Adhyaya 99: The Greatness and Rite of the Sesame-Cow (Tiladhenu) Gift

Verse 1

अथ तिलधेनुमाहात्म्यम् ॥ धरन्युवाच ॥ या सा माया शरीरात्तु ब्रह्मणोऽव्यक्तजन्मनः ॥ गायत्र्यष्टभुजा भूत्वा चैव त्रासुरमयोदधयत्

Now (begins) the account of the greatness of Tiladhenu. The Earth said: That Māyā, arising from the body of Brahmā—whose origin is unmanifest—became eight-armed Gāyatrī and fought against the Asura Trāsura.

Verse 2

सैव नन्दा भवेद्देवी देवकार्यचिकीर्षया ॥ महिषाख्यासुरवधं कुर्वती ब्रह्मणेरिता

That very (power) became the goddess Nandā, intending to accomplish the work of the gods; urged by Brahmā, she carried out the slaying of the Asura called Mahiṣa.

Verse 3

वैष्णव्याख्या ततो देव कथमेतद्धि शंस मे ॥ श्रीवराह उवाच ॥ द्वयं जगद्धिता देवी गङ्गा शङ्कर सुप्रिया ॥

Then she said: “O Lord, explain to me fully how this account concerning Vaiṣṇavī is to be understood.” Śrī Varāha said: “Two realities are for the welfare of the world, O Goddess—Gaṅgā, the devī beloved of Śaṅkara.”

Verse 4

क्वचित्किंचिद्भवेद्दत्तं स्वपदं वेद सर्ववित् ॥ स्वायम्भुवे हतो दैत्यो वैष्णव्या मन्दरे गिरौ ॥

In some case, something may be granted; the omniscient knows his own station. In the Svāyambhuva Manvantara, a demon was slain by Vaiṣṇavī on Mount Mandara.

Verse 5

महिषाख्यः परः पश्चात्स वै चैत्रासुरो हतः ॥ नन्दया निहतो विन्ध्ये महाबलपराक्रमः ॥

Later, another one named Mahiṣa was slain—indeed that Caitrāsura was killed. He, of great strength and valor, was slain by Nandā in the Vindhya region.

Verse 6

अथवा ज्ञानशक्तिः सा महिषोऽज्ञानमूर्त्तिमान् ॥ अज्ञानं ज्ञानसाध्यं तु भवतीति न संशयः ॥

Or else, she is the power of knowledge, while the ‘Buffalo’ is embodied ignorance. Ignorance is indeed something to be overcome by knowledge—of this there is no doubt.

Verse 7

मूर्त्तिपक्षे चेतिहासममूर्ते चैवगद्धृदि ॥ ख्याप्यते वेदवाक्यैश्च इह सा वेदवादिभिः ॥

On the side of form, it is spoken of as an itihāsa; and on the side of the formless, it is held within the heart. Here it is made known through Vedic statements by those who speak according to the Veda.

Verse 8

इदानीं शृणु मे देवि पञ्चपातकनाशनम् ॥ यजनं देवदेवस्य विष्णोः पुत्रवसुप्रदम् ॥

Now, O Goddess, listen to me about that which destroys the five great transgressions: the worship and rite of Viṣṇu, the God of gods, which grants sons and prosperity.

Verse 9

इह जन्मनि दारिद्र्यव्याधिकुष्ठादिपीडितः ॥ अलक्ष्मीवानपुत्रस्तु यो भवेत्पुरुषो भुवि ॥

In this very life, a man on earth may be afflicted by poverty, disease, leprosy and the like—bereft of good fortune and without offspring.

Verse 10

नारायणं परं देवं यः पश्यति विधानतः ॥ आचार्यदर्शितं देवि मन्त्रमूर्तिमयोनिजम् ॥

Whoever, according to proper procedure, beholds Nārāyaṇa, the supreme Lord—beholding Him as the mantra-form, unborn, as shown by the teacher, O Goddess—

Verse 11

कार्तिके मासि शुक्लायां द्वादश्यां तु विशेषतः ॥ सर्वासु वा यजेद्देवं द्वादशीषु विधानतः ॥

In the month of Kārtika, especially on the bright-fortnight Dvādaśī; or else on all Dvādaśī days, one should worship the Lord according to the prescribed procedure.

Verse 12

ब्राह्मणक्षत्रियविशां भक्तानां तु परीक्षनम् ॥ संवत्सरं गुरुः कुर्याज्जातिशौचक्रियादिभिः ॥

As for examining devotees among brāhmaṇas, kṣatriyas, and vaiśyas, the teacher should conduct their examination for a year, using criteria such as birth-status, purity observances, and related practices.

