Another beautiful entire jar without any holes in it should be placed for the sprinkling of water. It should be placed in a quiet corner after putting a Cliampaka twig on the east side of it. -4-10. There shoula be placed also a fine yellow or wliite cloth for wiping or cleaning. The vessels made of metals should be placed at both the hoofs. — 11. The following formula should be recited: ' Whatever sins I might have committed through avavuie, be consumed by the giving away of this iron vessel.* Then the vessel is to be given over. — 12. Afterwards the Queen's metal vessel (i.e., k/irnsya vessel; filled with sesanium should be placed near the left foot; and the following form ulm should be uttered: ' Whatever sins I may have committed through hearing be vanished by the gift of this vessel of Queen's metal (white copper).' Thus repeating the mantra, the vessel is to be given over. Then the vessel filled with honey should be placed at the right foot.— 13-14. Then the following forrnuho should be recited: — 'Whatever sins I may liave committed through insinuations, backbiting, or eating flesh not offered to the gods, be destroyed by the giving away of this copper vessel.' Then tlie vessel is to be given over. — 15. ' Wliatever sins I may have committed through false speaking in connection with a c<)w and a virgin and through lust for the women of others be vanished by the giving away of this silver vessel.' Then the vessel is to bo given over, — 10. Afterwards the copper and silver vessels should be placed at the fore-feet of the deer skin. Beautiful leaves containing gold, pearls, corals, pomegranates, citrons, etc., should be placed at the ears and (Sringatoka) pastry or dough is to be placed on the hoofs. Then various kinds of herb- vegetables and fruits should be placed and then the following formuhe should be uttered: ' Janardana! the sins that T may have committed through ignorance in thousands of my lives, be destroyed by the giving away of this vessel of gold.* — 17-19. In such a way the Agnihotri Brahmana accepting the gift should take his bath, wear the pair of garments and he is to be bedecked according to the means of the devotee. He is then to accept the gift. The gift should be accepted at the tail-end and the following formulae should be uttered on tliat occasion: ' Lord MaUadeva who wears the black-deer skin and who has a beautiful blue neck, therefore by the gift of this black deer skin He may be pleased. So Krisna be pleased.' — 20-22. After thus giving away the gift to the Brahmana the devotee should not touch him for he becomes like the wood of a sacrificial post at the burning ceremonies not fit to be touched. — 23. That Brilhmana should be avoided on the occasion of other gifts and SrAddha ceremony. After sending him away the devotee should bathe. He should pour over him the water full to the brim of the vase having a Champaka twig. The preceptor should first be called and the pitcher should be placed on the head. Then bath should be performed by the TBE MATSYA PURANAM. i-ecitation of the sixteen Vedic hymns, as prescribed, viz., Apyi'iyasva iSainudrajaitha, etc. He is purified by putting on a pair of garineuts. and making ftchaman after reciting ' Ahtaivusasirita.' — 24-26. Then the jar along with the cloth should be lifted op and taken td a square where it should be dashed. The benefits accruing by the performance of such a charity cannot be fully described even by the Devas; To be brief the devotee gets the benefits of having given away the whole world in charity. — 27-28. He conquers all the realms and moves about everywhere as he wills like a bird; and is paid great respect and undoubtedly remains in heaven till the annihilation of the universe. — 29. His father and sous, etc., do not perish, nor is there a sepai ation from his wife and he does not lose liis wealth, realm, etc. — 30. In this way the devotee gets such benefits and attains all! is wishes. He is void of the cares of death". — 31. Here ends the two hundred and sixth chapter on the giving away of a black deer skin. Manu said: — " Lord! 1 am desirous of knowing the qualities of a bull that ought to be set at lil)f'rl.y as mcniioned in tlic previous chapters as well as the great merits n'sulling ihcreriom I'ray also tell me the ways of performing Vrisotsarga."— • 1. iVote.—twin= Setting free a Imlt (1) on the occasion of h funeral rite, or as a religi- ons act generally, Matsya said: — " King! fiist. of ail the (vnv is to ho exatnined; there should be a cow of geiidt' tO!iip('r fioe from ailment.and disoaso, strong, of nice colour, having boautiru! iionf-s and Jiorns, well-built, of middle height, giving good milk, having curls rm the body fospocially curls ttirning to the left on the right sidtt ami turning to the riglit on the left side) having all the lucky signs, with oxttMisivo thighs, red lips, neck and tongue, with eyes clear and beautiful (not rod or having many hair) and hoofs large, liaving eyes of the lustre of Vaidurya, with lovely eye corners, having seven and seven teeth and bright palate, with lovely sides aaid thighs with six parts elevated, five parts levcd ami eight parts capacious and wide. A cow having these qualifications is said to have auspicious signs." — 2-8. Manu said: — "Which six parts should be elevated? which five parts should be level? and which eight parts are to be capacious and wide?"-9. Matsya said: — " The following six parts of the cow's body should be elevated, chest, back, head, belly, loins." — 10. "A cow with the following level parts of the body is said to be a fine one, viz. — ears, eyes, forehead, and the following eight parts should eapacions »£»., — tail, dewlap, adders, thighs j and extensive head and neck are also desirable. — 11-12. The calf of such a cow should be also examined. It should have also auspicions signs. It should have elevated shoulders and hump, with a sqft and straight tail, having tender cheeks, broad back, eyes shining like VaidOryagem, sharp horns, and long and thick hairs on the tail having nine, nine, ie. eighteen nice teeth and eyes like Atallikd. flowers. If such a fine bull is set free, it increases the domestic pelf.