Varaha Avatar & Rescue of Bhudevi

Varaha said: After creating all the worlds thus, the benevolent Lord, stopped the endeavour. Then the creation, O Earth, is increased itself.

As thousands of years passed, the God became pleased and appeared before them.

The God having many hands, bellies, faces and eyes and resembling the peak of a big mountain, asked them. "What shall I do for you? Please seek a boon from me, O gods! " The gods said:

Hearing this, the great lord Visnu told them: " I shall make all of you venerable". Saying this, He disappeared.

The eternal gods also went home uttering hymns in his praise. The great Lord assumed three aspects.

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Becoming threefold thus the great Lord worshipped the gods, with Sattvika, Rajasa and Tamasa forms.

Visnu recited the Vedas in Sattvika mood and performed sacrifices to the gods.

He worshipped with great devotion Rudra in the form of Kala (time) having a trident in his hand, in the Rajasa form.

And he attained his Tamasa form in Asuras.

Thus the great Lord of the world taking three kinds of forms worshipped the gods. Then the world also became varied.

In this manner Visnu established the names of great |i gods. In Krtayuga He is Narayana.

In Tretayuga He is Rudra and in Dvaparayuga Yajfiamurti, the form of sacrifice. In Kaliyuga the God Narayana attains many forms. 1 7. Hear from me, O fair damsel, the story of the great God, the first creation.

In Krtayuga there lived a powerful king byname Supratika. He had two beautiful queens.

Their names were Vidyutprabha and Kantimatl. Though he was very healthy, he did not get a son by either of these wives.

So, he offered worship in the prescribed manner to the great sinless sage Atreya in the famous mountain Citrakuta.

Pleased at his long and steady worship, the sage Atreya spoke to him with the intention of giving him a boon.

At that time the mighty Indra seated on his elephant accompanied by an army of gods, passed by him without showing him respect.

Seeing this the sage got offended and he cursed Indra.

"Since you have shown disrespect to me, O stupid lord of heaven, you will lose your kingdom and you will have to live in another world."

The righteous king Supratlka got his queen Vidyutprabha pregnant. In due course, she gave birth to a child who •was very strong and was given the name Durjaya.

The sage himself performed the ceremonies in connection with his birth.

As a result of the sage's rites, the child became gentle, righteous and proficient in the Vedas and Sastras.

KantimatI, the second queen of the great king Supratlka also gave birth to a child by name Sudyumna who also became well versed in the Vedas and Vedaiigas.

Thinking thus, the righteous king bestowed on his son the kingdom and he himself went to the mountain Citrakuta.

Adding to his great kingdom more elephants, horses and chariots, king Durjaya thought about the widening of its boundaries.

Thinking thus the intelligent king assembled an army consisting of elephants, horses, chariots and soldiers and went to the northern quarters.

Then he captured all the countries around mount Meru like Romavata, Kuru, Bhadrasva and Ilavrta.

After having seized this Jambudvlpa, the king went to conquer Indra with all the gods.

Sage Narada, son of Brahma, climbing on the mount Meru told Indra the gods, demons, Gandharvas, Guhyakas, Kinnaras about the victorious advance of Durjaya (over the whole Jambudvlpa).

Lord Indra accompanied by the lords of quarters stood l n the east. It was then that the wonderful exploits of Durjaya occurred.

After conquering the gods, Durjaya made his camp in the table-lands of the mount Gandhamadana. At that time two ascetics came there to see Durjaya.

They told him: " O king Durjaya, all the lords of quarters have been driven away by you. Without them the world cannot get on. So please give us their exalted position."

O Durjaya, we shall do all the duties of the protectors of the quarters."

On hearing their words, Durjaya appointed them in heaven as the protectors of directions. Then both of them disappeared. O Earth, they did their work well.

On the mount Mandara the great king Durjaya found the celestial garden (Citraratha) of Kubera which was like the Nandana garden (oflndra).

While he was on a stroll in that beautiful garden he saw there under a golden tree two girls.

Seeing them the king with great joy got down from his elephant quickly and prostrated at their feet.

He sat down and gave them two seats of Kusa grass. They asked him: "Who are you? Wherefrom have you come here and what for.".

With a smiling face the king replied: "A famous king by name Supratlka was ruling. I am his son named Durjaya.

With a desire to defeat all the kings in the world, I came here.

O excellent sages, who are you? Be pleased to tell me your names." The sages said:

We are Hetr and Prahetr, sons of Svayambhuva Manu. To destroy gods we went to the mountain Meru.

There we won many times the huge army of gods consisting of elephants, horses and chariots.

" O God Visnu, please protect our frightened army defeated by the demons.

It is you, O Kesava (destroyer of the demon Kesin) who, long ago, in the war between the gods and demons, protected us from the attack of the eternal thousand-armed Kalanemi.

Here also. O great Lord, there are two demons by name Hetr and Prahetr being accompanied by a huge army and they are oppressing us all. Killing both these, O great God, the protector of the worlds, please save us."

Hearing this, Visnu, the great Lord of the worlds told them: " I shall go to kill them".

Being told by Him thus, the gods waited there by the mountain Mem meditating on Him Who was the destroyer of the mischievous people.

As the mighty God stood in the middle of our army in this manner, every soldier in our army began to fall down dead.

We saw this wonderful act of the God having the Saniga-bow in his hand. Then we sought shelter in him and worshipped him.

When Hetr said thus, king Durjaya received those two l as his queens for the sake of righteousness.

Marrying them the joyful king returned to his own kingdom accompanied by his army. 40 Varaha I'uranc

In course of time, he got two sons by his two wive Prabhava by Sukesi, and Sudarsana by Misrakes'I.

Having got the two auspicious sons, the wealthy kin,',' Durjaya, as he became old, went to the forest.

The sage's penance-grove with ponds full of pure water and with big trees imparting fragrance to the breeze show like a cloud descended from the sky to the earth.

There was in his hermitage fire blazing with flameupwards brightening the sky, a grinder covered by pure white cloths; Sama-hymns sung by his disciples, lovely hermitagt girls, and all the trees with full-blown flowers.

Seeing their army destroyed by the demons, the gods, eeking shelter, went to the bank of the Milky ocean where the great lord Visnu was sleeping. Saluting the Lord, the gods requested Him:

As time went on, Supratlka, the mighty king of VaranasI, seeing his son Durjaya becoming mature and himself old, O Earth, thought that Durjaya was to be crowned king.

You are the son of our friend king Supratlka. These two are our daughters. Please accept both these, O great king. Hetr's daughter is Sukesi and Prahetr's Misrakesi.

Having uttered this, the sage told king Supratlka: " O king, you will get a son valiant like Indra. He will be endowed with wealth, prowess, and spiritual knowledge and he will be a performer of brave deeds. He will have great strength and will have the name Durjaya". Saying this, the sage went away.

As he was living in the forest driving away wild beast: he found a sinless and auspicious sage by name Gaurarmikm. performing penance who was the protector of hermits as well л-the sinful men.

As soon as he heard this, Indra along with the lords °f the quarters set out to kill Durjaya. Climbing the mountain Meru, he came to the earth, the abode of mortals.

When the creation was developed, the gods pleased the venerable Visnu by performing devoutly many sacrifices in all the Dvlpas (islands or continents) and countries.

