Adhyaya 174: The Sanctifying Power of River Confluences: Release from the Preta-State and the Rite of Śravaṇa Dvādaśī with Vāmana Worship

Verse 1

श्रीवराह उवाच॥ पुनरन्यत्प्रवक्ष्यामि महापातकनाशनम्॥ सङ्गमस्य प्रभावं हि पापिनामपि मुक्तिदम्॥

Śrī Varāha said: Again I shall expound something else—the destruction of great transgressions: namely, the potency of the saṅgama (confluence), which grants release even to sinners.

Verse 2

अत्रैव श्रूयते पूर्वं ब्राह्मणः संशितव्रतः॥ महानामेति विख्यातः स्थितोऽसौ वनमाश्रितः॥

Here itself it is heard from ancient times: there was a brāhmaṇa of disciplined vows, renowned by the name Mahānāma, who lived there, having taken refuge in the forest.

Verse 3

स्वाध्याययुक्तो होमे च नित्ययुक्तः स योगवित्॥ जपहोमपरो नित्यं स्वकालं क्षपते च सः॥

Engaged in svādhyāya (recitation-study) and in homa (fire-offerings), ever disciplined and skilled in yoga, he was continually devoted to japa and homa, and he spent his time in accordance with the proper hours.

Verse 4

एवं कर्माणि कुर्वन्स ब्रह्मलोकजिगीषया॥ बहून्यब्दान्यतीतानि ब्राह्मणस्य वने तदा॥

Thus, performing his rites in this manner with the aspiration to attain Brahmaloka, many years passed for that brāhmaṇa then, in the forest.

Verse 5

तस्य बुद्धिरियं जाता तीर्थाभिगमनं प्रति॥ पुनस्तीर्थजलैरेतत्क्षालयामि कलेवरम्॥

This thought arose in him, directed toward going to the tīrthas: “Again, with the waters of the tīrthas, I shall cleanse this body.”

Verse 6

प्रयातो विधिवत्साक्षात् सूर्यस्योदयणं प्रति ॥ असिकुण्डादितः कृत्वा दक्षिणां कोटिकां ततः

Having set out in accordance with the prescribed ritual order, he proceeded straight toward the place of the Sun’s rising; beginning from Asikuṇḍa, he then made the southern circuit of the sacred route.

Verse 7

तथा चोत्तरकोट्यां तु तथा मन्माथुरं च यत् ॥ क्रमेण सर्वतीर्थानि स्नात्वा मामपि पुष्करम्

Likewise at the northern turning-point, and likewise at what pertains to my Mathurā—having bathed, in sequence, at all the sacred tīrthas, (he resolved) to bathe also in me, Puṣkara.

Verse 8

गत्वा सर्वाणि तीर्थानि स्नात्वा पूतो भवाम्यहम् ॥ इति कृत्वा मथुराया निर्जगामाथ स द्विजः

“Having gone to all the sacred tīrthas and bathed there, I shall become purified.” Having thus resolved, that twice-born man then set out from Mathurā.

Verse 9

कृतपूजानमस्कारः अध्वानं प्रत्यपद्यत ॥ अध्वप्रपन्नो ह्यदृशत्पञ्चप्रेतान्सुभीषणान्

Having performed worship and salutations, he took to the road; while proceeding along the path, he saw five exceedingly terrifying pretas.

Verse 10

ईषदुत्त्रस्तहृदयस्तिष्ठदुन्मील्य चक्षुषी ॥ आलम्ब्य स ततो धैर्यं त्रासमुत्सृज्य दूरतः

With his heart somewhat startled, he stood still and opened his eyes; then, taking hold of courage, he cast off fear and kept his distance.

Verse 11

पप्रच्छ मधुरालापः के यूयं रौद्रमूर्त्तयः ॥ भवन्तः कर्मणा केन दुष्कृतेन भयावहाः

Speaking gently, he asked: “Who are you, of dreadful forms? By what deed—by what evil wrongdoing—have you become so fear-inspiring?”

Verse 12

एकस्थानात्सदा यूयं प्रस्थिताः कुत्र वा सदा ॥ प्रेता ऊचुः ॥ क्षुत्पिपासातुरा नित्यं बहुदुःखसमन्विताः

“From one place you are always setting out—where do you go, continually?” The pretas said: “We are perpetually afflicted by hunger and thirst, burdened with many sufferings.”