— 13-lfl. The Br&hmaniis should set free the following class of bulls, viz. — red, tawny or reddish, white or black in colour, tawny reddish back, of variegated colours, with long ears and shoulders, with glossy hair, red eyes or having nutbrown colour near the horns, with white stomach, or black sides. The Kijhatriyas should set free a bull of red and beautiful colour; the Vaislyas of golden colour and the udras of black colour. The bull with its horns pointing forward towards the eyebrows, ought to be set free by men of all classes. The bull having its feet like those of the white cat, with tawn)' or reddish in colour, with eyes shining like a jewel having white feet or with only two feet white, or of the colour of a pigeon or a partridge, is also said to be a good one. It is called Karat. — 16-22. The bull whose face is white or reddish up to the ears and whose body is especially of red colour is called Nandimukha cow. — 23. The bull whose stomach and back are white is called Samudra and increases the progeny of the family. The bull of the colour of jasmin or havitjg variegated circular spots is considered to increase the wealth of the donor. — 24-25. The bull having circles like lotus increase the fortune; the one of the colour of Atasi flower increases prosperity. All these kinds of bulls are good. Now I shall tell you the kinds of bulls that are of bad signs and should neither be set at liberty nor kept in the house. Those are the bulls that have black palate, lips and mouth, and rugged horns and hoofs, indistinct colour, mouth resembling that of a wolf or a tiger, and colour like that of a crow, vulture, or a form like that of a rat,' weak, having no teeth, squint-eyed, one-eyed, lame, with half of the white feet, and having restive eyes. — 26-29. I shall also tell you the kind of bull that ought to be set at liberty or kept in the household. Those sliould be well-built, roaring like the thunder clouds, high in stature, walking like an infuriated elephant, with brdad chest and very powerful. — 30-31. The white bull having its head, ears, forehead, tuft of hair at the- tail-end, feet and eyes black, is described to be very excellent; — 32. Similarly a black bull having all those things white is said to be the same. The bull whose tuft of hair at the tail-end may be long enough touching the ground, and the hairs of the tail long and thick, such a Nila bull is said to be specially good. The bulls having the signs of a pearl, a banner, etc., are exceptionally good. They are the givers of wonderful Siddhis %nd victory. The bulls when obstructed in their motion stop, TRE MATSYA PUBANAM. and whose head and neck are elevated, are excellent. Those that have tlieir forepart of the horns and the eyes re(i, body white, hoofs resplendent like coral, are said to be the best of all. These are to be kept in the house or set at liberty. These increase grains and wealth. The bulls should always be examined before being set at liberty or kept in the household. The bull whose four feet, face and tail are white, and whose colour is red like the juice of lac or red dye is known as!Nila vriabba. It should be set free; it should never be kept in the houseiiold. It is a saying amongst the household that one should desire many sons for even if one son out of a many goes to Gaya or offers a Gauri (virgin) or sots a JNila-Vrisabha at liberty his family is blessed. —33-41. King! the qualities of the bulls have thus been described. One who sets at liberty such a bull as described lieretofon, should not worry himself about sorrow or death. lie is bound to attain emancipation." — 42. Here ends the two hundred ami seventh chapter on the signs of a bidl. Sflta said: — " King Vaivasv.ata!\rami requested the Lord to explain * to him the glory nf tlio rativrafa ladies tcliaste and virUious ladies) and on other subjects." — 1. Manu said: — " Among the chaste ifidies who is the best? Who has subdued death? Wlio-e name slioulil the people recite every day? Pray tell me all this, their glory is tlio ili'.iK'ller of all sins." — 2. Matsya said: — " Even the Diiarm.'ir.tj.i does not dare to do anything against the wislies of the virtuous and cliuste ladies who are worthy of being venerated by Him." — 3. " I shall now relate to vou on this point a story which drives away all sin as a virtuous lady saved her lord from the meshes of death. Hear." — 4. " In the country of Madra there was in ancient times a king named kkala Asvapati. \Vith the object of begetting progeny he began to adore Savitri. The Brahmanas began to pour offerings of white sesainums into the fire dail}% wlien ten months passed and Savitri Devi became pleased and appeared before the king; and said: ' King! yon are ray constant devotee. I shall give jmii a progeny. A beautiful daughter will be born to you by My favour.' fSaying so She vanished, and afterwards M&lati, the virtuous queen of that king, gave birth to a daughter hand- some like Savitri. The king then said to the Br4hmanas: This daughter has been born by the favour of Savitri and she should therefore be named SSvitrl."— 5-11. " Afterwards the girl grew young and she was promised to SatyavAna. At the same time Karada came and told the king: ' King! SatyavAna with whom you think of marrying your daughter will die within a year.' The king then said to himself: ' I liave already resol v'ed to give my daugiiter lo one particular person and under the circumstances I shall not change my determination.