Be victorious, O great Visnu! We seek this boon from you. Even in the world of men, you alone are worshipped by all and none of us is worshipped by any. The mo'on, the sun, Vasus, Sadhyas, Visvedevas, Asvins, Maruts, fire—all these have sought shelter in you. O embodiment of all beings, please make us venerable for men.

Requested thus, the righteous king Durjaya asked them: "Who are you?" They replied: "We are Asuras by name Vidyut and Suvidyut. We wish the righteousness well set by you among the good.

Soon the mighty God having a mace in His hand entered into our army multiplying himself into one, ten. hundred, thousand, lakh and crore by his miraculous power.

Thus within a few minutes, our fourfold army having flesh and blood and full of soldiers and flagstaffs was destroyed by the magical power of the God, the embodiment of all beings. Then seeing us only remaining, the God with a disc in his arm, disappeared.

They were wonderfully charming and he stood there for a moment wondering who they could be. Just then he saw two sages.

All the countries in the northern quarters were captured by the great king. Then he won over this country, Bharata. Subsequently the countries Kimpurusa, and Harivarsa were seized by him.

The idea in this stanza is not clear. П.70-84 45 like this? I will steal this jewel which fulfils all the wishes of him who possesses it." Thinking thus, the king did not feel inclined to leave the hermitage.

Delighted to see the king, Gauramukha welcomed him.

Then the great Brahmin sage told him, " O great king. I wish to give you and your retinue food according to my capacity. So release your horses."

Saying this, the virtuous sage remained quiet. Secinp his devotion the king also stood there with his followers.

"Five batallions of the army are with me here. What food can this sage give us all?" he thought.

After inviting king Durjaya for food, sage Gauramukh;.' also thought: "what shall I give the king now?".

The sage who was thinking thus had the great Lord Visni; in his heart then.

Then the great sage went to the Ganges and meditated on Visnu and propitiated him. Earth asked:

I am anxious to know, O Lord, how Gauramukha propitiated Visnu. Tell me this clearly. Varaha replied:

" I bow to you (Visnu) always. Bow to you, clad in yellow garment. Bow to you, the primordial Man. Bow to you in the form of water.

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I bow to you the Omni-present. Bow to you lying on the water. Bow to you in the form of the earth. Bow to you in the form of light.

Bow to you in the form of air. Bow to you in the form of sky. You are the God of all beings. You are the Lord reposing in the heart of all.

You are the syllable 'Om', the word 'vasat'. You are present everywhere. You are the beginning of all gods; but you have no beginning.

You are (the world) Bhuh. You are (the world) Bhuvah. You are (the worlds) Janas and Mahar. You are (the world) Tapas. You are (the world) Satya. O God, all the animate and inanimate dwell in you.

All this world came out of you. The Rk etc. came out of you. The Sastras were born from you. It is in you that the sacrifices are installed.

All the trees, creepers, plants in the woods, animals, birds and serpents—O Janardana, all these are born from you.

O God of gods, king Durjaya has come to my hermitage. I wish to treat him as my guest.

O Lord of all the worlds, I am very poor and all the same, an obedient devotee of yours. Give me rice and the like (to feed the king).

Whatever I touch with my hands, whatever I look at with my eyes—may it be a log of wood or a blade of grass, let all that turn into the fourfold food.

Also whatever my mind calls for, let all that appear before me. Bow to you, O great God." 42 Varaha Parana Varaha said:

By this hymn, the great God of all the worlds was pleased very much. He appeared before the sage and showed him his real Form.

Then the God told him with great pleasure. " O Brahmin, please ask for a boon". Hearing this the sage opened his eyes.

Hearing this, the great God gave him a boon according to which his desire would be fulfilled. He also gave him a shining jewel.

The God then disappeared. Sage Gauramukha also went to his holy hermitage with many sages.

Then the great sage contemplated on a hundred-storied mansion looking like the peak of mount Himalaya and high up like the huge cloud, and pleasing like the beams of the moon.

Then, by the power of the boon attained from Visnu, the Brahmin created lakhs of mansions like this.

Stalls for elephants and stables for horses appeared there. Many varieties of food were provided everywhere.

All kinds of food—to be chewed, bitten, licked and sucked—made of rice and the like and golden utensils for them were seen everywhere.

Then the sage told the great king: "Let the entire army enter into these houses". Ц.38-54 4 3

When told thus, the king went to a mountain-like mansion. His servants also went into it.

Seeing all of them in the mansion, sage Gauramukha, with the divine jewel in his hand, said to the king.

When you want to bathe and have your food, O king, I shall send charming damsels and obedient servants to attend on you.

After saying this, the great Brahmin put the Visnuite jewel in a solitary place. The king was watching all this.

As soon as the sage put the shining jewel there, thousands of celestial damsels appeared on the spot.

Smeared with cosmetics, the lovely ladies attracted everyone with their beautiful cheeks, hairs, eyes etc.

Those ladies found all the servants taking bath following the king. The elephants were seen walking gently and beautifully.

Thus die great king finished his bath with divine accompaniments. Struck with wonder, he thought: "How is all this done? Is it by the power of the sage or by his penance or by this jewel?"

Then, after bathing and wearing fine clothes, the great king took his food consisting of numerous items.

The great sage showed his hospitality to the king's servants also as he did to the king.

As the king and his servants took their meals, the rosy sun went to the setting mountain.

Then came the night, decorated by the grand mark of the autumnal moon. Even though having only soft qualities K. ohini's spouse (moon) showed his passion (also reddish colour) proper to the context.

The planet Venus (Sukra) rose with strong rays. Jupiter (Brhaspati) also rose at the time, but with lustre suppressed (by that of Venus). The position of all beings is in accordance with their association.

The planet Mars gave up its reddish colour and Rahu its sharpness. The moon's beams were white. The nature of all beings is influenced by its association according to whether it is with the good or with the bad. Nature is the chief factor that imparts strength and valour. 5G. Although within the influence of Saturn, Ketu did not spread his dense darkness in that brightness, pure like the sun. If the master is great, then even the bad behave well.

The planet Budha, the intelligent son of the moon, shone forth with his actions and smiling at the good.

Kctu standing in the path of the moon (also king) and the gods made the sky tawny. In an assembly of good men the bad do not exhibit their tricks in full.

The moonlight increased the passion of even highborn wives. Tiie contact of the great rouses the great.

The results of the Vedic rites performed were evident.1

By virtue of the remembrance of Visnu, Dhruva, who in yore, worshipped him, brightened the king's seat by wealth and intellect.

Thus, the auspicious night came to the auspicious hermitage of Gauramukha in keeping with the grand reception accorded with sumptuous meals, clothes and ornaments to king Durjaya and his servants and to his elephants and horses.

There were beautiful couches in the mansions lustrous with precious jewels and covered by the best silks, and lovely damsels were standing nearby.

The king sent his chieftains and servants to other buildings and slept in his mansion in the company of charming ladies, like Indra in the heaven.

Thus, by the sage's power, the king with his retinue slept well during the whole night.

He told the sage: " I t is the king who deserves to keep jewels. So this jewel may be given to him." When the minister said thus, Gauramukha got angry and replied to him.

"The Brahmin is the recipient; the king, on the other hand, is the donor. Being a king how do you request for this, like a poor man?

What you arc telling me amounts to saying that king Durjaya himself is an ill-conducted man. Soon go to that illconducted king. May not the people disobey him."

Hearing this, the messenger went to the king and conveyed to him all that was told by the Brahmin.

