Daily routine and method of adoration (ch 26 from Brahma-Vaivarta Mahāpurānam)

BRAHMA-VAIVARTA MAHĀPURĀṆAM
BRAHMA-KHAṆḌA
Chapter 26

Daily routine and method of adoration

SYNOPSIS

The text, narrated by Sauti, describes a spiritual discourse between the sage Nārada and Lord Śiva (Maheśvara). In this dialogue, Nārada seeks enlightenment on various aspects of devotion and worship, specifically the stotra (hymn), kavaca (spiritual armor), mantra (sacred chant), and the proper method of adoration of Lord Hari. He also inquires about the daily routine and duties of a Brāhmaṇa to align himself with spiritual discipline.

Lord Śiva, in his compassionate wisdom, provides Nārada with detailed instructions for achieving spiritual fulfillment. He begins by emphasizing the foundational practices of a devout life, which include waking early in the morning, meditating upon one’s guru (spiritual teacher) and family deity, and adopting a pure and focused mindset. The guru, Śiva explains, is the most venerable entity, surpassing even the gods, as the teacher serves as the bridge between the devotee and the divine. Disrespecting or disregarding the guru is considered a grievous sin while honoring the guru ensures success and divine favor.

The discourse also delves into the importance of personal hygiene and purification rituals. These include specific guidelines for disposing of waste in a manner that avoids defiling sacred spaces or nature. Lord Śiva prescribes rigorous standards for cleansing the body, using water, dust, and natural materials, and outlines the appropriate methods for brushing teeth, emphasizing the use of specific plant branches and the avoidance of certain types of wood. These practices are essential for maintaining ritual purity, which is a prerequisite for performing any religious duties.

Śiva underscores the importance of performing the sandhyā (daily prayers) thrice a day—at dawn, noon, and dusk. Neglecting these prayers is described as a grave spiritual lapse, likened to committing sins such as Brahmahatyā (killing a Brāhmaṇa). The sandhyā prayers are essential for maintaining a connection with the divine and achieving the merits of other religious acts. Those who fail to perform this routine are considered impure and unfit for spiritual or religious practices.

The worship of the Śālagrāma stone is highlighted as a central act of devotion. The Śālagrāma, regarded as an embodiment of Lord Viṣṇu, is the ultimate form of divine adoration. Worshiping it with offerings such as water, flowers, sandalwood paste, and other sacred items grants immense spiritual merit, including liberation from the cycle of birth and death. Lord Śiva explains that the Śālagrāma sanctifies any place it resides and ensures the devotee’s passage to Lord Viṣṇu's abode.

Śiva also elaborates on the rituals of pūjā (worship), including the offerings of sixteen presents, which symbolize devotion and respect to the deity. These offerings include essential items such as a seat, water for washing, clothes, sandalwood paste, food, flowers, and lamps. Devotees are encouraged to perform these rituals according to their means, with a central focus on sincere devotion rather than material abundance.

The text further details the proper conduct during bathing and the purification of the body, specifying mantras and prayers to be recited during these acts. Śiva instructs devotees to invoke sacred rivers and places during their baths to achieve spiritual cleansing. He emphasizes that neglecting these practices or performing them improperly invalidates the benefits of worship, charity, and penance.

Finally, Śiva outlines the duties of a Brāhmaṇa, which encompass various aspects of daily life, including offering respect to the guru, worshiping the family deity, performing yajñas (sacrificial rituals), and practicing charity. The Brāhmaṇa is instructed to adhere to these duties with utmost devotion and precision, as they ensure spiritual progress and harmony with the divine.

The discourse concludes with Lord Śiva’s reassurance to Nārada that following these prescribed practices with sincerity and devotion leads to the ultimate goal of liberation (mokṣa). The text emphasizes that spiritual success lies in disciplined daily routines, unwavering devotion to the teacher and deity, and adherence to purity and ritualistic practices.

Chapter 26

सौतिरुवाच 
हरिस्तोत्रं च कवचं मन्त्रं पूजाविधिं परम् । 
हरं ययाचे देवर्षिर्थ्यानं च ज्ञानमेव च ॥ १ ॥

sautiruvāca
haristotraṃ ca kavacaṃ mantraṃ pūjāvidhiṃ param |
haraṃ yayāce devarṣirthyānaṃ ca jñānameva ca || 1 ||

Sauti said: The sage Narada then prayed to Śiva to enlighten him on the stotra of lord Hari, his kavaca, his mantra, and the best of the method of his adoration, including meditation and the knowledge of tattva.

स्तोत्रं च कवचं मन्त्रं ध्यानं पूजाविधिं तथा ।
 तत्प्राक्तनीयज्ञानं च ददौ तस्मै महेश्वरः ॥ २ ॥
सर्वं प्राप्य मुनिश्रेष्ठः परिपूर्णमनोरथ: ।
उवाच प्रणतो भक्त्याः गुरुं प्रणतवत्सलम् ॥ ३ ॥

stotraṃ ca kavacaṃ mantraṃ dhyānaṃ pūjāvidhiṃ tathā |
tatprāktanīyajñānaṃ ca dadau tasmai maheśvaraḥ || 2 ||
sarvaṃ prāpya muniśreṣṭhaḥ paripūrṇamanoratha: |
uvāca praṇato bhaktyāḥ guruṃ praṇatavatsalam || 3 ||

Maheśvara on his part bestowed on his knowledge of stotra, kavaca, mantra meditation, and method of adoration. Nārada the best of the sages felt that all his wishes had been fulfilled. Thereafter he bowed at his feet and his mind filled with devotion, spoke to his Guru, Who was always kind to the devotees.

नारद उवाच 
आह्निकं ब्राह्मणानां च वद वेदविदां वर ।
स्वधर्मपालनं नित्यं यतो भवति नित्यशः ॥ ४ ॥

nārada uvāca
āhnikaṃ brāhmaṇānāṃ ca vada vedavidāṃ vara |
svadharmapālanaṃ nityaṃ yato bhavati nityaśaḥ || 4 ||

Nārada said – O lord you are best of the gods and therefore you kindly enlighten me on the method for the performing of daily routine of a Brāhmaṇa and other daily prayers.

श्रीमहेश्वर उवाच
ब्राह्मे मुहूर्ते चोत्थाय ब्रह्मरन्ध्रस्थपङ्कजे ।
सूक्ष्मे सहस्रपत्रे स्वे निर्मले ग्लानिवर्जिते ॥५॥
रात्रिवासं परित्यज्य गुरुं तत्रैव चिन्तयेत् ।
व्याख्यामुद्राकरं प्रीतं सस्मितं शिष्यवत्सलम् ॥ ६॥
प्रसन्नवदनं शान्तं परितुष्टं निरन्तरम् ।
साक्षाद्वह्मस्वरूपं च परमं चिन्तयेत्सदा ॥ ७ ॥
ध्यात्वैवं गुरुमाराध्य हृत्पद्मे निर्मले सिते ।
सहस्रपत्रे विस्तीर्णे देवमिष्टं विचिन्तयेत् ॥ ८ ॥
यस्य देवस्य यद्ध्यानं यद्रूपं तद्विचिन्तयेत् ।
गृहीत्वा तदनुज्ञां च कर्तव्यं समयोचितम् ॥ ९॥

śrīmaheśvara uvāca
brāhme muhūrte cotthāya brahmarandhrasthapaṅkaje |
sūkṣme sahasrapatre sve nirmale glānivarjite ||5||
rātrivāsaṃ parityajya guruṃ tatraiva cintayet |
vyākhyāmudrākaraṃ prītaṃ sasmitaṃ śiṣyavatsalam || 6||
prasannavadanaṃ śāntaṃ parituṣṭaṃ nirantaram |
sākṣādvahmasvarūpaṃ ca paramaṃ cintayetsadā || 7 ||
dhyātvaivaṃ gurumārādhya hṛtpadme nirmale site |
sahasrapatre vistīrṇe devamiṣṭaṃ vicintayet || 8 ||
yasya devasya yaddhyānaṃ yadrūpaṃ tadvicintayet |
gṛhītvā tadanujñāṃ ca kartavyaṃ samayocitam || 9||

Lord Maheśvara said – One should get up early in the morning (at four o'clock) from the bed and change his clothes he should meditate with his spiritual, unblemished, spotless mind, seated over the lotus of thousand petals and meditate upon his teacher, he should conceive that his teacher as seated over the thousand petaled Lotus in Brahmarandhra. He is wearing a serene smile and is in Vyākhyāna-mudrā; his hand is raised. He is quite compassionate for his pupil, he has a smiling face, he always remains peaceful and satisfied, and happens to be the form of the lord eternal. One should adore the lord in this manner. Thus meditating in the mind, one should adore his teacher. Thereafter he should meditate upon his family-god, always seated, being blissful, spotless clean, adorned with a thousand petals, and having a heart like a lotus. Whichever of the gods has been described in a particular manner, one should adore him smilingly.

आदौ ध्यात्वा गुरुं नत्वा संपूज्य विधिपूर्वकम्। 
पश्चात्तदाज्ञामादाय ध्यायेदिष्टं प्रपूजयेत् ॥ १० ॥ 
गुरुप्रदर्शितो देवो मन्त्रः पूजाविधिर्जप: । 
न देवेन गुरुर्दृष्टस्तस्माद्देवाद्गुरुः परः ॥ ११ ॥

ādau dhyātvā guruṃ natvā saṃpūjya vidhipūrvakam| 
paścāttadājñāmādāya dhyāyediṣṭaṃ prapūjayet || 10 || 
gurupradarśito devo mantraḥ pūjāvidhirjapa: | 
na devena gururdṛṣṭastasmāddevādguruḥ paraḥ || 11 ||

According to the routine, one should first bow before his teacher, offering him his salutation. Then he should be adored in a proper manner. And he should then start adoring the family god with the permission of the teacher. The teacher only makes the correct form of the god to appear before you. He also reveals the mantras of the family god and also describes the form of adoration among other details. Guru is well aware of the family god but the family god is not aware of the teacher and as such the teacher happens to be superior to the family god.

गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुर्देवो महेश्वरः । 
गुरुः प्रकृतिरीशाद्या गुरुचन्द्रोऽनलो रविः ॥ १२ ॥

gururbrahmā gururviṣṇurgururdevo maheśvaraḥ |
guruḥ prakṛtirīśādyā gurucandro’nalo raviḥ || 12 ||

That is why it is stated that Brahmā is the teacher, Viṣṇu is the teacher, lord Śiva is the teacher. A teacher has a divine nature besides the sun and the moon.

गुरुर्वायुश्च वरुणो गुरुर्माता पिता सुहृत् । 
गुरुरेव परं ब्रह्म नास्ति पूज्यो गुरोः परः ॥ १३ ॥

gururvāyuśca varuṇo gururmātā pitā suhṛt | 

gurureva paraṃ brahma nāsti pūjyo guroḥ paraḥ || 13 ||

The teacher happens to be the wind god, Varuṇa, the mother and the father, a friend as well as the eternal Brahman. Therefore no one else is more adorable than the teacher.

अभीष्टदेवे रुष्टे च समर्थो रक्षणे गुरुः ।
 न समर्था गुरौ रुष्टे रक्षणे सर्वदेवताः ॥ १४ ॥ 
यस्य तुष्टो गुरुः शश्वज्जयस्तस्य पदे पदे । 
यस्य रुष्टो गुरुस्तस्य सर्वनाशश्च सर्वदा ॥ १५ ॥ 
न संपूज्य गुरुं देवं यो मूढः पूजयेद्भ्रमात् । 
ब्रह्महत्याशतं पापी लभते नात्र संशयः ॥ १६॥

abhīṣṭadeve ruṣṭe ca samartho rakṣaṇe guruḥ |
 na samarthā gurau ruṣṭe rakṣaṇe sarvadevatāḥ || 14 || 
yasya tuṣṭo guruḥ śaśvajjayastasya pade pade | 
yasya ruṣṭo gurustasya sarvanāśaśca sarvadā || 15 || 
na saṃpūjya guruṃ devaṃ yo mūḍhaḥ pūjayedbhramāt | 
brahmahatyāśataṃ pāpī labhate nātra saṃśayaḥ || 16||

The teacher is in a position to save one from the wrath of the enraged gods but when the teacher gets enraged all the gods combined cannot save him. The one who keeps the teacher pleased meets with success at every step and the one on whom the teacher gets annoyed has to face total destruction always. A fool who adorned other gods in preference to the teachers that sinful person attains the sin of Brahmahatyā. There is no doubt about it.

सामवेदे च भगवानित्युवाच हरिः स्वयम् । 
तस्मादभीष्टदेवाच्च गुरुः पूज्यतमः परः ॥ १७॥

sāmavede ca bhagavānityuvāca hariḥ svayam |
tasmādabhīṣṭadevācca guruḥ pūjyatamaḥ paraḥ || 17||

It has been recorded in the Sāmaveda by lord Viṣṇu himself. Similarly, the teacher is more adorable than the gods.

गुरुमिष्टं स्वयं ध्यात्वा स्तुत्वा वै साधको मुने ।
निर्मलं स्थलमासाद्य विण्मूत्रं ह्यत्सृजेन्मुदा ॥ १८ ॥

gurumiṣṭaṃ svayaṃ dhyātvā stutvā vai sādhako mune |
nirmalaṃ sthalamāsādya viṇmūtraṃ hyatsṛjenmudā || 18 ||

Thus first adoring the Guru and then the family god, one should leave the place and free himself from the daily routine.