Verse 13

संक्रान्त्यां वा महाभागं चन्द्रसूर्यग्रहे तथा ॥ यः पश्यति हरिं देवि पूजितं गुरुणा शुभे ॥

O auspicious Devi, whoever beholds Hari—duly worshipped by the guru—whether at saṅkrānti or during an eclipse of the moon or the sun, attains a special fruit.

Verse 14

तस्य सद्यो भवेत् तुष्टिः पापध्वंसश्च जायते ॥ सामान्यदेवतानां च भवतीति न संशयः ॥

For that person, satisfaction arises at once and the destruction of sin is brought about; and the benefit with respect to the ordinary deities also occurs—there is no doubt.

Verse 15

उपासन्नं ततो ज्ञात्वा हृदयेनावधारयेत् ॥ तेऽपि भक्तिमतो ज्ञात्वा त्वात्मानं परमेश्वरम् ॥

Having understood that (the deity) is duly attended upon, one should hold it firmly in the heart. They too, recognizing the devotee, understand you—one’s very Self—as the supreme Lord.

Verse 16

संवत्सरं गुरोर्भक्तिं कुर्युर् विष्णोरिवाचलाम् ॥ संवत्सरे ततः पूर्णे गुरुं चैव प्रसादयेत् ॥

For a year, they should practice devotion to the guru—steadfast, as one’s devotion is to Viṣṇu. Then, when the year is completed, they should duly propitiate the guru as well.

Verse 17

भगवंस्त्वत्प्रसादेन संसारार्णवतारणम् ॥ इच्छामस्त्वैहिकीं लक्ष्मीं विशेषेण तपोधन ॥

O venerable one, by your favor we seek a crossing beyond the ocean of saṃsāra; and we also desire worldly prosperity, especially, O treasure of austerity.

Verse 18

एवमभ्यर्च्य मेधावी गुरुं विष्णुमिवाग्रतः ॥ अभ्यर्चितस्तैः सोऽप्याशु दशम्यां कार्त्तिकस्य तु ॥

Thus, having worshipped, the intelligent one honors the guru as if he were Viṣṇu, right before him. When he has been worshipped by them, he too, swiftly—on the tenth day of Kārttika—…

Verse 19

स्वप्नान्दृष्ट्वा गुरोरग्रे श्रावयेत विचक्षणः ॥ ततः शुभाशुभे तत्र लक्षयेत्परमो गुरुः ॥

After seeing dreams, the discerning person should recite (report) them before the guru. Then, regarding what is auspicious or inauspicious therein, the excellent guru should determine the signs.

Verse 20

एकादश्यामुपोष्यैवं स्नात्वा देवालयं व्रजेत् ॥ गुरुश्च मण्डलं भूमौ कल्पितायां तु वर्त्तयेत् ॥

Having fasted thus on Ekādaśī and bathed, one should go to the temple. And the guru should arrange a maṇḍala upon the ground that has been prepared.

Verse 21

लक्षणैर्विविधैर्भूमिं लक्षयित्वा विधानतः ॥ षोडशारं लिखेच्चक्रं सर्वतोभद्रमेव च ॥

Having, according to rule, marked the ground with various indicators, one should draw a sixteen-spoked wheel, and also the all-auspicious (sarvatobhadra) design.

Verse 22

अथवा अष्टपत्रं च लिखित्वा दर्शयेद्बुधः ॥ नेत्रबन्धं तु कुर्वीत सितवस्त्रेण यत्नतः ॥

Or else, having drawn an eight-petalled design, the learned person should display it. Then one should carefully make a blindfold using a white cloth.

Verse 23

वर्णानुक्रमतः शिष्यान्पुष्पहस्तान्प्रवेशयेत्॥ नवनाभं यदा कुर्यान्मण्डलं वर्णकैर्बुधः॥

In the order of the syllables (or classes of letters), one should admit the disciples, holding flowers in their hands. When the learned one fashions a nine-naved maṇḍala with colored powders (or pigments), the rite proceeds accordingly.

Verse 24

तदानिं पूर्वतो देवमिन्द्रपूर्वं तु पूजयेत्॥ लोकपालैः समं पूज्य अग्निं सम्पूजयेत्छुभे॥

Then, in the eastern quarter, one should worship the deity—Indra first. Having worshipped together with the guardians of the worlds (lokapālas), one should also duly worship Agni, O auspicious one.