* With that mind he gave her away to SatyavAiia, the son of Dyumati Sen. Slvitri on becoming his wife became anxious on the recollection of the verdict of Narada and began to devout- fuUy serve her lord and her father-in-law and mother-in-law. Her blind father-in-law was deprived of his kingdom and resided with his son and his son's wife in the forest. Savitr! served them with great care and they were greatly satisfied. — 12-16. In the meantime only four days remained for Satyavana to die when Sdvitri with the permission of her fatlier-in-Iavv kept up a fast for three nights. On the fourth day Satyavana went to fetch flowers and fruits from the forest with his fatlier's permission, when Savitri also with her father-in-law's permission followed him there. In the forest oppressed with the overwhelming grief of her lord's approaching death, she in order not to disclose her mind, began to ask lier hud the names of the various trees and flowers. Satyavana began to point out to his distressed consort the principal forest trees, birds and animals." — 17-21. Here ends the two hundred and eighth chapter on the anecdote of Saviti'i. ''Satyav&na said: — Dear! look at the forest smiling with verdurd and nice trees. Tlie whole atmosphere is so pleasing to the eyes and the nose. It indeed fills the mind with amorous feelings. Look at the Asfoka trees laden with flowers. O, one with beautiful eyes! the spring is really smiling on us. Lock at the Ki/iiluka blossoms to the south of this beautiful forest. The Kifirfuka flowers look like a blaze of fire and are fragrant. Dear! in this forest flows the wind laden with the sweet aroma of flowers which is so soothing to me. To the west are visible the Karnikara flowers of the golden hue. Most of the thoroughfares of this forest are choked with luxuriant blossoms. Indeed the whole place abounds with flowers and looks charming. — 1-6, Listen to the buzzing of the passionate black bees. In the midst of such surroundings the god of love with liis arrows on the bow is about to make me His target. The place is resounding with the chorus of the cuckoos that are tasting the jungle fruits. Their notes are indeed beautiful like the speech of the good. These peacocks fired with love are following their females that are soaked in the aroma of flowers. Indeed the whole wood looks charming like you. — 7-10. These young cuckoos are enjoying themselves on the branches of the sweet smelling mangos. Their bodies are besmeared with the dust and aroma of the sweet smelling flowers and are in pursuit of their females and are going from one branch to anotiier. See! though there are many {towers in this forest, the male cuckoo has taken the flower stalk of Saha- k&ra flower and is enjoying it like bis wife. — 11. TEE UAT&YA WBAEAU. See this crow sitting on the branch of that tree. She is shielding her young ones with her wings and the male crow is feeing her after her delivery by his beak. — 12. This Chataka bird with his wife has come down to the ground but being enamoured does not pick up his food. — 13. Look at this crane that is enjoying himself in the company of his female and surcharged with passion is constantly making love to her and exciting passions in others. — 14. This parrot sitting on the branch of that tree in company of his female is binding down the twig so that it seems that the twig is loaded with fruit. — 15. This lion is also having his rest after a full meal and the lioness is lying in his embrace. — 16. Look at this wolf with his female in this cavern. See how their eyes are gleaming. — 17. This rhinoceros is licking his female constantly and being licked in return by the female and is feeling pleasure thereby. — 18. How is the she-monkey making her monkey asleep by placing his head on her lap and what pleasure is she giving to the male when she picks up insects from his body? — 19. How is this cat scratching her female who is lying on the ground with her belly visible without causing her pain. — 20. See that pair of Imres are lying clasping each other inclose embrace hiding their bodies and feet. But they can be marked out by their ears that are seen. — 21.

हिन्दी अर्थ

मूर्तियाँ हैं। देवि! तुम अपनी इन मूर्तियोंद्वारा इस संसारसागरसे मेरी रक्षा करो।' इस प्रकार उच्चारणकर पृथ्वीकी मूर्तिको ब्राह्मणोंको निवेदित कर दे। उस पृथ्वीका आधा अथवा चौथाई भाग गुरुको समर्पित करे। शेष भाग ऋत्विजोंको देकर उन्हें नमस्कार कर विसर्जन करे। जो मनुष्य पुण्यकाल आनेपर सुवर्णनिर्मित कल्याणमयी पृथ्वीका इस विधिके साथ दान करता है, वह वैष्णव पदको प्राप्त होता है तथा क्षुद्रघंटिकाओं

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This enamoured elephant after plunging itself into the water in the tank is playing with his female with a lotus stem. —22. See this sow is following her boar with her pigs on the track and is feeding on mice raised up by the nose of the boar. — 23. This thick-skinned buffalo besmeared with mud is frisking after his female, — 24. Dear! look at this winking deer. It looks amazed at our sight. — 25. Mark this female deer; it is scratching her husband by her horns. It is sometimes going behind, again it is scratching his face. Turn your eyes towards that Chamarl cow. The passionate ox is after her. He is haughtily staring at me. Look at that ox! How is he basking under the sun with his wife and ruminating? How is he also driving away the crow sitting on its hump? Also look at the goat jumping on that huge tree with his female. Ilesting themselves on their legs they are both eating the plums. — 26-29. See this crane walking about with his female on the banks of that pool, and mark his colour resplendent like the moon emerging out of the clouds. — 30. This Obakravfik is wandering with his female in the tank and his female appears as if Padmini. — 31. OH AFTER COX. Dear! I have collected fruits and you have picked flowers but we have not yet gathered the firewood. You wait under the shade of this tree and I shall fetch fuel."