Verse 13

दुर्बुद्ध्या च वृताः सर्वे हीनज्ञानाः विचेतसः ॥ न जानीमो दिशं काचिद्विदिशं चापि चाध्वनि

“All of us are enveloped by poor judgment—deficient in understanding, confused in mind. We do not know any direction, nor even the by-ways, as we wander on the road.”

Verse 14

नान्तरिक्षं महीम् चापि जानीमो दिवसं तथा ॥ यदेतद्दुःखमापन्नं सुखोदर्कफलं भवेत्

“We do not know even the sky or the earth; nor do we know the day (or the passage of time). May this suffering that has befallen us yield a fruit whose later outcome is happiness.”

Verse 15

अप्रकाममिदं भाति भास्करोदयणं प्रति ॥ अहं पर्युषितो नाम परः सूचिमुखस्ततः

“This appears to us without relief as we face the Sun’s rising. I am named Paryuṣita; the other, then, is Sūcīmukha.”

Verse 16

शीघ्रगो रोधकश्चैव पञ्चमो लेखकस्तथा ॥ ब्राह्मण उवाच ॥ प्रेतानां कर्मजातानां नाम्नां वै सम्भवः कुतः

The Brāhmaṇa said: “(There are) Śīghraga, Rodhaka, and likewise a fifth called Lekhaka. From where does the origin of the names of the pretas—names born of their actions—arise?”

Verse 17

किं तत्कारणमेतद्धि यूयं सर्वे सनामकाः ॥ प्रेत उवाच ॥ अहं स्वादु सदाश्नामि दद्मि पर्युषितं द्विजे

“What is the cause of this—that you all bear such names?” The preta said: “I always eat what is tasty, but I give to the Brāhmaṇa food that has grown stale.”

Verse 18

एतत्कारणमुद्दिश्य नाम पर्युषितं द्विज ॥ सूचिता बहवोऽनेन विप्राश्चान्नादिकाङ्क्षिणः

“With this cause in view, O Brāhmaṇa, (I received) the name ‘Paryuṣita’. By this, many Brāhmaṇas—desiring food and the like—were deceived/indicated (as recipients of inferior fare).”

Verse 19

एतत्कारणमुद्दिश्य शीघ्रगस्तेन शोच्यते ॥ एको गृहस्य मध्ये तु भुङ्क्ते द्विजभयेन हि

“With this cause in view, he is therefore called ‘Śīghraga’. For, out of fear of the Brāhmaṇa, he eats alone—inside the house.”

Verse 20

समारुह्योद्विग्नमना रोधकस्तेन शोच्यते ॥ मौनेनापि स्थितो नित्यं याचितोऽपि लिखेन्महीम्

“Having climbed up, with an agitated mind, he is therefore called ‘Rodhaka’ (the obstructer). Even when standing constantly in silence, even when requested, he would (only) ‘write/draw’ on the ground.”

Verse 21

अस्माकमपि पापिष्ठो लेखकस्तेन नाम वै ॥ मदेन लेखकॊ याति रोधकस्तु ह्यवाक्छिराः

Even among us, the most sinful is the one called “Lekhaka”; indeed, for that very reason he bears that name. The “writer” proceeds as if intoxicated with pride, while Rodhaka moves with his head bent downward.

Verse 22

शीघ्रगः पङ्गुतां प्राप्तः परं सूचिमुखस्ततः ॥ उषितः केवलग्रीवो लम्बौष्ठो वै महोदरः

Śīghraga has come to lameness; then (another becomes) “needle-faced.” (Another is) “Uṣita,” as though possessing only a neck; (another is) thick-lipped; and indeed, (another is) big-bellied.

Verse 23

बृहद्वृषणशुष्काङ्गः पापादेव प्रजायते ॥ एतत्ते सर्वमाख्यातमात्मवृत्तान्त सम्भवम्

One with enlarged testicles and withered limbs is born from sin alone. All this has been told to you—arising from the account of our own conduct.

Verse 24

यदि ते श्रवणे श्रद्धा पृच्छ चान्यद्यदिच्छसि ॥ ब्राह्मण उवाच ॥ ये जीवा भुवि तिष्ठन्ति सर्व आहारजीविनः

If you have faith in hearing this, ask also whatever else you wish. The Brāhmaṇa said: “The beings that dwell upon the earth are all sustained by food.”

Verse 25

युष्माकमपि चाहारं श्रोतुमिच्छामि तत्त्वतः ॥ प्रेता ऊचुः ॥ शृणु चाहारमस्माकं सर्वभूतदयापर

I wish to hear, in truth, about your food as well. The pretas said: “Listen to our sustenance, O one devoted to compassion for all beings.”