Hearing the Brahmin's words Durjaya got angry and called one of his chieftains, Nlla, and told him:

"Do not wait for a minute. Snatching the Brahmin's jewel come here quickly."

Receiving this order, Nlla, with a huge army, went to the Brahmin's hermitage in the forest.

There, seeing the jewel placed in the Agnihotrasala (the house where the sacred fire is worshipped everyday), Nlla got down from the chariot and stood on the ground.

From among the powerful soldiers that came out of the jewel, fifteen were particularly valorous and were capable of accomplishing anything in battle.

Seeing the vast army and its brilliant leader they closely fought with various weapons in their arms.

Their bows glittered like gold and arrows were bound with gold in their feathered parts. Their sharp swords, powerful missiles and lances fell (on the enemies).

Chariot encountered chariot; so also elephant, horse and foot-soldier of high valour attacked their counterparts.

Likewise, abusing each other, the mighty soldiers in the two armies entered the array. Thus the war became horrible producing a flood of blood and deviated from the path of the righteous.

In the tumultuous war, the king's mmister fell in a swoon and soon embraced death with his army.

When the mmister died, king Durjaya himself rushed to the spot along with horses, chariots and soldiers and continued the battle with those who arose from the jewel.

In the fight the king also faced very many reverses.

Then, hearing that their son-in-law was in the warfield, Hetr and Prahetr brought an army there.

Each of them had a large army. These chiefs with miraculous power fought with the jewel-born soldiers.

Satejas (Dipratejas) pierced Vighasa with three arrows. Likewise, Surasmi struck Sanghasa with ten arrows.

Subhadarsana shot five arrows at Asaniprabha. So did Sukanti and Sundara on Vidyutprabha and Sughosa respectively.

Sunda pierced Unmattaksa with five arrows and cut his bow with a pointed shaft.

Sumanas fought with Agnidamstra and Suveda (Sukhada) with Agnitejas. Similarly, Sunala (Subha) with Bdhu (Vayu) and Sakra and Sudanta with Pratardana.

After a terrible fight in which weapons were hurled on each other incessantly, the demons were killed by the jewelborn soldiers. 11,102—12.1-4 47

Finding that his jewel was the cause of that huge battle, sage Gauramukha meditated on God Visnu.

Suddenly, there appeared before him the God, clad in yellow garment and seated on Garuda and asking him what he might do.

With folded hands the sage replied to Him: "Please kill this sinful Durjaya and his army."

In this forest, I will be known as Yajfiapurusa (Sacrificial Man) and sacrifice is to be offered here always.

In Krtayuga these fifteen jewel-born leaders will be born as kings."

After saying this, the God disappeared. The sage also went to his hermitage in great joy.

Then he threw his fire-like disc (Sudarsana) towards them. Within a moment the king and his army and the demons were reduced to ashes completely.

He prostrated before the God with folded hands and told Him. " O God, if you are pleased with me, your devotee, and intend to give me a boon, then, please make arrangements in order that this king with his company can stay in my hermitage and take food and then return to his palace."

Varaha said: Seeing the hermitage of Gauramukha, Durjaya thought: " I shall enter this beautiful hermitage and see the virtuou sages". He then entered the hermitage.

Then he got huge walls around them. Also there came into existence beautiful gardens, pleasant with the charming songs of cuckoos, and full of many other kinds of birds; and trees like Campaka, Asoka, Punnaga, Naga and Kesara appeared in the gardens in these homes everywhere.

O auspicious lady, I shall tell you their names. Suprabha, Dlpratejas, Surasrni, Subhadarsana, Sukanti, Sundara, Sunda, Sudyumna, Sumanas, Subha, Suslla, Sukhada, Sambhu, Sudanta, Soma—these were the fifteen chiefs that arose from the jewel.

While the most cruel Nlla got down from the chariot, numerous valiant soldiers holding weapons, came out of the jewel with chariots, flag-staffs, horses, swords, bows and quivers.

When the king was bathing, many kinds of tabors were played everywhere and some ladies danced beautifully and some others sang songs as at the time when Indra was taking his bath.

Then he saw Visnu clad in yellow-garment and bearing a conch and mace in his hands. Sitting on Garuda, he shone forth with the lustre similar to that of the twelve suns, why, the lustre of a thousand suns rising together in the sky. The sage, O beautiful lady, saw him with his eyes wide open with wonder.

Some of them taking golden pots in their hands started to go. Thus, men and women followed the king and his. servants to attend on them.

Going somewhere not far away from tiie hermitage, the king with his horses sent his minister Yirocana to sage Gauramukha to request him for the gift of the jewel. He went there and requested the sage for it.

King Durjaya thought: "How can I get a jewel

As the night was over, the king found that the ladies had disappeared; so too those huge mansions and their grand seats. Seeing this, the king was struck with wonder and he felt unhappy.

After this, the God told sage Gauramukha. "This race of demons is killed within a minute [nlmisa) and so this forest will be called significantly Naimisaranya. This will be an abode of Brahmins.

As the fight became extremely terrible, sage Gauramukha came there coliecting the Samit and Kusa grass (for his daily rituals). Seeing the wonderful and horrible war in which huge aimies were fighting and seeing Durjaya standing by, the sage stood near the gate in deep thought,

In that army, O Earth, the leading demons were Praghasa, Vighasa, Sanghasa, Asanisaprabha, Vidyutprabha, Sughosa, Unmattaksa, Agnidatta (Agnidamstra), Agnitejas, Bahu, Sakra, Pratardana, Viradha, Bhlmakarman and Vipracitti; these fifteen having strong weapons with them were the chiefs of the demons.

Varaha said: Hearing that so many men were reduced to ashes in the fire of (Visnu's Sudarsana) disc, king (Supratika) became most unhappy and he thought of what he might do.

Then an idea came into his mind: "Visnu in the form of Sri Rama is here on mount Citrakuta.

"Obeisance to the great God Rama the lord of the people, the imperishable, the ancient, having the form of Siva (auspicious), the origin of all beings, the destroyer of the enemies of gods, the dispeller of all sorrows of his devotees and the bearer of LaksmI (goddess of wealth, on his chestl.

In the end of Yugas, O all-pervading God, you in the form of Fire, take many shapes and cover all directions. Similarly, on the eve of churning the ocean, O Madhava, you take the form of a tortoise.

There is nothing like you anywhere. All the best things are born from you, Janardana. O great God, you pervade the whole universe, and all worlds, and all directions are your creations.

14-13.1-2 49 hands, having the forms of all the worlds and the Lord of all. I bow to you, O great Rama."

You are the primordial and ultimate lustre, where else can I seek shelter? First, only you were there (in the vast cosmos). Then, out of you, Mahat (Intellect), Ahaiikara, (Ego), water, fire, air, ether, mind, intellect and three qualities were born. Everything originates from you.

All this world is pervaded by you. I take you as the primordial Man. Be victorious, O great God having thousand

Pleased by this hymn, the great God appeared before king Supratika and asked him to choose a boon.

Then the king hurriedly prostrated before the great God and requested him: " O God of gods, please give me union with yourself/'

As soon as he said this, the great king attained union with the God. Meditating on the supreme soul, the king got liberation from his bondage of enormous actions and attained identity with the supreme soul. Varaha said:

Thus I have told you a part of what occurred in the age of Svayambhuva (Manu). No one can tell easily all that occurred then, even if he has thousands of tongues.

O auspicious lady, I have told you this ancient story from mere memory. Drops of water from the ocean which fall in many places form valuable later on.