जलं जलसमीपं च सरन्ध्रं प्राणिसंनिधिम् । 
देवालयसमीपं च वृक्षमूलं च वर्त्म च ॥ १९ ॥ 
हलोत्कर्षस्थलं चैव सस्यक्षेत्रं च गोष्ठकम् । 
नदीकन्दरगर्भं च पुष्पोद्यानं च पङ्किलम् ॥ २० ॥ 
ग्रामाद्यभ्यन्तरं चैव नृणां गृहसमीपकम् ।
शङ्कं सेतुं शरवणं श्मशानं वह्निसंन्निधिम् ॥ २१॥ 
क्रीडास्थलं महारण्यं मञ्चकाध: स्थलं तथा ।
वृक्षच्छायायुतं स्थानमन्त: प्राण्यवपर्णकम्॥ २२॥ 
दूर्वास्थानं कुशस्थानं वल्मीकस्थानमेव च । 
वृक्षारोपणभूमिं च कार्यार्थं च परिष्कृतम् ॥ २३ ॥ 
एतत्सर्वं परित्यज्य सूर्यतापविवर्जितम् ।
कृत्वा गर्तं पुरीषं च मूत्रं स परिवर्जयेत् ॥ २४ ॥

jalaṃ jalasamīpaṃ ca sarandhraṃ prāṇisaṃnidhim | 
devālayasamīpaṃ ca vṛkṣamūlaṃ ca vartma ca || 19 || 
halotkarṣasthalaṃ caiva sasyakṣetraṃ ca goṣṭhakam | 
nadīkandaragarbhaṃ ca puṣpodyānaṃ ca paṅkilam || 20 || 
grāmādyabhyantaraṃ caiva nṛṇāṃ gṛhasamīpakam |
śaṅkaṃ setuṃ śaravaṇaṃ śmaśānaṃ vahnisaṃnnidhim || 21|| 
krīḍāsthalaṃ mahāraṇyaṃ mañcakādha: sthalaṃ tathā |
vṛkṣacchāyāyutaṃ sthānamanta: prāṇyavaparṇakam|| 22|| 
dūrvāsthānaṃ kuśasthānaṃ valmīkasthānameva ca | 
vṛkṣāropaṇabhūmiṃ ca kāryārthaṃ ca pariṣkṛtam || 23 || 
etatsarvaṃ parityajya sūryatāpavivarjitam |
kṛtvā gartaṃ purīṣaṃ ca mūtraṃ sa parivarjayet || 24 ||

One should drop refuse or urine away from the abodes of the people, the land near the water or near the temple of the god or the root of a tree or the road, plowed field, the land over which seeds are sown, the cow shed, the river, inside of a mountain cave, orchards, swamps, the land inside the villages the places surrounding the human habitation or those surrounding pillars or the poles, the bridges, forest of reeds, the cremation ground, the ground near the fire, the thick forest, the hunter's platform shed of a tree, the place under which the humans live or the place over which heaps of leaves are collected, the abode of snakes, the ground over which the trees are planted or the place which has made neat and clean for a particular purpose should not be used for dropping the refuse or formation. Leaving all this one should use a place which is free from the heat of the sun. A pit should be dug and used for dropping the refuse.

पुरीषमूत्रोत्सर्गं च दिवा कुर्यादुदमुखः । 
पश्चिमाभिमुखो रात्रौ संध्यायां दक्षिणामुखः ॥ २५ ॥

purīṣamūtrotsargaṃ ca divā kuryādudamukhaḥ |
paścimābhimukho rātrau saṃdhyāyāṃ dakṣiṇāmukhaḥ || 25 ||

During the day time, one should free himself from refuse and urination facing north, and during the night one should do so facing the west. During the evenings one should do so facing the south.

मौनी धृत्वा च निःश्वासं यथा गन्धो न संचरेत् ।

त्यक्त्वा मुदा समाच्छाद्य शौचं कुर्याद्विचक्षणः ॥ २६ ॥
कृत्वा तु लोष्टशौचं च जलशौचं ततः परम् ।
मृद्युक्तं तज्जलं चैव तत्प्रमाणं प्रकीर्तितम्॥२७॥

maunī dhṛtvā ca niḥśvāsaṃ yathā gandho na saṃcaret |
tyaktvā mudā samācchādya śaucaṃ kuryādvicakṣaṇaḥ || 26 ||
kṛtvā tu loṣṭaśaucaṃ ca jalaśaucaṃ tataḥ param |
mṛdyuktaṃ tajjalaṃ caiva tatpramāṇaṃ prakīrtitam||27||

One should keep quiet while doing so and should not even breathe heavily. First of all the spectrum should be cleaned with the peace of a brick or stone and thereafter it should be washed with water. The water stored in an earthen pitcher is used for washing after dropping the refuse. You listen to it attentively.

एका लिङ्गे मृदं दद्याद्वामहस्ते चतुष्टयम् ।
उभयोर्हस्तयोर्द्वे तु मूत्रशौचं प्रकीर्तितम् ॥ २८ ॥

ekā liṅge mṛdaṃ dadyādvāmahaste catuṣṭayam |
ubhayorhastayordve tu mūtraśaucaṃ prakīrtitam || 28 ||

After easing one-self, the organ should be washed four times and the hand should be washed by applying the dust twice.

मूत्रशौचं द्विगुणितं मैथुनान्तरं यदि ।
मैथुनान्तरं यद्वा मूत्रशौचं चतुर्गुणम् ॥ २९ ॥
एका लिङ्गे गुदे तिस्रस्तथा वामकरे दश ।
उभयोः सप्त दातव्याः पादः षष्ठेन शुध्यति ॥ ३०॥

mūtraśaucaṃ dviguṇitaṃ maithunāntaraṃ yadi |
maithunāntaraṃ yadvā mūtraśaucaṃ caturguṇam || 29 ||
ekā liṅge gude tisrastathā vāmakare daśa |
ubhayoḥ sapta dātavyāḥ pādaḥ ṣaṣṭhena śudhyati || 30||

Similarly after co-habitation, one should use double the amount of water and four times the dirt for purification. After easing, one should be worth the lingas thrice with the left hand. He should then wash his hands. Both the hands should be washed seven times and the feet should be washed by applying the dust half a dozen times for purification. This is the method prescribed for the Brāhmaṇas house-holder for purification, after relieving himself of the refuse.

पुरीषशौचं विप्राणां गृहिणामिदमेव च ।
विधवानां द्विगुणितं शौचमेवं प्रकीर्तितम् ॥ ३१॥

purīṣaśaucaṃ viprāṇāṃ gṛhiṇāmidameva ca |
vidhavānāṃ dviguṇitaṃ śaucamevaṃ prakīrtitam || 31||

The method prescribed for the household Brāhmaṇa, should be adopted by the widows, and double the standards are provided for purification.

वैष्णवानां यतीनां च ब्रह्मर्षेर्ब्रह्मचारिणाम् ।
चतुर्गुणं च गृहिणां तेषां शौचं प्रकीर्तितम् ॥ ३२ ॥
नो यावदुपनीयेत द्विजः शूद्रस्तथाऽङ्गना ।
गन्धलेपक्षयकरं तेषां शौचं प्रकीर्तितम् ॥ ३३ ॥
शौचं क्षत्रविशोश्चैव द्विजानां गृहिणां समम् ।
द्विगुणं वैष्णवादीनां मुनीनां परिकीर्तितम् ॥ ३४ ॥

vaiṣṇavānāṃ yatīnāṃ ca brahmarṣerbrahmacāriṇām |
caturguṇaṃ ca gṛhiṇāṃ teṣāṃ śaucaṃ prakīrtitam || 32 ||
no yāvadupanīyeta dvijaḥ śūdrastathā’ṅganā |
gandhalepakṣayakaraṃ teṣāṃ śaucaṃ prakīrtitam || 33 ||
śaucaṃ kṣatraviśoścaiva dvijānāṃ gṛhiṇāṃ samam |
dviguṇaṃ vaiṣṇavādīnāṃ munīnāṃ parikīrtitam || 34 ||

The Yatis, the Vaiṣṇavas, Brahmarṣis, and Brahmacārīns can be purified by adopting the method four times prescribed for a householder. Such of the Brāhmaṇas who have not been initiated for the yajñopavīta, ceremony, the Śūdras and the ladies can be purified with the quantity of water which the particular place should get clean. The self-purification of Kṣatrīyas and Vaiśyas can be achieved in the same way as for the house-holder Brāhmaṇa. The Vaiṣṇavas and sages have to purify themselves by applying double the standard prescribed for the Brāhmaṇa.

न्यूनाधिकं न कर्त्तव्यं शौचं शुद्धिमभीप्सता । 
प्रायश्चित्तं प्रयुज्येत विहितातिक्रमे कृते ॥ ३५ ॥

nyūnādhikaṃ na karttavyaṃ śaucaṃ śuddhimabhīpsatā |
prāyaścittaṃ prayujyeta vihitātikrame kṛte || 35 ||

The one who is purifying himself should strictly follow the standards because by violating the prescribed rites, one attracts repentance.

शौचं तत्रियमं मत्तः सावधानं निशामय । 
मृच्छौचे च शुचिर्विप्रोऽप्यशुचिश्च व्यतिक्रमे ॥ ३६ ॥

śaucaṃ tatriyamaṃ mattaḥ sāvadhānaṃ niśāmaya |
mṛcchauce ca śucirvipro’pyaśuciśca vyatikrame || 36 ||

I have described the method of purification after dropping the refuse or urination. You listen to it attentively, because purifying himself with the dust Brāhmaṇa is purified, and by violating the norms, he remains impure. 

वल्मीकमूषिकोत्खातां मृदमन्तर्जलां तथा । 
शौचावशिष्टां गेहाच्च नादद्याल्लेपसंभवाम् ॥ ३७॥ 
अन्त: प्राण्यवपर्णां च हलोत्खातां विशेषतः । 
कुशमूलोत्थितां चैव दूर्वामूलोत्थितां तथा ॥ ३८ ॥ 
अश्वत्थमूलान्नीतां च तथैव शयनोत्थिताम् । 
चतुष्पथाच्च गोष्ठानां गोष्पदानां तथैव च ॥ ३९॥ 
सस्यस्थलानां क्षेत्राणामुद्यानानां मृदं त्यजेत् । 
स्नातो वाऽप्यथवा स्नातो विप्रः शौचेन शुद्ध्यति ॥ ४०॥

valmīkamūṣikotkhātāṃ mṛdamantarjalāṃ tathā | 
śaucāvaśiṣṭāṃ gehācca nādadyāllepasaṃbhavām || 37|| 
anta: prāṇyavaparṇāṃ ca halotkhātāṃ viśeṣataḥ | 
kuśamūlotthitāṃ caiva dūrvāmūlotthitāṃ tathā || 38 || 
aśvatthamūlānnītāṃ ca tathaiva śayanotthitām | 
catuṣpathācca goṣṭhānāṃ goṣpadānāṃ tathaiva ca || 39|| 
sasyasthalānāṃ kṣetrāṇāmudyānānāṃ mṛdaṃ tyajet | 
snāto vā’pyathavā snāto vipraḥ śaucena śuddhyati || 40||

The earth of the ant hill, the earth dug by the mice, the earth from the water, the earth which remains after purification, and the earth of the wall of the house should not be used for purification. Besides the earth which is used for plastering is prohibited from being used for plastering is prohibited from being used for purification. The place where the people live, the place over which leaves of trees have fallen in heaps, and the plowed lands should not be used for purification. the earth which is removed with the roots of Kuśā and Dūrva grass, the roots of the Pīpala tree, and the earth taken out of the pedestal used for sleeping, is not be used for cleaning after shedding refuse. The earth of crossings, the cowshed, the earth of the field, and the earth of the orchard are prohibited from use for purification. Whether the Brāhmaṇa has taken his bath or not by application of the above norms for purification he gets purified.

शौचहीनो ऽशुचिर्नित्यमनर्हः सर्वकर्मसु ।
कृत्वा शौचमिदं विप्रो मुखं प्रक्षालयेत्सुधीः ॥ ४१॥
आदौ षोडश गण्डूषैर्मूखशुद्धिं विधाय च ।
दन्तकाष्ठेन दन्तांश्च तत्पश्चात्परिमार्जयेत्॥ ४२ ॥

śaucahīno ’śucirnityamanarhaḥ sarvakarmasu |
kṛtvā śaucamidaṃ vipro mukhaṃ prakṣālayetsudhīḥ || 41||
ādau ṣoḍaśa gaṇḍūṣairmūkhaśuddhiṃ vidhāya ca |
dantakāṣṭhena dantāṃśca tatpaścātparimārjayet || 42 ||

The person who does not purify himself remains impure always therefore he remains incapable of performing any religious deeds. The intelligent Brāhmaṇa does purify himself with the washing of his face. He should rinse his mouth sixteen times. Thereafter he should rub his teeth sixteen times with the brush of a tree branch.

पुन: षोडशगण्डूषैर्मुखशुद्धिं समाचरेत् । 
दन्तमार्जनकाष्ठानां नियमं शृणु नारद ॥ ४३ ॥ 
निरूपितं सामवेदे हरिणा चाह्निकक्रमे । 
अपामार्ग सिंधुवारमात्रं च करवीरकम् ॥ ४४ ॥ 
खदिरं च शिरीषं च जातिपुन्नागशालकम् । 
अशोकमर्जुनं चैव क्षीरिवृक्षं कदम्बकम् ॥ ४५ ॥ 
जम्बकं बकुलं तोक्मं पलाशं च प्रशस्तकम् । 
बदरी पारिभद्रं च मन्दारं शाल्मलिं तथा ॥ ४६ ॥ 
वृक्षं कण्टकयुक्तं च लतादि परिवर्जयेत् । 
पिप्पलं च प्रियालं च तिन्तिडीकं च तालकम् ॥ ४७ ॥ 
खर्जूरं नारिकेलं च तालं च परिवर्जयेत् । 
दन्तशौचविहीनश्च सर्वशौचविहीनकः ॥ ४८ ॥

puna: ṣoḍaśagaṇḍūṣairmukhaśuddhiṃ samācaret | 
dantamārjanakāṣṭhānāṃ niyamaṃ śṛṇu nārada || 43 || 
nirūpitaṃ sāmavede hariṇā cāhnikakrame | 
apāmārga siṃdhuvāramātraṃ ca karavīrakam || 44 || 
khadiraṃ ca śirīṣaṃ ca jātipunnāgaśālakam | 
aśokamarjunaṃ caiva kṣīrivṛkṣaṃ kadambakam || 45 || 
jambakaṃ bakulaṃ tokmaṃ palāśaṃ ca praśastakam | 
badarī pāribhadraṃ ca mandāraṃ śālmaliṃ tathā || 46 || 
vṛkṣaṃ kaṇṭakayuktaṃ ca latādi parivarjayet | 
pippalaṃ ca priyālaṃ ca tintiḍīkaṃ ca tālakam || 47 || 
kharjūraṃ nārikelaṃ ca tālaṃ ca parivarjayet | 
dantaśaucavihīnaśca sarvaśaucavihīnakaḥ || 48 ||

Thereafter he should rinse his mouth sixteen times. O Nārada you listen to the method for brushing the mouth which has been prescribed by lord Viṣṇu in the Sāmaveda. The branches of apāmārga (cicirā), myoḍī, mango, karavīra, (kanera), khaira, sirasa, jāyaphala, nāgakeśara, sākhu (teak tree), aśoka tree, arjuna (terminelia arguna), gūlara (ficus glomerata), kadamba (anthocephalus indicuo), jāmuna (syoygium cumani), maulasirī (mimusops elengi), tokma (green hair of jau) and palāśa (butea frondasa) should not be used to brush the teeth. Similarly, the branches of Ziziphus, Cadrus deodara, Asclepias gigantea, cotton tree, trees with thorns, creepers, Ficus religiosa, Buchana nialatifolia Tamorind, Borassus flabellifer (fan palin) grapes and coconut should not be used for brushing the teeth. One who does not brush his teeth is always considered to be impure.