Verse 26

यच्छ्रुत्वा निन्दसे नित्यं भूयो भूयश्च नित्यशः ॥ श्लेष्ममूत्रपुरीषेण योषितां च समन्ततः

Having heard such things, you continually disparage—again and again, repeatedly—speaking everywhere of women in terms of phlegm, urine, and excrement.

Verse 27

गृहाणि त्यक्तशौचानि प्रेता भुञ्जन्ति तत्र वै ॥ बलिमन्त्रविहीनानि दानहीनानि यानि च

In houses where purity has been abandoned, the pretas indeed partake there—especially where offerings and mantras are absent, and where acts of giving are lacking.

Verse 28

नित्यं च कलहो यत्र प्रेता भुञ्जन्ति तत्र वै ॥ अपात्रे प्रतिदत्तानि विधिहीनानि यानि च ॥ निन्दितानां द्विजातीनां जुगुप्सितकुलोद्भवे

Where there is constant quarrelling, the pretas indeed partake there; likewise they partake of what is given to an unworthy recipient, and of what is given without proper procedure—(and) what is given to censured twice-born persons, born in a despised lineage.

Verse 29

जातानां विहितानां च दुष्कृतं कर्म कुर्वताम् ॥ तेभ्यो दत्तं तदस्माकमुपतिष्ठति भोजने

For those who, though duly qualified by birth and injunction, commit wrongful deeds—what is given to them comes to be present for us (the pretas) as food.

Verse 30

एतत्पापतरं चान्यद्भोजनं दुष्टकर्मिणाम् ॥ निर्विण्णाः प्रेतभावेन पृच्छामः सुदृढव्रत

And there is yet another matter: the ‘food’ of evil-doers is even more sinful. Wearied by the condition of being a preta, we ask you, O one firm in vows.

Verse 31

प्रेतो यथा न भवति तथा ब्रूहि तपोधन ॥ ब्राह्मण उवाच ॥ एकरात्रत्रिरात्रेण कृच्छ्रचान्द्रायणादिभिः

“Tell how one does not become a preta, O treasure of austerity.” The Brāhmaṇa said: “By observances such as the one-night and three-night penances, by kṛcchra, by cāndrāyaṇa, and the like—”

Verse 32

व्रतैरभ्युद्यतः पूतो न प्रेतो जायते नरः ॥ मिष्टान्नपानदाता च सततं श्रद्धयान्वितः

A person who is purified and earnestly engaged in vows does not become a preta; likewise, one who continually, with faith, gives sweet food and drink does not become a preta.

Verse 33

यतीनां पूजको नित्यं न प्रेतो जायते नरः ॥ त्रीणद्भिः पञ्च चैकेन वा प्रतिनित्यं तु पोषयेत्

One who regularly honors the yatis (ascetics) does not become a preta. And one should, every day, sustain others with three, or five, or even with a single portion.

Verse 34

सर्वभूतदयालुश्च न प्रेतो जायते नरः ॥ देवातिथिषु पूजासु गुरुपूजासु नित्यशः

And a person compassionate toward all beings does not become a preta—one who is constantly engaged in honoring deities and guests, and in honoring teachers.

Verse 35

रतो वै पितृपूजायां न प्रेतो जायते नरः ॥ जितक्रोधो ह्यमात्सर्यस्तृष्णासङ्गविवर्जितः

A person devoted to honoring the ancestors does not become a preta; likewise, one who has conquered anger, is free from envy, and is devoid of craving and attachment.

Verse 36

क्षमा-युक्तो दान-शीलो न प्रेतो जायते नरः ॥ एकादशीं सितां कृष्णां सप्तमीं वा चतुर्दशीम् ॥

A man endowed with forbearance and devoted to giving is not born as a preta. (By observing) the eleventh tithi, whether in the bright or dark fortnight, or the seventh, or the fourteenth—

Verse 37

देवांश्च वन्दते नित्यं न प्रेतो जायते हि सः ॥ प्रेता ऊचुः ॥ त्वत्तस्तच्छ्रुतमस्माभिर्यो न प्रेतोऽभिजायते ॥

And he who regularly venerates the gods is indeed not born as a preta. The pretas said: “From you we have heard that (one) is not born as a preta—”

Verse 38

प्रेतस्तु जायते केन तद्वद त्वं महामुने ॥ विप्र उवाच ॥ शूद्रान्नेन तु भुक्तेन ब्राह्मणो म्रियते यदि ॥

“But by what does one become a preta? Tell that, O great sage.” The Brahmin said: “If a Brahmin dies after eating food belonging to (or provided by) a Śūdra—”

Verse 39

तेनैव चोदरस्थेन स प्रेतो जायते ध्रुवम् ॥ नग्नकापालिपाषण्डसङ्गतासनभोजनैः ॥

By that very (food) remaining in his belly, he certainly becomes a preta; likewise, through association with naked ascetics, skull-bearing practitioners, and heterodox groups—by sitting and eating in their company.