What was narraced by Brahma and Narayana cannot be easily narrated by us. It is difficult to picture in the mind his primordial form.

In sea there are numerous grains of sand, and in earth numerous particles of dust. Even if they can be counted, it is impossible to count the doings of God.

O lovely damsel, I have told you a part of the story- of Narayana in Krtayuga. What else do you want to know?

As the world rejoices being installed in you, you are well known as Rama (the delighter). The man who has the raft in the form of meditation on you is not drowned in the ocean of the worldly life which is full of waves of pains and terrible with the fish and crocodiles in the form of senses. Therefore, you are contemplated on as Rama in hermitages. O Visnu, when the Vedas are lost, you take the form of a fish (and recover them).

I will extol Visnu, the Lord of all the world, uttering 48 Varaha Parana H's names." Thinking thus, the king went up the sacred mountain Citrakiita and recited a hymn. Sup rat Ik a said:

O God, it is you bearing the forms of all beings that always bestow lustre to all lustrous things. In earth you (appear) with five qualities (colour, taste, touch, sound and odour); in water with four (omitting odour); in light with three (omitting taste also); in air with two (omitting colour also); and in ether you are present as the person of sound. You are the moon, sun and fire. It is said that in you this world lies in a latent form.

Earth said: It is wonderful to learn that those soldiers arose from the jewel to help sage Gauramukha. What is the further fruit of the boon?

Who is this great righteous sage Gauramukha? Seeing the actions of God what did the great sage do? 50 Varaha Pur ana Varaha said:

Seeing what was done by the God, the sage with a vif-v, to worshipping him went to the same forest.

There is an important Tirtha Prabhasa by name, saend to Soma, wherein the God (Visnu) who destroyed demur: is meditated on by pious men.

There the sage worshipped Visnu in the name of Daityasudana (destroyer oi demons). The great sage Markancley; i came to him who worshipped Lord Visnu Narayana.

Seeing Markancleya coming towards him, sage Gauramukha welcomed him in great joy with venerable offerings and the water for washing his feet.

When sage Markancleya sat on the seat of Kusa grass. sage Gauramukha asked him: "Tell me, O great sage, what shall I do?"

Hearing this, the great saintly Brahmin Markancleya told sage Gauramukha in gentle and soft words. Markandeya said:

The first preceptor of all gods is Narayana. Brahma was born from him and he (Brahma) created seven sages.

Brahma asked them (the seven sages) to sacrifice for him, and it is known that each of them sacrificed himself before him (Brahma).

Then Brahma cursed them, although born from himself, for their rushing to rash actions just out of emotion. Since you committed this serious mistake, all of you will, no doubt, be devoid of knowledge.

Thus cursed by Brahma, those seven sages created sons and then went to heaven.

And those sages, the knowers of Brahman, went to heaven; their sons offered them oblations without any delay.

ЛИ the seven, sages, the mind-born sons of Brahma, appeared in the sky in aerial cars seeing the oblations offered to them with mantras. Gauramukha asked:

O Brahmin, who are those Pitrs (the manes)? Which is the time (for those offerings)? How many groups of manes are there in that world? Markandeya replied:

There are some good personages who increase the Soraaiuice for the gods. Those seven gods, Marlci and others, are called tiie manes in heaven.

Of these, four have form; the remaining three are formless. I shall teli you their worlds and creations.

There are worlds by name Santanaka wherein live the luminous manes of the gods. The gods perform sacrifice there for those manes.

These who get out of this world, attaining eternal worlds, after a thousand years, again, take birth as knowers of spiritual wisdom.

With the memory of the past, they practice yoga, and as a result, attain liberation with little chance of rebirth.

These were the manes in obsequial ceremonies who increased the yogic powers of yogins. All of them were full of yogic powers. Z2. Therefore, O excellent yogin, obsequial rites have to be offered to yogins. This is the first and great creation of the gods (who drink Soma-juice).

These great Brahmins (manes) live in heaven with a single body. They have to be offered sacrifices by the inhabitants of the earth.

Marici and others are sons of Brahma. They should perform sacrifice for Maruts. The Maruts who are respected by people arc to be pleased with sacrifices by those who are called Kalpavasikas.

Then there arc Sanaka and others. They were born out of Virat, and they performed penance. There are seven groups of them. This is the line of the manes.

These are also to be pleased with sacrifice separately by castes other than Sudra. With the sanction of the remaining three castes, Sudra should also sacrifice for the manes.

For Sudras there are separate manes belonging to the same caste. We do not get among the manes, the liberated yet living.

Kasyapa and others among Vasu and the like, Vasava and others among caste-holders and the whole class of Gandharvas and the like (are also the manes).

O great sage, I have told you the creation of the manes in a general manner. By even a crore of years this cannot be told in full.

Now I shall tell you the time of the Sraddha rites. O great Brahmin, please listen to this.

And at those times also when calamities occur due to stars and planets, when one has an inauspicious dream, and when new vegetation appears, Sraddhas may be performed, if desired.

When Amavasya (the new-moon day) occurs in conjunction with the asterisms Ardra, Svati and Visakha the manes get pleased with offerings for eight years,

When Amavasya occurs in conjunction with the asterisms Pusya, Raudra (Ardra) and Punarvasu, the manes, if worshipped, get pleased for twelve years.

Those who wish the manes to be gratified should perform obsequial rites when Amavasya occurs in the asterisms Dhanistha, Purva. bhadrapada and Satabhisak. This is a rare occasion even for the gods.

Those who wish to have an unending result should perform obsequial rites when Amavasya occurs in the above nine asterisms. Then their merit does not come to an end even after crores of years.

A man, purified by austerities, should offer the manes the water mixed with sesamum. Then, it is deemed that he has done the Sraddha rites for a thousand years.

On rare occasions the Amavasya in the month Magha joins with the asterism Satabhisak. This is the most happy day of the manes. But, O Brahmin, this is not for a man of inferior worth.

O great Brahmin, if this occurs in the asterism Dhanistha, then the relatives should give offerings to their manes on that day. That will give them great satisfaction for thousands of years.

If oblations arc offered to the manes when this occurs in Purva Bhadrapada, they will be highly gratified and for a full yuga they will get deep sleep.

By offering cows and the like on the banks of the Ganges, Satadru, Vipasa, Sarasvati, or GornatI the dissatisfaction of the manes, if any, can be removed.

The manes would wish: When at the end of the dark fortnight of the rainy season the thirteenth day coincides with the asterism Magha, we may be gratified with sacred waters in the pilgrim centres by our sons and other relatives.

Purified heart and wealth, auspicious time enjoined by the rules, the nature of the performance and ardent devotion— these in the performance of Sraddhas fulfil men's wishes.

Listen to the verses sung by the manes on this and then act in accordance with them.

"May that kind of man take birth in our family who is intelligent and contented and who without any consideration of monetary benefit offers us oblations with Pinda rice.

Who, if he is rich, munificently offers jewels, garments, vehicles, all the wealth, well and pond to Brahmins for our sake;

Who if not well-to-do gives meals to Brahmins at the aPpropriate time in great devotion according to his means;

Who, being unable to give meals, gives venerable Brahmins wild Saka-leaves and a little money; ^4. Who, being unable to give even this, offers to a great B r ahmin in devotion a handful of dark sesamum;

Who offers us a handful of water with seven or eight seeds of sesamum in great devotion;

Who gives with devotion to cows a daily measure of food obtained from somewhere, and in the absence of it, pleases them caressing and so on;

Who, if he is not in a position of doing any of these, goes to the forest and with palms joined in reverence utters aloud this hymn to the protectors of the quarters like the sun, namely;

" I have no money, wealth and the like to offer in the Sraddha rites; I prostrate before the manes. May they be contented with the respect I offer in devotion."

