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Vratas- A Collection

Bhéñma said:

Bhüù, Bhuvaù, Svaù, Mahaù, Jana, Tapas and Satya are said to be the seven worlds. How can one have the lordship over all these in turn? O Brähmaëa, who are honoured by gods? How can we have a handsome form, long life, good health and ample wealth in this world?

Pulastya said:

Foremerly Indra ordered Agni along with Väyu to destroy the enemies of gods. When he consequently burnt the demons in thousands. The demons, Täraka, Kamaläksa, Käladaàñöra, Parävasu, Virocana and Saàhräda entered the ocean and remaind deep in it. Taling them to be weak, Agni and Väyu ignored them. Since they harassed gods, men and snakes and all sages and then re-enter the ocean. In this way, O king, those heroes have harassed on the strength of the ocean being inaccessible, the three worlds for twelve thousand yugas. Indra again ordered Agni and Väyu saying: dry up this ocean immediately. Since this abode of Varuëa (i.e., the ocean) is our enemies’ shelter, then today, you must dry up the ocean."
They said to Indra, the killer of Maya and Çambara: "It is a very wicked act, O lord of Gods, to destroy the ocean, since by doing so a large group of beings will be destroyed. Therefore, O Indra, adopt some other remedy. O best gods, how should the ocean, in the portion measuring just square yojana in which crores of living beings live, be destroyed?
Thus addressed, the lord of gods, reddened eyes due to wrath, said these words to Agni and Väyu: "The gods never accept the union of impiety with piety. You two are especially magnanimous. Since both of you did not obey my order, you should therefore be intent on the vow of a sage, will obtain a human body and be born as a sage, in an existence bereft of the true meaning of the science of sacred precepts; and when in your human existence you will dry up the ocean just with a mouthful and attain godhood."
Thus, due to the curse of Indra, they both fell down to earth in an instant in the form of the human body. They were then born from a pitcher. Form the semen of Miträ-Varuëa, Vasiñöha was born as the son; then was born Agastya of severe penance. This sage was thus the younger brother of Vasiñöha.

Bhéñma said:

How are Miträ-aruëa said to be his father’s? Tell me now, how was Agastya born from a pitcher?

Pulastya said:

Formerly the eternal man, Viñëu, after becoming the son of Dharma, at some time practiced ample penance on the GandhamAdana (mountain). Çakra, afraid of his penance sent Spring and Cupid along with a hosts of celestial nymphs to create an obstacle in his penance. When Viñëu could not be fascinated by Spring and Cupid with songs and musical instrumental music, Häva (coquettish gestures) and Bhäva (amorous gestures), the group of ladies who had accompanied Spring and Cupid became dejected. Then, Nara’s elder brother, Narägraja (Näräyaëa) produced a lady from his thigh to fascinate the three worlds and to agitate them. Gods, including Spring and Cupid were fascinated.
In the presence of the celestial nymphs, Hari said to the gods. "She will be known in the world as Urvaçé." Then Mitra, longing for Urvaçé called her and asked her to satisfy him with which she agreed. Later, Varuëa woed the lotus eyed lady when she was going to the Sun’s world and she said to Varuëa: "I have been chosen before Mitra, O lord, the Sun is my husband.." Varuëa said: "Resigning your heart to me, you can go." She agreed and left and Varuëa cursed her: "Since you thus behaved falsely, go today to the human world and resort to the grandson of Soma."
Then Mitra and Varuëa deposited their seed in a water pitcher. From that came the two best sages.
Formerly, a king named Nimi played with ladies and dice; during that time, Vasiñöha born form Brahmä, the lord of the world, for the cessation of the curse. Then by the order of Brahmä, Nimi lived in the eyes of people. So, O, king, people have the twinkling eyes in order to give him a rest.
Vasiñöha also appeared as before in the water pitcher. From that sprang up Agastya of four arms and with a rosary and a water pot, the best sage of a tranquil mind. In the manner of ascetics, he with his wife, surrounded by Brähamëas performed a very difficult penance in a part of Malaya. Then after a long time, seeing the world being harassed by Täraka and others, he became angry and drank the abode of Varuëa (the ocean). Then all the gods like Çaìkara granted him boons. Brahmä and revered Viñëu also went to give him a boon.

Agastya said:

For a period of twenty-five thousand crores of Brahmä’s years, I should be borne in an aeroplane in the southern tract in the sky. He who offers me worship before the rise of my heavenly car in the sky, in turn becomes the lord of each of the seven worlds. May he, who glorified the hermitage named after me at Puñkara, obtain religious merit. This is the boon I have chosen. The hosts of the manes of those who offer a Çräddha with devotion and with the offerings of rice balls, will stay in heaven with me for this period as long as I stay here. This is the boon I ask for."
Saying "Let it be son." The gods went as they had come. Therefore the wise should always offer a respectful offering to Agastya.

Bhiñma said:

In what manner should an offering be made to that sage? Tell me about the procedure for Agastya’s worship.

Pulastya said:

At the rise of Agastya’s constellation in the night in the early morning, a wise man should take bath with white sesamun. Like that, the householder having put on white flowers and garment, should install an unbroken jar decorated with flowers and cloth, so also five jewels along with a pot of ghee, place a thumb-sized golden human figure with four long hands and arms on top of the pitcher, so also rice grains with seven mountains and with a bronze pot, sacred rice grains and silver. He should offer to the best Brähmaëa after reciting a sacred text. After having saluted a Brähmaëa, face the South with a concentrated mind, pick up the long-armed human figure and offer a white milch cow with silver hoofs and golden face along with a calf adorned with a garland, a piece of cloth and a bell, if he has the capacity to do so.

O king, a man should give all this for seven nights at the rise of Agastya constellation. He should continue this for seventeen years or some say, even longer. He should recite the sacred text:

"O you born from Agni and Väyu,

O you son of Miträ-Varuëa,

O you resembling the Käça flower,

O you born from the pitcher,

My salutations to you."

He who give a fruit like this will never sink after having performed a sacrifice, a man should then live on a fruit. A man who offers reverential offering in this way, obtains the Bhuvaù world, then by the one after that, i.e. the third, he obtains Svaù (heaven); he who offers seven reverential offerings obtains the seven worlds. He, who in this way properly recites or properly listens to the account of Agastya, or he who does the worship of Agastya or intends to do it too, having gone to Viñë’s abode is honoured there by hosts of gods.

Bhéñma said:

Pulastya said:

I shall tell you that which formerly god Çiva, the killer of Andhaka, the demonic son of Kaçyapa and Diti (Andhakasüdana), told Pärvati when very religious and charming talks which causes enjoyment and liberation were going on.

Gauré said:

O lord of gods, Sävitré gave a curse to me, the wife of a hero. Tell me how I shall be prominent like Lakñmé?

Çaìkara said:

While offering worship to the feet, he/she should say: My salutation to Varadä

While offering worship to the ankles, he/she should say: My salutation to Çré

While offering worship to the shanks, he/she should say: My salutation to Açokä.

While offering worship to the knees, he/she should say: My salutation to Pärvaté.

While offering worship to the thighs, he/she should say: My salutation to Vämadevé.

While offering worship to the belly, he/she should say: My salutation to Padmodarä.

While offering worship to the throat, he/she should say: My salutation to Çré.

While offering worship to the arms, he/she should say: My salutation to Darpavinäçiné.

While offering worship to the face with a smile, he/she should say: My salutation to Smaradä.

While offering worship to the nose, he/she should say: My salutation to Gauré.

While offering worship to the eyes, he/she should say: My salutation to Utpalä.

While offering worship to the forehead and hair, he/she should say: My salutation to Tuñöi.

While offering worship to the head, he/she should say: My salutation to Kätyäyané.

He/she should also say:

My salutation to Gauré, to Puñöi, to Känti, to Çré, to Rambhä, to Lalitä, to Vämadevé.

Having thus offered the worship according to the procedure, he should draw the figure of a lotus with sixteen leaves one after another with and with a pericarp. He should install the image of Gauré in the East. In the SouthEast, the image of Aparnä, Bhaväné in the South, Rudräëé in the SouthWest. The West direction should have the image of Saumyä Madanaväsiné, Pätöalä ügrä in the NorthWest, Umä in the North and in the centre, the images of Sädhyä, Pathyä, Saumyä, Maìgalä, Kumudä, çaté and Bhadrä and Lalitä on the pericarp. He should install them with the offering of flowers, sacred rice grains, water and salutations.
Having made auspicious sounds with music, he should offer worship with red garments, red flowers and anointing to a married lady whose husband is still alive. He should drop powder of red lead and aromatic powder on their heads, as bath with red lead and saffron is extremely desirable. Similarly, he should carefully worship his spiritual preceptor.
All the rites performed in a place where the preceptor is not honoured becomes fruitless.
A man should always worship Gauré with muttered prayers and dark blue lotuses in the welcome month of Kärtika. He should carefully worship her with Bandhujiva flowers; Jasmine flowers during the month of Märgaçérña; Yellow Kurantaka during Pauña; Kunda flowers in Mägha; Vitex negundo with or jasmine flowers during Phälguna; Jasmine and Açoka flowers during Caitra; Fragrant trumpet flowers during Vaiçäkha; Lotues and Mandara flowers during Jyeñöha; Water lilies in Äñädha; Mandara and Mälati floers during Çrävaëa. In the proper order, he must offer her with cow urine, cow dung, milk, curds, ghé, darbha and water, bilva leaves, arka flowers, lotuses, water from a syringe.
Thus feeding is to be done during Bhädrapada etc. O you beautiful lady, on the third day of every fortnight he should feed a Brähmaëa couple and devoutly honour them with garments, flowers and anointing. He should give two yellow garment to the man and two silken garments to the woman. He should give the lady winnowed cumin seeds with salt with sugar cane and jaggery. He should give the man a fruit with golden lotus and say the following:

"O goddess, the lord does not go away after abandoning you; therefore, lift me up from this entire unhappy ocean of the mundane existence. May Kumudä, Vimalä, Nandä, Bhaväné, Vasudhä, Çiva, Kamalä, Gauré, Saté, Rambhä and Pärvati be pleased in the months Çrävaëa etc."