— 32-33. Hearing all that SSvitri said: " I shall do accordingly, you should not go beyond my sight; for I feel nervous in this thick forest." — 34. Matsya said: —.Afterwards Satyav&na began to collect the wood in the presence of Siivitri when the latter remaining at a distance on the banks of the tank took him as dead. — 35. Here ends the two hundred and ninth chapter on the anecdote of Sdoitrt. Matsya said: — When he felt suddenly a pain on his head at the time of collecting firewood, and being restless Satyavina said to his wife SSvitr!: — 1. " Dear! I feel a pain on the head on account of this exhaustion. My vision fails me and 1 canno#Bee anything. I wish to sleep and rest my head on your lap." Afterwards she made him go to sleep accordingly. Then that highly virtuous lady saw Dharmar&ja coming to that spot. She saw Dharmar&ja of blue complexion like blue lotus, wearing blue robes and with crown and earrings glittering like rain clouds illumined by flashes of lightning, adorned with garlands, armlets. He came followed by Death and Kala and took out the subtle soul from Satyavana's body and taking possession of it and fastening it by a noose started on His destination. — 2-8. SSvitrl saw Satyav&na lifeless and gently followed Dharmarfija who was going away with the subtle soul of her Iord and going to some distance with folded hands said while her heart shivered; " By devotion to the motheY' one gets happiness in this world, by devotion to father in Madhyaloka (the mid-region) and by devotion to (3uru, the preceptor, in Brahmaloka. — 9-11. " But the master of the house in which these three are honoured honours all the Dliarmas; where they are not revered all works become futile. Till these three are alive and when devotion is paid to them, no other Dharma is necessary. They should daily be served most devoutfully. — 12-13. They should be informed duly when one wants to do some act out of one's free-will. So that their hearts be not wounded. Thus everyone should behave towards his mother, father and precep- tor."— 14. DharmarAja said: — " Good one! abandon the object with which you follow me. True; there is no other duty than serving mother, father and preceptor. Now better desist from your purpose and do not detain me. I am getting late and you are feeling oppressed with grief by staying here. I therefore enjoin you to go back. You are a chaste #oman and a great devotee. Go and serve your Gurus." — 16-16. TRB UATSYA WHAN AM. SHvitr! said: — To women, Husband is their God, Husband is their great Refuge. Husband is their all in all; therefore a virtuous woman should follow her Lord. — 17. Father, brother and sons are the givei-s of limited things but the Husband is the giver of things unlimited; who is there who does not adore her lord? — 18. It is proper of me to go to the place where my Husband is taken or where he goes himself. 1 ought to follow him by all my power. — 19. Deva! when 1 shall not be able to follow my lord in your custody I shall give up my life.- 20. Where is that intelligent lady fit to be adorned wlio wants to live even for a moment as a widow whicli makes her unadorned and look low in the eyes of the people?— 21. Dharmaraja said: — Virtuous one! I liave become pleased with you, ask for a boon save Satyavaii's life; do not delay.*'— 22. Savitri said: — Grant me a boon by virtue of which my father-in-law may get hack his lost realm and vision. — 23 Dharmaraja said:— "You have traveMid very far, now return to your place. Your wishes shall be fullilled. I am getting very late and you are feeling more and more pain by staying here. — 24. Here ends the two hundred and tenth chapter on the anecdote of S&vitrt. SS-vitrt said: — Wlien a saint comes to a saint, who then of these feels pain and trouble? O l)efsl of the Devas! 1 do not feel any worry in remaining in your company. The saints are the refuge of all, whether they be saints or sinners. And the wicked are not of any good to the wicked or got)d, to an}' body. Tltero is no such fear from poison, fire, snake, weapons as it is from the nian who is inimically disposed towards the rest of the world without any cause. The good give up their lives for the sake of otliers and tlie wicked are ever ready to cause pain to others even at the sacrifice of their lives. The wicked and mischief making people go against the next world and those who hold the view of the after-life give up their lives like straws. Brahma the Lord of the Universe has created therefore kings all over the world for the destruction of the wicked. — 1-6, For the same reason a king should always examine his city and his people and respect the good. The king who chastises the wicked is the conqueror of the world. He should always control the wicked and support the good. This is the duty of a king who is eager for a place in Heaven. Besides this there is no other paramount duty for the king. Whom the kings cannot control, you control them also. You are the chastiser of the wicked, therefore you seem to me superior even to the Devas. The ivhole Universe is supported by the good. You are the crown of the good. I therefore follow you without feeling any pain. — 7-lX. Dharmar&ja said: — 0 one with beautiful eyes! I have become pleased with thy words of righteousness. Ask for anything excepting Satyav&n's life, do not delay. — 12. SSvitri said: — I wish to have a hundred brothers; let my father who is without any son be blessed with a son. — 13. Dharmaraja said: — "It will be so. Now you should return and perform the funeral rites of your husband. He has gone to the other realm, you cannot follow him there. You are chaste, therefore you can follow to a little distance. The great virtues collected by SatyavSna by his devotion to his Guru have piodnced this result that 1 myself am taking him away. Indeed a wise man should always devote himself to his parents and preceptor.