Adhyaya 112: Praise and Procedure of Donating the Two-Faced Kapilā Cow and the Golden Pot (Hema-kumbha)

Verse 1

अथोभयतोमुखीगोदानहेमकुम्भदानपुराणप्रशंसाः ॥ होतोवाच ॥ अतः परं महाराज शृणूभयमुखीं ततः ॥ विधानं तद्वरारोहे धरण्या कथितं पुरा ॥

Now (follows) in the Purāṇa the praise of the donation called “Ubhayatomukhī,” of cow-gifts, and of gifting golden pots. The Hotā said: “Thereafter, O great king, listen to the Ubhayamukhī. O fair-hipped one, its procedure was formerly related by Dharaṇī (Earth).”

Verse 2

तदहं सम्प्रवक्ष्यामि तव पुण्यफलम् महत् ॥ धरण्युवाच ॥ या त्वया कपिला प्रोक्ता पूर्वमुत्पादिता प्रभो

I shall now explain to you the great fruit of merit. Pṛthivī said: “That Kapilā-cow which you previously described and brought forth, O Lord—”

Verse 3

होमधेनुः सदा पुण्या सा ज्ञेया कपिलक्षणा ॥ कियत्‍यः कपिलाः प्रोक्ताः स्वयमेव स्वयम्भुवा

The homadhenu, the cow for sacrificial offerings, is ever meritorious; she should be understood as bearing the mark of Kapilā. How many Kapilās were declared by Svayambhū (Brahmā) himself?

Verse 4

प्रसूयमाना दानेन किं पुण्यं स्याच्च माधव ॥ एतदिच्छाम्यहं श्रोतुं विस्तरेण जगद्गुरो

When she is given as a gift (dāna), what merit arises from that, O Mādhava? This I wish to hear in detail, O teacher of the world.

Verse 5

श्रीवराह उवाच ॥ शृणुष्व देवि तत्त्वेन पवित्रं पापनाशनम् ॥ यच्छ्रुत्वा सर्वपापेभ्यो मुच्यते नात्र संशयः

Śrī Varāha said: “Listen, O Devī, in truth, to this purifying account that destroys sin; on hearing it one is freed from all faults—there is no doubt of this.”

Verse 6

कपिला ह्यग्निहोत्रार्थे यज्ञार्थे च वरानने ॥ उद्धृत्य सर्वतेजोभिर्ब्रह्मणा निर्मिता पुरा

The Kapilā, O fair-faced one, was fashioned in ancient times by Brahmā—drawing forth all luminous energies—for the purposes of agnihotra and sacrifice (yajña).

Verse 7

पवित्राणां पवित्रं च मङ्गलानां च मङ्गलम् ॥ पुण्यानां परमं पुण्यं कपिला च वसुन्धरे

Among purifiers she is the purifier; among auspicious things she is the auspicious. Among merits she is the highest merit—the Kapilā, O Vasundharā.

Verse 8

तपसस्तप एवाग्र्यं व्रतानां व्रतमुत्तमम् ॥ दानानामुत्तमं दानं निधीनां ह्येतदक्षयम्

Among austerities, this is the foremost austerity; among vows, the highest vow; among gifts, the best gift—and among treasures, this indeed is imperishable.

Verse 9

पृथिव्यां यानि तीर्थानि गुह्यान्यायतनानि च ॥ पवित्राणि च पुण्यानि सर्वलोकेषु सुन्दरि

Whatever sacred fords on Earth, and whatever secret sanctuaries and sacred abodes there are—purifying and merit-bearing—across all worlds, O beautiful one—

Verse 10

त्रिः सदावर्तनं कृत्वा पापं वर्षकृतं च यत् ॥ नश्यते तत्क्षणादेव वायुना पांसवो यथा

Having performed sadāvartana three times, whatever wrongdoing accumulated over a year is destroyed instantly—like dust scattered by the wind.

Verse 11

जुह्वते ह्यग्निहोत्राणि मन्त्रैश्च विविधैः सदा ॥ पूजयन्नतिथींश्चैव परां भक्तिमुपागताः

They continually offer the agnihotra with various mantras, and they honor guests as well—having attained a state of deep devotion.