This is sung by the manes, and shows the results of performing Sraddha and not doing so. The Brahmin who does according to this, does rightly the rites for manes.

After procuring the required money for the Sraddha ceremonies and choosing a Brahmin of particular qualities for the purpose, the rites are to be done on the occasions of Vyatlpata (the day of full-moon when it falls on a Monday), Ayana (the solstices) Visuva (the equinoxes)eclipses of the sun and the moon, and of all signs of zodiac (Rasi) at the time each is entered into by the sun.

By the knowledge of special Sastras and the Pur;.: as, cf the Rsis, and knowing those that arose from him as worthy to accept sacrificial offerings, Brahma at creation, recalled his sons, 52 Varaha Parana and they attained liberation due to their spiritual knowledg* itseif.

There are yet other sacred times proper to the Sraddha ceremonies. They are—the third day of the month Vaisakha, the ninth day of the bright fortnight in die month Karttika, the thirteenth day of the dark fortnight in the month Bhadra pada, the fifteenth day of the month Magha, the eclipses of the sun and the moon and all the four Astakas (the eighth day of each quarter of the year) and at the commencement of the two \yanas or solstices (Utiarayana and Daksinayana).

Markandeya said: O Brahmin sage, this was said to me by the intelligent Brahmin, younger brother of Sanaka, son of Brahma. Listen to me now:

The feet of the Brahmins who come to the house should be washed, and then withpavitra (the ring of Kusagrass in hand) they should be seated.

The performer of Sraddha. should offer oblations to the manes in odd numbers and to the gods in even numbers or to both these each in single.

Likewise, he should perform Sraddha rites for his maternal grandfather with great devotion, along with Vaisvadeva (an offering to all deities made by presenting oblations to fire before meals) or may perform Vaisvadevika rites alone.

The Brahmin representing (Visvedevas should be seated to face the east and the Brahmin representing the father and paternal grandfather should be seated to face north.

Some sages say that a Brahmin should perform both these (for the gods and the manes) separately whereas others hold that both should be done together.

8-20 5 S n idol for the sake of others—none of these deserves to be invited for Sraddha rites. 8 The invitation should be made on the day previous to the Sraddha. They should be fed first (on the day of the Sraddha) and afterwards the sannyasin and others who come uninvited.

Giving Kusa-grass as the seat and receiving with arghya (oblation consisting of rice, Durva-grass etc.) the performer should invoke the gods with their permission.

37-49 й / and incense, on darbha grass placed with tip facing South near the remnants. The first pinda is to be for the departed father.

He should offer oblations to the gods with barley water.

After worshipping the manes with incense and sacred lamps according to rules, he should do so to the Pitrs with apasavya (the sacred thread in the left position).

Then getting Anujfia (the permission of the priests) ottering Kusagrass divided into two with Mantras he should invoke the manes. Then he should give arghya and the like with sesamum and water with apasavya.

With the permission of Brahmins, one should honour a lso the Brahmin traveller who comes there for food at that time. "• Yogins with a view to helping others, roam about everyre ш this earth in various forms without disclosing their ^entity. ™. Therefore, a discerning man should worship the guest coming on the occasion of obsequial ceremonies. O great Brahmin, aguestwhois not honoured destroys the fruits of the Sraddha.

With the permission of those Brahmins, one should put rice devoid of salt and the like thrice into the fire.

The first invocation is—'this is to the fire who bears the oblation of food'. Next—'this is to be conveyed to Soma having the manes.'

The third invocation is to Vaivasvata. The remnants of offerings should be put a little in the plates of Brahmins.

Then he should give sumptuous food to them and request them in pleasant words to eat well and to their heart's content.

He should feed them in all sincerity, and they should eat silently, pleasantly and steadfastly.

The Raksoghna mantra (meant to drive away the demons) should be recited. Then spreading sesamum as seat on the earth he should say—"these Brahmins are verily the manes to whom we have offered ghee (in fire).

May my father, grandfather and great grandfather invoked in this home, feel fully satisfied.

May my father, grandfather and great grandfather invoked by these Brahmins feel fully satisfied.

May my father, grandfather and great grandfather feel fully satisfied with the Pindas (balls of rice) offered by me on this floor.

May my father, grandfather and great grandfather feel fully satisfied with the devotion shown by me.

May my maternal grandfather feel satisfied. May all other manes feel satisfied. May Visvedevas (all gods) attain great satisfaction. May the demons perish.

Here is God Visnu, the god of sacrifice, the leader of all sacrifices, the enjoyer, the eternal soul. By his presence, may all demons get away quickly."

When these Brahmins are thus made satisfied, some rice should be scattered on the floor, and then each of them should be given irfthe hand water separately for acamana (sipping).

Then he should offer the pindas sanctified by flowers

The nextfone is for the grandfather and the third to the great grandfather. At the root of the darbha. the pinda should be smeared with anjana paste.

Likewise, for the maternal manes also, one should offer balls of rice along with incense, flower and the like, and give water for dcamana to the Brahmins who are fed.

He should with devotion utter Svastimantras (words of propitiation) and then give daksina (money).

After giving them this, he should make them recite Vaisvadevika (mantras of blessings). He should say: "May Visvedevas (all gods) be pleased".

When those Brahmins say "let it be so", he should request them for their benedictions. Then he should send off Visvedevas first and then the manes.

Similarly, in the case of maternal manes also along with Visvedevas in the matter of feeding, giving money and sending off,|from Padya onwards.

In the rites for maternal manes the Brahmin having spiritual knowledge should be sent off'first and then the others.

The performer should accompany them upto the outer door and then, with their permission, return. After the Sraddha ceremonies he should offer oblations to all deities.

Then he should take his food with revered men, servants and relatives. Thus should the wise perform Sraddha for the paternal and maternal manes. Propitiated at the Sraddha, the manes will grant all desires.

These three are sacred in Sraddha, namely grandson, лШара (the afternoon time suitable for the performance of sacrifices to the manes) and sesamum; so also the daksina of silver and proper reception and the like.

The performer of Sraddha should avoid three things towards the Brahmin who is to be fed on the occasion—anger, going to the street, and hurry.

O Brahmin, all the deities, fathers, maternal grandfather, and the family are purified by the performer of Sraddha.

The manes depend upon the moon and the moon on yoga. Therefore, O Brahmin, Sraddha joined with yoga (concentration of mind) is considered superior.

A (single) yogin amidst even a thousand Brahmins, liberates all these that are fed in the Sraddhas as well as the performer.

These arc the rules of Sraddha generally described in all Puranas. One should free oneself from bondage of worldly life with the knowledge of duties like this.

Knowing this from Gauramukha, the sages performing penance got liberation. You also attain the same.

I have told you this, O great Brahmin, since you asked me this. What else should be attained by him who meditates on Visnu after performing Sraddha for the manes."Nothing else is there, no doubt, more than the Sraddha for the manes.