- 14-17. Satyav&na has pleased them all by his devotion and consequently you also along with him have conquered Heaven. — 18. A man goes to Heaven by means of asceticism, self-restraint and Brahmacharya, preserving the fires, and devotion to Guru. Preceptor, father, mother, elder brother and specially a Brahmana should also be revered. They should not be hurt even when one is afflicted. Preceptor is like Brahma, father is like Prajapati, njother is like the earth, brother is another form of one's own soul. The sufferings undergone by the parents in begetting progeny cannot be repaid even in thousands of years, therefore the parents and preceptor should always be respected. The serving of these three is the highest asceticism. Asceticism is fully accomplished when these three aie pleased. 1 o seive them is the highest form of asceticism. Nothing sliculd be done without tlieir permission. They are in fact the three realms, the three orders, the three Vedas, and the three fires. Father isjhe Garhapatya Agni, mother is the Daksinagni and the preceptor is the Ahvaniya Agni. One who devotes himself well to them, conquers the three realms and enjoys in Heaven all the pleasures, having a bright body. Now abandon your desire. You have fulfilled your mission and all that you asked you will get. Now you should return home* You are feeling tired. So 1 ask you had better go home. — 19-28. Here ends the two hundred and eleventh chapter on the anecdote of Sdvitri. SAvitrl said: — There is no suffering in the pursuit of Dharma, especially to adore your feet is the highest virtue. — 1. A wise man should acquire Dharma by all means, for its attainment is superior to all achievements. — 2. ' Dharma, Artha and K&ma are to be acquired by taking a human, birth; to one who is bereft of Dbaima, Kama and Artha are like pro- geny to a barren woman. — 3. From Dharma is obtained wealth and from Dharma again Us, obtained K&ma, the fulfilment of desires; it is through Dharma that this world and the next are enjoyed. — 4. It is Dharroa only that accompanies the embodied aonl wherever it goes, friends and relatives do not follow. All other things excepting Dharma perish with the body. The soul comes into existence by itself and leaves the body similarly. It is only followed by Dharma. It is not followed by any brother, friend, wife, son &c. Fortune &c. are begotten by Dharma. — 5-6. Cleverness in works, fortune, beauty, all spring from Dharma. The prosperous realms of BrahmS, Indra, Upendra, Siva, Cbandramfl, Yama, Sun, Agni, Vayu, Water, Vasu, Advanikuni&ra, and Kuvera &c. are all attained by means of Dharma, and by virtue of it men are born amidst comfortable surroundings. — 7-8. Men attain Swarga, beautiful islands, pleasant Varsas, heavenly Nandan etc., by means of Dharma. Handsome Virn/inas and nymphs are also attained through Dharma. The virtuous alwa 3''8 get resplendeiA complexion like gold. They attain kingdoms and r.i'complisli their desires by means of Dharma. — 9-11. High attributes are the fruits of Dharma, kingdom, kingly worship, success of one's will, and especial rise are seen in the virtuous. The regal sceptre of gold and silver studded with vaiddrya gem is in the hands of the righteous and their faces always shine like the moon. — 12-13. Only the righteous become kings and are entitled to sit on the throne under a canopy, looking like a full moon, have garments studded with • jewels and fanned by chowiies bright as the sun. It is they who are aroused from their slumber by the chorus of ' victory ', the blowing of the conches and by the praises sung by the bards. — M. High class seats, golden vases, good food and drink, music, servants, smell, grain &c. seek the virtuous persons only. — 15. Jewels, fine garments, handsome form, generosity, high attributes, beautiful wife, these are all attained by virtuous persons. The virtuous are blessed with palacial mansions that are decorated witli the perforated work in gold. They also get beautiful steeds to ride upon. Asceticism, sacrifices, charities, control of passions, forgiveness, celebicy, travelling in sacred places, the reading of the Vedas, the service of the good, worship of God, devotion and service of the GurQ, veneration of the Br&hmanas, humility, these are all the signs of virtue. The learned should always follow them. For Death never waits whether one has done such things or not. — 16-21. This body and life are quite uncertain, therefore one should begin to accomplish virtue from childhood. Who knows when he is going to die?— 22. Death comes to all, defying every body. Ip it not so very strange that man although he foresees death, leads a life as if he was immor- tal?— 23. Children see young persons and young persons see aged ones and may consider death far distant; but old ones do not see any body before them. — 24. All are afraid of Death; nowhere there is fearlessness. But the virtuous saints never fear death and the state after death. — 25. dBAPrm Goxni. Dharmar&ja said: —I am very mach pleased with yoti. <- Ask for any other boon excepting SatyarSn's life." Do not make sny delay.— 26. SSvitri said: — Deva! I wish to beget a hundred sons through Satyav&n by your favour as there is no relief in the next world without sons. — 27. Dharmar&ja said: — You will have your desires fulfilled, but do not follow SatyavA.na. You are feeling worry and fatigue. Therefore 1 am saying so. Go back. — 28. Here ends the two hundred and twelfth chapter of the Matsya Puranam on the obtaining of the third boon by SavitH from Dharmardja. Savitri said: —You are the knower of Dharma and Adharina, you are the jiropagator of all the virtues. You control all the people of the Universe. You are Yauia, the great Ruler of the people according to their Karmas. — 1-2. You give pleasure to everyone by Dharma, consequently you are called Dhannaraj. — 3. All the people doing either good or bad deeds go unto you after death and place them at your disposal, therefore you are known as ' Death.'— 4. You count and remember the time of every one's existence, conse- quently thinkers call you K4la. — 5. Noth.— L it Time. You are the annihllator of all beings, therefore the Devas call yon Antaka. — 6.