Verse 12

ते यान्त्यादित्यवर्णैश्च विमानैर्द्विजसत्तमाः ॥ सूर्य मण्डलमध्यात्तु ब्रह्मणा निर्मिता पुरा ॥

The best of the twice-born proceed in aerial chariots of solar radiance—vimānas fashioned long ago by Brahmā from the very midst of the solar orb.

Verse 13

कपिला या पिङ्गलाक्षी सूर्यसौख्यप्रदायिनी ॥ सिद्धिबुद्धिप्रदा धेनुः कपिलानन्तरूपिणी ॥

That Kapilā cow, tawny-eyed, is said to bestow the happiness associated with the Sun; she is the giver of accomplishment (siddhi) and discernment (buddhi)—Kapilā, of endless forms.

Verse 14

पूर्वोक्ता यास्तु कपिलाः सर्वलक्षणलक्षिताः ॥ सर्वा ह्येता महाभागास्तारयन्ति न संशयः ॥

Those Kapilā cows previously described—marked by all defining characteristics—are all indeed greatly fortunate; without doubt, they are said to carry the donor across (to the farther shore).

Verse 15

संगमेषु प्रशस्ताश्च सर्वपापविनाशनाः ॥ अग्निपुच्छा अग्निमुखी अग्निलोमानलप्रभा ॥

They are praised at the saṃgamas (sacred confluences) and are described as destroyers of all sin; they are ‘fire-tailed,’ ‘fire-faced,’ ‘fire-haired,’ and radiant like flame.

Verse 16

तथाग्नायी तथा देवी सुवर्णाख्या प्रवर्तते ॥ गृहीत्वा कपिलां शूद्रात्कामतः सदृशः पिबेत् ॥

Likewise she is called Agnāyī; likewise the goddess known as Suvarṇā is spoken of. If, out of desire, one takes a Kapilā cow from a Śūdra, one becomes like him in status and ‘drinks’ the consequence.

Verse 17

पतितैः स हि विज्ञेयश्चाण्डालसदृशोऽधमः ॥ तस्मान्न प्रतिगृह्णीयाच्छ्रूद्राद्विप्रः प्रतिग्रहम् ॥

He should be known as fallen—base, like a caṇḍāla. Therefore a vipra should not accept a gift (pratigraha) from a Śūdra.

Verse 18

दूरात्ते परिहर्त्तव्याः श्वभिस्तुल्या इवाध्वरे ॥ पर्वकाले हि सर्वे वै वर्जिताः पितृदैवतैः ॥

They are to be avoided from afar in sacrificial contexts, as though comparable to dogs; for at parva-kāla (festival/rite times), they are all indeed excluded by the ancestral and divine rites.

Verse 19

असंभाष्याः प्रतिग्राह्या शूद्रास्ते पापकर्मणः ॥ पिबन्ति यावत्कपिलां तावत्तेषां पितामहः ॥

Those Śūdras, of wrongful conduct, are not to be conversed with, nor are they to be accepted as donors. So long as they ‘drink’—that is, partake of or possess—the Kapilā cow, for that long their pitāmaha (ancestor) is affected.

Verse 20

उपजीवन्ति ये शूद्रास्तेषां गतिमतः शृणु ॥ कपिलाजीविनः शूद्राः क्रूरा गच्छन्ति रौरवम् ॥

Hear, then, the destiny of those Śūdras who subsist by such means. Śūdras who make their living through Kapilā cows—described here as cruel—go to Raurava.

Verse 21

रौरवे तु महारौद्रे वर्षकोटिशतं धरे ॥ ततो विमुक्ताः कालेन शुनो योनिं व्रजन्ति हि ॥

In Raurava, the greatly terrifying realm, they remain for a hundred crores of years. Released from there in time, they indeed enter the womb—i.e., the species—of dogs.

Verse 22

शुनो योन्या विमुक्तास्तु विष्ठाभुक्कृमयस्ततः ॥ विष्ठास्थानेषु पापिष्ठः सुदुर्गन्धिषु नित्यशः ॥

Released from a dog’s womb, they then become worms that feed on excrement; the most sinful continually remain in places of filth, perpetually foul-smelling.