Verse 25

स्वदिक्षु तद्वद्याम्यायां नैर्ऋत्यां निरृतिं न्यसेत्॥ वरुणं वारुणायां च वायुम् वायव्यतो न्यसेत्॥

In their respective directions, in the same manner, one should place the deities: in the southern quarter, and in the south-western quarter one should install Nirṛti. In the western quarter one should place Varuṇa, and in the north-western quarter one should place Vāyu.

Verse 26

धनदं चोत्तरे न्यस्य रुद्रमीशानगोचरे। पूज्यैवं तु विधानॆन दिक्षेत्रेषु व्यवस्थिताम्॥

Placing Dhanada (Kubera) in the northern quarter, and Rudra in the region of Īśāna (the north-east), having thus worshipped according to the prescribed procedure, one establishes the deities stationed in the directional fields.

Verse 27

पद्ममध्ये तथा विष्णुमर्च्चयेत्परमेश्वरम्॥ पूर्वपत्रे बलं पूज्य प्रद्युम्नं दक्षिणे तथा॥

Then, in the center of the lotus, one should worship Viṣṇu, the supreme Lord. On the eastern petal one should worship Bala, and likewise Pradyumna on the southern petal.

Verse 28

ऐशान्यां विन्यसेच्छङ्खमाग्नेय्यां चक्रमेव तु॥ याम्यायां तु गदां पूज्य वायव्यां पद्ममेव च॥

In the north-eastern quarter one should place the Śaṅkha (conch); in the south-eastern quarter, the Cakra (discus). In the southern quarter one should worship the Gadā (mace), and in the north-western quarter, the Padma (lotus) as well.

Verse 29

ऐशान्यां मुसलं पूज्य दक्षिणे गरुडं न्यसेत्॥ वामतो विन्यसेल्लक्ष्मीं देवदेवस्य बुद्धिमान्॥

In the north-eastern quarter one should worship the Musala (pestle/club); in the southern quarter one should place Garuḍa. To the left side, the wise person should place Lakṣmī, belonging to the God of gods.

Verse 30

वैष्णवं कलशं चैव नवमं तत्र कल्पयेत्॥ स्नापयेन्मुक्तिकामं तु वैष्णवेन घटेन ह॥

And there one should also prepare a Vaiṣṇava Kalaśa, a consecration pot, as the ninth (item). One should indeed bathe the seeker of liberation with that Vaiṣṇava vessel.

Verse 31

धनुश्चैव तु खड्गं तु देवस्य पुरतो न्यसेत्। श्रीवत्सं कौस्तुभं चैव नवमं तत्र कल्पयेत्॥

And one should place the bow and also the sword in front of the Deity. One should also arrange there the Śrīvatsa and the Kaustubha (emblems) as the ninth (item) as well.

Verse 32

एवं पूज्य यथान्यायं देवदेवं जनार्द्दनम्॥ दलॆषु दिक्षु विन्यस्य अष्टौ कुम्भान्विधानतः॥

Thus, having worshipped Janārdana, the God of gods, according to proper rule, and having placed (the items) upon the petals and in the directions, one should set out eight Kumbhas (ritual jars) in accordance with the prescribed procedure.

Verse 33

श्रीकामं स्नापयेत् तद्वद् ऐन्द्रेण तु घटेन ह ॥ प्राज्यप्रतापकामं च आग्नेयेन तु स्नापयेत् ॥

One who seeks prosperity should be bathed in the same manner with a water-pot consecrated to Indra; and one who seeks abundant splendor and vigor should be bathed with that consecrated to Agni.

Verse 34

मृत्युञ्जयविधानाय याम्येन स्नपनं तथा ॥ दुष्टप्रध्वंसनायालं नैऋतेन विधीयते ॥

For the performance of the ‘victory-over-death’ rite (mṛtyuñjaya), bathing is likewise to be done with that pertaining to Yama; and for the adequate destruction of hostile or harmful forces, it is prescribed with that pertaining to Nirṛti.

Verse 35

शान्तये वारुणेनाशु पापनाशाय वायवे ॥ द्रव्यसम्पत्तिकामस्य कौबेरेण विधीयते ॥

For pacification, one should swiftly perform the bathing with that pertaining to Varuṇa; for the destruction of sin, with that pertaining to Vāyu; and for one who desires material prosperity, it is prescribed with that pertaining to Kubera.

Verse 36

रौद्रेण ज्ञानहेतोश्च लोकपालपदाप्तये ॥ एकैकेन नरः स्नातः सर्वपापविवर्जितः ॥

With that pertaining to Rudra, it is for the sake of knowledge and for attaining the rank of a world-guardian (lokapāla). By bathing with each (in turn), a person becomes free from all sin.