हिन्दी अर्थ

(घुँघरू)-से सुशोभित एवं सूर्यके समान तेजस्वी विमानद्वारा वैकुण्ठमें जाकर तीन कल्पपर्यन्त निवास करता है और इक्कीस पीढ़ियोंके पितरों, पुत्रों तथा पौत्रोंका उद्धार कर देता है। इस प्रकार जो मनुष्य इस विधिको प्रसङ्गवश भी पढ़ता अथवा श्रवण करता हैं, उसका शरीर सर्वथा पापसमूहोंसे मुक्त हो जाता है और वह स्वर्गलोकमें देवाङ्गनाओद्वारा प्रार्थित होता हुआ सहस्रो देवताओंद्वारा सेवित शंकरजीके लोकको पदममरसहस्रैः सेवितं चन्द्रमौलेः ॥ २९ प्राप्त होता है

English

You were the first son of Vivasvana, therefore you are renowned as Vaivasvata in all the realms. — 7. When the numbered days and their Karmas are over you drive away the subtle bodies of all the beings, therefore you are known as Sarva Pranahara, Lord. The Vedic Dharma does not become extinct through your favour! therefore the people remain in the path of Dharma and you are the Emancipation of the Virtuous. — 8-9. Through your grace no intermixture of blood occurs. 0, Lord of the Universe! you are the protector of the pride of the Univense, there- fore protect me who has come to your mercy and refuge and my husband and his parents are helpless; so save us. — 10. Dharmar&ja said: — O, Virtuous one! I have become quite pleased with your prayer and hereby liberate your lord. Now your wishes are all fulfilled and you better return home quickly. — 11. rU'tJ MATSYA JtfUliANAM. This husband of yours will rcin.with 3 for 3'('ar8, a\u\ will enjoy 3'our company. 1 lo will attain Heaven alon illi you whore ho wull onjo3" the company of the (Jods. The hundred sons horn to you of SatyavAn, will also nin and will ho illustrious lik * the Devas. All your sons will ho renowned as true soi s of yours and the hundred sons born of your father will be renowned after their niotlnu*. Your mother i\lalavi will heei eliildren who will he known as Malavas. All 3''our brothers wdll bo Kiiiis, illnstrious lik(» tlu' Deivas." Jiighteous one! one who reads this prayer in tli ' morning wdll he blessed with lon lif. — l(k Mats3'a said; — Saying so Dharmaraja disap}»eared from there leaving Sat3'avAn on the spot. — 17. Here ends tiro hundred and tJiirteenth (duiptcr dcsf.rihiinj the rc\*ni'<eiation of Salijardna. CITAHTER CCXIY Matsya said ■ — Afterwards tlie chaste Savitri returned to the spot where w\as lying the body of Sat.vavana, and sat down plaeing her lord's bend on her lap as before. In the meantime the sun W'as going btdow llie horizon. Shortly after ilio soul of Sat3av}ina liberated l)\" iJharmarAja entered into his body wlien tlie prine'e began to move slowly ami ('[)en('d his oye and said to his wife-: Dear! who was dragging me away? Where lias he gone? I cannot make out an\ tiling clearly. The day has boon past hert' in tliis w'ood in mv.>Ie('|>. Von wore engagivl in the ))nrsui( of your fast hn* nv' end to-day you had to ]>nt nj) wdtli Iiardshij>s on my account Aly mother and father must be pain at our sepaiation for so long a time, 1 therefmr want g, ami meet them without delay. So get up and be quick.'' -i-t*, Savitri said: — '' I.oTd d lie -mu jias gone down. If von like wc might go to the liormitage wlieie are m\ hllml father-in-law a.])d mother- in-law\ ddiero J shall relate Iw yi>u my liistory in detail." With fheso wmrds she a<*com]»ariie(l lier lov<l. Wlum tiuyv r(*ached tlic liormitage they found the blind King Dynmatsain wdio \va. restored to his sight getting very anxious along with tlio quen about his son and daughter- in-law'. ' He \vas overjovr* 1 P) s('e them return at the same lionr. The sages wore consoling him at llie time. ddHui Savitri along witli her lord paid her respects tolicr fatlicr-in Ijuv. Ihinct' Satyavana also j)aid his reveraiioc to the sages arto,r meeting his father. That niglit tluiy all spent witli tlie liisis and Savitri narnit('d evm-ytliing lad'ore lliosc present there; and she also broke her fast that very night. Afterwards, when the niglit came to a close, all tlio citizens ami tlie army of King Dynmat- sain gathered tliorcand said to the King: — "The King who usurped your throne wdiou became blind has been slain by your ministers. Pray come and occupy your throne." — 7 - 17. Hearing that the King lollowed by liis four-fold army entered his Capital and occupied his throne. Similarly in due time Savitri was blessed with hundred sons. In that way that chaste lady also fulfilled all the ambitions of her father. So the chaste lady delivered both tlie families of her husband and father and saved the life oE lier luisbaud from QtiAPrm otLXv. tho har»d8 of Death. People should' therefore revere and worship chaste ladies. Tlie whole Universe is hold up and by* the virtue of the righteous ladies. Tlie words of the chaste ladies never go false; therefore, the people who a e expecting their desires to be fulfilled should always revere siicli ladicf.—18-22. Here ends the two hundred and fourteenth chapter of the Matsyd Purdnam on the anecdotes of Sdvitri. King Vaivasvata Manu said: — Lord! You are the knower of all, 1, tlioi'ofore, beg you to please toll me what a king should do on asceiiding his throne. — 1. Matsya said; — A king succeeding to his throne should pick out worthy men for his assembly as his advisors and helpers on various subjects to work on his staff in order that his rule may be prosperous, for the prosperity of his kingdom depends solely on the men in his council and in various other departments. Even the smallest function cannot be successfully performed by one single man not helped by any body. Now then can a state be well administered without the assistance of competent ministers and helpers P—2-3. A king should, therefore, choose his ministers and helpers from a respectable family who should be valiant, strong, imposing, capable of bearing hardships, ambitious, handsome, having Satva-guna and forbearance, good, virtuous, used to gentle speaking, able to give friendly advices, loyal, knowing to act in the proper time and place, eager for a good name. Such men should bo employed by a king to discharge res])oiisible and good functions. People unsuited to particular oHices should be given places according to tlieir respective merits where they can make themselves useful, after they had been duly examined. — -1-7. A king should appoint a Bnihinana or a Kshatrya to be his Commander-in-chief, He should be of a good family, modest, having g(X)(i