शौचहीनोऽशुचिर्नित्यमनर्हः सर्वकर्मसु ।
कृत्वा शौचं शुचिर्विप्रो धृत्वा धौते च वाससी ॥ ४९ ॥
प्रक्षाल्य पादावाचम्य प्रात: संध्यां समाचरेत् ।
एवं त्रिसंध्यं सन्ध्यां च कुरुते कुलजो द्विजः ॥ ५० ॥

śaucahīno’śucirnityamanarhaḥ sarvakarmasu |
kṛtvā śaucaṃ śucirvipro dhṛtvā dhaute ca vāsasī || 49 ||
prakṣālya pādāvācamya prāta: saṃdhyāṃ samācaret |
evaṃ trisaṃdhyaṃ sandhyāṃ ca kurute kulajo dvijaḥ || 50 ||

A person who is devoid of purity is incompetent to perform any job being impure. That is why a Brāhmaṇa after purifying himself would take his bath and should clad himself in washed clean garments. He should then perform Ācamana (sipping of water) and should perform his adoration or sandhyā. In this way, the spotless Brāhmaṇa who performs his adoration thrice a day, earns the merit of having a bath at all the sacred places.

स स्नातः सर्वतीर्थेषु त्रिसंध्यं य: समाचरेत्। 
संध्यात्रितयहीनः स्यादनर्हः सर्वकर्मसु ॥ ५१॥
यदह्ना कुरुते कर्म न तस्य फलभाग्भवेत् । 
नोपतिष्ठति यः पूर्वं नोपास्ते यस्तु पश्चिमाम् ॥ ५२ ॥ 
स शूद्रवद्बहिष्कार्य: सर्वस्माद्द्विजकर्मणः ।
पूर्वी संध्यां परित्यज्य मध्यमां पश्चिमां तथा ॥ ५३ ॥ 
ब्रह्महत्यामात्महत्यां प्रत्यहं लभते द्विजः । 
एकादशीविहीनो यः संध्याहीनश्च यो द्विजः ॥ ५४ ॥ 
कल्पं व्रजेत्कालसूत्रं यथा हि वृषलीपतिः । 
प्रातः सन्ध्यां विधायैवं गुरुमिष्टं सुरं रविम् ॥ ५५ ॥ 
ब्रह्माणमीशं विष्णुं च मायां पद्मां सरस्वतीम् । 
प्रणम्य गुरुमाज्यं च दर्पणं मधु काञ्चनम् ॥ ५६ ॥ 
स्पृष्ट्वा स्नानादिकं काले कुर्यात्साधकसत्तमः । 
पुष्करिण्यां तु वाप्यां वा यदा स्नानं समाचरेत् ॥ ५७॥ 
समुद्धृत्य पञ्च पिण्डानादौ धर्मी विचक्षणः ।
नद्यां नदे कन्दरे वा तीर्थे वा स्नानमाचरेत् ॥ ५८ ॥

sa snātaḥ sarvatīrtheṣu trisaṃdhyaṃ ya: samācaret| 
saṃdhyātritayahīnaḥ syādanarhaḥ sarvakarmasu || 5 
yadahnā kurute karma na tasya phalabhāgbhavet | 
nopatiṣṭhati yaḥ pūrvaṃ nopāste yastu paścimām || 52 || 
sa śūdravadbahiṣkārya: sarvasmāddvijakarmaṇaḥ |
pūrvī saṃdhyāṃ parityajya madhyamāṃ paścimāṃ tathā || 53 || 
brahmahatyāmātmahatyāṃ pratyahaṃ labhate dvijaḥ | 
ekādaśīvihīno yaḥ saṃdhyāhīnaśca yo dvijaḥ || 54 || 
kalpaṃ vrajetkālasūtraṃ yathā hi vṛṣalīpatiḥ | 
prātaḥ sandhyāṃ vidhāyaivaṃ gurumiṣṭaṃ suraṃ ravim || 55 || 
brahmāṇamīśaṃ viṣṇuṃ ca māyāṃ padmāṃ sarasvatīm | 
praṇamya gurumājyaṃ ca darpaṇaṃ madhu kāñcanam || 56 || 
spṛṣṭvā snānādikaṃ kāle kuryātsādhakasattamaḥ | 
puṣkariṇyāṃ tu vāpyāṃ vā yadā snānaṃ samācaret || 57|| 
samuddhṛtya pañca piṇḍānādau dharmī vicakṣaṇaḥ |
nadyāṃ nade kandare vā tīrthe vā snānamācaret || 58 ||

Because a person who is deprived of performing the sandhyā thrice cannot earn the | merit of the good deed performed during the day. A person who does not perform the sandhyā, thrice should be segregated from all and be treated like a Śūdra. By not performing the sandhyā during the morning, noon, and evening one earns the sin of Brahmahatyā and self-killing. Thus a person who does not perform the vow of Ekādaśī is treated like the one who cohabited with a sinful Śūdras woman and is thrown into the kālasātra hell for a kalpa. Thus performing the sandhyā in the morning one should bow in reverence to his teacher and the family god, besides Sūrya, Brahmā, Śiva, Viṣṇu, Goddess Lakṣmī, and Sarasvatī. Thereafter touching his teacher, ghee, the mirror, honey, and gold, he should take a bath appropriately. When he takes a bath in a step well or pond, he should take out five handfuls of the earth from the water and throw it away outside the water. One should take a bath in a river, stream, mountain cave, or a sacred place.

कुर्यात् स्नात्वा तु संकल्पं ततः स्नानं पुनर्मुने । 
श्रीकृष्णप्रीतिकामश्च वैष्णवानां महात्मनाम् ॥ ५९ ॥

kuryāt snātvā tu saṃkalpaṃ tataḥ snānaṃ punarmune | 
śrīkṛṣṇaprītikāmaśca vaiṣṇavānāṃ mahātmanām || 59 ||

O sage, after a bath, one should first take a Saṁkalpa. Then he should take a bath again. The Saṁkalpa of the Vaiṣṇava ascetics is meant for lord Krṣṇa.

संकल्पो गृहिणां चैव कृतपातकनाशकः ।
विप्रः कृत्वा तु संकल्पं मृदं गात्रे प्रलेपयेत् ॥ ६० ॥
वेदोक्तमन्त्रेणानेन देहशुद्धिकृते नरः ।
अश्वक्रान्ते रथक्रान्ते विष्णुक्रान्ते वसुन्धरे ॥ ६१ ॥
मृत्तिके हर मे पापं यन्मया दुष्कृतं कृतम् ।
उद्धृताऽसि वराहेण कृष्णेन शतबाहुना ।। ६२ ।।
आरुह्य मम गात्राणि सर्वं पापं प्रमोचय ।
पुण्यं देहि महाभागे स्नानानुज्ञां कुरुष्व माम् ॥ ६३ ॥

saṃkalpo gṛhiṇāṃ caiva kṛtapātakanāśakaḥ |
vipraḥ kṛtvā tu saṃkalpaṃ mṛdaṃ gātre pralepayet || 60 ||
vedoktamantreṇānena dehaśuddhikṛte naraḥ |
aśvakrānte rathakrānte viṣṇukrānte vasundhare || 61 ||
mṛttike hara me pāpaṃ yanmayā duṣkṛtaṃ kṛtam |
uddhṛtā’si varāheṇa kṛṣṇena śatabāhunā || 62 ||
āruhya mama gātrāṇi sarvaṃ pāpaṃ pramocaya |
puṇyaṃ dehi mahābhāge snānānujñāṃ kuruṣva mām || 63 ||

And the Saṁkalpa of the house-holder is taken by them with the purpose of the destruction of the sin. The Brāhmaṇa after taking the Saṁkalpa should use the dust as prescribed in the Vedas and rub it over his body saying, O earth, goddess, you are trampled by the horses and the chariots. Lord Viṣṇu also trampled you with his feet. O dust, whatever sin has been committed by me, you relieve me of them all. Lord Kṛṣna in the form of a boar, having hundreds of arms, rescued you from the deep waters, I apply you over my limbs and you should therefore relieve me of all the signs. You grant me all the merit and allow me to take a bath."

इत्युक्त्वा च जले नाभिप्रमाणे मन्त्रपूर्वकम् । 
चतुर्हस्तप्रमाणां च कृत्वा मण्डलिकां शुभाम् ॥ ६४॥
तीर्थान्यावाहयेत्तत्र हस्तं दत्त्वा तपोधन ।
यानि यानि च तीर्थानि सर्वाणि कथयामि ते ॥ ६५ ॥

ityuktvā ca jale nābhipramāṇe mantrapūrvakam | 
caturhastapramāṇāṃ ca kṛtvā maṇḍalikāṃ śubhām || 64||
tīrthānyāvāhayettatra hastaṃ dattvā tapodhana |
yāni yāni ca tīrthāni sarvāṇi kathayāmi te || 65 ||

O sage, thus speaking he should enter the waters as deep as the navel and reciting the mantra he should create a circle four feet in width. He should then invoke the sacred places at that place. "I am now narrating the names of the sacred places.

गङ्गे च यमुने चैव गोदावरि सरस्वति । 
नर्मदे सिन्धु कावेरि जलेऽस्मिन्संनिधिं कुरु ॥ ६६ ॥
नलिनी नन्दिनी सीता मालिनी च महापगा ।
विष्णुपादाब्जसंभूता गङ्गा त्रिपथगामिनी ॥ ६७ ॥
पद्मावती भोगवती स्वर्णरेखा च कौशिकी ।
दक्षा पृथ्वी च सुभगा विश्वकाया शिवाऽमृता ॥ ६८ ॥
विद्याधरी सुप्रसन्ना तथा लोकप्रसाधिनी ।
क्षेमा च वैष्णवी शान्ता शान्तिदा गोमती सती ॥ ६९ ॥
सावित्री तुलसी दुर्गा महालक्ष्मीः सरस्वती ।
कृष्णप्राणाधिका राधा लोपामुद्रा दिती रतिः ॥ ७० ॥
अहल्या चादिति: संज्ञा स्वधा स्वाहाऽप्यरुन्धती ।
शतरूपा देवहूतिरित्याद्याः संस्मरेत्सुधीः ॥ ७१ ॥

gaṅge ca yamune caiva godāvari sarasvati | 
narmade sindhu kāveri jale’sminsaṃnidhiṃ kuru || 66 ||
nalinī nandinī sītā mālinī ca mahāpagā |
viṣṇupādābjasaṃbhūtā gaṅgā tripathagāminī || 67 ||
padmāvatī bhogavatī svarṇarekhā ca kauśikī |
dakṣā pṛthvī ca subhagā viśvakāyā śivā’mṛtā || 68 ||
vidyādharī suprasannā tathā lokaprasādhinī |
kṣemā ca vaiṣṇavī śāntā śāntidā gomatī satī || 69 ||
sāvitrī tulasī durgā mahālakṣmīḥ sarasvatī |
kṛṣṇaprāṇādhikā rādhā lopāmudrā ditī ratiḥ || 70 ||
ahalyā cāditi: saṃjñā svadhā svāhā’pyarundhatī |
śatarūpā devahūtirityādyāḥ saṃsmaretsudhīḥ || 71 ||

All the rivers including Gaṇgā, the Yamunā, Godāvarī, Sarasvatī, Narmadā, Sindhu, Kāverī, should come and reside at this place." Thereafter he should recite the names of Nalinī, Nandinī, Sītā, Mahānadī, Mālinī and the Gaṇgā which emerged from the lotus-like feet of Viṣṇu, Padmāvatī, Bhogavatī, Svarṇarekhā, Kauśikī, Dakṣa, Pṛithivī, Subhagā, Viśvakāyā, Śivāmṛtā, Suprasannā, Vidyādharī, Lokaprasādhinī, Kṣemā, Vaiṣṇavī, Śāntā, Śantidā, Gomatī, Satī, Sāvitrī, Tulasī, Durgā, Mahālakṣmī, Sarasvatī, Rādhikā the beloved of Kṛṣna, Lopāmudrā, Diti, Rati, Ahalyā, Aditi, Saṅjñā, Svāhā, Svadhā, Arundhatī, Śatarūpā and Devadūti and all other gods.

स्मृत्वा स्नात्वा महापूतः कुर्यात्तु तिलकं बुधः । 
बाह्वोर्मूले ललाटे च कण्ठदेशे च वक्षसि ॥ ७२ ॥
smṛtvā snātvā mahāpūtaḥ kuryāttu tilakaṃ budhaḥ | 
bāhvormūle lalāṭe ca kaṇṭhadeśe ca vakṣasi || 72 ||

Getting purified, by taking a bath, the intellectual should plaster his arms, the forehead, the neck and the chest with sandal-paste.

स्नानं दानं तपो होमो देवता पितृकर्म च । 
तत्सर्वं निष्फलं याति ललाटे तिलकं विना ॥ ७३ ॥
snānaṃ dānaṃ tapo homo devatā pitṛkarma ca |
tatsarvaṃ niṣphalaṃ yāti lalāṭe tilakaṃ vinā || 73 ||

Without applying the sandal paste after taking a bath the charity performed beside the tapas, homa, adoration of gods and the manes becomes in fructuous.