Verse 37

जायते विष्णुसदृशः सद्यो राजाथवा भवेत् ॥ अथवा दिक्षु सर्वासु यथासंख्येन लोकपान् ॥ पूजयीता स्वशास्त्रोक्तविधानेन विधानवित् ॥

He becomes like Viṣṇu, or else may become a king at once. Or, in all the directions, the knower of the procedure should worship the world-guardians (lokapālas) in proper order, according to the method stated in his own authoritative tradition.

Verse 38

एवं सम्पूज्य देवान्श्च लोकपालान् प्रसन्नधीः ॥ पश्चात्प्रदक्षिणान् शिष्यान् बद्धनेत्रान् प्रवेशयेत् ॥ आग्नेयी वारुणी दग्धा वायुना विधिना ततः ॥

Thus, having fully worshiped the gods and the guardians of the worlds with a composed mind, he should then lead in the disciples—blindfolded—after they have performed pradakṣiṇā (ritual circumambulation). Thereafter, what pertains to Agni and Varuṇa is “burned,” that is, purified and ritually processed, by Vāyu according to the prescribed procedure.

Verse 39

सौमेनाप्यायिता पश्चाच्छ्रावयेत्समयान्बुधः ॥ अनिन्द्यान्ब्राह्मणान्वेदान्विष्णुं ब्रह्माणमेव च ॥

After they have been refreshed by what pertains to Soma, the wise officiant should then cause the samaya—disciplinary observances—to be heard, concerning blameless brāhmaṇas, the Vedas, Viṣṇu, and Brahmā as well.

Verse 40

रुद्रमादित्यमग्निं च लोकपालग्रहांस्ततः ॥ गुरूंश्च वैष्णवांश्चापि पुरुषः पूर्वदीक्षितः ॥

Then (he should honor) Rudra, Āditya, and Agni; thereafter the guardians of the worlds and the planetary powers; and also the teachers and the Vaiṣṇavas. This is to be done by one who has been previously initiated (dīkṣita).

Verse 41

एवं तु समयं ख्याप्य पश्चाद्धोमं तु कारयेत् ॥ ॐ नमो भगवते सर्वरूपिणे हुं फट् स्वाहा ॥

Thus, having announced the samaya—the prescribed observances—he should then have the homa (fire-offering) performed with the formula: “Oṃ, namo bhagavate sarvarūpiṇe, huṃ phaṭ svāhā.”

Verse 42

षोडशाक्षरमन्त्रेण होमयेज्ज्वलिताग्नये ॥ गर्भाधानादिकाश्चैव क्रियाः समवघारयेत् ॥

With the sixteen-syllabled mantra, one should offer oblations into the blazing fire; and one should duly comprehend and integrate the rites beginning with garbhādhāna (the conception rite) and the others.

Verse 43

त्रिभिराहुतिभिश्चापि देवदेवस्य सन्निधौ ॥ होमान्ते दीक्षितः पश्चाद्दद्याच्च गुरुदक्षिणाम्

And also with three oblations, in the presence of the God of gods; at the conclusion of the homa, the initiated one (dīkṣita) should then offer the guru-dakṣiṇā, the reverent fee to the teacher.

Verse 44

हस्त्यश्वकटाकादीनि हेमग्रामादिकं नृपः ॥ दद्याच्च गुरवे प्राज्ञो मध्यमे मध्यमं तथा

A king, being discerning, should give to the teacher such items as elephants, horses, carts, and the like, and also gold by the measure called ‘grāma’ and similar valuables; and when the means are middling, he should likewise give a middling gift.

Verse 45

एवं कृते तु यत्पुण्यं माहात्म्यं जायते धरे ॥ तत्र शक्यं तु गदितुमपि वर्षशतैरपि

When this is done in this manner, the merit (puṇya) and the exalted spiritual efficacy that arise upon the Earth cannot be fully described, even over hundreds of years.

Verse 46

जप्ताः स्युः पुष्करे तीर्थे प्रयागे सिन्धुसङ्गमे ॥ देवागारे कुरुक्षेत्रे वाराणस्यां विशेषतः

They should be recited as japa at the Puṣkara tīrtha, at Prayāga, at the confluence of the Sindhu, in a temple, at Kurukṣetra, and especially at Vārāṇasī.

Verse 47

ग्रहणे विषुवे चैव यत्फलं जपतां भवेत् ॥ तत्फलं द्विगुणं तस्य दीक्षितो यः शृणोति च

Whatever fruit accrues to those who perform japa during an eclipse or at the viṣuva, that fruit becomes double for the initiated person (dīkṣita) who also listens to the recitation or teaching.