Verse 40

मनुष्यः प्रेततां याति स्पर्शेन सुतरां तथा ॥ पूर्वपुण्यं विनश्येत् तु प्रेतो भवति नित्यशः ॥

A person goes to the state of a preta, even more so through such contact; and one’s former merit is destroyed—one becomes a preta continually.

Verse 41

पाषण्डाश्रमसंस्थश्च मद्यपः पारदारिकः ॥ वृथा-मांसरतो नित्यं स च प्रेतोऽभिजायते ॥

One who is established in a pāṣaṇḍa-āśrama, a drinker of intoxicants, an adulterer, and one constantly devoted to meat-eating without purpose—he too is born as a preta.

Verse 42

देवस्वं ब्राह्मणस्वं च गुरोर्द्रव्यं हरेत्तु यः ॥ कन्यां ददाति शुल्केन स च प्रेतोऽभिजायते ॥

Whoever steals property belonging to a deity, belonging to a Brahmin, or the goods of a teacher; and whoever gives a maiden in marriage for a price—he too is born as a preta.

Verse 43

मातरं पितरं भ्रातृभगिन्यौ च स्त्रियं सुतम् ॥ अदुष्टान्यस्त्यजेत्सोऽपि प्रेतो भवति च ध्रुवम् ॥

Whoever abandons a mother, father, brother, sister, wife, or child—though they are not at fault—he too certainly becomes a preta.

Verse 44

अयाज्ययाजनाच्चैव याज्यानां परिवर्जनात् ॥ रतो वा शूद्रसेवायां स प्रेतो जायते नरः ॥

Also, by officiating for one who should not be officiated for, and by neglecting those for whom one should officiate; or by being devoted to Śūdra-service—thus a man becomes a preta.

Verse 45

ब्रह्महा च कृतघ्नश्च गोग्घ्नो वै पञ्चपातकी ॥ भूमिकन्यापहर्ता च स प्रेतो जायते नरः ॥

A slayer of a Brahmin, an ungrateful person, a killer of a cow—indeed one guilty of the five great sins—and one who abducts land or a maiden: such a person becomes a preta.

Verse 46

असद्भ्यः प्रतिगृह्णाति नास्तिकेभ्यो विशेषतः ॥ स पापो जायते प्रेत आहारादिविवर्जितः ॥

One who accepts gifts or support from the wicked—especially from unbelievers—becomes sinful; such a person is born as a preta, deprived of food and other necessities.

Verse 47

प्रेताः ऊचुः ॥ ये एतत्कर्म कुर्वन्ति मूढा अधर्मपरायणाः ॥ विरुद्धकारिणः पापास्तेषां काञ्चिद्गतिं वद ॥

The pretas said: “Those deluded persons who perform such acts—devoted to adharma, acting in opposition to right conduct, and sinful—tell us what kind of destination awaits them.”

Verse 48

ब्राह्मण उवाच ॥ ये धर्मविमुखा मूढा दयादानविवर्जिताः ॥ तेषां गतिर्भवेदेका मथुरायान्तु सङ्गमे ॥

The brāhmaṇa said: “For those deluded people who turn away from dharma and are devoid of compassion and charitable giving, there is a single prescribed course: they should go to the confluence at Mathurā.”

Verse 49

श्रवणद्वादशीयोगे मासि भाद्रपदे तथा ॥ वामनं तत्र देवं तु पूजयेज्जुहुयात्तथा ॥

In the month of Bhādrapada, when the nakṣatra Śravaṇa coincides with Dvādaśī, one should worship the deity Vāmana there, and likewise make offerings into the sacred fire.

Verse 50

सुवर्णमन्नं वस्त्रं च छत्रोपानत्सुसंयुतम् ॥ तत्र स्नातो पितॄंस्तर्प्य दत्त्वा करकमेव च ॥

Gold, food, and clothing—together with an umbrella and footwear—are to be given. Having bathed there, one should satisfy the ancestors with tarpaṇa libations, and also give a water-pot (karaka).