At the conclusion of the vow, he should give a bed with golden lotus to a Brähmaëa couple.
He should honour twenty-four and twelve Brähmaëa couples or should honour eight couples each time in the period of four months. Having first made an offering to his preceptor, he should then honour others. This is called Änantatåtéya which always give unending fruit.
The goddess removes all sins and enhances good fortune and good health. A man should never ignore her through vanity and wealth.
If a man or a woman observes the vow of fasting; if a pregnant woman or a woman who has just recently delivered, or a maiden or a sick woman observes fasting at night, he or she will get unending fruit.
When during menstruation, she, being restrained should get it done by someone else. He who observes the vow of this Ananta-phaladä Tåtéyä, is honoured in Çiva’s world for a full crore Kalpas.
Even a poor person should observe the fast on the third day of every month for a year with the rite of offering flowers and sacred texts. He too will get the same fruit. A woman, who desiring her own good, observes this vow, gets birth as a man favoured by Gauré.
He who thus recites or listens to or thinks about this vow in honour of the daughter of the Himälaya mountain (i.e. Pärvaté) is, while living in Indra’s world, honoured by young divine ladies and Kinnaras. I shall also tell you about another vow of Tåtéyä which removes sins.

Those born in the former age ( i.e. the aged) know it as Rasakalyäëini. Reaching the third day of the bright half of the month of Mägha, he should bathe with sandal, water and sesamun in the morning. He should give bath to the image of the goddess with honey and sugar cane juice. He should worship her with sandal mixed with saffron and water.

Having first worshipped the left parts of her body, he should then worship the right parts.

While worshipping the foot he should say: ‘My salutation to Lalitä’

Then while worshipping the left ankle he should say: ‘My salutation to Devé’

While worshipping the shank and knees he should say: ‘My salutation to Çäntä’

While worshipping the thigh he should say: ‘My salutation to Madälasä’

While worshipping the belly he should say: ‘My salutation to Amalä’

While worshipping the breasts he should say: ‘My salutation to Madanaväsiné’

While worshipping the neck he should say: ‘My salutation to Kumudä’

While worshipping the arm and its tip he should say: ‘My salutation to Mädhavé, Kamalä, Sukhasmitä’

While worshipping the eyebrows and forehead he should say: ‘My salutation to Rudräëé’

While worshipping the hair he should say: ‘My salutation to Çaìkarä’

While worshipping the forehead he should say: ‘My salutation to Mandanä’

While worshipping the eyebrows he should say: ‘My salutation to Mohanä’

While worshipping the eyes he should say: ‘My salutation to Candrärdhadhäriëé’

While worshipping the mouth he should say: ‘My salutation to Tuñöi’

While saluting the throat he should say: ‘My salutation to Utkaëöhiné’

While worshipping the body he should say: ‘My salutation to Amåtä’

While saluting the great arms he should say: ‘My salutation to Rambhä’

While worshipping the hands he should say: ‘My salutation to Viçokä’

While worshipping the heart he should say: ‘My salutation to Manmathähvä’

While worshipping the belly he should say: ‘My salutation to Päöalä’

While worshipping the waist he should say: ‘My salutation to Surataväsiné’

While worshipping the thigh he should say: ‘My salutation to Paìkajaçré’

While worshipping the knee and shank he should say: ‘My salutation to Çäntä’

While worshipping the feet he should say: ‘My salutation to Dharädharä’

While saluting the head he should say: ‘My salutation to Viçvakäyä

My repeated salutations to Bhaväné, Käminé, Väsudevi, Jagatçré, Änandadä, Nandä, Subhadrä.’

Having thus worshipped the image according to the proper rite, he should honour a brähmaëa couple. Having fed them with sweet food, he, free from jealousy, should after having given them a water pitcher with modakas (sweet meats) and a pair of white garments, worship the couple with sandal and flowers saying:

‘May Kumudä be pleased with this’

He should accept the vow by avoiding salt. He should worship the goddess according to this procedure. He should avoid eating salt in Mägha; Avoid jaggery in Phälguna; avoid eating butter in Citra; He should avoid eating honey in Vaiçäkha; Avoid drinking beverage in the month of Jyeñöha; Avoid cumin seeds in Äñäòha; Avoid milk in Çrävaëa; Avoid curds in Bhädrapada; Avoid Ghé in Äçvina; Avoid honey in Kärtika; Avoid coriander in Märgaçérña and he must avoid sugar in Pauña.
At the end of the vow in every month, in the evening, he should give a pot full of these along with a pot containing articles of food.
In the months beginning with Mägha, he should give sweet balls, sevaka, cakes, round cakes and pots full of ghé and jars full of flour. He should give milk, vegetable, curds, food and curds.

In every month beginning from Mägha, he should say the following:

‘May Kumudä, Mädhavi, Rambhä, Subhadra, Çiva, Jayä, Lalitä,
Kamalä, Anaìgä, Ratilälasä be pleased.’

Each and every time, the drinking of the mixture of the five products of a cow is enjoined. He should observe the fast every time; the fast at night is laid down for a weak person. A woman should thus observe the vow called Rasakalyäniné.

Again when the month of Mägha arrives, the image of Gauré covered with a garment, with four hands, adorned with pearls, silver eyes, five jewels, a rosary the size of her thumb; a pitcher, a pair of golden cow and bull, white garment, cloth and pot should be given to a Brähmaëa couple, saying the following:

‘May Bhaväné be pleased.’

He who observes the Rasakalyäëiné vrata according to this procedure is free from all sins instantly and is never unhappy in a thousand existences. He would get that fruit which is obtained by performing a thousand Agniñoma sacrifices. O you of beautiful face, a woman or a maiden or an unhappy widow would get the same fruit. He who happens to read or hear this, being free from sins, goes to Pärvaté’s world. He who thinks about the good of the people would go to the world of the lord of gods and become successful.
I shall similarly tell you about another vrata observed on the Tåtéyä which destroys ins. This is well known in the world and gives great joy. When on the third day of a month, there is rise of the constellation Äñäòhä or Brahmä or Mägha or Hasta, he should properly bathe with darbhas, sandal and water. Havin put on white flowers and a white garment and having anointed himself with sandal he should devoutly worship Bhaväné with white fragrant flowers and also Mahädeva seated by her side,

O you very chaste lady.

He should worship the feet of both images saying: ‘My salutation to Väsudevé, Çaìkarä, Hara.’

While worshipping the shanks, he should say: ‘My salutation to the destroyer of grief and the giver of respect to the lord.’

While worshipping the thinghs, he should say: ‘ My salutation to Rambhä and to Çiva Pinäkin (i.e. the Trident Holder)

While worshipping the waist of the image of the goddess, he should say: ‘ày salutation to Änandiné and the trident in the hand of Çülin.’

While worshipping the navel, he should say: ‘May salutation to Mädhavi and Çambhu, Bhava.’

While worshipping the breasts, he should say: My salutation to Änandakäriëé and Çaìkara having the Moon.’

While worshipping the throat, he should say: ‘My salutation to Utkaëöhné and Nélakaëöha Hara.’

While worshipping the hands, he should say: ‘My salutation to Utpaladhäriëé and to Rudra, the lord of the world.’

While worshipping the arms, he should say: ‘My salutation to Parirambhiëé and Hara, the one fond of dancing.’

While worshipping the mouth, he should say: ‘My salutation toViläsiné and the lord’s Bull.’

While worshipping the smile, he should say: ‘My salutation to Smaraëiyä and the universal face of the lord.’

While worshipping the eyes, he should say: ‘My salutation to Mandäraväsiné and to the Universal luster of the Trident Holder.’

While worshipping the eyebrows, he should say: ‘My salutation to Nåtypriyä and the noose with the trident of Çambhu.’

While worshipping the the forehead of the goddess, he should say: ‘My salutation to Indräëé and the lord’s vehicle, the bull.’

While worshipping the crown, he should say: ‘My salutation to Svähä and Gaìgädhara the lord.’

He should also say: ‘I salute Pärvaté and Çiva, the body, arms, feet, faces of the universe, being auspicious and granting boons when pleased.’

Having thus worshipped Çiva and Pärvaté according to the proper procedure, in front of both Çiva and Pärvaté, he should design lotuses with pollen of various colours; also conch and disc with bracelets and svastika leading to auspiciousness. He is honoured for as many thousand of years in Çivaloka, a many particles of pollen have fallen on the ground. According to his capacity, he should present four pots of ghé , a pot of water and gold to a Brähmaëa. He should give this every fortnight for four months. Then in the four months beginning with Märgaçérña, he should offer as told before, four pots filled with ghé and four pots filled with sesamun after a water pot is given. He should also offer sandal water, flowers with water, sandal mixed with saffron and water, also crude curds with milk and water from a syringe and cloud water, as well as water with powder of Kuñöha and Uçéra (the fragrant root of a plant). Then having taken sesamun water and water with barley powder, he should sleep. In the months like Märgarçérña, the offering is recommended in both the fortnights.

For worshipping in all cases, the following sacred text should be recited at the time of making a present;

‘May the auspicious Gauré be always pleased with me to destroy my sins.
May Lalitä, Bhaväné lead me to good fortune for the attainments of all objects.’

At the end of one year, in order to please Gauré, he should offer salt with jaggery and saffron, a pitcher with sandal and golden lotus, objects of gold, sugar cane, fruits, a bed with a covering and resting place for a brähmaëa with his wife. He should say the following:

‘May Guaré be pleased with me.’

A man who observes this vrata will obtain wealth called Ätmänandakaré (giving delight to himself). Being endowed with long life and joy, he will never meet with grief.

A lady or a virgin or a widow who observes this vrata being favoured by the goddess gets the same fruit.

Thus having observed the fast in every fortnight with the procedure of the recital of the sacred text and worship, he obtains the world of Rudras from which rebirth is difficult. He who devoutly listens to this account or causes others to hear it, goes to Indra’s world, living there and honoured for a kalpa.

Çaìkara said:

If a woman becomes intent upon the observance of the vrata, what can Sävitré’s curse do to her? There is no significane to her curse since Lakñmé due to her being accepted as his wife by Viñëu was worthy of reverence to the ancient one. For you I formerly destroyed the sacrifice of Dakña. Viñëu too, formerly churned the ocean for obtaining Lakñmé. Lakñmé and you are obedient. Do not be afraid at all. Sävitré is to be honoured; she who is angry is to be propitiated by me, by Viñëu and by Brahmä desiring respect being given to him.