Verse 48

देवा अपि तपः कृत्वा ध्यायंति च वदंति च ॥ कदा नो भारते वर्षे जन्म स्याद्भूतधारिणि

Even the devas, having performed tapas (austerity), meditate and say: “When shall we be born in Bhārata-varṣa, O bearer of beings?”

Verse 49

दीक्षिताश्च भविष्यामो वराहं शृणुमः कथम् ॥ वराहं षोडशात्मानं त्यक्त्वा देहं कदा वयम्

“And we shall become dīkṣita (initiated)—how may we hear Varāha? When shall we, having cast off the body, attain Varāha, whose nature is sixteenfold?”

Verse 50

यास्यामः परमं स्थानं यद्गत्वा न पुनर्भवेत् ॥ एवं जल्पन्ति विबुधा मनसा चिन्तयन्ति च

“We shall go to the supreme abode; having reached it, there is no return to becoming.” Thus the wise celestial beings speak and also ponder within their minds.

Verse 51

अत्राप्युदाहरन्तीममितिहासं पुरातनम् ॥ वसिष्ठस्य च संवादं श्वेतस्य च महात्मनः

Here too they cite an ancient itihāsa account: the dialogue between Vasiṣṭha and the great-souled Śveta.

Verse 52

स्वर्गवासे स्थितो ह्यासिच्छ्वेतो राजा महायशाः ॥ आसीदिलावृते वर्षे श्वेतो राजा बृहत्तपाः

For Śveta, the highly renowned king, was dwelling in heaven. Śveta, the king of great tapas, was also in Ilāvṛta-varṣa.

Verse 53

स महीṃ सकलां देवी सपल्लववनद्रुमाम् ॥ दातुमिच्छन्स चोवाच वसिष्ठं तपसां निधिम् ॥

Wishing to bestow the entire earth, O Goddess—together with its sprouts, forests, and trees—he addressed Vasiṣṭha, the treasury of austerities.

Verse 54

भगवन् दातुमिच्छामि ब्राह्मणेभ्यो वसुन्धराम् ॥ देह्यनुज्ञां स चोवाच वसिष्ठो राजसत्तमम् ॥

He said: “Venerable sir, I wish to give the earth to the Brāhmaṇas; grant your consent.” Thus Vasiṣṭha spoke to the best of kings.

Verse 55

सर्वेषामेव दानानामन्नदानं विशिष्यते ॥ अन्नाद्भवन्ति भूतानि अन्नेनैव च वर्धते ॥

Among all forms of giving, the gift of food is foremost: from food beings arise, and by food alone they grow and flourish.

Verse 56

तस्मात्सर्वप्रयत्नेन अन्नदानं ददस्व भोः ॥ वसिष्ठस्य वचः श्रुत्वा स राजा न तथाकरॊत् ॥

“Therefore, with every effort, give food in charity, O sir.” Having heard Vasiṣṭha’s words, that king did not act accordingly.

Verse 57

रत्नवस्त्रमलङ्कारान् श्रीमन्ति नगराणि च ॥ यत्किञ्चित्कोषजातं स द्विजानाहूय तद्ददौ ॥

He summoned the twice-born and gave them jewels, garments, ornaments, prosperous towns, and whatever wealth had accrued in his treasury.

Verse 58

प्रदत्तं ब्राह्मणस्याथ कुञ्जरानजिनानि च ॥ स कदाचिन्नृपः पृथ्वीं जित्वा परमधर्मवित् ॥

He also bestowed elephants and skins upon the Brahmin. At another time, that king—knower of the highest dharma—having conquered the earth…

Verse 59

पुरोहितमुवाचेदं वसिष्ठं जपतां वरम् ॥ भगवन्नश्वमेधानां सहस्रं कर्तुमुत्सहे ॥

He spoke to his household priest Vasiṣṭha, the foremost among reciters of japa: “Venerable sir, I am able to perform a thousand Aśvamedha sacrifices.”

Verse 60

सुवर्णरौप्यताम्राणि यागं कृत्वा द्विजातिषु ॥ दत्तानि तेन राज्ञा वै नान्नं दत्तं तथा जलम् ॥

Having performed sacrificial rites for the twice-born, that king indeed gave gold, silver, and copper; yet he did not give food, nor likewise water.