Verse 23

भूयोभूयो जायमानस्तथोत्तारं न विन्दति ॥ ब्राह्मणश्चैव यो विद्वान्कुर्यात्तेषां प्रतिग्रहम् ॥

Being born again and again, he does not find deliverance; and even a learned brāhmaṇa, if he were to accept gifts from such persons, incurs blame.

Verse 24

ततः प्रभृत्यमेध्यान्तः पितरस्तस्य शेरते ॥ न तं विप्रं तु सम्भाषेन्न चैवैकासनं विशेत् ॥

From that point onward, his ancestors are said to lie amid impurity; one should not converse with that brāhmaṇa, nor should one share the same seat with him.

Verse 25

स नित्यं वर्जनीयो हि दूरात्तु ब्राह्मणैर्धरे ॥ यस्तेन सह सम्भाषेत्तथा चैकाासनं व्रजेत् ॥

He is to be avoided constantly—indeed, from a distance—by brāhmaṇas on earth; and whoever converses with him, and likewise shares one seat with him, also becomes implicated.

Verse 26

प्राजापत्यं चरेत्कृच्छ्रं तेन शुष्यति स द्विजः ॥ एकस्य गोप्रदानस्य सहस्रांशेन पूर्यते ॥

He should undertake the Prājāpatya kṛcchra penance; by that, that twice-born person is ‘dried up’—that is, purified and his fault attenuated. Yet it is fulfilled by a thousandth part of a single gift of a cow.

Verse 27

किमन्यैर्बहुभिर्दानैः कोटिसंख्यानविस्तरैः ॥ श्रोत्रियाय दरिद्राय सुवृत्तायाहिताग्नये ॥

What need is there of many other gifts, even extended to crores in number, when one gives to a poor śrotriya, of good conduct, who maintains the sacred fires?

Verse 28

आसन्नप्रसवां धेनुं दानार्थं प्रतिपालयेत ॥ कपिलार्द्धप्रसूता वै दातव्या च द्विजन्मने ॥

One should care for a cow that is near to calving for the purpose of gifting; and a tawny kapilā cow that has recently calved is indeed to be given to a twice-born person.

Verse 29

धेन्वा यावन्ति रोमाणि सवत्साया वसुन्धरे ॥ तावत्यो वर्षकोट्यस्तु ब्रह्मवादिभिरर्चिताः ॥

O Vasundharā, as many hairs as there are on a cow together with her calf, for that many crores of years are the givers honored by the proclaimers of Brahman.

Verse 30

वसन्ति ब्रह्मलोके वै ये नित्यं कपिलाप्रदाः ॥ सुवर्णशृङ्गीं यः कृत्वा रौप्ययुक्तखुरां तथा ॥

Indeed, those who regularly give tawny kapilā cows dwell in Brahmaloka; and one who, having made the (gift) cow with golden horns and likewise with hooves fitted with silver…

Verse 31

ब्राह्मणस्य करे दत्त्वा सुवर्णं रौप्यमेव च ॥ कपिलायास्तदा पुच्छं ब्राह्मणस्य करे न्यसेत् ॥

Having placed gold and also silver in the brāhmaṇa’s hand, then one should place the tail of the tawny kapilā cow into the brāhmaṇa’s hand as the formal act of transfer.

Verse 32

उदकं च करे दत्त्वा वाचयेच्छुद्धया गिरा ॥ ससमुद्रवना तेन सशैलवनकानना

Having placed water in the hand, one should have (the formula) recited with a purified voice; by that act, the earth—together with oceans and forests, with mountains, woods, and groves—is encompassed.

Verse 33

रत्नपूर्णा भवेद्दत्ता पृथिवी नात्र संशयः ॥ पृथिवीदानतुल्येन दानेनैतेन वै नरः

The earth, filled with jewels, is regarded as having been given—of this there is no doubt. By this gift, said to be equal to gifting the earth, a person gains merit.

Verse 34

नन्दितो याति पितृभिर्विष्ण्वाख्यं परमं पदम् ॥ ब्रह्मस्वहारी गोघ्नो वा भ्रूणहा पापदेहकः

Rejoicing, accompanied by the ancestors, one goes to the supreme abode called Viṣṇu’s. Even one who has appropriated brahminical property, or a cow-killer, or an embryo-slayer—one embodied in wrongdoing—is (here) spoken of.