I shall go to Brahmä’s residence. O you of a beautiful face, wait here.

Saying so, Rudra went to Brahmä’s residence and Gauré lived there for an entire Kåtayuga. In that sacrifice which he performed, Agni carried oblations to gods and pleased the three worlds. The lord gave everything- food to chief Brähmaëas, objects of enjoyment to the host of Vrdyädharas and satisfied the desires of men. Then Rudra said to Viñëu: "Please explain the duties of Gauré; also explain that which is said to be the vrata of Sarasvaté." Thus addressed by Rudra, Viñëu said :I shall now not explain the sacred duty to me O Çaìkara. O best of gods, you may explain my greatness; formerly you have told it; having done the vow, sins are destroyed. There is no doubt about this; you will be purified."

Bhiñma said:

O best of sages, O best one, tell me by performing which vow one’s words would be sweet tongued and also one would have good fortune among men, would have intelligence and skill in lores as well as give concord between husband and wife and company of relatives.

Pulastya said:

O king, you have asked well; listen to the vow of Sarasvaté, by the mere narration of which goddess Sarasvaté would be pleased, as long as the devotee eulogises her; this is the best vow. Before the day begins (i.e. very early morning) a man having worshipped her, should begin reciting the divine eulogy or on a Sunday when the planets and stars are powerful, he should feed Brähmaëas with milk and should proclaim the vow to the brähamaëas; and having given them white garments along with gold according to his capacity, he should worship Gäyatré with white flowers and anointment.

He should pray to her:

‘O goddess, since revered Brahmä, the grandsire of the world,

does not stay without you, please grant me a boon.

O goddess, the Vedas, the other sacred treaties, practices,

dance and singing have no existence without you;

so let me have Siddhis;

O Sarasvaté, protect me with your eight forms viz. Lakñmé, Medhä, Dharä, Puñöi, Gauré, Tusi, Jayä and Mati.’

He, the knower of the religious practices, having thus with devotion, worshipped Gäyatri, the holder of the lute and lotus and a pot and a book, with white flowers and sacred rice grains, he should observe the vow in silence, eat in the morning and evening.

And on the fifth day of every fortnight, he, saying:

‘May Gäyatré be pleased with me,’

should give an auspicious cow and also rice measuring a prastha with a pot full of ghé and milk and gold to a Brähmaëa; he should, observing silence, do this in the evening.
For thirteen months he should not take food at night and when the vow is concluded, he should give food in the form of white boiled rice; he should give a cushion, a charming bell along with a fine silken garment; he should also give sandal, a pair of garment and tasty rice with curds.
Being free from the vanity of wealth, he should also honour his preceptor with garments, flowers and anointments. He who observes the Särasvata vow according to this procedure, is endowed with good fortune, intellect and fine voice; is honoured in Brahmä’s world due to Sarasvaté’s favour. A lady who observes this vow also gets the same fruit. She would live in Brahmä’s world for Kalpas. He who would listen to the Särasvata vow or would read it, would live in the city of Vidyädharas for the myriad years.

Compiled by Swee Chan
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Pulastya said:

Formerly in Båhatkalpa, there was a king called Dharmamürti who was a friend of Indra, who had killed thousands of demons. Due to his luster, the Moon and Sun had lost their brilliance. He had defeated demons in hundreds, could take any form he liked and was undefeated even among men.
That king had the chief queen, Bhänumaté by name, the most beautiful lady in the three worlds, who resembled Lakñmé in beauty and had vanquished divine beauties and who was dearer to the king than his own life.
Among ten thousand ladies, she shone like Lakñmé. He cannot be said to be equaled even by a thousand crores of kings.
Once when he was seated in, filled with amazement, he asked his priest Vasiñöha, the best sage: ‘Revered sir, due to which religious merit have I this excellent wealth and for what reason is there always great and excellent luster in my body?’

Vasiñöha said:

Formerly, there was a prostitute, Lélävaté by name who was devoted to Çiva. At Puskara, she devoted offered, a mountain heap of salt with a large number of golden trees on the fourteenth day of the month.
There was a goldsmith Çüdra servant in Lélävaté’s house. O king, he, full of faith, fashioned trees with golden flowers, well formed, extremely charming and beautiful. Kowing it to be a pious deed, he did not accept wages for it and his wife polished the golden trees; and O king, the two did honest service in Lélävaté’s house like how would wait upon a sage. And that prostitute, Lélävaté, O sinless one, after a long time being free from all sins, went to the Çiva’s abode. Now, you are that goldsmith who, though poor, was very good and did not accept the porstitute’s wages for your work and has become the lord of the seven islands and is lustrous like a myriad Suns.
This is you wife Bhänumaté who, as the goldsmith’s wife, had polished the golden trees fashioned by her husband.
Therefore, in the three worlds of mortals, you are unvanquished and your wealth is safe and full of good fortune. Therefore, O king, you too should, in keeping sacred precepts, fashion mountains of grains etc.

Pulastya said:

Saying "All right," he, the fine image of religious merit, having honoured Vasisha’s words, duly gave all the mountain of grains etc. and being respected by gods, he went to the world of the enemy of Cupid (i.e., Çiva’s world).
A man who sees these mountains of grains being brought or sees them being given by men or hears about such a gift, with devotion or thinks about it too, being free from sins, goes to heaven.
A man destroys the effect of bad dreams by big mountains of grains being invoked, which are the destroyers of the fear of the mundane existence; then, O best of men, what about him who, with a tranquil mind and with his sins removed, gives the entire lord of montains?

Bhéñma said:

What is there on the earth, capable of removing the association with the grief arising from the separation of the dear ones? Or what fast or vow is there that would certainly bring about prosperity or that would destroy man’s fear of the mundane existence?

Pulastya said:

You have me about this vrata dear to the world and difficult to perform even for the wise on account of its importance. Yet I shall explain this vrata- a secret among Indra, gods and men- top you who are devoted.
This is Dvädaçé Vrata t o be performed in the holy month of Äçvina. A wise man eating little on the tenth day should begin it with restraint, after brushing his teeth and facing the North or the East. On the eleventh, he should not eat anything and having properly worshipped Viñëu and having duly worshipped Lakñmé, he should say: ‘I shall eat the next day.’
Having thus taken a pledge, a man having got up in the morning, should bathe with all herbs and the five products of the cow taken collectively. Having put on white flowers and a garment, he should worship the lord of Çré with lotuses.

He should worship the feet of the deity saying: ‘My salutation to Viçoka.’

He should worship the shanks and say: ‘ My salutation to Varada.’

He should worship the knees saying: ‘My salutation to Sréça.’

He should worship the thighs saying: ‘My salutation to Jalaçayé.’

He should worship the waist saying: ‘My salutation to Mädhava.’

He should worship the belly saying: ‘My salutation to Dämodara.’

He should worship the sides saying: ‘My salutation to Vipula.’

He should worship the navel saying: ‘My salutation to Padmanäbha.’

He should worship the heart saying: ‘My salutation to Manmatha.’

He should worship the chest saying: ‘My salutation to Çrédhara.’

He should worship the hands saying: ‘My salutation to Madhubhid.’

He should worship the throat saying: ‘My salutation to Vaikuëöha.’

He should worship the face saying: ‘ My salutation to Açokanidhi.’

He should worship the eyes saying: ‘My salutation to Väsudeva.’

He should worship the forehead saying: ‘My salutation to Vämana.’

He should worship the eyebrows saying: ‘My salutation to Hari.’

He should worship the hair saying: ‘My salutation to Mädhava.’

He should worship the crest saying: ‘My salutation to Viçvarüpin.’

He should worship the head saying: ‘My salutation to Sarvätman.’

Thus having worshipped Govinda with incense, flowers and anointing and then having made a circle he should get an altar fashioned with clay. It should have four corners and have the length of a cubit and a slope towards the north. It should be smooth, pleasing and surrounded by three ramparts on all sides. The ramparts should be fingers high, and two fingers in expanse. Above the altar, there should be a wall eight fingers high. He should make the image of Lakñmé in the circle representing the Sun, with sand got from the river. The wise man should worship Lakñmé in the circle representing the Sun on the altar. He should say:

‘My salutation to Devi.’

‘My salutation to Çänti.’

‘My salutation to Lakñmé.’

‘My salutation to Çré.’

‘My salutation to Tuñöi.’

‘My salutation to Puñöi.’

‘My salutation to Puñöi and Såñöi.’

Being happy she should grant me wealth and all kinds of success. Then having covered the representation of the Sun all around with white garment, he should worship it with fruits and eatable of various kinds and also with a golden lotus. The wise should put water with darbhas in silver pots. Then for the whole night, he should arrange dancing and music. When three watches have passed, the man, having got up and having approached three couples ot one Brähmaëa couple, should worship them according to his capacity with garments, flowers and incense. He should worship the couples seated on the beds, saying :

‘My salutation to Jalaäçyin.’

Then having kept awake for the whole night with singing and playing upon musical instruments, and having bathed in the morning, he should worship a couple of Brähmaëas and without conceit born of wealth he should feed them according to his capacity; and listening to the Puräëas with devotion, he should pass the day. He should perform the rite every month.
At the conclusion of the vrata, he should present a bed with a cow made of jaggery, with a cushion and a rest with an auspicious coverlet. He should say:

‘O lord of men, as Lakñmé never goes abandoning you, similarly, good form, health and absence of grief should always be with me, and health and absence of grief should never leave me. As Lakñmé would never remain without god Viñëu, similarly, may I have freedom from grief and best devotion, O Keçava.’

Repeating this sacred text, he who desires his well being, should offer a bed with a cow made of jaggery and also the representation of the Sun with Lakñmé. He should also offer a lotus, a Karavira flower, fresh saffron flower, and flowers of ketaka, sindhuvära, reddish camallikä with fragrance, kadamba, kubjaka and jasmine.

Bhiñma said:

O lord of the dages, tell me about the cow made of jaggery. Tell me now, of what form it is and with the recitation of which sacred text it is to be given.