Verse 61

वस्तु स्वल्पमिति ज्ञात्वा प्रभुः सोऽन्नं तु नाददत् ॥ एवं विभवयुक्तस्य तस्य राज्ञो महात्मनः ॥

Thinking, “the substance is small,” that powerful man did not give food. Thus it was with that great-souled king, though possessed of resources.

Verse 62

कालधर्मवशाद्देवि मृत्युḥ समभवत्तदा ॥ परलोके वर्तमानः स च राजा महामनाः ॥

By the force of time’s law, O Goddess, death then came to pass. And that noble-minded king came to abide in the other world.

Verse 63

क्षुधया पीडितो ह्यासीत् तृषया च विशेषतः ॥ अनिनायाप्सरोभागं गत्वा श्वेताख्यपर्वतम्

He was afflicted by hunger, and especially by thirst. Having gone to the mountain called Śveta, he brought there the portion belonging to the Apsarases.

Verse 64

पुनर्विमानमारुह्य दिवमाचक्रमे नृपः ॥ अथ कालेन महता स राजा संशितव्रतः

Then the king, mounting the aerial chariot again, proceeded to heaven. After a long time, that king—steadfast in his vowed discipline—remained thus.

Verse 65

तान्यस्थीनि लिहन्दृष्टो वसिष्ठेन महात्मना ॥ उक्तश्च तेन किंच त्वं स्वास्थि भुङ्क्षे नराधिप

The great-souled Vasiṣṭha saw him licking those bones and said: “Why is it that you, O lord of men, consume your own bones?”

Verse 66

एवमुक्तस्तदा राजा वसिष्ठेन महात्मना ॥ उवाच वचनं चेदं श्वेतो राजा मुनिं तदा

Thus addressed by the great-souled Vasiṣṭha, King Śveta then spoke these words to the sage.

Verse 67

भगन् क्षुधितश्चास्मि अन्नपानं पुरा मया ॥ न दत्तं मुनिशार्दूल तेन मां बाधते क्षुधा

“Venerable sir, I am hungry. Formerly I did not give food and drink, O tiger among sages; therefore hunger afflicts me.”

Verse 68

किं ते करोमि राजेन्द्र क्षुधितस्य विशेषतः ॥ अदत्तं नोपतिष्ठेत कस्यचित्किंचिदुत्तमम्

(Vasiṣṭha said:) “What can I do for you, O best of kings—especially when you are hungry? For something excellent that has not been given does not come to anyone as a meritorious fruit.”

Verse 69

रत्नहेमप्रदानेन भोगवान् जायते नरः ॥ अन्नपानप्रदानेन सर्वकामैस्तु तर्पितः

By giving jewels and gold, a person becomes one who enjoys pleasures; but by giving food and drink, one is satisfied with all desired things.

Verse 70

तन्न दत्तं त्वया राजन् स्तोकं मत्वा नराधिप ॥ श्वेत उवाच ॥ अदत्तस्य च सम्प्राप्तिस्तन्ममाचक्ष्व पृच्छतः

(Vasiṣṭha said:) “That was not given by you, O king, thinking it a small matter, O ruler of men.” Śveta said: “Tell me, as I ask, what consequence befalls one who does not give.”

Verse 71

एवमुक्तस्ततो राज्ञा वसिष्ठो मुनिपुङ्गवः ॥ उवाच च मुनिर्भूयः श्वेतं वाक्यं महानृपम्

Thus addressed by the king, Vasiṣṭha—foremost among sages—again spoke words to Śveta, the great king.

Verse 72

शिरसा भक्तियुक्तेन याचितोऽसि महामुने ॥ वसिष्ठ उवाच ॥ अस्त्येकं कारणं येन जायते तन्न संशयः

“You have been entreated with bowed head and devotion, O great sage.” Vasiṣṭha said: “There is a single cause by which it arises—of this there is no doubt.”

Verse 73

स सर्वमेधमारॆभे स्वयं क्रतुवरं नृपः ॥ यजतानेन विप्रेभ्यो दत्ता गावो द्विपा वसु ॥

That king himself undertook the Sarvamedha, an excellent royal sacrifice; and while performing it, he bestowed upon the brahmins cows, elephants, and wealth.

Verse 74

नान्नं तेन तदा दत्तं स्वल्पं मत्वा यथा त्वया ॥ ततः कालेन महता मृतोऽसौ जाह्नवीजले ॥

But at that time he did not give food, considering it “a small thing,” as you once did; and after a long time, he died in the waters of the Jāhnavī (Gaṅgā).