Verse 51

न ते प्रेता भविष्यन्ति मार्गस्थो यो नमस्यते ॥ विमानवरमारुह्य विष्णुलोकं स गच्छति ॥

Those who, while on the path, bow in reverence will not become pretas; mounting a most excellent celestial vehicle, they go to the world of Viṣṇu.

Verse 52

तत्र तीर्थे नरः स्नातो हृष्टपुष्टो यथाश्रुतः ॥ ध्यातश्च कीर्त्तितो वापि तेन गङ्गावगाहिताः ॥

A person who bathes at that tīrtha becomes joyful and strengthened, as is heard in tradition; even by being meditated upon or praised, through that merit it is as though one had bathed in the Gaṅgā.

Verse 53

तीर्थस्यैव तु माहात्म्यं प्रेतो भूत्वा शृणोति यः ॥ तस्याक्षयपदं विष्णोर्भवतीति मया श्रुतम् ॥

Whoever—even having become a preta—hears the greatness of that tīrtha: for that person, as I have heard, there arises the imperishable state associated with Viṣṇu.

Verse 54

प्रेताः ऊचुः ॥ अस्माकं वद कल्याण व्रतस्यास्य विधिं परम् ॥ येन वै क्रियमाणेन प्रेतत्वात्तु विमुच्यते ॥

The pretas said: “O beneficent one, tell us the supreme procedure of this vow—by performing it one is released from the condition of being a preta.”

Verse 55

वसिष्ठेन महाभागाः शृणुध्वं कथयाम्यहम् ॥ प्रेतानां मोक्षणं पुण्यं गतिप्रवरदायकम् ॥

“O fortunate ones, listen; I shall relate what Vasiṣṭha taught: a meritorious means for the release of pretas, bestowing the most excellent course of destiny.”

Verse 56

मासि भाद्रपदे शुद्धा द्वादशी श्रवणान्विता ॥ तस्यां दत्तं हुतं स्नानं सर्वं लक्षगुणं भवेत् ॥

In the month of Bhādrapada, when the pure Dvādaśī is conjoined with the lunar mansion Śravaṇa, whatever is given in charity, offered into the sacred fire, and performed as ritual bathing on that day is said to become a hundred-thousand-fold in efficacy.

Verse 57

सङ्गमे च पुनः स्नात्वा पूजयित्वा तु वामनम् ॥ कलशं विधिना दत्त्वा तस्य पुण्यफलṃ शृणु ॥

And having bathed again at the sacred confluence, and having worshipped Vāmana, after giving a water-pot (kalaśa) according to rule—hear the meritorious result of that act.

Verse 58

कपिलानां शतं दत्त्वा हिरण्योपस्कराञ्चितम् ॥ तेन यत्फलमाप्नोति तद्द्वादश्यामखण्डितम् ॥

Having given a hundred kapilā (tawny) cows, adorned with gold and furnished with proper equipment, whatever fruit one gains thereby is obtained on that Dvādaśī in an undiminished, unbroken manner.

Verse 59

ततः स्वर्गात्परिभ्रष्टो ब्राह्मणो वेदपारगः ॥ जातिस्मरो महायोगी मोक्षमार्गपरायणः ॥

Thereafter, fallen from heaven, a brāhmaṇa learned in the Vedas became one who remembered past births, a great yogin, devoted to the path of liberation (mokṣa).

Verse 60

ध्यानयुक्तेन भावेन मुक्तो यात्यपुनर्भवम् ॥ कनकं च सुसंपीतं सान्नं रत्नसमन्वितम् ॥

Freed through a disposition joined with meditation (dhyāna), he goes to the state of no rebirth. And (there is) gold, well-prepared food, and that which is accompanied by jewels.

Verse 61

यथालाभोपपन्नेन सौवर्णो वामनः कृतः ॥ उपानच्छत्रसंयुक्तो विधिमन्त्रपुरःसरः ॥

A golden (image of) Vāmana is to be made according to one’s means; it should be furnished with sandals and a parasol, and the prescribed rite should be performed with the mantras set foremost, in due order.

Verse 62

राक्षसत्वं न गच्छेत्तु श्रवणद्वादशीव्रतात् ॥ स्वर्गे च वसते तावद्यावदिन्द्राश्चतुर्दश ॥

By the Śravaṇa-Dvādaśī observance one does not fall into a rākṣasa state; and one dwells in heaven for as long as the fourteen Indras endure.