Pulastya said:

I shall tell you the nature and the fruit of the rite of offering a cow made of jaggery, which removes all sins.
A man should spread deer-hide on the ground with the neck of the deer hide facing the East. He should scatter darbhas all over the ground smeared with cow dung; he should spread a small piece of deer hide and prepare a representation of a calf. He should have a clay fashioned cow with or without a calf.
A representation of a cow made of jaggery weighing four bhäras is the best. The weight of the calf should be one bhära. The representation of the cow weighing two bhäras is said to be second-rate. Then the representation of the calf should weigh half a bhära. The smallest type would weigh a bhära, then the calf would weigh one fourth bhära according to the expanse of his dwelling and wealth. The two, viz. the cow and the calf thus fashioned, should be covered with fine white garments.
Their ears should be made of conch shell, feet of sugarcanes, eyes of bright pearls, arteries of white thread and dewlaps of white blanket, blacks of reddish Gaëòaka coin (a coin of the value of four cowries) and hair of the white bushy tail of camara; the cow and calf should have a pair of eyebrows made of coral. Their udders should be made of butter. They should have a pair of golden eyes and their pupils should be made with sapphires; their tails are to be made of silk and they should be furnished with many fruits with baskets of scents.
Thus having arranged the two like this, he should worship them by waving a light and incense and he should recite the basic text:

‘May that goddess in the form of the cow who is Lakñmé to all beings and who has remained in gods, remove my sins. May that cow who is Lakñmé resting on Viñëu’s bosom and who is Svähä in the fire and who is the power of the Moon and the Sun, grant me boons. Since you, O cow, are the Svadhä of the chief manes, and the Svähä of those who enjoy the sacrifices of gods and since you remove all sins, grant me well-being.’

Having thus invoked the cow, he should offer the representation of the cow to a brähmaëa. This rite of offering is laid down for the offering of all cows. O king, I shall tell you about the form and names of the cows that are said to remove sins.
The first cow is guòa-dhenu i.e. made of jaggery; the second is ghåta-dhenu, i.e. made of ghé; the third one is tila-dhenu i.e. made of sesamun; the fourth one is called jala-dhenu i.e. made of water; the fifth one is kñéra-dhenu i.e. made of milk. The next one is madhu-dhenu i.e. made of honey; the seventh one çarkarä-dhenu i.e. made of sugar; the eight one is fashioned with curds and the ninth one is represented by juice and the tenth one is the original form which is the actual cow.
Pitchers should be used for the liquid representation of cows and heaps of their sizes for representation of other cows. Some men also desire to offer golden cows represented by butter and oils. The rite is the same and the ingredients are also the same.
At every parvan which is the eighth and the fourteenth day of each half of the month and days of the full Moon and the New Moon, these representations of the cow giving enjoyment and salvation should be offered to Brähamëas with invocation of sacred texts as at a Çräddha. On the occasion of telling you about the offering of a guòa-dhenu, I have explained all of them, which give fruits of all sacrifices, which remove all sins and which are auspicious. Since the Viçoka-Dvädaçi Vrata is the best of the vratas, the offering of a guòa-dhenu is recommended as auxiliary to it.
Guòa-dhenu etc., should be offered during the period of the Sun’s passage from one solstice to another¹, during the auspicious equinoctial period, when a portend forbodes, a great calamity², and also on eclipse days etc.
And this Viçoka –Dvädaçé removes all sins and is auspicious, fasting on which, a man reaches that highest position of Viñëu. In this world he obtains good fortune, long life and health, and on death, he reaches Viñëu’s city and has the recollection of Hari. O king, he does not meet with grief and sorrow or calamity for nine thousand and ten and eight hundred Arbuda³ years.
A woman who, devoted to dancing and singing on this day and who observes the Viçoka-Dvädaçé vrata on this day would also get thata fruit; since dancing, singing and playing upon musical instruments in front of Viñëu gives unending fruit.
He who recites like this or listens to this properly or observes the worship of the enemy of the demons, Madhu, Mura and Naraka, or even suggests to people to observe this vrata, lives in the world of Indra and is honoured by streams of gods for a kalpa.

Bhéñma said:

O revered one, I desire to hear the great importance of that offering which is inexhaustible in the other world and is honoured by hosts of gods and sages.

Pulastya said:

O best of kings, I shall tell you about the ten ways of the gift of the Meru, the giver of which obtains unending worlds honoured by gods. One does not get fruit of that gift even by studying the Puräëas and the Vedas and performing sacrifices and visiting holy places.

Now, therefore, I shall serially describe the gift of mountains:

The first is dhänya-çaila (the mountain of grains); the second is guòacala ( the mountain of jaggery); the fourth is hema-parvata (the mountain of gold); the fifth is tils-çaila (the mountain of sesamun); the sixth is kärpäsa-parvata (the mountain of cotton); the seventh is ghåta çaila (the mountain of ghé); the eighth is ratna-çaila (the mountain of gems); the ninth is the mountain of silver and the tenth is çarkaräcala (the mountain of sugar). I shall tell you in proper order the manner in which they are observed.
Mountains (i.e. heaps) of grains should be given as prescribed during the auspicious half of the year or in the evening at the time of a portent foreboding a great calamity or on the third day of the bright fortnight or on the day of a lunar eclipse or at the time of marriage, festival or sacrifice or on the twelfth day or on the fifteenth day of the bright half or when constellations are auspicious or on a Full Moon day of Kärtika at Jyeñöha Puñkara.
In the holy places or in a cow pen or in the courtyard of the house, he should, with devotion, get prepared, an auspicious pavilion having four corners, facing the South with a slope towards the North East or facing the East according to the prescribed rules.
Having spread darbhas on the ground smeared with cow dung, he should fashion among them, a mountain with pillars in the form of other mountains. The best mountain should be made of a thousand drones, that of a middle size should be made of five hundred drones and the smallest should be made of three hundred dronas.
In the center, should be the Meru mountain made of rice along with three golden trees. Through best Brähmaëas one or more pieces of cloth should be placed at the top. It should have four silver peaks and also the slopes should be made of silver; the Eastern part should be decorated with pearls and diamonds and the South should be decorated with gomeda gems (hessonite) and rubies; In the West, emeralds and sapphires and the North with Vaidurya and Yellow Sapphires.
It should be decorated with bits of sandal and corals on all sides and also with creepers and with pearls and gems. Golden representations of revered Brahmä, Viñëu and Çiva and also of the Sun should be installed here. Similarly, its caves should be decorated should be covered with sugar canes and bamboos. The streams in the form of ghee should flow in various directions. The row of clouds would be represented by pieces of cloth- white in the East, Yellow in the South, variegated in the West and Red and compact in the North.
One should install the silver images of the chief of kings and of the eight great lords of the worlds in proper order. There should be various forests about and also flowers and perfumes. At the top, it should have a canopy of five colours and should have the decoration of fresh white flowers. Thus having placed the pillar mountains in due order, one should, with the remaining fourth part, establish the representations of the four quarters decorated with flowers and perfumes.
In the East should be the Meru mountain with many fruits and shining as if it would be full of gold.
Gandhamädana, made of heaps wheat and adorned with silver, should be installed in the South. It should be endowed with golden representation of Viñëu (Yajïapati) or his Mänasa form made of ghee and with a piece of cloth and silver forests.
In the West, one should fashion a mound with sesamun seeds, decorated with many fragrant flowers and a golden pippala tree and a golden swan. There should be a cluster of silver flowers and it should be decorated with a piece of cloth, and at the front, there should be a lake with white water in the form of curds.
Having placed the big mound, he should get fashioned in the North, Mount Supärçva made of beans along with cloth and flowers. Its top should have a golden banyan tree shining with a golden flag. It should also have a forest in it having an auspicious lake of honey and a bright silver canopy.
Through self controlled Brähmaëas knowing Vedas and Puräëas and of praiseworthy character and forms, a sacrifice should be performed with sesamun, barley, ghé, sacred fuel and darbhas, after having made a pool of the measure of a hand in the East. At night one should keep awake with singing mild songs and staging plays. I shall tell you about the invocation of the mountains.

Having thus worshipped Meru, one should worship Mandara:

Having thus invoked all those mountains and having taken bath in the bright morning, one should present the middle mountain to his preceptor; then, O king, he should give the pillar mountain to the priests one by one.
According to one’s capacity, one should give twenty four or ten cows, O king, or if one does not have the capacity, one should give seven or eight or five cows. At least one tawny milch cow should be offered to the preceptor. The same procedure should be followed in the case of the remaining.
The same sacred texts and ingredients should be used for the worship of all the planets, regents of the quarters of the world and Brahmä etc.
A sacrifice on all mountains is laid down with the full accompaniment of one’s own sacred text. During the vow, one should observe fast; if one is weak, meal at night is prescribed. O king, listen, according to the proper order, to the procedure to be followed in case of all mountains; listen also to the sacred texts to be recited at the time of making gifts with reference to the mountains and their fruit.

He, who gives the mountain full of grains with this rite, is honoured in the world of gods for full hundred manvantaras. O best of kings, accompanied by hosts of celestial nymphs and Gandharvas, he goes to heaven in an aeroplane; and after the destruction of the bonds of his deeds, he obtains the kingdom of kings; there is no doubt about it.
Now I shall describe to you the rite of the best mountain of salt, by giving which, a man goes to the world connected with Çiva. The best mountain of salt should be fashioned with sixteen droëas; the middle one should be fashioned with half the quantity and the lowest one is said to consist of four droëas. A poor person should get a mountain fashioned which consists of more than a droëa, according to his capacity. He should get the four pillar mountains fashioned separately with one-fourth droëa. He should also follow the same procedure as formerly told in the case of Brahmä and others. Similarly, he should install golden abodes of all the regents of the quarters of the world and also lakes and forests and trees etc.
In this case, also keeping awake during the night is recommended. Listen to the sacred texts to be recited at this time: ‘Since this taste in the salt is associated with good fortune and since all other tastes do not excel without salt, therefore, bring identical with it,

He, who presents the mountain of salt to a Brähmaëa with this rite, would live for a Kalpa in the world of Umä, and hence would get the highest position. Hereafter, I shall describe the rite of the mountain of jaggery, by making the present of which a man, honoured by gods, obtains heaven.
The best jaggery mountain is deemed to weigh ten bhäras; the middle one is deemed to weigh five bhäras; the smallest is said to weigh three bhäras. A person with small wealth should have the mountain weighing half of it (i.e. one and half bhäras). He should have the same type of lakes and sylvan deities, the same type of sacrifice, keeping awake at night and abodes of the regents of quarters of the world, as in case of the offering of the mountain of grains. He should recite this sacred text:

‘As among gods, Janärdana, the universal soul, is the best, as Sämaveda is the best among Vedas as Mahädeva is the best among those who practice abstract meditation, as Oàkära is the best of all sacred texts, as Pärvaté is the best among all ladies, in the same way the taste of sugarcane is regarded as the best of all tastes. Therefore, may the mountain of jaggery, since you have been created by Pärvaté, the giver of good fortune, as her abode, therefore, always protect me.’