Verse 35

महापातकयुक्तोऽपि वञ्चको ब्रह्मदूषकः ॥ निन्दको ब्राह्मणानां च तथा कर्मावदूषकः

Even one burdened with major transgressions—one who deceives, who defiles sacred learning, who censures brāhmaṇas, and likewise one who disparages ritual acts—is (included here).

Verse 36

महापातकयुक्तोऽपि गवां दानेन शुध्यति ॥ यश्चोभयमुखीं दद्यात्रभूतकनकान्विताम्

Even one associated with major transgressions is purified by the gift of cows. And whoever gives an ‘obhayamukhī’—a cow bearing a dual mark/‘two-faced’ sign—endowed with abundant gold, obtains the stated result.

Verse 37

तद्दिनं पायसाहारं पयसा वापि वा भवेत् ॥ सुवर्णस्य सहस्रेण तदर्धेनापि भामिनि

On that day, one may take pāyasa (rice cooked in milk) as food, or else only milk. With a thousand (units) of gold—or even with half of that, O lady—the rite is said to be effective.

Verse 38

इमां गृह्णोभयमुखीमुभयत्र शमोऽस्तु वै ॥ ददे वंशविवृद्ध्यर्थं सदा स्वस्तिकरी भव

(The donor says:) “Accept this obhayamukhī (cow); may there indeed be well-being in both realms. I give her for the increase of lineage; ever be a maker of auspiciousness.”

Verse 39

प्रतिगृह्णामि त्वां धेनो कुटुम्बार्थे विशेषतः ॥ शुभं भवतु मे नित्यं देवधात्रि नमोऽस्तु ते

(The recipient says:) “I accept you, O cow, especially for the support of the household. May auspiciousness be mine always; O divine sustainer, homage be to you.”

Verse 40

मे नित्यं स्वस्ति भवतु रुद्राङ्गेति नमोनमः ॥ ॐ द्योस्त्वा ददातु पृथिवी त्वा प्रति गृह्णतु

“May there be well-being for me always; ‘rudrāṅga’—homage, homage.” “Oṃ: may Heaven give you; may Earth receive you.”

Verse 41

क इदं कस्मा अदादिति जपित्वा वै वसुन्धरे ॥ विसृज्य ब्राह्मणं देवि तां धेनुं तद्गृहं नयेत

Having recited, “Who gave this, and to whom was it given?”, O Vasundharā, and having respectfully dismissed the brāhmaṇa, O goddess, one should lead that cow to one’s home.

Verse 42

एवं प्रसूयमानां यो गां ददाति वसुंधरे ॥ पृथिवी तेन दत्ता स्यात्सप्तद्वीपा न संशयः ॥

O Vasundharā, whoever gives a cow at the time of her calving is regarded as having given the Earth itself—together with its seven dvīpas (continents)—without doubt.

Verse 43

वदन्ति तां चन्द्रसमानवक्त्रां प्रतप्तजाम्बूनदतुल्यवर्णाम् ॥ महासितत्त्वां तनुवृत्तमध्यां सेवन्त्यजस्रं कुलिता हि देवाः ॥

They describe her as moon-faced, with a complexion like refined Jāmbūnada-gold; possessed of great auspicious essence and a slender, well-formed waist. The gods, indeed, attend upon her unceasingly.

Verse 44

प्रातरुत्थाय यो मर्त्यः कल्पं छेदं समाहितः ॥ जितेन्द्रियः शुचिर्भूत्वा पठेद्भक्त्या समन्वितः ॥

A mortal who rises early, composed and attentive, self-controlled and purified, should recite this with devotion and focused intent.

Verse 45

श्राद्धकाले पठेद्यस्तु इदं पावनमुत्तमम् ॥ तस्याऽन्नं संस्कृतं तद्धि पितरोऽश्नन्ति धीमतः ॥

But whoever recites this supreme purifier at the time of śrāddha—then the food offering, duly consecrated, is (as it were) partaken of by the ancestors of that wise person.

Verse 46

यश्चैतच्छृणुयान्नित्यं तद्गतेनान्तरात्मना ॥ संवत्सरकृतं पापं तत्क्षणादेव नश्यति ॥

And whoever listens to this daily, with the inner self absorbed in it—sin accumulated over a year is destroyed at that very moment.