ब्राह्मणस्तिलकं कृत्वा कुर्यात्संध्यां च तर्पणम् । 
नमस्कृत्य सुरान्भक्त्या गृहं गच्छेन्मुदाऽन्वितः ॥ ७४ ॥

brāhmaṇastilakaṃ kṛtvā kuryātsaṃdhyāṃ ca tarpaṇam | 
namaskṛtya surānbhaktyā gṛhaṃ gacchenmudā’nvitaḥ || 74 ||

Applying tilakam over the forehead, Brāhmaṇa should perform sandhyā and tarpaṇa.

Therefore he should adore the gods with utmost devotion to pleasures.

प्रक्षाल्य पादौ न धृत्वा धौते च वाससी । 
मन्दिरं प्रविशेत्प्राज्ञ इत्याह हरिरेव च ॥ ७५ ॥

prakṣālya pādau na dhṛtvā dhaute ca vāsasī | 
mandiraṃ praviśetprājña ityāha harireva ca || 75 ||

He should wash his feet pretty well and should clad himself in washed and neat clothes. Thereafter the wise person should visit the temples. This has been ordained by Hari.

विना पादक्षालनं यः स्नात्वा विशति मन्दिरम् । 
तस्य स्नानादिकं नष्टं जपहोमादिपञ्चकम्॥७६॥

vinā pādakṣālanaṃ yaḥ snātvā viśati mandiram | 
tasya snānādikaṃ naṣṭaṃ japahomādipañcakam||76||

The one who, after taking his bath enters the temple without washing his feet, all his actions in taking bath, tapas, performing of homa become infructuous.

परिधाय स्निग्धवस्त्रं गृहं च प्रविशेद्गृही। 
रुष्टा लक्ष्मीगृहाद्याति शापं दत्त्वा सुदारुणम् ॥ ७७ ॥

paridhāya snigdhavastraṃ gṛhaṃ ca praviśedgṛhī|
ruṣṭā lakṣmīgṛhādyāti śāpaṃ dattvā sudāruṇam || 77 ||

The one who enters the temple with wet clothes or with clothes soaked in oil enters the house, and the goddess Lakṣmi gets annoyed pronouncing a terrific curse on him from his mouth.

जङ्घोर्ध्वतश्च यो विप्रः पादौ प्रक्षालयेद्यदा । 
तावद्भवति चाण्डालो यावद्गङ्गां न पश्यति ॥ ७८ ॥

jaṅghordhvataśca yo vipraḥ pādau prakṣālayedyadā | 
tāvadbhavati cāṇḍālo yāvadgaṅgāṃ na paśyati || 78 ||

The Brāhmaṇa who while washing his feet also washes his thighs become a Cāṇḍāla. And remains in that position till he sights the Gaṅgā.

उपविश्यासने ब्रह्मञ्छुचिराचम्य साधकः ।
पूजां कुर्यात्तु वेदोक्तां भक्तियुक्तो हि संयतः ॥ ७९ ॥

upaviśyāsane brahmañchucirācamya sādhakaḥ |
pūjāṃ kuryāttu vedoktāṃ bhaktiyukto hi saṃyataḥ || 79 ||

O Brāhmaṇa the purified truth seeker should sip ācamana seated over the Āsana. Thereafter he should adore his family god according to the Vedic rites with devotion.

शालग्रामे मणौ पूजा च शालग्रामे च नारद । 
गोपृष्ठे वा गुरौ विप्रे प्रशस्तमर्चनं हरेः ॥ ८० ॥

śālagrāme maṇau pūjā ca śālagrāme ca nārada | 
gopṛṣṭhe vā gurau vipre praśastamarcanaṃ hareḥ || 80 ||

The adoration of Śālagrāma, the gem, a mantra, the image, water, the earth, the back of the cows, the teacher and the Brāhmaṇas are considered to be quite adorable.

सर्वेषु शस्ता पूजा च शालग्रामे च नारद ।
सुराणामेव सर्वेषां यत्राधिष्ठानमेव च ॥ ८१ ॥
sarveṣu śastā pūjā ca śālagrāme ca nārada |
surāṇāmeva sarveṣāṃ yatrādhiṣṭhānameva ca || 81 ||

But, O Nārada, the best type of adoration of the lord is to adore him in the form of Śālagrāma because all the gods stand enshrined in the same.

स स्नातः सर्वतीर्थेषु सर्वयज्ञेषु दीक्षितः ।
शालग्रामोदकेनैव योऽभिषेकं समाचरेत् ॥ ८२ ॥

sa snātaḥ sarvatīrtheṣu sarvayajñeṣu dīkṣitaḥ |
śālagrāmodakenaiva yo’bhiṣekaṃ samācaret || 82 ||

Therefore the one who adores Śālagrāma with water achieves the merit of having a bath in all the sacred places and performing all the yajña.

शालग्रामजलं भक्त्या नित्यमश्नाति यो नरः । 
जीवन्मुक्तः स च भवेद्यात्यन्ते कृष्णमन्दिरम् ॥ ८३॥

śālagrāmajalaṃ bhaktyā nityamaśnāti yo naraḥ | 
jīvanmuktaḥ sa ca bhavedyātyante kṛṣṇamandiram || 83||

The one who sips the water with which Śālagrāma is washed is liberated from human bondage and he ultimately reaches the abode of lord Kṛṣṇa.

शालग्रामशिलाचक्रं यत्र तिष्ठति नारद ।
सचक्रो भगवांस्तत्र सर्वतीर्थानि निश्चितम् ॥ ८४॥

śālagrāmaśilācakraṃ yatra tiṣṭhati nārada |
sacakro bhagavāṃstatra sarvatīrthāni niścitam || 84||

O Nārada wherever the stone of Śālagrāma is kept, the place is occupied by the lord holding a calra in his hand.

तत्र यो हि मृतो देही ज्ञानाज्ञानेन दैवतः । 
रत्ननिर्मितयानेन स याति श्रीहरेः पदम् ॥ ८५ ॥

tatra yo hi mṛto dehī jñānājñānena daivataḥ | 
ratnanirmitayānena sa yāti śrīhareḥ padam || 85 ||

Therefore the person who meets the end of his life at that particular place knowingly and unknowingly, he straight away proceeds to the abode of lord Viṣṇu.

शालग्रामं विनाऽन्यत्र कः साधुः पूजयेद्धरिम् । 
कृत्वा तत्र हरेः पूजां परिपूर्णं फलं लभेत् ॥ ८६ ॥

śālagrāmaṃ vinā’nyatra kaḥ sādhuḥ pūjayeddharim | 
kṛtvā tatra hareḥ pūjāṃ paripūrṇaṃ phalaṃ labhet || 86 ||

Which one of the noble ascetics, would prefer to adore any other god discarding Śālagrāma? Because by adoring the gods one gets full satisfaction.

पूजाधारश्च कथितः श्रूयतां पूजनक्रमः ।
हरेः पूजां बहुमतां कथयामि यथागमम् ॥ ८७ ॥

pūjādhāraśca kathitaḥ śrūyatāṃ pūjanakramaḥ |
hareḥ pūjāṃ bahumatāṃ kathayāmi yathāgamam || 87 ||

I have thus explained the dimensions of the pājā of the lord, now you listen from me about the performing of other deeds concerning the adoration of the lord.

कश्चिद्ददाति हरये चोपचारांश्च षोडश ।
सुन्दराणि पवित्राणि नित्यं भक्त्या च वैष्णवः ॥ ८८ ॥

kaściddadāti haraye copacārāṃśca ṣoḍaśa |
sundarāṇi pavitrāṇi nityaṃ bhaktyā ca vaiṣṇavaḥ || 88 ||

Some of the Vaiṣṇava devotees offer sixteen beautiful presents to the lord.

कश्चिद्वादश वस्तूनि पञ्च वस्तूनि कश्चन । 
येषामेव यथा शक्तिर्भक्तिर्मूलं च पूजने ॥ ८९ ॥

kaścidvādaśa vastūni pañca vastūni kaścana | 
yeṣāmeva yathā śaktirbhaktirmūlaṃ ca pūjane || 89 ||

Similarly, some of the people offer twelve things as presents while others offer only five. But the people should adore the lord according to their competence. The utmost devotion towards the lord is the basis of adoration.

आसनं वसनं पाद्यमर्घ्यमाचमनीयकम्।
पुष्पं चन्दनधूपं च दीपं नैवेद्यमुत्तमम् ॥ ९० ॥

āsanaṃ vasanaṃ pādyamarghyamācamanīyakam|
puṣpaṃ candanadhūpaṃ ca dīpaṃ naivedyamuttamam || 90 ||

The sixteen types of presents can be made to the lord which include a seat, clothes, the pādya, arghya sipping of water, flowers, sandalwood paste, burning of lamps, the best of food, fragrance, flower garland, beautiful bed, water, and betels.

गन्धं माल्यं च शय्यां च ललितां सुविलक्षणाम्। 
जलमन्नं च ताम्बूलं साधारं देयमेव च ॥ ९१ ॥ 
गन्धान्नतल्पताम्बूलं विना द्रव्याणि द्वादश । 
पाद्यार्घ्यजलनैवेद्यपुष्पाण्येतानि पञ्च च ॥ ९२ ॥ 
सर्वाण्येतानि मूलेन दद्यात्साधकसत्तमः । 
गुरूपदिष्टं मूलं च प्रशस्तं सर्वकर्मसु ॥ ९३ ॥ 
आदौ कृत्वा भूतशुद्धि प्राणायामं ततः परम् । 
अङ्गप्रत्यङ्गयोर्न्यासं मन्त्रन्यासं ततः परम् ॥९४॥ 
वर्णन्यासं विनिर्वर्त्य चार्घ्यपात्रं विनिर्दिशेत् ।
त्रिकोणमण्डलं कृत्वा तत्र कूर्मं प्रपूजयेत् ॥ ९५ ॥

gandhaṃ mālyaṃ ca śayyāṃ ca lalitāṃ suvilakṣaṇām| 
jalamannaṃ ca tāmbūlaṃ sādhāraṃ deyameva ca || 91 || 
gandhānnatalpatāmbūlaṃ vinā dravyāṇi dvādaśa | 
pādyārghyajalanaivedyapuṣpāṇyetāni pañca ca || 92 || 
sarvāṇyetāni mūlena dadyātsādhakasattamaḥ | 
gurūpadiṣṭaṃ mūlaṃ ca praśastaṃ sarvakarmasu || 93 || 
ādau kṛtvā bhūtaśuddhi prāṇāyāmaṃ tataḥ param | 
aṅgapratyaṅgayornyāsaṃ mantranyāsaṃ tataḥ param ||94|| 
varṇanyāsaṃ vinirvartya cārghyapātraṃ vinirdiśet |
trikoṇamaṇḍalaṃ kṛtvā tatra kūrmaṃ prapūjayet || 95 ||

Accept the fragrance, the food, the bed, and the betel, the rest of the articles are considered as formal usages. The pādhya, arghya, water, food, and the flower are the five types of offerings. The best of the truth seeker should offer all these things reciting the mantras. The mantra given by the teacher is considered to be the best of all. After purification, one should perform Prāṇāyāma first of all. Thereafter, he should perform the rites of touching the limbs and other routines. First of all. one should prepare a triangular maṇḍala, establishing a tortoise in it.

जलेनापूर्य्य शङ्खं च तत्र संस्थापयेद्द्विजः।
जलं संपूज्य विधिवत्तीर्थान्यावाहयेत्ततः ॥ ९६ ॥

jalenāpūryya śaṅkhaṃ ca tatra saṃsthāpayeddvijaḥ|
jalaṃ saṃpūjya vidhivattīrthānyāvāhayettataḥ || 96 ||

Thereafter a conch filled with water could be placed there and the water of all sacred places should be invoked.

पूजोपकरणं तेन जलेन क्षालयेत्पुनः ।
ततो गृहीत्वा पुष्पं च कृत्वा योगासनं शुचिः ॥ ९७॥
ध्यानेन गुरुदत्तेन ध्यायेत्कृष्णमनन्यधीः ।
ध्यात्वा पाद्यादिकं सर्वं दद्यान्मूलेन साधकः ॥ ९८ ॥

pūjopakaraṇaṃ tena jalena kṣālayetpunaḥ |
tato gṛhītvā puṣpaṃ ca kṛtvā yogāsanaṃ śuciḥ || 97||
dhyānena gurudattena dhyāyetkṛṣṇamananyadhīḥ |
dhyātvā pādyādikaṃ sarvaṃ dadyānmūlena sādhakaḥ || 98 ||

He should thereafter wash all the articles of the pājā with the same water. Thereafter, the Sādhaka should be seated in Yogāsana holding the flowers. He should then meditate upon lord Kṛṣṇa according to the guidelines provided to him by his teacher. Thereafter the Sādhaka, reciting the basic mantra should give his offerings.

अङ्गप्रत्यङ्गदेवं च तन्त्रोक्तं पूजयेद्धरिम् ।
मूलं जप्त्वा यथाशक्ति देवे मन्त्रं समर्पयेत् ॥ ९९ ॥

aṅgapratyaṅgadevaṃ ca tantroktaṃ pūjayeddharim |
mūlaṃ japtvā yathāśakti deve mantraṃ samarpayet || 99 ||

Thus according to the tantras and their appendices, one should adore lord Viṣṇu. The basic mantra should be recited according to the strength of a person offering the mantra to his family god.

दत्त्वोपहारं विविधं स्तुत्वा च कवचं पठेत् ।
ततः कृत्वा परीहारं मूर्ध्ना च प्रणमेद्भुवि ॥ १०० ॥

dattvopahāraṃ vividhaṃ stutvā ca kavacaṃ paṭhet |
tataḥ kṛtvā parīhāraṃ mūrdhnā ca praṇamedbhuvi || 100 ||

Thereafter he should make several types of offerings reciting the prayers and kavacas. He should then send them off after bowing before them.