He, who gives according to this rite, a mountain made of jaggery to a Brähmaëa, being honoured by Gandharvas, is respected in the world of Gauré; and again at the end of a hundred Kalpas becomes the lord of the seven islands; and is endowed with long life and health and is not defeated by his enemies.

Now I shall describe to you the rite of the golden mountain giving which men go to the world of Viriïci (i.e. Brahmä).

The best one is said to weigh a thousand palas; the lowest one is said to weigh half of it. Even a man with small wealth, free from jealousy, should give a golden mountain weighing more than a pala. O best king, all the procedure should be the same as in the case of the present of a mountain of grains. As in the case of the present of that of a mountain of grains, he should offer the pillar mountains to the priests. He should recite the text:

He, who give according to this rite, a golden mountain to a brähmaëa, goes to the delight-giving world of Brahmä; he would stay there for a hundred kalpas.and then he would go to the highest position from there.
Now I shall tell you about the present of a mountain of sesamun along with the rite, by giving which a man goes to the excellent world of Viñëu.
The best one is said to weigh five droëas; O best of kings, the lowest one is said to weigh three droëas.
Other things like the pillar mountains are the same as before. O best of kings, I shall tell you the sacred text that accompanies the presentation:

‘Since sesamum, darbhas and beans were produced from the perspiration of the body of the body of Viñëu at the time of the murder of Madhu, and since sesamum seeds alone are the protection in the offerings made to gods and manes of ancestors, therefore grant us peace; and O best of mountains, give me wealth; my salutation to you.’

He, who, invoking in this way, presents an excellent mountain of sesamum, goes to the position of Viñëu, from which rebirth is difficult.
The mountain of cotton weighing twenty bhäras is the best; the middle one is said to weigh ten bhäras and the lowest is five bhäras.
A poor man, free from pride born of wealth, should give the mountain of cotton weighing one bhära. O best of kings, everything is to be accomplished as in the case of the presentation of the mountain of grains.

When dawn has broken, he should gift it and recite this sacred text:

saying this, he who gives the mountain of cotton to a Brähmaëa, would live for a Kalpa in Rudra’s world with Çarva; then he would be a king in this world.
Now I shall describe to you the rite of the excellent mountain of ghee which is lustrous, auspicious and a destroyer of great sins.
The best mountain of ghee would weigh twenty bhäras; the middle is said to weigh ten bhäras and the lowest is said to weigh five bhäras. Even a poor person should prepare one weighing two bhäras, according to the procedure. Similarly, the pillar mountains should be prepared with the fouth portion of it and one should put the vessels of rice on a pitcher.
He should fashion compact mountains according to the procedure and to look charming. He should surround them with pieces of cloth and sugarcanes and fruits etc. here also, the entire procedure is the same as in the case of mountain of grains. The installation of the deities etc. and a sacrifice and worship of deities are to be done the same way as in the mountain of grains.
When dawn has broken, he should offer it to his preceptor and with a tranquil mind, he should present the pillar mountains to the priests.

He should recite the following text:

‘Since ghee was produced due to combination of curds etc. in milk, therefore, may Çiva, the universal soul and a blazing fire, be pleased here. O mountain of ghee, since Brahman, full of luster is settled in ghee, therefore, protect me with your mountain form of ghee.’

He should present the excellent ghee mountain to a bhrämaëa with this rite. Even though he is filled with great sins, he goes to Çiva’s world in an aeroplane to which swans and cranes are yoked, and has a mass of strings of bells attached to it and is surrounded by celestial nymphs and Siddhas and Vidyädharas; he would move there with the manes till deluge.
Now I shall explain to you the rite of the excellent mountain of jewels. This mountain would be the best with a thousand pearls. The middle would be fashioned with five hundred pearls; the lowest is said to have been fashioned with three hundred pearls.
All around it, there should be pillar mountains made from one fourth portion of the material viz. the pearls. The wise would fashion the Gandhamädana in the South with sapphires and yellow sapphires; the Vipuläcala should be fashioned in the West with Vaidurya and Corals; he should also place Ruboes and Gold in the West on the Supärçva mountain. In this case, he should also arrange everything as in the case of the mountain of grains.
Having invoked as in the mountain of grains, the golden trees and the images of the deities should be worshipped with flowers, sandal etc. in the morning, he should allow the invoked deities to go.

As before, he should gift them to the priests and recite this sacred text:

O king, he, who presents the jewelled mountain to a brähmaëa with this rite being worshipped by the lord of gods, goes to Viñëu’s world and lives there for a full hundred Kalpas. He, being endowed with a good form, health and virtues, would become the lord of the seven islands. All the sins like the murder of a Brähmaëa etc. committed in this or the other world would perish as a mountain struck with the thunderbolt.
O king, I shall now describe to you the rite of the excellent silver mountain, by offering which, a man goes to the world of Soma. The best silver mountain is the one fashioned with silver weighing ten thousand palas.
The middle is said to weigh five hundred palas. A poor person should get a silver mountain fashioned with more than twenty palas of silver according to his capacity. Similarly, he should fashion the pillar mountains with one fourth portion of the silver and as before, he should fashion Mandara and other mountains according to the procedure that is laid down.
The wise should get the regents of the quarters of the world fashioned with silver. The slope of the mountain having Brahmä, Viñëu and the Sun on it should be golden or it may be made of silver. The other mountains should be made of gold. The items of sacrifice and remaining awake should be as before.
In the morning, he should gift the silver mountain to his preceptor and the pillar mountains along with garments and ornaments to the priests; and being free from jealousy and with darbhas in his hands, he should offer it, reciting the following sacred text:

‘As silver is dear to the manes, to the Moon and to Çiva, so, O silver, protect us from this ocean of mundane existence full of grief.’

The man who presents the sugar mountain according to this rite, being free from all sins, goes to the abode of Brahmä.
Then getting into an aeroplane shining like the Moon and the Sun, he would rise from there and go to the heaven of lord Viñëu.
After that, at the end of a hundred Kalpas, he, endowed with long life and good health, would be the lord of the seven islands for three myriad of existences. In the rite of all these mountains, he, free from jealousy, should offer meals to Brähmaëas according to his capacity and with their permission, he should himself eat food without salt.
He should send all the ingredients used for the rites of the mountains to the house of the Brähmaëa invited for the rites. I have thus told you this observance of the rite of the gift of a mountain. O king, ask me what else you like to hear from me.

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Kalyäëa Saptamé
Padma Puräëa Srñtkhaëòa Part I
Chapter 21.211b-234a

Bhéñma said:

O revered sir, tell me about some vow capable of taking one out of the ocean of the worldly existence and giving fruit in the form of heaven and good health.

Pulastya said:

I shall explain to you a religious observance with reference to the Sun, which is called Kalyäëa Saptamé, so also Viçoka Saptamé and a third viz Phala Saptamé. One should observe the vow of Çarkarä Saptamé and Kamalä Saptamé also. Similarly, one should observe the vow of Mandära, which is the sixth vow, and the seventh is called Çubha Saptamé. All these are said to give religious merit and all are honoured by gods and sages.
I shall tell you in their oreder the manner in which they are to be observed. When the seventh day of the bright fortnight falls on a Sunday, it is called Kalyäëiné and it is also known as Vijayä. In the morning, one should bathe in the river after applying one’s body with cow’s milk.
Wearing a white garment and facing the East, one should get prepared with sacred rice grains and a lotus having eight petals with a pericarp in its centre. One should, in due order, install the lord of gods in all the petals with flower offerings and sacred rice grains when paying homage to him in the Eastern direction saying:

‘I offer this to Tarpana.’

Then one should offer flowers and sacred rice grins to the representation in the South East direction saying:

‘I offer this to Märtaëòa.’

Then to the representation in the South:

‘I offer this to Diväkara.’

Then to the representation in the South West direction saying:

‘I offer this to Vidhätå.

Then to the representation in the North West saying:

‘I offer this to Bhäskara.’

Then to the representation in the North direction, saying:

‘I offer this to Vaikartana.’

And then keeping the flowers and sacred rice grains on the eighth petal, one should say:

‘I offer this to Deva.’

At the beginning, during the middle and the end, one should say:

‘I offer my salutation to the highest soul.’

Having worshipped the deity with sacred texts and having saluted it, one should worship it on the altar with white garments, fruits, eatables, incense, unguents, jaggery and salt. One should utter "Vyähåti¹", allow the best Brähmaëa to go and devoutly according to one’s capacity, offer jaggery, milk, ghee etc. one should also offer the pot of sesamum and gold to a Brähmaëa. A man, having accepted a vow thus, should sleep and having arise in the morning, bathed, muttered sacred texts, eaten ghee and rice boiled in milk, should give the pot of ghee with gold and a water pitcher to a Brähmaëa who is not a religious hypocrite.

He should say:

‘May the highest soul, Diväkara (i.e. the Sun) be pleased with this offering.’

He should perform this rite every month.

Then in the thirteenth month, he should give thirteen milch cows with their horn decked with gold with pieces of cloth and ornaments. If he is poor, he, free from jealousy, should give one cow. He should not be proud of his wealth, for due to that he, through delusion, falls down into hell.
He who observes the vow of Kalyäëa Saptamé in this manner is free from all sins and is honoured in the world of Sun and in this world, he has unlimited life, good health and prosperity. This vow removes all sins and is honoured ny all gods. Kalyäëa Saptamé destroys all evils.
He who listens to the description of the vow or reads it, becomes free from all sins. O best king, like this vow, I shall explain to you the vow of Viçoka Saptamé having observed it, a man never meets with grief in this world.