One who knows all the six Vedangas, who worships the three sacred fires at three sandhyas (morning, noon, and evening) and who offers libations with the three madhus (sugar, honey and ghee), the priest (of the family), nephew, daughter's son, father-in-law, son-in-law, maternal uncle, saintly Brahmin, particularly one who worships the five sacred fires, disciple, matrimonial relative and one who respects his parents—these are fit to be invited in Sraddha.

One who troubles his friend, one having bad nails, a brown-toothed Brahmin, an outrager of virgins, one who donates his sacred fire, one who sells Soma-juice, one who is cursed, a thief, a slanderer, a priest who conducts the religious ceremonies for all castes, a hired teacher, a charioteer's teacher, one who has married another's wife, one who does not look after his parents, one who is born of or looked after by a Sudra woman, the husband of a Sudra girl, and one who performs worship tо

With the permission of these who are thus fully fed to satisfaction, he should take all balls of rice from the floor with water and offer them with the sacred water of the manes in a sacred tirtha (pond or river) for the maternal grandfathers.

Ten Incarnations of Visnu Earth asked: After hearing the rules for Sraddha ceremonies from Markandeya, what did sage Gauramukha do? Varaha replied:

After hearing this science pertaining to the manes, Gauramukha was reminded of a hundred births by the intelligent Markandeya. Earth asked:

Who is this Gauramukha? Who was he in the previous births? How did he remember all this? What did he do recollecting this? Varaha replied:

He was Bhrgu himself in the other birth of Brahma. This great sage Markandeya was also born in his race.

Brahma told him before: ''Taught by your sons you will attain supreme bliss." Therefore, he was taught by Markandeya.

He recollected his previous births. I shall tell you briefly, O lovely girl, what he did after remembering all that.

He saw his manes after performing Sraddha for twelve years and then, O Earth, he began to utter a hymn.

Near Prabhasa, the sacred lake famous in the three worlds, Gauramukha stood to extol the God, who destroyed demons. Gauramukha said:

" I extol lord Hari who is Mahcndra, Siva, the dispeller of haughtiness of enemies, Narayana, the best among the knowers of the spiritual wisdom, the ancient being who permeates the sun, moon, Asvins and destroys demons.

I extol him, destroyer of the enemies of gods who took the form of the primordial fish when the Vedas were lost— the fish that bore the Earth on its body and whose fin was like fire.

May the Lord of gods and the destroyer of demons protect me, who being the primordial Man took the form of tortoise on his own accord and uplifted the mount Mandara in churning ocean.

May the destroyer of demons, who is called yajnariga (with sacrifice as limbs)) by the multitude of gods and Siddhas and who entered the Talatala (one of the nether worlds) taking the form of a boar, protect me.

May the great destroyer of demons the great yogin who took the form of the fierce Man-lion (Xrsimha) with a frightful face and golden hue, protect us.

May the short Brahmacarin with staff and deer-skin who changed into a measureless huge body with yogic power, transcended the earth and made the sacrifice of Bali ineffective, purify us.

May Hiranyagarbha, the destroyer of demons, who as the son of Jamadagni and the protector of Brahmins, conquered the whole world twentyone times and gave it to Kasyapa, protect me.

May the destroyer of demons protect us, whose primordial Hiranyagarbha-form attained a fourfold division into Rama a nd others (Laksmana, Bharata and Salrughna). 60 VarahaPuraija

(May the God protect me) who in each yuga took the wonderful form of Vasudeva (Sri Krsna—son of Vasudeva \ to look after gods who were frightened by the haughty demons like Canura and Kaiiisa.

Obeisance to the exalted Man; obeisance to you again and again. Kindly lead me to the state of liberation. I bow to you."

Extolled thus by the sage with great devotion, the God appeared before him holding the disc and mace.

Seeing Him, the soul in the form of steady knowledge (Vijnana) issued out of his body and got merged in the eternal and attained the state called apunarbhava (without rebirth).

May the great God, the supreme soul, who takes the form of Kalki in every yuga to uphold the caste system whose form cannot be known by the gods, demons and Siddhas without the spiritual knowledge and who is worshipped in his assumed form like the fish, protect us.

Defeated by Durjaya, O Earth. Indra with all the gods and Yaksas and Nagas, first lived in Varanasi in the Bharata country.

Hearing that Durjaya was dead, they brought the submarine fire and rushed to the gods.

These two demons went to mount Himavat with the army and stood there.

The gods also collected a huge army and discussed about regaining the position of Indra.

When he said this, the gods left the cattle to graze and entrusted Sarama (the bitch of gods) to look after them.

Those cows being looked after by Sarama, the dog of gods, O Earth, went to the place of demons.

Seeing those cows, the demons told their priest Sukra: "See, those cows, O Brahmin, grazing, being looked after by Sarama, the bitch of the gods. Tell us what we should do now"

When they asked him thus, Sukra said: "Steal these cows quickly; don't delay".

Accordingly the demons took away the cows.

When the cows were stolen, Sarama searched for them; and found out that they were carried away by demons. The demons realised that Sarama had traced the path of cows.

Seeing her they told her in a soft manner: " O auspicious Sarama, please drink the milk of these cows." Then they gave the milk to her.

Sarama prostrated before Indra. the lord of gods.

Indra told the gods Marub: " O mighty gods, you please go secretly along with this bitch to find out the cattle."' Thus they went quickly taking subtle forms.

They came back and, O Earth, prostrated before Indra.

The king of gods asked: ''Sarama, where are the cows?" Sarama replied: " I don't know''.

Full of anger, then, Indra asked Maruts: " O Maruts, where are the cows intended for sacrifice? Why does Sarama say so?"

Then unperturbed, the Maruts reported to him what Sarama had done.

Then the great Indra kicked the bitch in great anger.

Saying, " O you fool you have drunk the milk! The cows are stolen by the demons.", he kicked her again.

As a result of that kick by Indra, Sarama vomited the milk she had drunk and ran to the place where the cows were held. Indra followed her accompanied by his army.

He saw the cows stolen by demons. But the demons who looked after the cows were very strong.

Still they were crushed by Indra's army and so they gave up their bodies along with the cows. Regaining the lost cows the king of gods along with his chieftains became delighted.

Thus recovering the cows, Lord Indra with great joy performed a thousand different sacrifices.

As he performed these sacrifices, his power also got increased. Then Indra told the army of gods.

" O Gods, prepare quickly, to kill demons." Hearing this, gods got themselves ready in a moment.

Then they marched with" Indra and in the battle they defeated the army of Asuras.

O Earth, the few demons that survived the battle, plunged into the sea struck with fear and completely perplexed.

And the great lord Indra followed by gods and protectors of the quarters reigned in heaven as before.

The man who hears daily this excellent story of Sarama attains the fruit of Gomedha sacrifice.

If a king who lost his kingdom listens to this story intently, he will be able to recover his kingdom like Indra the heaven.

Then the preceptor sage Aiigirasa told the gods; "First you perform the Gomedha sacrifice and then all other sacrifices. That is the practice. This is my advice. Do follow it."

At that time Vidyut and Suvidyut, O lovely lady, bv the power of yoga generated intensive fever in the lords of quarters.

Then the leaders of demons told her: " O auspicious, bitch, don't say about these cows of Indra." Then the demons left her m the forest. She, then, went quickly to the gods shivering.