Verse 47

होतोवाच ॥ इदं रहस्यं राजेन्द्र वराहेण पुरातनम् ॥ धरण्यै कथितं राजन् धेनुमाहात्म्यमुत्तमम् ॥

The Hotṛ said: O lord of kings, this ancient secret—the supreme account of the cow’s greatness—was taught by Varāha to Dharaṇī (Earth), O king.

Verse 48

मया ते कथितं सर्वं सर्वपापप्रणाशनम् ॥ द्वादश्यां माघमासस्य शुक्लायां तिलधेनुदः ॥

I have explained all this to you, which destroys every sin. On the twelfth day of the bright fortnight in the month of Māgha, one should give the tiladhenu offering—the “sesame-cow” gift.

Verse 49

सर्वकामसमृद्धार्थो वैष्णवं पदमाप्नुयात् ॥ द्वादश्यां श्रावणे मासि शुक्लायां राजसत्तम ॥

Having fulfilled all desired aims, one may attain the Vaiṣṇava state. On the twelfth day of the bright fortnight in the month of Śrāvaṇa, O best of kings—

Verse 50

धेनूनां फलमुद्दिश्य सर्वकामप्रदं नृणाम् ॥ अथवा पीड्यसेऽत्यन्तं क्षुधया पार्थिवोत्तम ॥

With the aim of stating the fruits of cow-gifts—those that grant all desired aims to people—or else, O best of kings, if you are severely afflicted by hunger—

Verse 51

इदानीं कार्त्तिकी चेयं वर्त्तते च नराधिप ॥ ब्रह्माण्डं सर्वसम्पन्नं भूतरत्नौषधैर्युतम् ॥

Now this is the Kārttikī season (or observance), O ruler of men; the brahmāṇḍa, the cosmic egg, is wholly endowed, furnished with beings, jewels, and medicinal herbs.

Verse 52

देवदानवयक्षैस्तु युक्तमेतत्सदा विभो ॥ एतद्धेममयं कृत्वा सर्वबीजरसान्वितम्

O Mighty One, this is always held proper among the gods, the Dānavas, and the Yakṣas: having made this offering of gold, endowed with the essences of all seeds.

Verse 53

पुरोहिताय गुरवे दद्याद्भक्तिसमन्वितः ॥ ब्रह्माण्डोदरवर्तीनि यानि भूतानि पार्थिव

Endowed with devotion, one should give it to the officiating priest (purohita), to one’s teacher. O king, whatever beings dwell within the interior of the cosmic egg (brahmāṇḍa)—

Verse 54

तानि दत्तानि तेन स्युः समासात्कथितं तव ॥ यो यज्ञे यजते राजन् सहस्रशतदक्षिणैः

By that gift, those (beings and contents symbolized) are considered as given. I have explained this to you in brief. O king, one who performs a sacrifice (yajña) with dakṣiṇā numbering a hundred thousand—

Verse 55

सैकदेशो यजेत्तस्य ब्रह्माण्डस्य विशेषतः ॥ यः पुनः सकलं छेदं ब्रह्माण्डं यजते नरः

That would amount, in particular, to worshipping only a single portion of that brahmāṇḍa. But the person who, again, worships the brahmāṇḍa in its entirety, with all its divisions—

Verse 56

तेन चेष्टं हुतं दत्तं पठितं कीर्त्तितं भवेत् ॥ एवं श्रुत्वा ततो राजा हेमकुम्भप्रकल्पितम्

By that, what is undertaken, offered into the fire, given, recited, and praised is fulfilled, as though accomplished. Having heard thus, the king then prepared a brahmāṇḍa fashioned as a golden pot—

Verse 57

ब्रह्माण्डमृषये प्रादात्सविधानं च तत्क्षणात् ॥ सर्वकामैः सुसंवीतो ययौ स्वर्गं नराधिपः

He immediately bestowed, in accordance with proper procedure, the brahmāṇḍa upon a ṛṣi. Endowed with all desired aims, the lord of men went to heaven.

Verse 58

तस्मात्त्वमपि राजेन्द्र तद्दत्त्वा तु सुखी भव ॥ एवमुक्तो वसिष्ठेन सोऽप्येवमकरोन्नृपः

Therefore you too, O best of kings—having given that—be happy. Thus addressed by Vasiṣṭha, that king also did so.