कृत्वा वै देवपूजां च यज्ञं कुर्याद्विचक्षणः । 
श्रौतस्मार्त्ताग्नियुक्तं च बलिं दद्यात्ततो मुने ॥ १०१ ॥

kṛtvā vai devapūjāṃ ca yajñaṃ kuryādvicakṣaṇaḥ | 
śrautasmārttāgniyuktaṃ ca baliṃ dadyāttato mune || 101 ||

After performing worship of gods, a wise person should perform yajña appropriately. O sage, after the yajña the offering should be made to the Dikpālas.

नित्यश्राद्धं यथाशक्ति दानं वित्तानुरूपकम् । 
कृत्वा कृती स विहरेत्क्रम एष श्रुतौ श्रुतः ॥ १०२ ॥

nityaśrāddhaṃ yathāśakti dānaṃ vittānurūpakam | 
kṛtvā kṛtī sa viharetkrama eṣa śrutau śrutaḥ || 102 ||

Thereafter one should regularly perform śrāddha and gift away in charity, the riches according to his capacity; after doing all this, one should get himself engaged in his daily business.

इति ते कथितं सर्वं वेदोक्तं सूत्रमुत्तमम् ।
आह्निकस्य च विप्राणां किं भूयः श्रोतुमिच्छसि ॥ १०३ ॥

iti te kathitaṃ sarvaṃ vedoktaṃ sūtramuttamam |
āhnikasya ca viprāṇāṃ kiṃ bhūyaḥ śrotumicchasi || 103 ||

Thus I have spoken to you about the daily routine of the Brāhmaṇas. What more do you want to hear from me.

इति श्री ब्रह्मा० महा० ब्रह्म० शिवनारदसंवाद आह्निकनिरूपणं नाम षड्विशोऽध्यायः ॥ २६ ॥

iti śrī brahmā mahā brahma śivanāradasaṃvāda āhnikanirūpaṇaṃ nāma ṣaḍviśo’dhyāyaḥ || 26 ||

Comparison Between Casts and the Relations (ch 10, Brahmavaivarta Mahapurana)

BRAHMAVAIVARTA – MĀHĀPURĀṆAM

BRAHMA KHAṆḌA

Chapter 10

अथ दशमोऽध्यायः

Chapter-10

Comparison Between Casts and the Relations

SYNOPSIS

The story unfolds as Sauti, a learned storyteller, narrates the intricate genealogies of divine sages and their significant contributions to the cosmos. He begins with Bhṛgu, Cyavana, and Śukra, recognized as the pinnacle of intellect and wisdom. 

Other notable sages and lineages include:

• The Bālakhilya sages, were born of Kratu’s wife, Kriyā.
• Bṛhaspati, the illustrious son of Aṇgirā, along with his siblings Utathya and Śambara.
• Śakti, born to Vasiṣṭha, who fathered Parāśara. Parāśara’s son, Vyāsa, revered as Kṛṣṇa Dvaipāyana Vyāsa, is considered a partial incarnation of Lord Viṣṇu. Vyāsa, in turn, fathered the sage Śuka, believed to embody an aspect of Lord Śiva.
• Kubera, the celestial treasurer, was originally one of the Dikpālas (guardians of directions) created by Lord Kṛṣṇa but, due to Brahmā’s curse, was reborn as the son of Viśvaśravā, making him the brother of Rāvaṇa, Kumbhakarṇa, and Vibhīṣaṇa.

The discussion transitions to the origins of human castes, linking them to Brahmā’s body. The Brāhmaṇas emerged from his mouth, the Kṣatriyas from his arms, the Vaiśyas from his eyes, and the Śūdras from his feet. This divine origin defined the roles and duties of each caste. The narrative also explores mixed castes born of unions between members of different varṇas, such as the Ambaṣṭha, born from a Vaiśya and Śūdra. The text also highlights the roles of artisans, who descended from Viśvakarmā’s lineage and explains their fall from divine status due to various curses.

The story then delves deeply into the interaction between Viśvakarmā, the divine architect, and Ghṛtācī, a celestial Apsarā. While traveling to Kāmadeva’s abode, Ghṛtācī’s beauty captivated Viśvakarmā, filling him with intense passion. Described in vivid detail, Ghṛtācī’s youthful grace and charm enchanted him, leading him to plead for her companionship. However, Ghṛtācī resisted, pointing out the sanctity of their surroundings and citing her devotion to Kāmadeva. She also reminded Viśvakarmā of the moral consequences of his desires, as their union would violate the principles of dharma, especially since Kāmadeva had been Viśvakarmā’s teacher.

Angered by her rejection, Viśvakarmā cursed Ghṛtācī to be reborn on earth in a Śūdra family. In retaliation, Ghṛtācī cursed Viśvakarmā to fall from heaven and be reborn as a mortal. Following the curses, Ghṛtācī descended to earth, born as the daughter of a cowherd in Prayāga. Retaining the memories of her celestial life, she chose a life of penance, performing intense tapas (austerities) on the sacred banks of the Gaṅgā to seek redemption and liberation.

Viśvakarmā, reborn as a Brāhmaṇa but still endowed with his divine artistic skills, encountered Ghṛtācī during her penance. Recognizing her, he was overcome with desire once more. 

Despite her initial resistance, the two ultimately united on Mount Malaya in a secluded forest adorned with flowers. Their union, lasting twelve years, resulted in the birth of nine sons, each inheriting their father’s artistic genius. These sons mastered various crafts, becoming gardeners, carpenters, conch-makers, weavers, potters, goldsmiths, and painters.

After imparting his knowledge to his sons, Viśvakarmā blessed them with their roles in society. He then discarded his human form and returned to his celestial abode. However, the narrative highlights the decline of these artisans from their divine origins. Curses and moral transgressions led to their fall from grace, marking their transition into earthly roles. For example, the goldsmith fell from Brāhmaṇahood by stealing gold, while the woodcutter was cursed for failing to provide wood for yajñas in time.

Further on in the chapter social hierarchy and caste formation through various unions, particularly those that are considered illicit or outside the norms of societal expectations is explored. It is explained that various castes and sub-castes emerged from illicit unions and describe the negative consequences that resulted from such relationships, with individuals born from these unions often being labeled as "degraded" or of lower social standing.

The text also describes the birth of several specific castes, such as the Cāṇḍāla, Leṭa, and Mleccha, who are depicted as being morally or ritually impure due to the nature of their conception. These descriptions focus on the consequences of "Varṇasaṅkara" (the mixing of castes or the result of illicit relations), portraying these individuals as being outside the established social order and often associated with undesirable traits or professions.

In addition to the caste creation narrative, the passage also delves into the relationships between family members, including the various terms for family roles (such as father, mother, son, daughter, etc.) and the hierarchical structure of familial relationships. It emphasizes the importance of treating various family members, teachers, and close associates with respect.

Chapter 10

सौतिरुवाच

भृगो पुत्रश्च च्यवनः शुक्रश्च ज्ञानिनां वरः ।

तोरपि क्रिया भार्या बालखिल्यानसूयत ॥ १ ॥

sautiruvāca

bhṛgo putraśca cyavanaḥ śukraśca jñānināṃ varaḥ |

torapi kriyā bhāryā bālakhilyānasūyata || 1 ||

Sauti said, "Bhṛgu, Cyayana, and Śukra happen to be the best of the intellectuals,. Kratu's wife Kriyā gave birth to the sages known as Bālakhilyas.

त्रयः पुत्राश्चाङ्गिरसो बभूवुर्मुनिसत्तमाः । 

बृहस्पतिरुतथ्यश्च शम्बरश्चापि शौनक || २ ||

trayaḥ putrāścāṅgiraso babhūvurmunisattamāḥ | 

bṛhaspatirutathyaśca śambaraścāpi śaunaka || 2 ||

O Śaunaka, Bṛhaspati the best of the sages was born of Aṇgirā, besides Utathya and Śambara.

वसिष्ठस्य सुतः शक्तिः शक्तेः पुत्रः पराशरः ।

पराशरसुतः श्रीमान्कृष्णद्वैपायनो हरिः ॥ ३ ॥

vasiṣṭhasya sutaḥ śaktiḥ śakteḥ putraḥ parāśaraḥ |

parāśarasutaḥ śrīmānkṛṣṇadvaipāyano hariḥ || 3 ||

Śakti was born to Vasiṣṭha. Parāśara was the son of śakti and Parāśara's son was Kṛṣṇa Dvaipāyana Vyāsa, who was considered to be the partial incarnation of Viṣṇu.

व्यासपुत्र: शिवांशश्च शुक्रश्च ज्ञानिनां वरः ।

विश्वश्रवाः पुलस्त्यस्य यस्य पुत्रो धनेश्वरः || ४ ||

vyāsaputra: śivāṃśaśca śukraśca jñānināṃ varaḥ |

viśvaśravāḥ pulastyasya yasya putro dhaneśvaraḥ || 4 ||

The great intellect Śuka was born to Vyāsa who is believed to be the aṁśa of Śiva. Pulastya had a son named Viśvaśravā and he had a son named Kubera.

शौनक उवाच

अहो पुरार्णवदुषामत्यन्तं दुर्गमं वचः । 

न बुद्धं वचनं किंचिद्धनेशोत्पत्तिपूर्वकम्॥ ५ ॥

अधुना कथितं जन्म धनेशस्येश्वरादिदम् । 

पुनर्भिन्नक्रमं जन्म ब्रवीषि कथमेव माम् ॥ ६ ॥

śaunaka uvāca

aho purārṇavaduṣāmatyantaṃ durgamaṃ vacaḥ | 

na buddhaṃ vacanaṃ kiṃciddhaneśotpattipūrvakam|| 5 ||

adhunā kathitaṃ janma dhaneśasyeśvarādidam | 

punarbhinnakramaṃ janma bravīṣi kathameva mām || 6 ||

Śaunaka said, "It is surprising that the words of the people well-versed in the Purāṇas are difficult to understand because first now you have stated that Kubera was born out of lord Kṛṣṇa, them how have spoken to me the other source of the birth of Kubera. (How could Kubera be the son of Viśvaśravā).

सौतिरुवाच

बभूवुरेते दिक्पालाः पुरा च परमेश्वरात् । 

पुरश्च ब्रह्मशापेन स च विश्वश्रवसः सुतः ॥ ७॥

sautiruvāca

babhūvurete dikpālāḥ purā ca parameśvarāt | 

puraśca brahmaśāpena sa ca viśvaśravasaḥ sutaḥ || 7||

Sauti said, "In the ancient times all the Dikpālas were born of the lord but then with the curse of the Brahmā were born as the sons of Viśvaśravā.

दक्षिणां दातुमुतथ्यश्च धनेश्वरम् ।

याचे कोटिसौवर्णं यत्नतश्च प्रचेतसे ॥ ८ ॥ 

धनेशो विरसो भूत्वा तस्मै तद्दातुमुद्यतः ।

चकार भस्मसाद्विप्र पुनर्जन्म ललाभ सः ॥ ९ ॥

dakṣiṇāṃ dātumutathyaśca dhaneśvaram |

yāce koṭisauvarṇaṃ yatnataśca pracetase || 8 || 

dhaneśo viraso bhūtvā tasmai taddātumudyataḥ |

cakāra bhasmasādvipra punarjanma lalābha saḥ || 9 ||

Once Utathya demanded crores of gold coins from Kubera to pay gurudakṣiṇā to his teacher. Kubera is turn behaved with him quite harshly. At this, Utathya reduced Kubera to ashes as a result of which Kubera was to be reborn.

तेन विश्वश्रवसः पुत्रः कुबेरश्च धनाधिपः ।

रावणः कुम्भकर्णश्च धार्मिकच विभीषणः ॥ १० ॥

tena viśvaśravasaḥ putraḥ kuberaśca dhanādhipaḥ |

rāvaṇaḥ kumbhakarṇaśca dhārmikaca vibhīṣaṇaḥ || 10 ||

Thus Kubera was born again of Viśvaśravā and the brother of Rāvaṇa, Kumbhakarṇa, and Vibhīṣaṇa who was quite a religious one. 

पुलहस्य सुतो वात्स्यः शाण्डिल्यश्च रुचेः सुतः ।

सावर्णिगौतमाज्जज्ञे मुनिप्रवर एव सः ॥ ११ ॥

pulahasya suto vātsyaḥ śāṇḍilyaśca ruceḥ sutaḥ |

sāvarṇigautamājjajñe munipravara eva saḥ || 11 ||

Agastya was the son of Pulaha Vātsya, Śāṇḍilya was born of Ruci and Sāvarṇi was born of the great sage Gautama.

काश्यपः कश्यपाज्जातो भरद्वाजो बृहस्पतेः । 

(स्वयं वात्स्यश्च पुलहात्सावर्णिगौतमात्तथा॥ १२ ॥ 

शाण्डिल्यश्च रुचेः पुत्रो मुनिस्तेजस्विनां वरः । )

बभूवुः पञ्चगोत्राश्च एतेषां प्रवरा भवे ॥ १३ ॥

kāśyapaḥ kaśyapājjāto bharadvājo bṛhaspateḥ | 

(svayaṃ vātsyaśca pulahātsāvarṇigautamāttathā|| 12 || 

śāṇḍilyaśca ruceḥ putro munistejasvināṃ varaḥ | )

babhūvuḥ pañcagotrāśca eteṣāṃ pravarā bhave || 13 ||

Kaśyapa was born to Kaśyapa and Bhārdvāja was the son of Bṛhaspati. Vātsya himself was born of the sage Pulaha. The great sage Śāṇḍilya was born of Ruci.

बभूवुर्ब्रह्मणो वक्त्रादन्या ब्राह्मणजातयः ।

ताः स्थिता देशभेदेषु गोत्रशून्याश्च शौनक ॥ १४ ॥

babhūvurbrahmaṇo vaktrādanyā brāhmaṇajātayaḥ |

tāḥ sthitā deśabhedeṣu gotraśūnyāśca śaunaka || 14 ||

Five gotras were associated with these five families. O Śaunaka, other castes of Brāhmaṇas were born out of the mouth of Brahmā. They were all spread over to different countries and are devoid of the gotras.