Compiled by Swee Chan
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Vyähåti¹ - The utterance of either Bhür, Bhuvas, Svar after Oà by the Brähmaëa in his daily sandhyä

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On the fifth day of the bright half of Mägha, having bathed with black sesamum and after brushing his teeth, eat kåsara (rice mixed with peas with a little spices), should begin to observe his fast. He should sleep during the night, avoiding sexual intercourse.
Then getting up in the morning and bathed, muttered sacred texts and thus being pure, he should fashion a golden lotus and worship the Sun with it, saying:

‘I offer this to Arka.’

He should also worship the Sun with a red Karavéra with a pair of red garments and he should say:

‘O Äditya, as the world is free from grief due to you only, let me in the same way have freedom from grief and devotion to you in every existence.’

Thus worshipping the Sun on the Sixth Day, he should devoutly honour the Brähmaëas.

After getting up in the morning, drink cow’s urine, perform his daily rites carefully worship Brähmaëas. He should give a pair of garments and the golden lotus with a pot of jaggery. Then eating food without oil and salt on the Seventh Day, observe silence and he, desiring his well being, should listen to the recital of Puräëa. He should observe this vow on both the sixth and seventh day of both the fortnights up to the seventh day of the next Mägha. (one year). At the end of the vow, he should give a pitcher along with golden lotus and a furnished bed with a milch cow.
He, who, being free from the conceit of wealth, observes the vow of Viçoka Saptamé, goes to the highest position until an entire crore of hundreds of existences have passed, he, being free from calamity, does not meet with grief. He fully satisfies whatever desire he entertains. He, who observes this vow without any desire, goes to the highest Brahman. He too, who listens to the vow called Viçoka Saptami, reaches Indra’s abode and is never unhappy.

Compiled by Swee Chan
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I shall now tell you another vow called Phala Saptamé, observing it, which, a man free from sins, goes to heaven.
On the Fifth Day of the auspicious month of Märgaçérña, with firm devotion, and having fasted on the Sixth Day, a lotus fashioned in gold should be offered with sugar to a Brähmaëa who has a family. And he, knowing what religious merit is, should offer a fruit fashioned from gold. This is to be given in the evening to a Brähmaëa saying:

‘May Bhänu (i.e. the Sun) be pleased with me.’

Having honoured the Brähmaëas according to his capacity and on the Seventh Day, he should have a meal with sweetened milk. He should give up fruit up to the Seventh Day of the dark fortnight.
According to this procedure, one should fast on that day. Similarly, one should present a golden fruit along with a golden lotus, a pot full of sugar, a garment and a garland.
For a year, having fasted on the seventh day of both fortnights, he should in due order, present the above mentioned items and he should recite this sacred text in honour of the Sun.

‘May Bhänu, Arka, Ravi, Brahmä, Sürya, Çakra, Hari, Çiva, Çrémän, Vibhävasu, Tvañöå and Varuëa be pleased.’

On the seventh day of each month, he should recite these names. He should also observe the vow by giving up eating one species of fruit per fortnight. At the conclusion o f the vow, he should honour a couple of Brähmaëas with garments and ornaments. He should also give a pitcher full of sugar along with a golden fruit.

He should pray thus:

‘Since the desire of your devotees is never fruitless, therefore, let me have an unending fruit in every existence.’

He who observes this vow of Saptamé which gives unlimited fruit, liberates twenty-one past and future male members of his family. He who listens to or recites the procedure of the vow too, becomes virtuous; and with his heart purified, he is honoured in the world of the Sun. whatever sins like drinking of wine in this or the next world, all that sin is destroyed by him observing the Phala Saptamé.

compiled by Swee Chan
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Like this vow of Phala Saptamé, I shall describe to you the Çarkara Saptamé that destroys sins and by observing which, long life, good health and prosperity are obtained. On the Seventh Day of the bright half of the month of Vaiçäkha, he, of firm faith, after having bathed in the morning with white sesamum and with a pure garland and anointment, he should draw a lotus with a pericarp in it, with saffron. On it, he should offer flowers saying:

‘My salutation to Savitå.’

He should install a water pitcher with a sugar pot after having adorned it with white flowers and a golden flower and anointing it, he should say the following:

‘’Since you are described in the Vedas as full of all Vedas and since you are all in all of immortality, give me peace.’

Then having drunk the mixture of the products a cow, he should sleep by its side on bare ground. He keeps on reciting the Saura-Sükta (i.e. the eulogy of the Sun) and listen to the Puräëas.
When an entire day and night has passed, he, after having performed the dailt rites, should present all that to a Brähmaëa well versed in the Vedas. He should feed the Brähmaëas sugar, ghee and sweetened milk according to his capacity, but he should be self restrained and eat food without oil and salt. Every month he should observe this vow according to this procedure. And he, according to his capacity, at the end of the year, should give an all furnished bed, a oitcher of sugar, a milch cow and a well furnished house together with a thousand, or a hundred or ten, or three niñkas or one niñka.
According to his capacity, he should give a golden lotus and should recite the sacred text as before. He should not be proud of his wealth, for doing so, he would incur sins.

He should say:

"May you have the rice, mudga (kidney beans) and the sugar canes which are the drops of nectar that had fallen on the ground from the mouth of the Sun when he was drinking nectar."

Therefore, the taste of sugar has the essence of sugar canes and has nextar as its soul. So, this sugar, dear to the Sun, is auspicious at the time of making offerings to gods and manes.
This Çarkarä Saptamé gives the fruit of a horse sacrifice, removes all evils and increases the number of sons and grandsons. He who observes this vow, goes to the highest Brahman.; for one year, he would live in heaven and then he goes to the highest position. O sinless one, he who listens to this account or recollects it, or recites it or thinks about it in this world, is honoured by gods and best sages in the city of gods, in the world of the lord of gods.

Compiled by Swee Chan
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Hereafter I shall describe to you the vow called Mandära Saptamé which destroys all sins, fulfils all desires and is auspicious. A wise man, eating very little on the fifth day of the bright half of Mägha should, after brushing his teeth, observe a fast on the Sixth Day. Having honoured the Brähmaëas, he should pray to Mandära at night. Then having got up in the morning, and having bathed, he should feed the Brähmaëas according to his capacity.
He should then fashion a group of eight mandära flowers; similarly, he should fashion a golden image of a man with a very charming lotus in his hand. Having made of black sesamum, a lotus having eight leaves in a copper vessel, he should worship the Sun with the golden Mandära flowers. While offering the flowers in the eastern direction, he should say:

‘I offer this to Bhäskara.’

In the same way, he should offer two spotless petals with a salutation saying:

‘I offer these to the Sun.’

In the same way when offering the flowers in the southern direction, he should say:

‘I offer this to Arka.’

While offering it in the North West direction, he should say:

‘I offer this to Aryaman.’

Similarly, while offering it in the West, he should say:

‘I offer this to Vedadhäman.’

And while offering it in the North East direction, he should say:

‘I offer this to Caëòabhänu.’

He should worship Püñan in the North, saying:

‘I offer this to Änanda.’

An image of a man should be installed in a pericarp. He should also make an offering to the highest soul of all after having surrounding it with white garments, articles of food, flowers and fruits. Having thus worshipped the deity, he should give all that to a Brähmaëa learned in all Vedas; and the householder, observing silence and facing the East, should eat without oil and salt. Being free fom the vanity of wealth, he should do everything according to this procedure on the seventh day of every month for a year. He should give it according to his wealth, with cows to a Brähmaëa. While making the offering, he should say:

‘Salutation to Mandäranätha and to Mandärabhavana.
O Ravi, rescue us from this ocean of the worldly existence.’

The man who observes the vow of Mandära Saptamé according to this procedure, being free from sins and being happy, delights in heaven for a Kalpa.
A man taking with him this torch in the terrible darkness in a train of sins does not fall down in the night of the mundane existence.
Even he, who recites or listens to the account of this vow of Mandära Saptamé which gives the desired fruit, becomes free from all sins.

Compiled by Swee Chan
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Now I shall tell you about another vow viz of the good Çubha Saptamé, having fasted on which a man becomes free from the stream of diseases and grief.
In the month of Äçvina, having solemnly bathed and muttered sacred texts, and having become pure, and having informed the Brähmaëas, he should begin the vow of Çubha Saptamé.
He should devoutly worship a cow with sandal, flowers and anointment. While making the offering, he should say:

‘O Çubha-Kalyäëé, I salute you, who are born from the Sun and are the abode of the entire world, for the purification of my body.
May Aryaman be pleased.’

He should in the evening, give an offering of a prastha (measure) of sesamum after having prepared it with a copper vessel, and also a golden bull, with a piece of cloth, flowers and jaggery, a cushion, repose, vessels and a seat, fruits, various articles of food and ghee and sweetened milk. Having drunk the mixture of the five products of cow, he should sleep on bare ground. Then, when the morning has dawned, he should devoutly offer it to the Brähmaëas.
A man should offer, according to this rite, a couple of garments, a golden bull and a golden cow. At the end of the year, he should say:

‘May the universal Soul be pleased.’

Gift of a bed, sugar cane, jaggery, a prastha of sesamum after having put it in a copper pot, as well as a golden bull, to a learned Brähmaëa learned in the Vedas. A wise man who observes the vows of Çubha Saptamé according to this procedure, gets wealth and pure fame in every existence; and being honoured by the hosts of celestial nymphs and Gandharvas in the abode of gods. He, being the chief of the troop of demigods – attendants of Çiva, lives there till deluge. Having descended on the earth at the beginning of a Kalpa, he would become the lord of the seven islands. This Çubha Saptamé is said to be capable of destroying the sins of a thousand killings of embryos or of Brähmaëas.
He too, who recites, listens to this vow, or by chance, see for a while the gifts being given, with his body freed from all sins, obtains the leadership of Vidyädharas. A man who observes the vow of Çubha Saptamé for seven years, gradually becomes the lord of the seven worlds and then goes to the position of Muräri.

Compiled by Swee Chan
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Vaiçampäyana said:

O lord, best of Brähmaëas, who is the one that daily appears in the sky? Who is he? What is his power? Where is the lord of heat born? What function does he do, as he is full of rays> he is always fit to be worshipped by the gods, best sages, siddhas, Cäraëas, demons and evil spirits as well as human beings like Brähmaëas and others.