Earth said: When Indra, the king of Gods, was cursed by sage Durvasas to live among mortals, being defeated by the son of Supratika, what did he and other gods do in the mortal world? What did Vidyut and Suvidyut with high yogic power do in heaven after the fall of Durjaya? Be pleased to tell me. Varaha said:

The stanza is very corrupt. 64 Varaha Гиг ana

Jamitra is the seventh house in horoscopy. This is taken as the house concerned with matrimony. The passage indicates that moon will govern marital relations. 68 Varaha Purina

Earth said: Those great men who were born of the gem were given a boon indeed by the God in Trctayuga.

How was the birth of those kings to be? What were their deeds? Tell me this for each. Varaha said:

O Earth, listen to the origin of the great king Suprabha who rose from the gem.

In Krtayuga there lived a powerful and noble king named Srutakirti.

Suprabha was born as his son, and was named Prajapala.

One day he went to the forest infested with wild beasts, and saw there the great hermitage of a sage.

In it an exceedingly virtuous sage by name Mahatapas was performing penance giving up food and meditating on the Supreme Soul.

King Prajapala felt desirous of entering the hermitage, and he quickly went into it.

In the grand hermitage, there were pleasant bowers beautiful like the moon with attractive creepers surrounded by hovering bees. The very pathway was fine with big trees on the sides.

* The ponds with full-blown red lotuses looked like celestial women with rosy feet, who had left Indraloka and come there.

In the protruding branches of trees which looked very symmetrical, were blossoms of flowers with honeyfed blackbees and a variety of birds reposing as if fully satiated.

There were many kinds of trees like Kadamba, X'ipa Arjuna and Sala, nourished by the householders and served by sweet-voiced birds.

The hermitage was surrounded by Brahmins with families and by sacred smokes coming up from the sacrificial fire. The elephant of vice there was killed by the lions of virtue.

Seeing there different objects like these, the king entered the hermitage. In it he saw the great sage Mahatapas, the champion of duty and seeker of Brahman, sitting on a seat of kusa-grass, and resplendent like the sun.

Seeing the sage, the king forgot his hunt. The sight of the sage diverted his good mind to righteous action.

The sage received Prajapala with words of welcome and offered him a seat.

Then the king prostrated before the great sage and sat on his seat. O Earth, then he asked him:

"Tell me. O Great sage, what should be done by those plunged into woes of worldly life, but wish to overcome it." Mahatapas said:

Those men who are plunged into the ocean of worldly life have to obtain a firm raft to cross it. They have to make the lord of all the three worlds this raft with proper worship, homas, gifts and prescribed sacrifices and meditations and fixed to the liberated souls by the strong strings of their vital airs.

One who bows to Narayana, the destroyer of hell and the Lord of gods in devotion, attains the imperishable abode of Visnu, free from all sorrows. Frajapdla asked:

O sage, the knower of all that is righteous, tell me precisely how the eternal Visnu is worshipped by those men who wish to get final emancipation. Mahatapas replied:

Hear from me, O intelligent king, how Visnu, the lord of all the yogins, is pleased at men and women.

The Vedas say that Brahma and all other gods and the manes all of whom were in the cosmic egg were born from Visnu.

All these beings were in Hiranyagarbha's body. But each became highly egoistic.

Their loud claims, T am competent', T have to be propitiated by sacrifices', were heard in the assembly of the gods like the roar of agitated ocea'i.

So saying Fire left the body; but even when he disappeared, the body did not perish.

Then Asvins. the personified forms of Prana and Apana airs said: "We are important and so we have to be pleased with sacrifices".

Saying this they stood apart leaving the body. The body was a bit emaciated, but it did not perish.

Then Gaurl. the speech, said: ''Importance is in me". So saying she also left the body.

Even without her, the body remained, though without speech. Then Ganapati, the space, said:

Finding the body devoid of holes, all the dhalus of the body said thus:

"In our absence the body cannot bear itself"—saying this, all of them left (he body.

Even without them the body was looked after by Ptirusa (the Supreme Soul). Seeing that, Skanda who is the embodiment of Ahamkara (ego) said:

"Without me the body cannot exist". So saying he left the body and stood away.

Without him too, the body stood intact and as if emancipated. Seeing this. Sun, the Aditya, got angry.

"How can this body stand without me even for a moment?" Uttering thus, he left the body. Even then the body was not destroyed.

Then the group of passion and the like called as Mothers said: "The body cannot bear itself if we leave this." They left the body. Then also the body was unaffected.

Then Durga well known as Maya (illusion) said angrily: without me there is no life (Bhuti)". Saying this Durga disappeared from the body. Even then the body was not destroyed.

Then the quarters stood up and said, ''No doubt, without us, nothing could be done".

Then Visnu, the mind, said: "Without me this body cannot stand even for a moment. Saying this, he also disappeared.

After this Yama said: " I protect all this. When I leave this body nothing should be there." Saying this, Yama went away. Even then th? body was not affected.

Then said Mahadeva, the subtle cause ot beings: "[ am great and without me the body will not be there." Г)1. Saying this Siva (Mahat) left the body. Then also it was not destroyed.

Seeing this the Pitrs (sense organs) said: "As long as we along with other life-airs live in this, this body stands; otherwise it will be destroyed." So saying they left the body and disappeared.

Still the body stood as if liberated, being protected by Purusa in the form of Soma, the moon.

When the imperishable Soma consisting of sixteen digits stood thus, the body with its qualities stood up and began itwork as before.

Seeing the body protected by Sarvajfia fPurusai л> before, all those deities of the body got ashamed and extolled that great god.

O king, all those entered into the body and took then own positions and extolled Him: "You are the Fire, yon are Prana, Apana and SarasvatI (word).

You are Akasa, Kubera and Dbatus of the body. You are Aharhkara; you are the Sun, and the Matrgana.

You are the Maya and the earth, you arc Durga, quarters and Indra; you are Visnu and Dharma. You are the victor and the vanquished.

You are called Paramesvara (Supreme lord) in its liberal sense. Otherwise how could this happen (the body remaining unaffected) when we left it.

When we gave up the body, O God, there was none else but you. So please protect us.

O Creator, having created yourself in our forms, don't change positions." Thus extolled by thrm, the God was pleased very much.

He told them: " I have created you for my sport. I have only one purpose to he gained by you.

If you don't like your form, then you divide it into two and stand formless in the beings on earth and with form in the world of gods. In due course attain dissolution (in the Supreme soul) yourselves.

Do not be egoistic any more with regard to yourselves in the body. I shall assign you your names now.

Agni will be Vaisvanara; Prana and Apana. Asvins: Gaurl-Himavat's daughter.

The qualities like those of the earth will be Ganapati. These various other beings are the dhatus (the essential elements) of the body.

Skanda Karttikeya will be the ego. At the end Durga will be the last of the causes for the body and will be Mava (the power of illusion).

These ten virgins will be ten quarters. Kubera will be the air.

This mind will be called Visnu, no doubt; so also Dharma (righteousness) will be Yama.

The 'great principle' (Mahattattva) will be Mahadeva. The sense organs will be the manes, no doubt.

This moon will be always in the Jamitra, no doubt.1 Thus I have described the Vedanta-purusa (Vedantic Man) in the form of Narayana." All the gods sat on their respective seats. And the God thus finished the account.

I have told you, O king, about God Visnu who is of such prowess and who can be known only through the Vedas. What else do vou want to know?

Within a moment they went away. Then Kubera, the air occurring in the middle of the body, also left the body and went upwards. 66 Varaha Purdna

Agnij Asvins, Gauri, Ganapati, Nagas. Karttikeya, Adityas, Matrs, Durga, Diks, Kubera, Visnu. Yama, Rudra, Gandra, Pitrs—all these were born of the lord of the worlds, according to their importance.