Verse 63

कृत्वा च विधिवत्तस्य स्नानपूजादिकं नरः ॥ मन्त्रैस्तथाविधैर्होमैर्ब्राह्मणं चोपपादयेत् ॥

And a man, having duly performed its bathing, worship, and related acts, should also properly honor (or provide for) a brāhmaṇa through such fitting mantras and fire-offerings (homa).

Verse 64

(आवाहनम्) यत्त्वं नक्षत्ररूपेण द्वादश्यां नभसि स्थितः ॥ तन्नक्षत्रमहं वन्दे मनोवाञ्छितसिद्धये ॥

(Invocation) Since you abide in the sky on Dvādaśī in the form of a nakṣatra (lunar mansion), I venerate that nakṣatra for the accomplishment of what is desired in the mind.

Verse 65

( नक्षत्रम् ) नमः कमलनाभाय कमलालय केशव ॥ ( स्नानम् ) अमूर्त्ते सर्वतोव्यापिन् नारायण नमोऽस्तु ते ॥

(Nakṣatra salutation) Homage to Keśava, the lotus-naveled One, the abode of Lakṣmī. (Bathing salutation) O Nārāyaṇa—formless and all-pervading—homage be to you.

Verse 66

सर्वव्यापिञ्जगद्योनॆ नमः सर्वमयाच्युत ॥ (पूजा) श्रवणद्वादशीयोगे पूजां गृहीष्व केशव

Salutation to the all-pervading source of the world, to Acyuta who is constituted of all. At the conjunction of Śravaṇa and Dvādaśī, O Keśava, accept this act of worship.

Verse 67

धूपोऽयं देवदेवेश शङ्खचक्रगदाधर ॥ (धूपम्) अच्युतानन्त गोविन्द वासुदेव नमोऽस्तु ते

This is incense, O Lord of the gods, bearer of conch, discus, and mace. O Acyuta, Ananta, Govinda, Vāsudeva—salutations be to you.

Verse 68

तेजसा सर्वलोकाश्च विवृताः सन्तु तेऽव्ययाः ॥ (दीपम्) त्वं हि सर्वगतं तेजो जनार्दन नमोऽस्तु ते

By your radiance, may all worlds be made manifest—yours, O imperishable one. For you indeed are the all-pervading light, O Janārdana; salutations be to you.

Verse 69

अदितेर्गर्भमाधाय वैरोचनिशमाय च ॥ त्रिभिः क्रमैर् जिताः लोकाः वामनाय नमोऽस्तु ते

Having entered Aditi’s womb, and for the pacification of the line of Virocana, the worlds were won by three strides. Salutations be to Vāmana.

Verse 70

(नैवेद्यम्) देवानां सम्मतश्चापि योगिनां परमां गतिः ॥ जलशायी जगद्योनॆ अर्घ्यं मे प्रति गृह्यताम्

(As a food-offering:) You are approved among the gods and also the highest goal of yogins. O Jalaśāyī, source of the world—may my arghya offering be accepted.

Verse 71

(अर्घ्यम्) हव्यभुग्घव्यकर्त्ता त्वं होता हव्यं त्वमेव च ॥ सर्वमूर्त्ते जगद्योनॆ नमस्ते केशवाय च

(As arghya:) You are the consumer of the oblation and the maker of the oblation; you are the Hotṛ priest, and you yourself are the oblation. O embodiment of all forms, source of the world—salutation to you, and to Keśava.

Verse 72

(इति स्वाहा होमः) हिरण्यं अन्नं त्वं देव जलवस्त्रमयो भवान् ॥ (दक्षिणाम्) उपानच्छत्रदानेन प्रीतो भव जनार्दन

(Thus the oblation with svāhā:) You are gold; you are food, O god; you are constituted as water and as garment. (As priestly fee:) Be pleased, O Janārdana, by the gift of footwear and an umbrella.

Verse 73

(वामनस्तुतिम्) अन्नं प्रजापतिर् विष्णुरुद्रचन्द्रेन्द्रभास्कराः ॥ अन्नं त्वष्टा यमोऽग्निश्च पापं हरतु मेऽव्ययः

(In praise of Vāmana:) Food is Prajāpati; (food is) Viṣṇu; (food is) Rudra, the Moon, Indra, and the Sun. Food is Tvaṣṭṛ, Yama, and Agni as well—may the imperishable remove my wrongdoing.

Verse 74

(करकदानम्) वामनो बुद्धिदाता च द्रवस्थो वामनः स्वयम् ॥ वामनस्तारकोभाभ्यां वामनाय नमोऽस्तु ये

(At the giving of the vessel:) Vāmana is the giver of understanding, and Vāmana himself abides in the liquid. With Vāmana’s guiding (tāraka) radiance—salutations be to Vāmana.