manners, skilled in arclieiy, expert in examining and managing horses and elephants, used to polite speaking, able to uiiderstaiKl the science of omens and medicine, grateful, able to appreciate tlie prowess of the brave, valiant, used to bear hardships and having a knowledge of disposing troops in battle and of military affairs in particular. — S-IO. A king's door-keeper should be a man of long stature, clever, hand- some, humble, accustomed to sweet speech, able to inlluence the minds of the people. — 11. A king's spy should be conscientous enough to submit true and accurate reports, obedient to the king's injunctions, have a knowledge of dialects of many countries, veable to speak lluently and put up with rough life, of quiet disposition and capable of discharging his functions adequately according to the circumstances. — 12-13. The personal guards of a king should be men of long size, robust, brave, firm in loyalty, free from uneasiness, used to bear always hardships, woll-wishers of their lord. — 14. THE MATSYA POBAEAM. The betel bearer of the king, it may be he or Mhe, should be free from avarice, immune from all outside influences and most loyal. 15. The man with full knowledge of king's six-fold expedients in foreign politics Sandhi (peace), Vigraha (war), Yfina (morals), Asana (halt), Dvaidhibli&va (duplicate) and Asaraya (seeking shelter) and the languages of the country should be employed as minister for war. — 16. The provincial rulers of the king should be men able to know the doings (merits arid demerits) of the subordinate officials, the income and the expenditure and the produce of crops and many languages. — 17. The men who will bear swords should be handsome, young, long in size, very loj'al, of good family, brave, and able to bear hardships. Tliose who will be archers should bo powerful, having a knowledge of riding on elephants, horses, chariots, most righteous, and skilled in archery and able to bear all sorts of hardsliips. — 18-19. The charioteer of.a king should have a good kitowlec.ge of the principles of the science of omens. Tie should be able to train and treat horses, know the divisions of the country, he aware of the power of warriors, firm in sight, used to gentle speech, learned, and versed in all the arts. —20-21. A man immune from avarice and o\itside influences, handsome, plucky, knowing the sciences of medicine and cookery, generous, particular about clipping his hair and finger nails should be employed as a cook in a royal kitchen — 22-23. The members of his assembly should he Koolin Br>ihmanas equal in their dealings to friends and foes, be vei'sed in the Dhanaawistras. — 24. The writers of a king should write neatly and legibly. The letters are to be full and placed at equal intervals. He should be clever in devising means, and in the use of stray expressions versed in all the Sdstras and capable to express many meanings fully in short phrases. O king! Those people ought to be placed in religious services, or in the Judicial Services who are expert in knowing the hearts of people, of long stature, free from greed, and of a charitable disposition. Such men should be engaged also as gate keepers. — 25-29. King's Treasurer should know the ways of disposing of iron, cloth, doer-skin, and jewels. Ue should be able to value things, and be wise, clear in mind, and free from laziness and avarice. All his assistants should also be like him. — 30-31, The officials in charge of disbursements should also be of the same type as in the excliequer. — 32. One who is skilled in the eight-fold medical science by heredity, incapable of being won over by anyone, free from avarice, virtuous, ' belonging to a good family, should be employed as a physician on whom a king should look as the preceptor of his life. The king is to obey like ordinary persons, the words of his physician: for he deals with his life. -33. swHpwi' vsmwiil' sw ftsi wiri w ' h CBAPTER GCXV. A king should appoint different class of men in different departments according to requirements. One who knows the art of training elephants and is aware of the races of wild beasts, and is accustomed to bear hardships should be made the superintendent of royal elephants. Similar should be the elephant driver who should also be of the above qualifications and firm in his seat and clever all round. The groom of a King should know about horses and how to treat the horses when ill. The Commander of the royal fort should be a man who cannot be easily led away by any intrigue. He should also be brave, learned, of high family, and persever- ing and energetic in all actions. The Engineer of a King should know engineering, and be able to prepare plans and hardy and energetic and have nimble hands, keen foresight and should not get tired. Similar men should be employed in the art of using weapons who know the various ways of throwing weapons etc. — 34-39. The custodian of the ladies' apartments in a royal palace should be a man free from uneasiness, skilful, humble, advanced in age, belonging to a respectable family, devoted to his ancestois, chaste, meek and modest. Thus a King should appoint his retainers in these seven different depart- ments after examining them fully. Tliey should all be careful and thoroughly expert in the different works. — 40-42. The Controller of the arsenal should be wise, energetic and perse- vering. A King should always appoint men to bold offices after examining the responsibilities of different situations. Excellent, middling and mean are the three kinds of works. Improper discharge of duties leads to the extinction of a sovereign. A King should thei'efore always properly scru- tinise the manliness, devotion, learning, courage, family status and gentility of a man as well as take advantage of expert advice before appointing him to hold an office of state. — 43-46. A King should consult his Councillors over a matter individually and separately and the advice of one Councillor should not be divulged to the other, for every one cannot be taken into full confidence. Therefore consultation in chief should be held with the prime minister but by seeking the advice of more people one very often gets confused. Therefore many men's advice should not be taken. A king used to act on the counsel of others should always place confidence in the advice of