Verse 59

जगाम परमां सिद्धिं यत्र गत्वा न शोचति ॥ श्रीवराह उवाच ॥ इयं ते कथिता देवि संहिता सर्वकामिका

He attained the supreme accomplishment, having gone where one does not grieve. Śrī Varāha said: “Goddess, this Saṃhitā has been related to you—one that fulfills all aims.”

Verse 60

वराहाख्या वरारोहे सर्वपातकनाशिनी ॥ सर्वज्ञादुत्थिता चेयं ततो ब्रह्मा बुबोध ह

O fair-hipped one, it is called “Varāhā” and is said to destroy all transgressions. This teaching arose from the Omniscient; thereafter Brahmā came to understand it.

Verse 61

ब्रह्मा स्वसूनवे प्रादात्पुलस्त्याय महात्मने ॥ सोऽपि रामाय च प्रादाद्भार्गवाय महात्मने

Brahmā gave it to his own son, the great-souled Pulastya. He in turn gave it to Rāma, and also to the great-souled Bhārgava.

Verse 62

सम्बन्धः पूर्वकल्पीयो द्वितीयं शृणु साम्प्रतम् ॥ सर्वज्ञाल्लब्धवानस्मि त्वं च मत्तो धराधरे

The connection (between these teachings) belongs to a former kalpa; now hear the second account. From the Omniscient One I have obtained this knowledge, and you too, O Supporter of the Earth, have received it from me.

Verse 63

त्वत्तश्च तपसा सिद्धा वेत्स्यन्ते कपिलादयः ॥ क्रमेण यावद्व्यासेन ज्ञातमेतद्भविष्यति

And from you—perfected through tapas, ascetic discipline—Kapila and others will come to know this. In due succession, up to the time of Vyāsa, this will be known.

Verse 64

तस्यापि शिष्यॊ भविता नाम्ना वै रोमहार्षणिः ॥ असौ शुनकपुत्राय कथयिष्यति नान्यथा

Of him too there will be a disciple named Romaharṣaṇi; he will recount it to Śunaka’s son—thus and not otherwise.

Verse 65

अष्टादश पुराणानि वेद द्वैपायनो गुरुः ॥ ब्राह्मं पाद्मं वैष्णवं च शैवं भागवतं तथा

The teacher Dvaipāyana (Vyāsa) knows the eighteen Purāṇas: the Brāhma, the Pādma, the Vaiṣṇava, the Śaiva, and likewise the Bhāgavata.

Verse 66

तथान्यं नारदीयं च मार्कण्डेयं च सप्तमम् ॥ आग्नेयमष्टमं प्रोक्तं भविष्यं नवमं तथा

And also the Nāradiya, and the Mārkaṇḍeya as the seventh. The Āgneya is declared the eighth, and the Bhaviṣya likewise the ninth.

Verse 67

दशमं ब्रह्मवैवर्त्त लैङ्गमेकादशं स्मृतम् ॥ वाराहं द्वादशं प्रोक्तं स्कन्दं चापि त्रयोदशम्

The tenth is the Brahmavaivarta; the Liṅga is remembered as the eleventh. The Vārāha is declared the twelfth, and the Skanda also the thirteenth.

Verse 68

चतुर्दशं वामनकं कौर्मं पञ्चदशं स्मृतम् ॥ मात्स्यं च गारुडं चैव ब्रह्माण्डं च ततः परम्

The fourteenth is the Vāmana; the Kaurma is remembered as the fifteenth. And the Mātsya, and indeed the Gāruḍa, and thereafter the Brahmāṇḍa.

Verse 69

य एतत्पाठयेद्भक्त्या कार्तिक्यां द्वादशीदिने ॥ तस्य नूनं भवेत्पुत्रो ह्यपुत्रस्यापि धारिणि

Whoever recites this with devotion on the twelfth lunar day in the month of Kārtika—of him, surely, a son will be born, even if he is without offspring, O Bearer of the earth.

Verse 70

यस्येदं तिष्ठते गेहे लिखितं पूज्यते सदा ॥ तस्य नारायणो देवः स्वयं तिष्ठति धारिणि

In whose house this (text) remains—written down and continually honored—of that person, Nārāyaṇa himself, the divine Lord, is said to dwell there, O Bearer of the earth.