Verse 75

(यजमानः) वामनं प्रतिगृह्णामि वामनो मे प्रयच्छति ॥ वामनस्तारकोभाभ्यां वामनाय नमो नमः

(The sacrificer says:) I accept Vāmana; Vāmana bestows upon me. With Vāmana’s guiding radiance—salutation, salutation to Vāmana.

Verse 76

द्विजः प्रतिग्रहीता कपिलाङ्गेषु तिष्ठन्ति भुवनानि चतुर्दश ॥ दत्त्वा कामदुघां लोकाः भवन्ति सफलाः नृणाम् ॥

The fourteen worlds are said to abide in the limbs of the tawny cow; and when one gifts the wish-fulfilling cow, the worlds—namely, the life-goals and destinies—become fruitful for human beings.

Verse 77

गोदानं मम पापच्छिदे तुभ्यं देवगर्भ सुपूजित ॥ मया विसर्जितो देव स्थानमन्यदलङ्कुरु ॥

This gift of a cow I offer to you, O remover of my sins—O one of divine womb, duly honoured. Released by me, O Lord, adorn another abode.

Verse 78

विसर्जनम् एवं विद्वांस्तु द्वादश्यां यो नरः श्रद्धयान्वितः ॥ यत्र तत्र नभस्ये तु कृत्वा फलमवाप्नुयात् ॥

Thus, a learned person who performs the rite of release on the twelfth lunar day with faith—wherever it may be, in the month of Nabhasya—attains its result.

Verse 79

ब्राह्मण उवाच ॥ यस्तु सारस्वते तीर्थे यमुनायाश्च सङ्गमे ॥ करोति विधिनानेन तस्य पुण्यं शतोत्तरम् ॥

The Brāhmaṇa said: Whoever, at the Sarasvatī sacred ford and at the confluence of the Yamunā, performs (the rite) according to this procedure—his merit becomes increased a hundredfold and more.

Verse 80

मयापि श्रद्धया चैतत्कालं तीर्थस्य सेवनम् ॥ क्षेत्रसंन्यासरूपेण कृतभक्तिसमन्वितम् ॥

I too, with faith, served the sacred ford for this period of time—undertaking it in the form of ‘renunciation within the sacred field’, accompanied by devotion.

Verse 81

येन यूयं न शक्ता मां बाधितुं पापकर्मिणः ॥ श्रवणद्वादशीयोगे व्रतं तिथिसमन्वितम् ॥

By this, you—doers of sinful deeds—are unable to afflict me: it is the vow joined to the Śravaṇa-dvādaśī conjunction, accompanied by the proper tithi (lunar day).

Verse 82

श्रवणाद्वो गतिः साक्षात्साधु लक्ष्यामि चाधुना ॥ श्रीवराह उवाच ॥ एवं ब्रुवति विप्रे तु आकाशे दुन्दुभिस्वनः ॥ पुष्पवृष्टिर्भुव्यपतद्देवैर्मुक्ता सहस्रशः ॥

“From hearing (this), your passage (to a higher state) is immediate; well—now I shall observe it.” Śrī Varāha said: As the Brāhmaṇa spoke thus, a drum-sound arose in the sky, and a rain of flowers fell upon the earth, released by the gods in thousands.

Verse 83

प्रेतानां तु विमानानि आगतानि समन्ततः ॥ देवदूत उवाचेदं प्रेतानां शृण्वतां तदा ॥

Then, aerial vehicles (vimānas) for the pretas arrived from all directions. A divine messenger spoke these words as the pretas listened.

Verse 84

अस्य विप्रस्य सम्भाषात्पुण्यसत्कीर्तितेन च ॥ प्रेतभावविमुक्ताः स्थ तीर्थस्य श्रवणादपि ॥

Through conversation with this Brāhmaṇa, and through the proper recounting of meritorious themes, you are freed from the state of being pretas—even by the hearing of the tīrtha’s account.

Verse 85

तस्मात्सर्वप्रयत्नेन सतां सम्भाषणं वरम् ॥ कर्तव्यस्तीर्थभावश्च व्रतभावश्च मानसे ॥

Therefore, with every effort, conversation with the virtuous is best; and within the mind one should cultivate the disposition toward tīrtha (sacred place) and the disposition toward vrata (ethical vow).