Vyäsa said:

He is a great lustre of Brahman and has come out from Brahman’s body. Know him to be actually full of Brahman and the giver of the fruits of the four goals of human life viz. righteousness, enjoyment, worldly prosperity and salvation.
He is a heap of spotless rays, is very hot and extremely bearable. Seeing him, people, tormented by his hot rays, flee.
When the oceans, the best small and big rivers etc. became dry, creatures and sick people, died.
Then gods like Indra and others approached Brahmä. They told him about this and Brahmä said to the gods: "O gods, he, the lord, is the first creator of the rays of light giving vitality and is born from Brahman’s body.
He is actually full of great activity and has the Moon in his body. In the three worlds, the human race along with the mobile and immobile and the gods effecting divine things, all the viviparous, oviparous beings, insects and plants are protected by these two. I cannot at all describe the power of the Sun. he has protected, created and nourished the worlds.
No one resembles him on account of his protecting all. Seeing him at dawn, heaps of sins are destroyed.
The men of the Brähmaëa caste and others, obtain salvation after propitiating him. It is said that the Brähmaëas, who, knowing the Vedas, have their arms raised at the time of offering the three daily prayers, are very honoured by gods. All Brähmaëas after having worshipped the goddess of the form of Sandhyä, remaining in his disc, obtain heaven and salvation.
Even the scraps of food left on the ground are purified by his rays. One would obtain purity from sin, merely by offering the three daily prayers. Those men, who, after seeing a cäëòäla or a killer of cows or a fallen person or one suffering from leprosy or full of great sins or covered with minor sins, see the Sun, are purified from a great sin. Mahäpätaka are the five great sins viz. murder of a Brähmaëa, drinking wine, stealing, having illicit relations with one’s preceptor’s wife and contact with those who commit these sins.
Merely by worshipping him, one is free from all poverty, misery or grief, here or in the next world. Gods like Viñëu, Çiva being invisible, are never seen in this world; they can be seen through meditation. This god is said to be one who is always seen."

The Gods said:

He may be pleased by propitiation; let there be waiting upon and worshipping him. But O Brahman, his very sight is the fire at the time of the end of the world. All beings like men and others have been reduced to the state of death on the earth.
Due to the power of his lustre, oceans and others have perished. Even we are unable to bear his lustre, then how can other ordinary persons bear it?
Therefore, through your favour, tell us the means by which people would devoutly worship the Sun.
Hearing these words of the gods, Brahmä went to the Sun. having gone to him, he started praising him for the good of all the worlds.

"O God, you are the untainted eye of all the worlds.

You are actually of the form of Brahman.

You are like the fire at the end of the world, who cannot be easily looked at.

You always remain in all gods;

Väyu is your friend;

Food etc. in the body is digested due to you, O God.

You alone are the lord of the world.

Without you, all the people would not live even for a day.

You are the lord, the saviour, the protector, the father and mother of all the worlds including the mobile and the immobile.

The world is sustained due to your favour.

O lord among all gods, there is none like you.

Everywhere, you are present, the world is sustained by you alone.

You create form and smell;

The sweetness in liquids is due to you.

Thus the Sun, the lord of the universe, is the cause of stability of everything.

O lord, you alone are the pious cause of all the auspicious sacred places and of sacrifices;

You are the witness of all and the mine of virtues.

You are omniscient;

You are the cause of everything;

You take away everything;

You are the protector of everything;

You are always striving.

You destroy darkness, sins and diseases;

And you remove poverty and misery.

You are a great relative in the next and this world;

You are omniscient and see everything.

Except you, there is none who helps all the worlds."

The Sun said:

O grandsire, O highly intelligent one, the lord of the universe, the cause of everything, O Brahman, quickly speak what best I can do for you.

Brahmä said:

You are of very hot lustre, very difficult to be borne by people. O lord of gods, act in such a way that it becomes mild.

The Sun said:

O lord, I have crores and crores of strong rays which would destroy the worlds; they do not do anything like by people. So using instrument, cut them off.
Then at the words of the Sun, Brahmä quickly called Viçvakarman and he fashioned a diamond lathe and cut off the Sun’s rays resembling the fire at the time of the universal destruction. With them only, he fashioned Viñëu’s disc called the Sudarçana.
He also fashioned the infallible staff of Yama and the trident of Çiva, the excellent sword of Käla, the missile called Çakti causing great delight, also the excellent weapon of Caëòikä and a lovely lance. That Viçvakarman himself quickly fashioned these at Brahmä’s orders.
He also sharpened the remaining portion of the Sun. then due to the absence of any other means of his birth, he was born from Aditi’s womb as the son of sage Kaçyapa and was also known as Äditya. He moves on the border of the universe and goes round Meru’s peak.
Also high up in the sky, away from the earth at a distance of lakh yojanas, the planets like the Moon etc. being ordained by Brahmä, move there.
The Sun, of twelve forms, moves for twelve months. All know that the Saìkränti¹ is due to his transition.
I shall, O sage, tell you all the fruit this is obtained by one on these saëkränti days on which the Sun enters Dhanu, Mithuna, Ména and Kanyä are called Ñaòaçéti.
That Saìkränti day on which he enters Våñabha, Våçcika, Kumbha and Siàha is known as Viñëupadé.
Know that offerings to manes, gifts and worship of deities performed on these days give an eternal fruit.
The fruit of such an offering given on a Ñaòaçéti is thousands of times greater. The fruit of such offering given on aViñëupadé has a lakh-fold fruit, and of that given on an Ayana is a crore-fold.
That gift given on a Viñëupadé is said to be inexhaustible. I say that it remains with the donor birth after birth.
The body does not suffer from cold by giving a piece of cloth in the cold season. The fruit of giving gold equal to one’s own weight and of giving a bed, is inexhaustible.
He, who humbly gives a fully furnished bed to a Brähmaëa, the chief of all castes, would get the position of a king.
Similarly, by giving gold, water on the bank of a river, and by giving oil and tämbüla, one would be a king on the earth.
By solemnly saluting a Brähmaëa, the wealthy person would get eternal fruit of salvation.
By gratifying the manes at dawn on the Fifteenth Day of the Dark Half of Mägha, one lives eternally in heaven. One should give a cow with golden horns, shining with jewels, having silver hoofs and big udders made of bell-metal. By giving this cow to the best of Brähmaëas, a man would become a sovereign king.
By giving food and ornaments, one would become a king- the lord of a province. He, who would give a spotted cow with all the necessary articles, becomes free from the sin committed during the past seven births and would remain eternally in heaven. By giving dainty food to a Brähmaëa, he obtains heaven eternally.
Prosperity does not abandon him to one who gives grains, cloth, servants, an abode, a seat to the best Brähmaëa.
Whatever small or large gift is given on these and the day of the anniversary of a yuga (Yugädyä- the anniversary of the first day of a Yuga) etc. is inexhaustible in the next world.
The worship of a deity, a hymn of praise, listening to a religious discourse purifies a person from all sins and he is honoured in heaven.
The Third Day of the bright half of Mägha is known as Manvantaré. All gifts given on that day are said to be inexhaustible and brings wealth, pleasures, kingdom and residence in heaven for even in the next Kalpa. Therefore, gifts, worship of the good, gives an endless fruit in the next world.
The Manvantarä occurs in Mägha. Similarly, the Seventh day of the Brigh Half of Mägha is called Koöibhäskara. Having fasted on this auspicious day, a man is liberated; there is no doubt about it.
The Seventh Day of the bright Half of Mägha is comparable to the Solar Eclipse day. Bathing at dawn on that day gives great fruit.

One should recite the following hymn:

‘The seventh day of Mägha should destroy

my sins committed in the previous seven births;

So also, my diseases and miseries.

This seventh day is the mother of all beings.

O you, Saptamé belonging to the Sun,

Ypu have come up on the seventh day,

My salutation to you,

O goddess living in the disc of the Sun.’

By offering an arka leaf, a fragrant flower, a badari-fruit, keeping all these in a copper vessel with rice and also a sacred thread with red lead and offering a very auspicious respectful offering, all the sins committed during the previous seven births, perishes.
Till then, he is troubled by residents in hell and sinful and painful diseases. He should eat pure food made with rice exposed to the Sun.
He should avoid flour, ginger and fruit or roots used as vegetables, a bud, spoilt leaves, plantains and ghee prepared from the milk of a she-goat.
It should be free from lice and perfumes. He should avoid bath with hot water. At the time of the vrata in honour of the Sun, he should avoid all fruits having few seeds.
He who is observing the vrata should not think about anything else except about righteousness. The vrata in honour of the Sun is greatly meritorious and is commended by the Puräëas.
A man who practices it obtains enjoyments like those of the Sun in the heaven for thousands and hundreds of crores of years.
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Compiled by Swee Chan

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Mahädeva said:

I asked the lord of the world about the vow that is best amongst the vows, leading to the prosperity of sons and grandsons and giving pleasure and good fortune. Now, O beautiful lady, I shall tell it to you. Listen. This account of the excellent vow of the sages is divine. A woman in her menses, a great sinner, is necessarily freed from great sins after observing this vow. O goddess, it become inexhaustible to the dead ancestors and is the means of righteousness, worldly welfare and satisfaction of sexual desires.

Çré Viñëu said:

Formerly there was a Brähmaëa named Devaçarman, of great arms, master of the Vedas and always devoted to study. He maintained the sacred fire; he was always engaged in the Ñaökarma¹ of a Brähmaëa. He was well honoured by all castes; he had sons, animals and kinsmen. The wife of that chief Brähmaëa was in her menses when the month of Bhädrapada came and it was the fifth of the bright half. He, with his mind controlled and senses restrained, performed Çräddha of his father. At night, he would invite Brähmaëas, giving happiness and good fortune. When it was the bright morning, he made ready other vessels. He made his wife cook food in all the vessels. It had eighteen flavours and gave delight to the manes. Then he separately gave invitations to Brähmaëas. All the Brähmaëas, the reciters of the Vedas came at midday. The best Brähmaëa gave them respectful offering and water for washing their feet etc. polluted by the menstrual flow, he duly washed their feet at that time. All of them went into the house and sat upon the seats indicated to them.
He specially offered them food with sweets. He performed the Çräddha duly and after offering the piëòas. He, engrossed in meditating upon his dead ancestors, gave everything to the Brähmaëas like tämbüla, gifts and various garments. Then he dismissed all the Brähmaëas, intent on giving blessing. Then to his hungry relatives and kinsmen, he duly gave food at the time of the meal. When he sat at the door of his hut at night, the brähmaëa’s wife brought water and washed his feet; then the bitch and the bull talked to each other.
The bitch said: ‘O dear one, listen to my words- as to how the daughter-in-law acted towards me. I will tell as it is and not otherwise. Sometime, by chance, I went into our son’s house to protect the milk that was there. It was not seen by the daughter-in-law. The milk was drunk by a serpent and it was seen by me. Then I drank it all. The daughter-in-law saw it. Due to that fault of mine of touching the milk, my waist was broken for good. O lord, due to that grief, I have been miserable. My waist is broken. I do not relish it.