चन्द्रादित्यमनूनां च प्रवरा : क्षत्रियाः स्मृता । 

ब्रह्मणो बाहुदेशाच्चैवान्याः क्षत्रियाजातयः ॥ १५ ॥ 

ऊरुदेशाच्च वैश्याश्च पादतः शूद्रजातयः । 

तासां संकरजातेन बभूवुर्वर्णसंकराः ॥ १६ ॥ 

गोपनापितभिल्लाश्च तथा मोदककूबरौ । 

ताम्बूलिस्वर्णकारौ च वणिग्जातय एव च ॥ १७ ॥ 

इत्येवमाद्या विप्रेन्द्र सच्छूद्राः परिकीर्तिताः ।

शूद्राविशस्तु करणोऽम्बष्ठो वैश्यद्विजन्मनोः ॥ १८ ॥

candrādityamanūnāṃ ca pravarā : kṣatriyāḥ smṛtā | 

brahmaṇo bāhudeśāccaivānyāḥ kṣatriyājātayaḥ || 15 || 

ūrudeśācca vaiśyāśca pādataḥ śūdrajātayaḥ | 

tāsāṃ saṃkarajātena babhūvurvarṇasaṃkarāḥ || 16 || 

gopanāpitabhillāśca tathā modakakūbarau | 

tāmbūlisvarṇakārau ca vaṇigjātaya eva ca || 17 || 

ityevamādyā viprendra sacchūdrāḥ parikīrtitāḥ |

śūdrāviśastu karaṇo’mbaṣṭho vaiśyadvijanmanoḥ || 18 ||

Similarly the moon, the sun and the Kṣatriyas born of Manu are the best. The Kṣatriyas of other castes were born out of the arms of Brahma. The Vaiśyas were born out of his eyes and the Śūdras emerged out of his feet. With the contact of the Śūdra women with the men of other castes varṇas śukaras were born. O best of the Brāhmaṇas, the cowherds, barbers, sweet meat sellers, the weavers, the black smiths, the gold smiths and the traders are known as sat-Śūdras. With the union of Vaiśya with Śūdra a female of double caste is born and is called Ambaṣṭha.

विश्वकर्मा च शूद्रायां वीर्याधानं चकार सः ।

 ततो वभूवुः पुत्राश्च नवैते शिल्पकारिणः ॥ १९॥ 

मालाकार: कर्मकारः शङ्खकार : कुविन्दकः ।

कुम्भकारः कांस्यकार: षडेते शिल्पिनां वराः ॥ २०॥

viśvakarmā ca śūdrāyāṃ vīryādhānaṃ cakāra saḥ |

 tato vabhūvuḥ putrāśca navaite śilpakāriṇaḥ || 19|| 

mālākāra: karmakāraḥ śaṅkhakāra : kuvindakaḥ |

kumbhakāraḥ kāṃsyakāra: ṣaḍete śilpināṃ varāḥ || 20||

Viśvakarmā implanted the seed in the knowledge (Vidyā) and nine sons were born of her, who were known as the artisans like, the gardener, Carpenter, maker of Śaṁkha, weaver, potter and blacksmith. All these six types of artisans are known to be the best of all.

सूत्रधारश्चित्रकार: स्वर्णकारस्तथैव च ।

पतितास्ते बह्मशापादयाज्या वर्णसंकराः ॥ २१ ॥

sūtradhāraścitrakāra: svarṇakārastathaiva ca |

patitāste bahmaśāpādayājyā varṇasaṃkarāḥ || 21 ||

The carpenter, sculptor and the gold-smith are the ones who had fallen on earth due to the curse of Brahmā and are known as Varṇasaṅkaras besides being unsuitable to perform the yajñas.

शौनक उवाच

कथं देवो विश्वकर्मा वीर्याधानं चकार सः । 

शूद्रायामधमायां च कथं ते पतितास्त्रयः ॥ २२ ॥ 

कथं तेषु ब्रह्मशापो ह्यभवत्केन हेतुना । 

हे पुराणविदां श्रेष्ठ तन्नः शंसितुमर्हसि ॥ २३ ॥

śaunaka uvāca

kathaṃ devo viśvakarmā vīryādhānaṃ cakāra saḥ | 

śūdrāyāmadhamāyāṃ ca kathaṃ te patitāstrayaḥ || 22 || 

kathaṃ teṣu brahmaśāpo hyabhavatkena hetunā | 

he purāṇavidāṃ śreṣṭha tannaḥ śaṃsitumarhasi || 23 ||

Śaunaka said, "How could Viśvakarmā implant his see in a Śūdra woman? How were they fallen? Why did Brahmā pronounce a curse on them. O best of these possessing the knowledge of the Purāṇas, you please tell us.

सौतिरुवाच

घृताची कामतः कामं वेषं चक्रे मनोहरम् । 

तामपश्यद्विश्वकर्मा गच्छन्ती पुष्करे पथि ॥ २४ ॥

sautiruvāca

ghṛtācī kāmataḥ kāmaṃ veṣaṃ cakre manoharam | 

tāmapaśyadviśvakarmā gacchantī puṣkare pathi || 24 ||

Sauti said, “Once an Apsarā named Ghṛtācī, infested with passion and clad in attractive garments was proceeding to the abode of Kāmadeva. Viśvakarmā spotted her on the way near Puṣkara.

आगच्छत्तद्विलोकाच्च प्रसादोत्फुल्लमानसः ।

तां ययाचे सशृङ्गारं कामेन हृतचेतनः ॥ २५ ॥

रत्नालङ्कारभूषाढ्यां सर्वावयवकोमलाम् ।

तथा षोडशवर्षीया शश्वत्सुस्थिरयौवनाम्॥ २६ ॥ 

बृहन्नितम्बभारार्तां मुनिमानसमोहिनीम् । 

अतिवेगकटाक्षेण लोलां कामातिपीडिताम् ॥ २७ ॥ 

तच्छ्रोणीं कठिनां दृष्ट्वा वायुनाऽपहृतांशुकाम् । 

अतीवोच्चैः स्तनयुगं कठिनं वर्तुलं परम् ॥ २८ ॥ 

सुस्मितं चारु वक्त्रं च शारच्चन्द्र विनिन्दकम् ।

पक्वबिम्बफलारक्तस्वोष्ठाधरमनोहरम्॥ २९ ॥ 

सिन्दूरबिन्दुसंयुक्तं कस्तूरीबिन्दुसंयुतम् । 

कपालमुज्ज्वलं शश्वन्महार्हमणिकुण्डलम्॥३०॥ 

तामुवाच प्रियां शान्ता कामशास्त्रविशारदः । 

कामग्निवर्द्धनोद्योगि वचनं श्रुतिसुन्दरम् ॥ ३१ ॥

āgacchattadvilokācca prasādotphullamānasaḥ |

tāṃ yayāce saśṛṅgāraṃ kāmena hṛtacetanaḥ || 25 ||

ratnālaṅkārabhūṣāḍhyāṃ sarvāvayavakomalām |

tathā ṣoḍaśavarṣīyā śaśvatsusthirayauvanām|| 26 || 

bṛhannitambabhārārtāṃ munimānasamohinīm | 

ativegakaṭākṣeṇa lolāṃ kāmātipīḍitām || 27 || 

tacchroṇīṃ kaṭhināṃ dṛṣṭvā vāyunā’pahṛtāṃśukām | 

atīvoccaiḥ stanayugaṃ kaṭhinaṃ vartulaṃ param || 28 || 

susmitaṃ cāru vaktraṃ ca śāraccandra vinindakam |

pakvabimbaphalāraktasvoṣṭhādharamanoharam|| 29 || 

sindūrabindusaṃyuktaṃ kastūrībindusaṃyutam | 

kapālamujjvalaṃ śaśvanmahārhamaṇikuṇḍalam||30|| 

tāmuvāca priyāṃ śāntā kāmaśāstraviśāradaḥ | 

kāmagnivarddhanodyogi vacanaṃ śrutisundaram || 31 ||

On seeing her, the mind of Viśvakarmā was filled with pleasure. Infested with passion he sought to make love with her. At that point in time, she was adorned with all the ornaments. All her limbs looked tender. She, having an eternal youthfulness looked like a damsel of sixteen years. She had broad hips. She could attract even the recluses. She stood unstable because of casting a sharp side glance and looked quite passionate, infested with love. Her waist was well developed. Her costumes were being flown by the wind. Both her breasts were well-developed, raised, and hard. She wore a smile on her face and the lustre of her body put even the moon to shame. Her beautiful lips resembled the ripe bimba fruits and were red in color. Her forehead was plastered with coryllium mixed with kastūrī. The precious gem-studded kuṇḍalas were hanging and shining over her cheeks. Viśvakarmā, the master of Love sport, spoke to her the words that were sweet like the nectar.

विश्वकर्मोवाच

अयि क्व यासि ललिते मम प्राणाधिके प्रिये ।

मम प्राणांश्चापहृत्य तिष्ठ कान्ते क्षणं शुभे ॥ ३२ ॥

viśvakarmovāca

ayi kva yāsi lalite mama prāṇādhike priye |

mama prāṇāṃścāpahṛtya tiṣṭha kānte kṣaṇaṃ śubhe || 32 ||

Viśvakarmā said, "O Beautiful one and dearer than my life, where are you going after stealing away my life out of my body. O Beautiful, wait for a while.

तवैवान्वेषणं कृत्वा भ्रमामि जगतीतलम् । 

स्वप्राणांस्त्यक्तुमिष्टोऽहं त्वां न दृष्ट्वा हुताशने । । ३३ ॥

tavaivānveṣaṇaṃ kṛtvā bhramāmi jagatītalam | 

svaprāṇāṃstyaktumiṣṭo’haṃ tvāṃ na dṛṣṭvā hutāśane | | 33 ||

I have been roaming about the world over in search of you. Failing to find you I had decided to enter the fire to end my life.

त्वं कामलोकं यासीति श्रुत्वा रम्भामुखोदितम् । 

आगच्छमहमेवाद्य चास्मिन्वर्त्मन्यवस्थितः ॥ ३४॥

tvaṃ kāmalokaṃ yāsīti śrutvā rambhāmukhoditam | 

āgacchamahamevādya cāsminvartmanyavasthitaḥ || 34||

I have heard from the mouth of Rambhā that you are proceeding to the abode of Kāmadeva. That is why I have arrived here to intercept you. 

अहो सरस्वतीतीरे पुष्पोद्याने मनोहरे । 

सुगन्धिमन्दशीतेन वायुना सुरभीकृते ॥ ३५ ॥ 

परम कान्ते मया सार्द्धं यूना कान्तेन शोभने । 

विदग्धाया विदग्धेन संगमो गुणवान्भवेत् ॥ ३६ ॥

aho sarasvatītīre puṣpodyāne manohare | 

sugandhimandaśītena vāyunā surabhīkṛte || 35 || 

parama kānte mayā sārddhaṃ yūnā kāntena śobhane | 

vidagdhāyā vidagdhena saṃgamo guṇavānbhavet || 36 ||

O Beautiful one, you enjoy my company in the orchard located over the bank of the river Sarasvatī, whose fragrant breeze is always blowing. You cohabit with a beautiful person like me because a clever man would always like to make love with a clever lady.

स्थिरयौवनसंयुक्ता त्वमेव चिरजीविनी ।

कामुकी कोमलाङ्गी च सुन्दरीषु च सुन्दरी ॥ ३७ ॥

sthirayauvanasaṃyuktā tvameva cirajīvinī |

kāmukī komalāṅgī ca sundarīṣu ca sundarī || 37 ||

You are the most beautiful lady in the world and your youthfulness is eternal. You are attractive have tender limbs and are the most beautiful of all the beautiful women on earth.

मृत्युंजयवरेणैव मृत्युकन्या जिता मया ।

कुबेरभवनं गत्वा धनं लब्धं कुबेरतः ॥ ३८ ॥

रत्नमाला च वरुणाद्वायोः स्त्रीरत्नभूषणम् ।

वह्निशुद्धं वस्त्रयुगं वह्नेः प्राप्तं महौजसः ॥ ३९ ॥

कामशास्त्रं कामदेवाद्योषिद्रञ्जनकारणम्।

शृङ्गारशिल्पं यत्किंचिल्लब्धं चन्द्राच्च दुर्लभम् ॥ ४० ॥ 

mṛtyuṃjayavareṇaiva mṛtyukanyā jitā mayā |

kuberabhavanaṃ gatvā dhanaṃ labdhaṃ kuberataḥ || 38 ||

ratnamālā ca varuṇādvāyoḥ strīratnabhūṣaṇam |

vahniśuddhaṃ vastrayugaṃ vahneḥ prāptaṃ mahaujasaḥ || 39 ||

kāmaśāstraṃ kāmadevādyoṣidrañjanakāraṇam|

śṛṅgāraśilpaṃ yatkiṃcillabdhaṃ candrācca durlabham || 40 ||

With the blessing of Śiva, I have already won over the daughter of the lord of death. I have also been granted a boon Kubera, when I went to his abode. Similarly, Varuṇa has bestowed me with the gift of the garland of gems, female ornaments from the wind god, the sanctified garments from the god of fire, and the love sports from Kāmadeva, which is the mode of pleasure for all the ladies. I have learned the art of decoration from the moon.

रत्नमालां वस्त्रयुग्मं सर्वाण्याभरणानि च । 

तुभ्यं दातुं हृदि कृतं प्राप्तं तत्क्षणमेव च ॥ ४१ ॥ 

गृहे तानि च संभाष्य चागतोऽन्वेषणे भवे । 

विरामे सुखसंभोगे तुभ्यं दास्यामि सांप्रतम् ॥ ४२ ॥

ratnamālāṃ vastrayugmaṃ sarvāṇyābharaṇāni ca | 

tubhyaṃ dātuṃ hṛdi kṛtaṃ prāptaṃ tatkṣaṇameva ca || 41 || 

gṛhe tāni ca saṃbhāṣya cāgato’nveṣaṇe bhave | 

virāme sukhasaṃbhoge tubhyaṃ dāsyāmi sāṃpratam || 42 ||

I had resolved to hand over the garland of gems and all the ornaments. After keeping them safely in my abode, I had come out in search of you. I shall hand them all over to you after enjoying your company".