Verse 75

कृत्वा पुण्यं विनीताś्वः सार्वभौमो नृपोत्तमः ॥ स्वर्गं च गतवान्सोऽपि यथा राजन् भवान् प्रभो ॥

Having performed meritorious deeds, Vinītāśva—the universal sovereign, the best of kings—also went to heaven, just as you, O king, O lord.

Verse 76

असावपि क्षुधाविष्ट एवमेव गतो नृपः ॥ मर्त्यलोके नदीतीरे गङ्गायां नीलपवर्तम् ॥

That king too, afflicted by hunger, went in the same manner to the mortal world—to the bank of the Gaṅgā, to the place called Nīlapavarta.

Verse 77

विमानेनार्कवर्णेन भास्वता देववन्नृपः ॥ ददर्श च तदा राजा क्षुधितः स्वं कलेवरम् ॥

In a radiant, sun-colored vimāna, shining brightly, the king—like a god—then beheld his own body, even as he remained tormented by hunger.

Verse 78

पुरोहितं ददर्शाथ होतारं जाह्नवीतटे ॥ तद्दृष्ट्वाऽसावपि नृपः पप्रच्छ मुनिसत्तमम् ॥

Then he saw the royal priest—the Hotṛ—on the bank of the Jāhnavī; seeing him, that king too questioned the foremost of sages.

Verse 79

क्षुधायाः कारणं किं मे स होता तमुवाच ह ॥ तिलधेनुं भवान्राजञ् जलधेनुं च सत्तम ॥

‘What is the cause of my hunger?’ the king asked. The Hotṛ replied: ‘O king, O excellent one, (offer) a sesame-cow (tiladhenu) and a water-cow (jaladhenu).’

Verse 80

घृतधेनुं च धेनुं च रसधेनुं च पार्थिव ॥ देहि शीघ्रं येन भवान्क्षुधया वर्ज्जितो भवेत् ॥

‘(Offer) also a ghee-cow (ghṛtadhenu), a cow as such, and a juice/essence-cow (rasadhenu), O king; give quickly, so that you may be freed from hunger.’

Verse 81

तपते यावदादित्यस्तपते वापि चन्द्रमाः ॥ एवमुक्तस्ततो राजा तं पुनः पृष्टवानिदम् ॥

‘As long as the Sun shines—and as long as the Moon shines (so long does the fruit endure),’ thus addressed, the king then asked him again as follows.

Verse 82

होतोवाच ॥ विधानं तिलधेनोश्च त्वं शृणुष्व नराधिप ॥ चतुर्भिः कुडवैश्चैव प्रस्थ एकः प्रकीर्तितः ॥

The Hotṛ said: ‘Hear, O lord of men, the procedure for the sesame-cow (tiladhenu); four kuḍavas are declared to make one prastha.’

Verse 83

पुच्छे प्रकल्पनीया सा घण्टाभरणाभूषिता ॥ ईदृशीं कल्पयित्वा तु स्वर्णशृङ्गीं तु कारयेत् ॥

At the tail it should be arranged and adorned with bell-ornaments. Having fashioned it in such a manner, one should have it made with horns of gold.

Verse 84

कांस्यदोहां रौप्यखुरां पूर्वधेनुविधानतः ॥ कृत्वा तां ब्राह्मणायाशु दद्याच्चैव नराधिप ॥

Making it with a milking-vessel of bell-metal and hooves of silver, in accordance with the earlier ‘cow-gift’ procedure, one should promptly give it to a brāhmaṇa, O king.

Verse 85

सा तु षोडशभिः कार्या चतुर्भिर् वत्सको भवेत् ॥ नासा गन्धमयी तस्या जिह्वा गुडमयी शुभा ॥

That (cow-figure) should be made with sixteen parts, and with four parts the calf should be made. Its nose is to be made of fragrant substances, and its auspicious tongue is to be made of jaggery.

Verse 86

सर्वौषधिसमायुक्तां मन्त्रपूतां तु दापयेत् ॥ अन्नं मे जायतामन्यत् पानं सर्वरसास्तथा ॥

One should have it given as endowed with all medicinal herbs and purified by mantra: ‘May other food be produced for me, and likewise drink possessing all flavors.’

Verse 87

सर्वं सम्पादयास्माकं तिलधेनो द्विजार्पिता ॥ गृह्णामि देवि त्वां भक्त्या कुटुम्बार्थं विशेषतः ॥

‘Bring about everything for us, O sesame-cow, offered to a twice-born (brāhmaṇa). O goddess, I receive you with devotion—especially for the welfare of the household.’