Among them, O king, Agni (fire)stood up and said: "Sacrifice for me; meditate on me. This body created by Brahma will perish without me. Hence I am great".

"Without me no body stands for long in course of time." So saying he also left the body. Without him too, the body did not perish.

Saying this, Agni, Prana, Apana. Akasa Dhatu-. Aharhkara, sun, desire, Maya quarters, Vayu, Visnu, Dharnia, Sambhu and the sense-organs left the body.

Varaha said: Lord Narayana was extremely pleased when he was extolled.

Pancagavya is a preparation consisting of cow's milk, curd and ghee from it and its urine and cowdung.

He then meditated for a while and spoke to Earth in a sweet voice.

"With great reverence have you told me what you badly need. I shall do what you wish.

I shall hold you along with your mountains, forests, rivers and oceans and the seven islands".

Comforting Earth thus, the lord assumed the form of a big boar full of effulgence.

It was six thousand yojanas long and three thousand yojanas broad, and thus covered nine thousand yojanas.

The whole earth with its mountains, forests, islands and cities was raised up by the left tusk.

Some mountains were clinging, some falling. It all looked like clouds of various farmations and colours at evening time.

The earth clinging to the white tusk of the boar looked like the clod of clay with a lotus stalk.

It was thus held in the tusk for a thousand years.

Time then passed and then set in the seventyfirst Kalpa, the lord of which was Kardama Prajapati.

That was the Varaha kalpa wherein the mutual regard for Visnu and Earth was the highest.

Earth extolled that eternal Person and sought complete resort in him. Earth asked:

O lord, what is the foundation and what is the practice of different actions (for man) to be done from time to time?

What is the nature of evening sandhya? Do all those who perform rites get the same result?

How do we know the measure regarding the consecration invocation and release (of deities for worship and of agaru, candana, dhupa etc.?

How is padya (water for washing feet) to be offered, how is unguent to be applied, how is the lamp to be waved and how are the roots and fruits to be offered?

What are the rules for the seat and the bed for the deity, how is worship to be performed and how many are the vital airs to be instilled?

What is the merit to be acquired in the morning and evening sandhyas. What are the rituals in the sarat (autumn) season, what are they in sisira (winter)?

What are the rituals to be performed in vasanta (spring) and what are they in grlsma (summer)? What are they in pravrt (rainy season)? What is laid down for the end of the year?

What are the flowers and the fruits that, can be used? Who are entitled to offer worship and who are prohibited?

By what actions does one attain Visnu? How do these actions take one to the level beyond that of food?

What is the size of the idol to be used and how is it to be installed? what is the nature of fasting and what is its duration?

What are the rules regarding cloths (to be used in worship), yellow, white and red?

What are the constituents of Madhuparka? What are the benefits that accrue from it?

To what worlds do we go by taking in Madhuparka?

What is the measure of Madhuparka to be offered? What kinds of flesh, fruit and leaves are to be mixed with it?

What are the rites of invocation to be observed?

What are the mantras to be used in offering food after due invocation?

After food, what are the things to be done by the devotee so that there may not be any fault?

What is the food for those who pray to you eating only once a day?

What is the place of those in the life beyond, who worship you following the rules?

What position do those get who worship you with the rituals Krcchra and Santapana?

What position do those get who worship Krsna, living on air alone?

What position do those get, O Krsna, who worship you living on food without salt and chillies?

What position do those get who worship you living on milk alone?

What position do those get who worship Visnu with vows and tending cows?

What position do those get who worship with great devotion and live on begging alms?

What position do those get who worship living as householders but feeding on what is offered to them?

What position do those get who always serve you in your temples and die there?

To what worlds do those go who end their lives in your temples performing penance with the five fires?

What position do those get who end their lives by performing penance with the five fires but lying on a bed of thorns?

What position do those devotees get who do the same in bed of thorns but lying without touching the earth?

What position do those get who worship you lying in the cowshed?

What position do those devotees get who worship you living on vegetables- alone?

What position do those get who worship you living on grains and Pancagavya P1

What position do those get who worship you living on gruel and covvdung?

What is the position, O Narayana, for those who worship you feeding on flour?

What is the position for those who serve you lighting a lamp on their heads?

What is the position for those who carry lamps on their heads and worship you always thinking of you and drinking milk alone?

What is the position for those devotees of yours who eat stones alone?

What is the position for those devotees who feed on the durva grass?

What is the position for those who follow their own traditional avocations and pray to you kneeling?

What is the position for those who worship you lying flat and holding a lamp?

What position do they get who worship you holding a lamp between their legs?

What position do they. get who worship you turning their faces away?

What position do they get lying with face downwards, giving up their family and possessions?

Be pleased to give me answers for all these that I have asked you in'the interest of the world.

O Madhava, every movement depends on you. You are knower, you are the father; in you is the decision regarding all dharma.

Therefore, you alone can answer all these which have a bearing on Sankhya-yoga.

How should your devotee who has offered you Madhuparka, be consigned to fire when he is dead?

What place do your devotees attain who remain in water or in your temples?

What place do they attain who utter your name Narayana, though calling one's own son?

What place do those warriors attain who die in battle uttering your name?

O lord, I am your disciple and servant. So be pleased to tell me this secret dharma.

For my sake please impart me this secret.

Hearing these words of Earth, lord Narayana said: " O goddess, I shall tell you about the actions that lead to the pleasures of heaven.

The six duties of the Brahmin arc adhyapana (teaching) adhyayana (learning), yajana (performing sacrifice), yajana (making others perform sacrifice), dana (giving gifts) and pratigraha (receiving gifts).

O Earth, I shall answer your questions relating to the existence and attitude of devotees that are laid down.

I am never pleased with petty-minded people even if they make a thousand danas, perform hundreds of sacrifices and offer a lot of money.

I am pleased with him who (tried to) know me with steadfast mind even though he may have many faults.

Now that you ask me about the actions that lead to the pleasures of heaven, I shall tell you. Please listen.

Those people who bow to me always, at midnight, in darkness, at noon or afternoon, although of diverse minds.

Who with unfailing devotion to me observe fast on Dvadasl day.

Realise me in the fruition of their devotion.

The good man with clean mind devoted to me gets a place in heaven by the very desire.

I shall tell you about those actions in the path of devotion that lead to my realisation.

Those devotees who fast on DvadasI day certainly attain me.

He who after fasting, offers me libations of water saying 'Bow to Narayana' and looks at the sun. т 115.13-28 265

Remains honoured in heaven for as many thousands of years as there are drops in the water of libation.

Putting flowers on the head and dressing in white cloth he may utter the mantra: "May the worshipful lord Hari be pleased to accept these flowers."

Sandal paste is to be offered with the mantra: "Bow to lord Visnu, be pleased to accept the sandalpaste which gives out its scent fully and slightly alternately or fragrant sandalpaste".

The incense is to be offered with the manta: "May lord Acyuta receive the incense at the main ritual".

He who makes my image according to Sastras reaches my abode and becomes four-armed.

Thus have I told you, O goddess, this mantrapuja which brings about happiness and which is dear to me.

He, who being devoted to my service, eats (only) the grains syamaka, svastika, godhuma, mudgaka, sali, yava, nlvara and kaiiguka, attains (the divine) conch, disc, plough and club.