कामुकस्य वचः श्रुत्वा घृताची सस्मिता मुने । 

ददौ प्रत्युत्तरं शीघ्रं नीतियुक्तं मनोहरम् ॥ ४३ ॥

kāmukasya vacaḥ śrutvā ghṛtācī sasmitā mune | 

dadau pratyuttaraṃ śīghraṃ nītiyuktaṃ manoharam || 43 ||

Listening to the words of the passionate Viśvakarmā, Ghṛtācī smilingly spoke the appropriate words.

घृताच्युवाच

त्वया यदुक्तं भद्रं तत्स्वीकरोम्यधुना परम् । 

किंतु सामयिकं वाक्यं ब्रवीष्यामि स्मरातु ॥ ४४ ॥

ghṛtācyuvāca

tvayā yaduktaṃ bhadraṃ tatsvīkaromyadhunā param | 

kiṃtu sāmayikaṃ vākyaṃ bravīṣyāmi smarātu || 44 ||

Ghrtācī said, “O Passionate one, I accept all whatever have you spoken to me. But presently, I would like to speak some meaningful words to you.

कामदेवालयं यामि कृतवेषा च तत्कृते ।

यद्दिने यत्कृते यामो वयं तेषां च योषितः ॥ ४५ ॥ 

अद्याहं कामपत्नी च गुरुपत्नी तवाधुना ।

त्वयोक्तमधुनेदं च पठितं कामदेवतः॥४६॥

kāmadevālayaṃ yāmi kṛtaveṣā ca tatkṛte |

yaddine yatkṛte yāmo vayaṃ teṣāṃ ca yoṣitaḥ || 45 || 

adyāhaṃ kāmapatnī ca gurupatnī tavādhunā |

tvayoktamadhunedaṃ ca paṭhitaṃ kāmadevataḥ||46||

Currently, I am moving to Kāmadeva's abode, so well dressed. The day on which I use a particular dress for someone, that day is meant for that particular person. Today therefore I am the wife of Kāmadeva and the wife of your teacher because you have just now told me that Kāmadeva had been your teacher.

विद्यादा मन्त्रदाता गुरुर्लक्षगुणैः पितुः ।

मातुः सहस्रगुणवान्नास्त्यन्यस्तत्समो गुरुः ॥ ४७ ॥

vidyādā mantradātā gururlakṣaguṇaiḥ pituḥ |

mātuḥ sahasraguṇavānnāstyanyastatsamo guruḥ || 47 ||

The one who imparts the knowledge and the one who imparts the knowledge in mantras enjoys a position a lakh times greater than the father a thousand times greater than the mother. There is none else comparable to the teacher.

गुरोः शतगुणैः पूज्या गुरुपत्नी श्रुतौ श्रुता । 

पितुः शतगुणं पूज्या यथा माता विचक्षणः ॥ ४८ ॥

guroḥ śataguṇaiḥ pūjyā gurupatnī śrutau śrutā | 

pituḥ śataguṇaṃ pūjyā yathā mātā vicakṣaṇaḥ || 48 ||

O Intelligent one, I have heard from the Vedas that the teacher and the wife of the teacher are a hundred times more respectable as a mother is a hundred times more respectable than the father.

मात्रा समागमे सूनोर्यावान्दोष: श्रुतौ श्रुता । 

ततो लक्षगुणो दोषो गुरुपत्नीसमागमे ॥ ४९ ॥

mātrā samāgame sūnoryāvāndoṣa: śrutau śrutā | 

tato lakṣaguṇo doṣo gurupatnīsamāgame || 49 ||

The quantity of sins one earns by cohabiting with one's own mother is a lakh times more than cohabiting with the wife of the teacher.

मातरित्येव शब्देन यांच संभाषते नरः ।

सा मातृतुल्या सत्येन धर्मः साक्षी सतामपि ॥ ५० ॥

mātarityeva śabdena yāṃca saṃbhāṣate naraḥ |

sā mātṛtulyā satyena dharmaḥ sākṣī satāmapi || 50 ||

A person who talks to someone addressing her as a mother, in reality, she becomes like his mother because Dharma is the witness for all the noble people.

ताहि संगतो यः स्यात्कालसूत्रं प्रयाति सः ।

तत्र घोरे वसत्येव यावच्चन्द्रदिवाकरौ ॥ ५१॥

tāhi saṃgato yaḥ syātkālasūtraṃ prayāti saḥ |

tatra ghore vasatyeva yāvaccandradivākarau || 51||

Thus the one who cohabits with her has to suffer horrible pains in the terrific hell till the sun and the moon shine on earth.

मात्रा सह समायोगे ततो दोषश्चतुर्गणः ।

सार्द्धं च गुरुपल्या च तल्लक्षगुण एव च ॥ ५२॥

mātrā saha samāyoge tato doṣaścaturgaṇaḥ |

sārddhaṃ ca gurupalyā ca tallakṣaguṇa eva ca || 52||

One earns four times more sin for cohabiting with his mother and by so doing with the wife of a teacher one earns a lakh of time more sin.

कुम्भीपाके पतत्येव यावद्वै ब्रह्मणो वयः ।

प्रायश्चित्तं पापिनश्च तस्य नैव श्रुतौ श्रुतम् ॥ ५३ ॥

kumbhīpāke patatyeva yāvadvai brahmaṇo vayaḥ |

prāyaścittaṃ pāpinaśca tasya naiva śrutau śrutam || 53 ||

and he suffers in the horrible hell till the life of Brahma. No remedy has been prescribed in the Vedas for such sins and is rather unheard of.

चक्राकारं कुलालस्य तीक्ष्णधारं च खड्गवत् ।

वसामूत्रपुरीषैश्च परिपूर्णं सुदुस्तरम् ॥ ५४ ॥ 

शूलवत्कृमिसंयुक्तं तप्तमग्निसमं द्रवत्।

पापिनां तद्विहारं च कुम्भीपाकं प्रकीर्तितम् ।। ५५ ।।

cakrākāraṃ kulālasya tīkṣṇadhāraṃ ca khaḍgavat |

vasāmūtrapurīṣaiśca paripūrṇaṃ sudustaram || 54 || 

śūlavatkṛmisaṃyuktaṃ taptamagnisamaṃ dravat|

pāpināṃ tadvihāraṃ ca kumbhīpākaṃ prakīrtitam || 55 ||

The sinners are thrown into the kumbhīpāka hell, which moves like the wheel of the potters, sharp like a sword, filled with flesh, urine refuses filled with the insects while biting like the tridents, burning like the fire flames and boiling hot.. 

यावान्दोषो हि पुंसां च गुरुपत्नीसमागमे ।

तावांश्च गुरुपल्या वै तत्र चेत्कामुकी यदि ॥ ५६ ॥

yāvāndoṣo hi puṃsāṃ ca gurupatnīsamāgame |

tāvāṃśca gurupalyā vai tatra cetkāmukī yadi || 56 ||

The sin that accrues to a person for enjoying the company of the wife of the teacher is the same quantity of sin that is earned by the wife of the teacher as well in case she enjoys the company of others in a passionate manner..

अ यास्यामि कामस्य मन्दिर तस्य कामिनी । 

वेषं कृत्वागमिष्यामि त्वत्कृतेऽहं दिनान्तरे ॥५७॥

a yāsyāmi kāmasya mandira tasya kāminī | 

veṣaṃ kṛtvāgamiṣyāmi tvatkṛte’haṃ dināntare ||57||

Today, I happen to be the beloved of Kāmadeva. That is why I am going to him. I shall come for your sake in that is why I am going to him. I shall come for your sake in a more attractive costume on some other day".

घृताचीवचनं श्रुत्वा विश्विकर्मा रुरोष ताम् । 

शशाप शूद्रयोनिं च व्रजेति जगतीतले ॥ ५८ ॥

ghṛtācīvacanaṃ śrutvā viśvikarmā ruroṣa tām | 

śaśāpa śūdrayoniṃ ca vrajeti jagatītale || 58 ||

On hearing the words of Ghṛtācī, Viśvakarmā was enraged and pronounced a curse on her saying that she would be born on earth in the house of a Śūdra.

घृताची तद्वचः श्रुत्वा तं शशाप सुदारुणम् ।

लभ जन्म भवे त्वं च स्वर्गभ्रष्टो भवेति च ॥ ५९ ॥

ghṛtācī tadvacaḥ śrutvā taṃ śaśāpa sudāruṇam |

labha janma bhave tvaṃ ca svargabhraṣṭo bhaveti ca || 59 ||

Ghṛtācī too on hearing the curse of Viśvakarmā, also pronounced a terrific curse on him, “you fall from heaven and be born on earth. 

घृताची कारुमुक्त्वा च साऽगच्छत्काममन्दिरम्।

कामेन सुरतं कृत्वा कथयामास तां कथाम् ॥ ६० ॥

ghṛtācī kārumuktvā ca sā’gacchatkāmamandiram|

kāmena surataṃ kṛtvā kathayāmāsa tāṃ kathām || 60 ||

Thus cursing Viśvakarmā, Ghṛtācī reached the abode of Viśvakarmā. After enjoying the love sport with Kāmadeva, they narrated the details of what had happened to her..

सा भारते च कामोक्त्या गोपस्य मदनस्य च। 

पल्या प्रयागे नगरे लेभे जन्म च शौनक ॥ ६१ ॥ 

जातिस्मरा तत्प्रसूता बभूव च तपस्विनी ।

वरं न वव्रे धर्मिष्ठा तपस्यायां मनो दधौ ॥ ६२॥

sā bhārate ca kāmoktyā gopasya madanasya ca| 

palyā prayāge nagare lebhe janma ca śaunaka || 61 || 

jātismarā tatprasūtā babhūva ca tapasvinī |

varaṃ na vavre dharmiṣṭhā tapasyāyāṃ mano dadhau || 62||

O Saunaka! After informing Kāmadeva, Ghṛtācī took birth in the house of a cowherd named Madana, in the town of Prayāga. Even after her birth on earth, she could remember the happenings of her earlier birth. She therefore instead of entering into the marriage, resorted to sever tapas.

तपश्चकार तपसा तप्तकाञ्चनसंन्निभा ।

दिव्यं च शतवर्षं सा गंगातीरे मनोरमे ॥ ६३ ॥

tapaścakāra tapasā taptakāñcanasaṃnnibhā |

divyaṃ ca śatavarṣaṃ sā gaṃgātīre manorame || 63 ||

Ghṛtācī having the complexion of the heated gold performed tapas over the bank of the Gaṅgā for a hundred years.

वीर्येण सुरकारोश्च नव पुत्रान्प्रसूयसा ।

पुनः स्वर्लोकं गत्वा च सा घृताची बभूव ह ॥ ६४ ॥

vīryeṇa surakārośca nava putrānprasūyasā |

punaḥ svarlokaṃ gatvā ca sā ghṛtācī babhūva ha || 64 ||

Thereafter Ghṛtācī after giving birth to a hundred sons born out of the semen of Viśvakarmā retreated to heaven.

शौनक उवाच

कथं वीर्यं सा दधार सुरकारोस्तपस्विनी । 

पुत्रान्नव प्रसूता च कुत्र वा कति वासरान् ॥ ६५॥

śaunaka uvāca

kathaṃ vīryaṃ sā dadhāra surakārostapasvinī | 

putrānnava prasūtā ca kutra vā kati vāsarān || 65||

Śaunaka said, "O sage, how did she bear the seed of Viśvakarmā? Where were the hundred sons born? For how long did she remain on earth.

सौतिरुवाच

विश्वकर्मा तु तच्छापं समाकर्ण्य रुषाऽन्वितः ।

जगाम ब्रह्मणः स्थानं शोकेन हृतचेतनः ॥ ६६ ॥ 

त्वा स्तुत्वा च ब्रह्मणं कथयामास तां कथाम् । 

लाभ जन्म ब्राह्मण्यां पृथिव्यामाज्ञया विधेः ॥ ६७ ॥ 

स एव ब्राह्मणो भूत्वा भुवि कारुर्बभूव ह । 

नृपाणां च गृहस्थानां नानाशिल्पं चकार ह ।। ६८॥

sautiruvāca

viśvakarmā tu tacchāpaṃ samākarṇya ruṣā’nvitaḥ |

jagāma brahmaṇaḥ sthānaṃ śokena hṛtacetanaḥ || 66 || 

tvā stutvā ca brahmaṇaṃ kathayāmāsa tāṃ kathām | 

lābha janma brāhmaṇyāṃ pṛthivyāmājñayā vidheḥ || 67 || 

sa eva brāhmaṇo bhūtvā bhuvi kārurbabhūva ha | 

nṛpāṇāṃ ca gṛhasthānāṃ nānāśilpaṃ cakāra ha || 68||

Sauti said, "Viśvakarmā was grieved at the curse of Ghṛtācī, and with a painful heart, he went to Brahmā to whom he narrated the details of what had happened. Thereafter with the permission of Brahmā, he was born on earth in the Brāhmaṇa family. Even after having been born into a Brāhmaṇa family, he worked as an artisan, as a result of which he worked variously in the royal palaces as well as the houses of other people.

शिल्पं च कारयामास सर्वेभ्यः सर्वतः सदा ।

विचित्रं विविधं शिल्पमाश्चर्यं सुमनोहरम् ॥ ६९ ॥

śilpaṃ ca kārayāmāsa sarvebhyaḥ sarvataḥ sadā |

vicitraṃ vividhaṃ śilpamāścaryaṃ sumanoharam || 69 ||

He always performed the job of an artisan and the quality of his artistic skill was indeed astonishing and pleasant.

एकदा तु प्रयागे च शिल्पं कृत्वा नृपस्य च । 

स्नातुं जगाम गङ्गां स चापश्यत्तत्र कामिनीम् ॥ ७०॥ 

घृताचीं नवरूपां च युवति तां तपस्विनीम् । 

जातिस्मरां तां बुबुधे स च जातिस्मरो द्विजः ॥ ७१ ॥

ekadā tu prayāge ca śilpaṃ kṛtvā nṛpasya ca | 

snātuṃ jagāma gaṅgāṃ sa cāpaśyattatra kāminīm || 70|| 

ghṛtācīṃ navarūpāṃ ca yuvati tāṃ tapasvinīm | 

jātismarāṃ tāṃ bubudhe sa ca jātismaro dvijaḥ || 71 ||

Once he after attending his job at the royal palaces, went to the bank of the Gaṇgā for having a bath. There he spotted a beautifully female recluse engaged in tapas. Viśvakarmā, who was well aware of the happenings of his past birth recognised her.