Verse 71

श्रुत्वा तु पूजयेत्शास्त्रं तथा विष्णुं सनातनम् ॥ गन्धैः पुष्पैस्तथा वस्त्रैर्ब्राह्मणानां च तर्पणैः

And having listened, one should honor the śāstra, and likewise Viṣṇu, the Eternal—by fragrances, flowers, and also garments, and by offerings that bring satisfaction to the Brāhmaṇas.

Verse 72

यथाशक्त्या नृपो ग्रामैः पूजयेद्वत्सकं धरे ॥ सर्वपापविनिर्मुक्तो विष्णुसायुज्यमाप्नुयात् ॥

O Earth, to the best of his ability, a king should honor a calf by granting villages (as gifts). Freed from all sins, he attains union with Viṣṇu.

Verse 73

प्रत्यक्षधेनुर्दातव्या सहिरण्या नृपोत्तम ॥ सर्वदा सर्वधेनूनां प्रदानं राजसत्तम ॥

O best of kings, a living cow should be given, together with gold. O most virtuous of kings, the gifting of all kinds of cows is praised as a constant practice.

Verse 74

सर्वपापप्रशमनं भुक्तिमुक्तिप्रदायकम् ॥ एतत्ते सर्वमाख्यातं समासाद्बहुविस्तरम् ॥

This pacifies all sins and bestows both worldly enjoyment and liberation. Thus everything has been explained to you—both in summary and in full detail.

Verse 75

होतव्यान्यग्निहोत्राणि सायं प्रातर्द्विजातिभिः ॥ कपिलाया घृतेनेह दध्ना क्षीरेण वा पुनः ॥

Agnihotra offerings should be performed by the twice-born in the evening and in the morning, here using the ghee of a kapilā (tawny) cow, or again with curd or with milk.

Verse 76

भूमेर्मलं समश्नन्ति जायन्ते विड्भुजश्चिरम् ॥ तासां क्षीरं घृतं वापि नवनीतमथापि वा ॥

They consume the earth’s impurities and for a long time are born as dung-eaters. Yet their milk, or their ghee, or again their butter—

Verse 77

जायमानस्य वत्सस्य मुखं योन्यां प्रदृश्यते ॥ तावत्सा पृथिवी ज्ञेया यावद्गर्भं न मुञ्चति ॥

When a calf is being born, its face is seen within the womb. Until she releases the embryo, she is to be understood as “Earth” (Pṛthivī).

Verse 78

तस्याप्यर्द्धशतेनाथ पञ्चाशच्च ततोऽर्द्धकम् ॥ यथाशक्त्या प्रदातव्या वित्तशाठ्यं विवर्जयेत् ॥

Of that, one may give even a half-hundred, or fifty, or half of that. One should give according to one’s means, avoiding deceit with wealth.

Verse 79

अमायां वाथ यः कश्चिद्द्विजानामग्रतः पठेत् ॥ पितरस्तस्य तृप्यन्ति वर्षाणां शतमेव च ॥

And whoever, on the new-moon day, recites this in the presence of the twice-born (dvija)—his ancestors are satisfied for a full hundred years.

Verse 80

सरत्नं पुरुषः कृत्वा कार्त्तिक्यां द्वादशी दिने ॥ अथवा पञ्चदश्यां च कार्त्तिकस्य विशेषतः ॥

Having prepared a “man along with jewels” (a jewel-adorned effigy or gift), on the twelfth day in Kārttika—or also on the fifteenth, especially in the month of Kārttika—

Verse 81

असावपि स्वशिष्याय प्रादादुग्राय धारिणि ॥ उग्रोऽपि मनवे प्रादादेष वः कीर्तितो मया ॥

That one too gave it to his own disciple, to Ugra, O Bearer (Earth). And Ugra too gave it to Manu—this has been recounted to you by me.

Verse 82

यश्चैतच्छृणुयाद्भक्त्या नैरन्तर्येण मानवः ॥ श्रुत्वा तु पूजयेद्यस्तु शास्त्रं वाराहसंज्ञितम् ॥

And whoever, being human, listens to this with devotion and without interruption—and, having heard it, also venerates the treatise known as the Varāha (Purāṇa)…