Verse 86

तीर्थाभिषेकिपुरुषाद्यथा तेषां दुरात्मनाम् ॥ प्रेतानामक्षयः स्वर्गः सरस्वत्याश्च सङ्गमात्

For those wicked-souled beings who become ‘pretas’, the confluence of the Sarasvatī bestows an imperishable heaven, just as it does for a man purified by ritual bathing at a sacred ford.

Verse 87

प्राप्तं तीर्थप्रभावस्य श्रवणान्मुक्तिदं फलम् ॥ तिलकं सर्वधर्माणां पञ्चप्रेतत्वमुक्तिदम्

By hearing of the power of the sacred ford, one gains a fruit that grants liberation; it is the ‘tilaka’—the crowning mark—of all dharmas, and it bestows release from the fivefold ‘preta’ conditions.

Verse 88

यः पठेत्परया भक्त्या शृणुयाद्भक्तितत्परः ॥ करोति श्रद्धया युक्तो न प्रेतो जायते नरः

Whoever recites with supreme devotion, or listens with devotion as their vow, and acts endowed with faith—such a person is not born as a ‘preta’.

Verse 89

पिशाचसंज्ञकं नाम तीर्थं त्रैलोक्यविश्रुतम् ॥ यस्य श्रवणमात्रेण न प्रेतो जायते नरः

There is a sacred ford named ‘Piśāca-saṃjñaka’, renowned in the three worlds; by merely hearing of it, a person is not born as a ‘preta’.

Verse 90

अरण्ये कण्टकवृते निर्जने शब्दवर्जिते ॥ तान्दृष्ट्वा विकृताकारानतितीव्रभयङ्करान्

In a forest covered with thorns—solitary and devoid of sound—having seen those beings of distorted form, exceedingly terrifying, ...

Verse 91

एतत्कारणमुद्दिश्य परः सूचীমुखस्ततः ॥ समर्थितो द्विजेनैव शीघ्रं याति यतो हि सः

With the aim of indicating the cause of this, that other one—Sūcīmukha—urged on by the Brahmin, proceeds swiftly; for that is why he goes.

Verse 92

गुरवो नैव पूज्यन्ते स्त्रीजितानि गृहाणि च ॥ यानि प्रकीर्णभाण्डानि प्रकीर्णोच्छेषणानि च

Teachers are not honored, and households are ‘overruled by women’; those houses in which vessels lie scattered and leftover remnants are strewn about, ...

Verse 93

उपवासपरो नित्यं न स प्रेतोऽभिजायते ॥ गां ब्राह्मणं च तीर्थानि पर्वतांश्च नदीस्तथा

One who is constantly devoted to fasting is not born as a ‘preta’. (One should show regard for) the cow and the Brahmin, and sacred fords, mountains, and likewise rivers, ...

Verse 94

गुरोर्धर्मोपदेष्टुश्च नित्यं हितमभीप्सतः ॥ न करोति वचस्तस्य स प्रेतो जायते नरः

If a person does not carry out the words of the teacher—who instructs in dharma and continually seeks one’s welfare—then that person is born as a ‘preta’.

Verse 95

ब्राह्मण उवाच ॥ एवमेव व्रतस्यास्य विधानं कर्मसंहितम् ॥ पुराणं कथितं राज्ञे मान्धात्रे पृच्छते पुरा

The Brahmin said: ‘Just so is the rule of this vow, together with its prescribed acts. This Purāṇa was formerly narrated to King Māndhātṛ when he inquired.’

Verse 96

आगच्छ वरदानन्त श्रीपते मदनुग्रहात् ॥ सर्वगोपी निजांशेन स्थानमेतदलङ्कुरु ॥

“Come, O bestower of boons, O Ananta, O Lord of Śrī—by my favor. Adorn this place with your own portion, O all-pervading protector.”

Verse 97

(छत्रादिदानम्) पर्जन्यो वरुणः सूर्यः सलिलं केशवः शिवः ॥ अग्निर्वैश्रवणो देवः पापं हरतु मेऽव्ययः ॥

“(On the gift of umbrellas and related donations:) May Parjanya, Varuṇa, the Sun, the waters, Keśava, Śiva, Agni, and the god Vaiśravaṇa—may the imperishable divine power remove my demerit.”

Verse 98

तावद्व्रतं तु कर्तव्यं यावदेकं क्षयं व्रजेत् ॥ तीर्थस्यैव प्रभावो हि प्रत्यक्षमिह दृश्यते ॥

“The observance (vrata) should be performed until one reaches a single completion/termination (kṣaya). For the efficacy of the sacred ford (tīrtha) is indeed seen here as directly evident.”