The bull said:

O bitch, listen. I shall tell you the cause of my misery. When this day came, my son gave food to Brähmaëas, but did not care for me. He did not at all, at any time, give me water and grass. I, a sinner, conceived to be so, have been tied without food. O bitch, this has undoubtedly happened due to my former sin.
O goddess, at that time, the words were heard by the wise son. ‘This is actually my father who has been an animal in my house, and undoubtedly, this is actually my mother. Due to ill luck, she became a bitch. What should I definitely do?’ thinking thus, the Brähmaëa did not get sleep. At night he became very thoughtful and remembered the highest lord. ‘I have sincerely practiced many righteous acts. How shall I have auspicious things?’ Thinking like this, he again slept at night. When it was bright morning, he went to the sages. Among them Vasiñöha offered him a good welcome. Vasiñöha said to him: ‘O best Brähmaëa, tell the reason for your arrival.’ The Brähmaëa who was thus asked, then saluted Vasiñöha: ‘Today my existence is fruitful. My acts are fruitful today; my dead ancestors are pleased on my having had your sight which is difficult to be had.’
I performed the Çräddha as told in the sacred texts. I fed well, the Brähmaëas. I gave food to all the members of my family. After the meals, the bitch came there and spoke to the bull in our house. O Brähmaëa, hear from me the words which she spoke to him. "The milk pot in the house was polluted by a serpent. I saw it and was undoubtedly very anxious: ‘When with this milk itself, food would be cooked, then due to that food, all Brähmaëas will die.’ O lord, having thought like this, I drank all the milk. The daughter-in-law saw it and beat me. Due to that, I becoming lame am moving. Being very grieved, what do I do?" knowing her grief, the bull said to the bitch: ‘O bitch, listen. I shall tell you the cause of my misery. O bitch, I am actually his father in the former existence. To day he fed the Brähmaëas and gave them much food, but he did not place grass or water before me. Due to that grief at that time, I have become miserable.’ On hearing this account, I did not get sleep during the night. O best sage, my anxiety started only just then. I am given to Vedic studies. I am proficient in Vedic rites. The two are very miserable. So thinking what to do, I have come to you. Remove my grief."

The sage said:

O Ugrajanman, listen to what you did in the former existence. This one was the best Brähmaëa in the auspicious city of Kuëòanagara. In the month of Bhädrapada, the vow of Païcamé that fell then was neglected by him due to his father’s Çräddha. On that Çräddha day, O innocent one, his wife had menstruation. She did all like giving food to the Brähmaëas. The most sinful and wicked one did not know it and performed the Çräddha. On the first day, she is a cäëòäla woman; on the second, the killer of a Brähmaëa. On the third day, she is said to be a washerwoman and is purified on the fourth day. Due to that sin, his wife became a bitch; and O you of good vow, this one was born as a bull due to that act.

Ugrajanman said:

O you of good vow, tell me especially that vow, gift, sacrifice or visit to a holy place due to which my parents would have salvation.

The sage said:

In the bright half of Bhädrapada, there is Åñipaïcamé. By doing the vow of it, the sin of the menstrual flow perishes. It gives sons and grandsons and gives salvation to the dead ancestors. On a river bank, or a well, a tank or in a brähmaëa’s house, a circle with cow dung should be fashioned. He should put a pitcher there. On it, he should put a vessel which is full of grains used by the sages. So also, he should put a sacred thread, a fruit with gold. He should also install seven images of sages, causing happiness and good fortune. Those who have kept the vow should, eating once a day, offer eatables made form the corn used by the sages and should eat that food after worshipping the sages. He should properly, very devoutly worship them with hymns. Then with ghee and gifts, he should offer the libation. He should give these to a Brähmaëa, saying:

‘May this please the sages.’

Having listened to the account properly, having gone round the images, he should separately offer incense, ghee, eatables of five kinds and a respectful offering.

‘May the sages always abide by me.

May they complete my vow.

May they accept the worship offered by me.

Repeated salutations to the sages

May Pulastya, Pulaha, Kratu,

so also Präcetasa, Vasiñöha, Marica,, Ätreya accept my worship.

Salutations to you.’

With incenses and charming lamps, he should thus offer the worship. By the power of this being done, the dead ancestors are at once released. O child, due to the ripening of the former acts and the power of the blemish of menstruation. This was done. There is no doubt that he will get release.
For the salvation of his dead ancestors, he observed the vow. They, intent upon giving him blessings, went along the path of salvation. Those best men who observe the vow of Åñipaïcamé, as told by the Brähmaëa, should be known to be meritorious. Those best men who observe this excellent vow of the sages, enjoy many pleasures in this world and go to Viñëu’s position.

Compiled by Swee Chan
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Närada said:

O god of gods, O lord of the world, O you who grant fearlessness to your devotees, having favoured me, tell me about the vow of Janmäñöamé, O Mahädeva.

Çré Mahädeva said:

Formerly there was king Hariçcandra who a sovereign emperor. Brahmä pleased with him, gave him an auspicious city which satisfied all desires, which was full of gems, which was divine and lustrous like the young Sun. having stayed in it, the king righteously protected the earth with seven islands, as a father would protect his legitimate son. The king having great wealth and corn and having sons and daughters, and being very proud, protected that auspicious kingdom. Nobody before him had such a kingdom anywhere in the world. No other men also ever got such an aeroplane as he did. ‘Of which act of mine that this is the fruit that I am enjoying like the lord of gods?’ Being engrossed in thinking like this, the excellent king in an excellent aeroplane saw the Meru, the best of mountains. The magnanimous one, as it were the other Sun, was there. The king, having seen the excellent mountain, on the golden strip of the mountain, Sanatkumära, the brähmaëic sage, exclusively devoted to abstract meditation, got down with a desire to ask him about the wonder. Being delighted, he saluted his feet. He too greeted him. The king, who was seated comfortably, asked the best sage: "O Lord,, the wealth like the one I possess, is difficult to obtain in the world. Due to which deed would it be obtained? Who was I in the former existence? If I deserve favour from you, then tell me the truth."

Sanatkumära said:

O king, listen. I shall tell you the cause of your former behaviour, having practiced it, you were specially favoured. In your previous existence, you were a good, pure vaiçya who spoke the truth. You gave up your duty; therefore you were abandoned by your kinsmen. That you were reduced to that condition and unable to maintain yourself. You abandoned your relatives, went out with your wife to serve someone. But at that time, every man was oppressed by famine, so nobody gave you a job. Then in a forest, you saw a lake with lotuses blooming. Then you had a thought: "Let us take the lotuses." Saying so, and taking them at every step, they resorted to, in the auspicious, meritorious city named Väräëasé. Then nobody purchased the lotuses. Someone went out and stood in the courtyard. Entering that place, he heard the sound of the musical instruments. ‘From which place are the musical instruments being heard?’ when he asked this, he was told that it was the sound from a musical instrument, so he went ahead at a little distance. There was a king Indradyumna, the well known king of Käsé.
His well known daughter was Candrävaté by name who was virtuous. The noble one had fasted on the auspicious day – the Eighth Day of the month – the day of the birthday of Kåñëa. That vaiçya came there where she was. His mind was pleased and with great joy, came there. At that place, you saw the sacred rite in honour of the deity where lord Viñëu is worshipped along with the Sun. you and your wife worshipped him devoutly with flowers. The others made a heap of flowers there. Seeing that, she was amazed and said: "Oh, who has made this worship?" knowing all her act, you had also protected all that. Then she, being pleased, gave you much wealth, though you did not accept the wealth. You were invited to a meal, but you did not take the wealth or the meal at that time. The Sun, along with Viñëu, was duly worshipped. Having developed familiarity and being looked after by her, you went out as you liked. This is the good deed done by you in the previous existence. According to the fruits of your deeds, you died. Due to that great religious merit, an aeroplane came at that time. O king, you are enjoying the fruit of the deed which you did in the former existence.

Hariçcandra said:

If I deserve to be favoured by you, then tell me, what manner and in which month of that day of Añöamé is to be celebrated?

Sanatkumära said:

Listen attentively, O king, to what is being told to you by me. If in the month of Çravaëa, on the Eighth of the Dark Half when Rohiëé is seen in the sky, then that day is named Jayanté Day. O great king, it would be the cause for existence again and again. I shall narrate it in the manner as told by Brahmä, by observing which, a man being free from sins, goes to Viñëu’s world. Then having fasted and then bathed with water and black sesamum seeds, he should install a scratch-free pitcher with five jewels. Kätyäyana said these five jewels viz. diamond, pearl, vaidurya, puñparaga and blue sapphire is the recommendation. On it, he should place a golden pot with auspicious marks. In it, he should place the golden image of smiling Yaçoda, Nanda’s wife, with her son suckling on her breast, and his little fingers touching the other, looking on at his mother with love and pleasing her again and again. If he has the capacity, he should give the image weighing just two niñkas, or of iron weighing three niñkas or of gold also.
In the same way, he should fashion a golden image of Rohiëé and a siler Moon. The image of the Moon should be the size of a thumb and that of Rohiëé should be the size of four fingers. He should place earrings on the ears and an ornament round the neck of the image. Having done so, he should bathe the image of Kåñna along with that of his mother with milk etc. and smear them with sandal. He should cover the image with a white garment and decorate it with garlands of flowers. Along with offerings of eatables and various varieties of fruits, he should put a lamp there, decorated with an arbour of flowers. The devoted one should make the wise ones sing, dance and play on musical instruments. Having done the rite according to his wealth, he should worship his teacher and then bring the worship to a close.

Compiled by Swee Chan
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