Verse 88

भजस्व कामान्मां देवि तिलधेनो नमोऽस्तु ते ॥ एवंविधां ततो दद्यात्तिलधेनुं नृपोत्तम ॥

“Fulfil my desires, O goddess Tiladhenu, the sesame-cow; homage to you.” Then, O best of kings, one should give such a sesame-cow.

Verse 89

कृष्णाजिनं धेनुवासो नन्दितां कल्पितां शुभाम् ॥ सूत्रेण सूत्रितां कृत्वा सर्वरत्नसमन्विताम् ॥

Having provided a black antelope-hide as the cow’s covering, having fashioned it auspiciously and splendidly, and having bound it with a thread, one should furnish it with all kinds of jewels.

Verse 90

सर्वकामसमावाप्तिं कुरुते नात्र संशयः ॥ यश्चेदं शृणुयाद्भक्त्या कुर्यात्कारयतेऽपि वा ॥

It brings about the attainment of all desired aims—of this there is no doubt. And whoever hears this with devotion, whether he performs it or has it performed, (receives the stated benefit).

Verse 91

तस्य सद्यो भवेल्लक्ष्मीरायुर् वित्तं सुतः सुखम् ॥ दृष्ट्वा तु मण्डलगतं देवं देव्याः समन्वितम् ॥

For him, prosperity arises immediately—longevity, wealth, a son, and happiness. And upon seeing the deity situated within the maṇḍala, accompanied by the goddess, (further merit is described).

Verse 92

सर्वपापविनिर्मुक्तो विष्णुलोकं च गच्छति ॥ गोमये मण्डले कृत्वा गोचर्म्म तदनन्तरम् ॥

Freed from all wrongdoing, he goes to Viṣṇu’s world. Having made a maṇḍala with cow-dung, then thereafter (one places) a cow-hide.

Verse 93

क्षीरवृक्षसमुद्भूतं दन्तकाष्ठं समन्त्रकम् ॥ भक्षयित्वा स्वपे्युर्हि देवदेवस्य सन्निधौ

Having chewed the dantakāṣṭha (tooth-stick) obtained from a milky tree, accompanied by mantra-recitation, they should then sleep in the presence of the God of gods.

Verse 94

अनिरुद्धं तथा पूज्य पश्चिमे चोत्तरे तथा ॥ पूजयेद्वासुदेवं तु सर्वपातकशान्तिदम्

Likewise, one should worship Aniruddha in the west and in the north as well; and one should worship Vāsudeva, who brings the pacification of all sins.

Verse 95

भवेदव्याहतं ज्ञानं श्रीमान्विप्रो विचक्षणः ॥ किं पुनर्नवभिः स्नातो नरः पातकवर्जितः

Knowledge would become unobstructed; the brāhmaṇa would be prosperous and discerning—how much more would a person, having bathed in the prescribed manner with the nine (rites/baths), be free from moral fault.

Verse 96

दीक्षितात्मा पुनर्भूत्वा वराहं शृणुयाद्यदि ॥ तेन वेदपुराणानि सर्वे मन्त्राः ससंग्रहाः

If, having become inwardly initiated (dīkṣita), one listens to the teaching of Varāha, then the Vedas and Purāṇas—and all mantras together with their compendia—are, as it were, encompassed by that.

Verse 97

अन्नं देहि सदा राजन् सर्वकालसुखावहम् ॥ अन्नेन चैव दत्तेन किं न दत्तं महीतले

Give food always, O king, for it brings well-being at all times; for when food has been given, what has not been given upon the earth?

Verse 98

तत्र प्राग्जन्ममूर्त्तिश्च पुरा दग्धा महात्मनः ॥ तत्रास्थीनि स सङ्गृह्य लिहन्नास्ते स पार्थिवः

There, the bodily form from a former birth of that great-souled one had long ago been burned; gathering the bones there, that king remained, licking them.

Verse 99

तच्छृणुष्व नरव्याघ्र कथ्यमानं मयाऽनघ ॥ आसीद्राजा पुराकल्पे विनीताश्वातिविश्रुतः

Hear this, O tiger among men, O blameless one—what I am relating: in a former age there was a king, exceedingly renowned, named Vinītāśva.

Verse 100

विनीताश्व उवाच ॥ कथं सा दीयते ब्रह्मंस्तिलधेनुर्जिगीषुभिः ॥ भुङ्क्ते स्वर्गं च विप्रेन्द्र तन्ममाचक्ष्व पृच्छतः

Vinītāśva said: “How is the tiladhenu—the ‘sesame-cow’—to be given, O Brahman, by those who seek victory? And how does one, by it, enjoy heaven, O best of brāhmaṇas? Tell me this, as I ask.”