his Councillor in chief. — 47-49. A King should always have by him and revere the Brfihmanas versed in the three Vedas and should never encourage the votaries of unreal learning for their contact is always thorny and uncongenial to the learned. He should always venerate the learned in the Vedas, respect grey hairs and holy persons and imbibe from them meekness and states- maaship. Such a King undoubtedly influences the world, and many ill- behaved Kings without humility and modesty had gone to rack and ruin. — 50-52. Many well-behaved Kings had regained their empires even when exiled. A King should read the Vedas from those who are learned in them. He should also master politics, logic, philosophy, and temporal science; he should collect information from ordinary people and keep his senses under control, for a King who can subdue his passions fascinates THE UATSYA PURANAM. all his people. A King should also perform a series of sacrifices in which liberal gifts should be given to the BrA-hinanas. — 53-55. Besides this for the sake of righteousness he should give various kinds of gifts to the BrAihmanas and should collect revenues from his subjects annually. He should propagate the study of the Vedas in his state and should be like a father and brother to his subjects. He should especially revere the members of his preceptor's family. — 56-57. This eternal rule to be observed by the Kin is established by Brabmii. The King following it does not perish. Ho is amiable to all. The wicked, thieves, and emunies cannot lloui isli. — 56. King's prescribed course of conduct. And so he sliould always direct his actions according to Brahiiia- bidhi which is known as Aksliyal)idhi. A King should look upon all classes of his subjects according to their merits and nnplo}- tlicnii accord- ingly.— 59. A King should recollect his Kshyatr\'a dliaima and never retreat from war. Not to retire from battle-field, to ])roteet liis siii)je(*tR, to serve the Brahmanas are the foremost duties of a King, lie should also protect the distressed, the inlinn, the widows and providi tlumi with boarding and lodging and endowments and adjust rho VaniAsrama ndes, should roclaim and restore the fallen ones in their respective religions, should give grain, cloth, oil, utensils, etc. to the good of all orders; slionld fullil tlio objects of the ascetics and worship them liketlie Devas. ami never disrespect tlioso who have done good to him. lie should interest hinisell' in these things in such a way as to sacrifice lus life and Kingdom for their sake in case of necessity. — (iO-Gl. Men arc said to have two kinds of lainds r?V:. hom\t and ('rpni'ocaL He should know' wliat is ni('ant h\ duj«liealo mind bui lumld ni.*! hear it in ])ractise. When he is induenced by the lahej- he shoidd supjui'ss it and should not let any one know of hi weakness, hut should try and realize the failings of otlnns — bd-tjf). He should guard Ids limbs of l)ody and kee]) them secret just as a tortoise does actions. He should also take euro of his weaknesses and not get them divulged. The man who has ni» dofijied religion should never be trusted nor should a man of allinnod religion be t;iken into confidence indiscriminately. Jf trust begets fear, tlien total destruction ensues. Confidence should however be inspired into others with tact. — G7-G8. He should tlilnk of acquiring wealth with the eyes of a crane, and ho should shew valour like that of a lion, he sliould take to his heels like a wolf, collect money like a hare, strike hard on others like a boar, he should be of variegated nnanners like a peacock, devoted like a dog, be afraid like a crow, speak sweet like a cuckoo. Ho should fix liis residence in a quiet unknown place, and should not take his meals, go to bed or use ilowers, clothes and ornaments without due observation and scrutiny. He should not without pre-examination go to a public scene or in the midst of a crowd, nor should ho plunge into unknown waters. The horeos and elei:>hants not tested by experts should not be ridden by ciiAPrisii coxv. hiin. He should not interfere with a snake nor indulge with an unknown woman. He should not stay at a festival of a God. — 69-74. He should always remain in the midst of his regal paraphernalia. He should protect the distressed and practise self-restraint. Besides all this, a king eager for conquests should have worthy and stalwart assistants. He should always feed the Sfidlrfis and servants and respect them. -75-76. He should appoint the virtuous to conduct acts of righteousness, the brave to carry on warfare, the intelligent to control the revenue depart- ment, and persons of good character to all posts suited to them. Eunuchs should be employed in the female apartments of the palace, strong-minrled men should be employed to fulfil difficult missions. A king slioiild examine whether a man is of good cliaracter or not by privately making liim presents through Dharma, AriJja or Kama and then engage him. lie should send as spies his trustvvortliy servants in the garb of Sanyasins as residing in forests to enquire privately into the truth. — 77-80. A king sliould regulate his affairs like this. A king should not always administer justice witli a strong hand. The unpleasant duties of a king cannot be j)erforined tlirougli virtuous people, consequently a king should avoid the use of repressive measures, otherwise subjects become dissatisfied. JMon should be appointed to hold offices to which they are best suited. — 81-83. Tlie liereditary servants of the state may be employed in all depart- ments without any liard and fast tests. One's own friends should also be placed in charge of works wliore a king's relatives are not placed. Thus the good results are seouj'ed by the king. TJie wicked and the good emigrants from other empires should be accommodated with respect in liis cloininions l)y a king. The wicked wlieri known should not however be trusted but to promote tlie fecundity of mankind they should also be provided witli means of sustenance. Tlie emigrants from the other em- pires should be well-treated on the uiulerstaiHling tliat they have come under his protection. Thus they would remain under obligation. The king should not himself bo ready to collect liis servants; nor should he allow dissensions to crop up amongst his servants. — 84-81).