दृष्ट्वा सकामः सहसा बभूव हृतचेतनः ।

उवाच मधुरं शान्त: शान्तां तां च तपस्विनीम्॥॥७२॥

dṛṣṭvā sakāmaḥ sahasā babhūva hṛtacetanaḥ |

uvāca madhuraṃ śānta: śāntāṃ tāṃ ca tapasvinīm ||72||

On seeing her, he was suddenly infested with passion; He, however, became calm, and in a sweet tone, he spoke to the female ascetic.

ब्राह्मण उवाच

अहोऽधुना त्वमत्रैव घृताचि सुमनोहरे ।

मा मां स्मरसि रम्भोरु विश्वकर्माऽहमेव च ॥ ७३ ॥

brāhmaṇa uvāca

aho’dhunā tvamatraiva ghṛtāci sumanohare |

mā māṃ smarasi rambhoru viśvakarmā’hameva ca || 73 ||

The Brāhmana, said, “O Ghṛtācī, possessing the beautiful body, you are here at present, O Beautiful one having the things like the trunk of the banana tree, I am Viśvakarmā. Can you recognize me?

शापमोक्षं करिष्यामि भज मां तव सुन्दरि । 

त्वत्कृतेऽतिदहत्येव मनो मे स च मन्मथः ॥ ७४ ॥

śāpamokṣaṃ kariṣyāmi bhaja māṃ tava sundari | 

tvatkṛte’tidahatyeva mano me sa ca manmathaḥ || 74 ||

O Beautiful one, I shall relieve you of the curse. You cohabit with me. Because of you, I have been burning from within.

द्विजस्य वचनं श्रुत्वा घृताची नवरूपिणी ।

उवाच मधुरं शान्ता नीतियुक्तं परं वचः ॥ ७५ ॥

dvijasya vacanaṃ śrutvā ghṛtācī navarūpiṇī |

uvāca madhuraṃ śāntā nītiyuktaṃ paraṃ vacaḥ || 75 ||

On hearing the words of the Brāhmaṇa, Ghṛtācī, took to the new form and in a calm mood, spoke to him quite appropriately.

गोपिकोवाच

तद्दिने कामाकान्ताऽहमधुना च तपस्विनी ।

कथं त्वया संगता स्यां गङ्गातीरे च भारते ॥ ७६ ॥

gopikovāca

taddine kāmākāntā’hamadhunā ca tapasvinī |

kathaṃ tvayā saṃgatā syāṃ gaṅgātīre ca bhārate || 76 ||

The cowherdesses said, "On that day, I was the wife of Kāmadeva and now a recluse. Thus how can I cohabit with you in Bhārata over the bank of the Gaṅgā.

विश्वकर्मन्निदं पुण्यं कर्मक्षेत्रं च भारतम् ।

अत्र यत्क्रियते कर्म भोगोऽन्यत्र शुभाशुभम् ॥ ७७ ॥

viśvakarmannidaṃ puṇyaṃ karmakṣetraṃ ca bhāratam |

atra yatkriyate karma bhogo’nyatra śubhāśubham || 77 ||

Because this Bhārata, O Viśvakarmā is a sacred place, and whatever good and evil deeds are performed here, one has to face their result. 

धर्मो मोक्षकृते जन्म प्रलभ्य तपसः फलात् ।

निबद्धः कुरुते कर्म मोहितो विष्णुमायया ॥ ७८ ॥

dharmo mokṣakṛte janma pralabhya tapasaḥ phalāt |

nibaddhaḥ kurute karma mohito viṣṇumāyayā || 78 ||

The great ascetics prefer to be born on earth and they perform infested with the illusion of lord Viṣṇu.

माया नारायणीशाना परितुष्टा च यं भवेत् ।

तस्मै ददाति श्रीकृष्ण भक्तिं तन्मन्त्रमीप्सितम् ॥ ७९ ॥

māyā nārāyaṇīśānā parituṣṭā ca yaṃ bhavet |

tasmai dadāti śrīkṛṣṇa bhaktiṃ tanmantramīpsitam || 79 ||

Because on whom so ever, the illusion of Viṣṇu gets pleased, lord Kṛṣṇa showers his devotion and the desired mantra.

यो मूढ विषयासक्तो लब्धजन्मा च भारते । 

विहाय कृष्णं सर्वेशं स मुग्धो विष्णुमायया ॥ ८० ॥

yo mūḍha viṣayāsakto labdhajanmā ca bhārate | 

vihāya kṛṣṇaṃ sarveśaṃ sa mugdho viṣṇumāyayā || 80 ||

The god who having been horn in Bhārata, involves himself in worldly pleasures and passions is apparently overpowered by the illusion of Viṣṇu.

सर्व स्मरामि देवाहमहो जातिस्मरा पुरा । 

घृताची सुरवेश्याऽहमधुना गोपकन्यका ॥ ८१ ॥

sarva smarāmi devāhamaho jātismarā purā | 

ghṛtācī suraveśyā’hamadhunā gopakanyakā || 81 ||

I have been reminded of all the happenings of my past birth. I am the divine apsarā named Ghṛtāci of the earlier birth and am currently the daughter of a cowherd.

तपः करोमि मोक्षार्थं गङ्गातीरे सुपुण्यदे |

नात्र स्थलं च क्रीडायाः स्थिरस्त्वं भव कामुक ॥ ८२ ॥

tapaḥ karomi mokṣārthaṃ gaṅgātīre supuṇyade |

nātra sthalaṃ ca krīḍāyāḥ sthirastvaṃ bhava kāmuka || 82 ||

I am performing tapas over the sacred bank of the Gaṅgā for the achieving of salvation. Therefore O Passionate one, you better remain calm at the moment, because this is not the place for making love sport.

अन्यत्र यत्कृतं पापं गंगायां तद्विनश्यति ।

गङ्गातीरे कृतं पापं सद्यो लक्षगुणं भवेत्॥ ८३ ॥

anyatra yatkṛtaṃ pāpaṃ gaṃgāyāṃ tadvinaśyati |

gaṅgātīre kṛtaṃ pāpaṃ sadyo lakṣaguṇaṃ bhavet|| 83 ||

The sins which are performed elsewhere are washed away by having a bath in the water of the Gaṅgā but the sin performed over the bank of the Gaṅgā gets multiplied a lakh of times in an instant.

तत्तु नारायणक्षेत्रे तपसा च विनश्यति ।

यद्येव कामतः कृत्वा निवृत्तश्च भवेत्पुनः ॥ ८४ ॥

tattu nārāyaṇakṣetre tapasā ca vinaśyati |

yadyeva kāmataḥ kṛtvā nivṛttaśca bhavetpunaḥ || 84 ||

The same sin can vanish with the performing of the tapas of Nārāyaṇa. The sin committed intentionally or unintentionally also disappears with the tapas.

घृताचीवचनं श्रुत्वा विश्वकर्माऽनिलाकृतिः ।

जगाम तां गृहीत्वा च मलयं चन्दनालयम् ॥ ८५ ॥

ghṛtācīvacanaṃ śrutvā viśvakarmā’nilākṛtiḥ |

jagāma tāṃ gṛhītvā ca malayaṃ candanālayam || 85 ||

Viśvakarmā, of the form of wind, then proceeded on to the Malayācala mountain with Ghṛtācī.

रम्याया मलयद्रोण्यां पुष्पतल्पे मनोरमे ।

पुष्पचन्दनवातेन सततं सुरभीकृते ॥ ८६ ॥

चकार सुखसंभोगं तया स विजने वने। 

पूर्णं द्वादशवर्षं च बुबुधे न दिवानिशम् ॥ ८७ ॥

ramyāyā malayadroṇyāṃ puṣpatalpe manorame |

puṣpacandanavātena satataṃ surabhīkṛte || 86 ||

cakāra sukhasaṃbhogaṃ tayā sa vijane vane| 

pūrṇaṃ dvādaśavarṣaṃ ca bubudhe na divāniśam || 87 ||

Reaching the Malaya mountain, a beautiful bed of flowers was arranged. The fragrant coal was blowing. In the lonely forest, both of them enjoyed the love sport, over the flowery bid. They continued their love-sport for twelve years unmindful of the passing of the days or nights. 

बभूव गर्भ: कामिन्या: परिपूर्णः सुदुर्वहः ।

सा सुषाव च तत्रैव पुत्रान्नव मनोहरान् ॥ ८८ ॥

कृतशिक्षितशिल्पांश्च ज्ञानयुक्तांश्च शौनक | 

पूर्वप्राक्तनतो योग्यान्बलयुक्तान्विचक्षणान्॥ ८९ ॥ 

मालाकारान्कर्मकाराञ्छङ्खकारान्कुविन्दकान् । 

कुम्भकारान्सूत्रकारान्स्वर्णचित्रकरांस्तथा ॥ ९० ॥

तौ च तेभ्यो वरं दत्त्वा तान्संस्थाप्य महीतले । 

मानवीं तनुमुत्सृज्य जग्मतुर्निजमन्दिरम् ॥ ९१ ॥

babhūva garbha: kāminyā: paripūrṇaḥ sudurvahaḥ |

sā suṣāva ca tatraiva putrānnava manoharān || 88 ||

kṛtaśikṣitaśilpāṃśca jñānayuktāṃśca śaunaka | 

pūrvaprāktanato yogyānbalayuktānvicakṣaṇān|| 89 || 

mālākārānkarmakārāñchaṅkhakārānkuvindakān | 

kumbhakārānsūtrakārānsvarṇacitrakarāṃstathā || 90 ||

tau ca tebhyo varaṃ dattvā tānsaṃsthāpya mahītale | 

mānavīṃ tanumutsṛjya jagmaturnijamandiram || 91 ||

Thereafter the lustful woman became pregnant with the well-nourished foetus and she gave birth to nine beautiful sons at that very place. O Śaunaka, Viśvakarmā, imparted adequate training in various arts to all his sons and they became intelligent, competent valorous, and wise. He then entrusted them with jobs of gardeners, carpenters, conch-makers, weavers, potters, goldsmiths, and painters and also blessed them variously. He then dedicated all of them to the universe and discarding the human body, Viśvakarmā went to his heavenly abode. 

स्वर्णकार : स्वर्णचौर्याब्राह्मणानां द्विजोत्तम । 

बभूव पतितः सद्यो ब्रह्मशापेन कर्मणा ॥ ९२ ॥

svarṇakāra : svarṇacauryābrāhmaṇānāṃ dvijottama | 

babhūva patitaḥ sadyo brahmaśāpena karmaṇā || 92 ||

O best of the Brāhmaṇas, the goldsmith, fell from the position of the Brāhmaṇahood by stealing the gold of the Brāhmaṇas.

सूत्रकारा द्विजानां तु शापेन पतितो भुवि ।

शीघ्रं च यज्ञकाष्ठानि न ददौ तेन हेतुना ॥ ९३ ॥ 

व्यतिक्रमेण चित्राणां सद्यश्चित्रकारस्तथा ।

पतितो ब्रह्मशापेन ब्राह्मणानां च कोपतः ॥ ९४॥

sūtrakārā dvijānāṃ tu śāpena patito bhuvi |

śīghraṃ ca yajñakāṣṭhāni na dadau tena hetunā || 93 || 

vyatikrameṇa citrāṇāṃ sadyaścitrakārastathā |

patito brahmaśāpena brāhmaṇānāṃ ca kopataḥ || 94||

The woodcutter, being unable to provide wood to the Brāhmaṇas, for yajña in time was fallen from his position with the curse of Brāhmaṇa, similarly, the painter also had to suffer because of the erroneous making of the paintings with the curse of the Brāhmaņas.

कश्चिद्वणिग्विशेषश्च संसर्गात्स्वर्णकारिणः । 

स्वर्णचौर्यादिदोषेण पतितो ब्रह्मशापतः ॥ ९५ ॥

kaścidvaṇigviśeṣaśca saṃsargātsvarṇakāriṇaḥ | 

svarṇacauryādidoṣeṇa patito brahmaśāpataḥ || 95 ||

A special type of trader too because of stealing the gold in league with the goldsmiths, also fell from grace with the curse of the Brāhmaṇas.

कुलटायां च शूद्रायां चित्रकारस्य वीर्यतः ।

बभूवाट्टालिकाकार: पतितो जारदोषतः ॥ ९६ ॥

kulaṭāyāṃ ca śūdrāyāṃ citrakārasya vīryataḥ |

babhūvāṭṭālikākāra: patito jāradoṣataḥ || 96 ||

With the planting of the seed of a painter in the unchaste Śūdrā woman the mason was born.

अट्टालिकाकारबीजात्कुम्भकारस्य योषिति ।

बभूव कोटक: सद्यः पतितो गृहकारकः ॥९७॥

aṭṭālikākārabījātkumbhakārasya yoṣiti |

babhūva koṭaka: sadyaḥ patito gṛhakārakaḥ ||97||

Because of his birth from an unchaste woman, he also fell from grace.

कुम्भकारस्य बीजेन सद्यः कोटक योषिति ।

बभूव तैलकारश्च कुटिलः पतितो भुवि ॥ ९८ ॥

kumbhakārasya bījena sadyaḥ koṭaka yoṣiti |

babhūva tailakāraśca kuṭilaḥ patito bhuvi || 98 ||

 The potter's seed was planted into the womb of an unchaste koṭaka woman and an oil-crusher was born. He was also treated to be a degraded one.

सद्य: क्षत्रियवीजेन राजपुत्रस्य योषिति ।

भूव तीवरचैव पतितो जारदोषतः ॥ ९९ ॥

sadya: kṣatriyavījena rājaputrasya yoṣiti |

bhūva tīvaracaiva patito jāradoṣataḥ || 99 ||

Tīvara was born of the seed of a Kṣatriya implanted into the womb of the wife of a Rājaputra. He was also considered to be a degraded one because of the illicit relationship. 

तीवरस्य तु बीजेन तैलकारस्य योषिति । 

बभूव पतितो दस्युर्ले परिकीर्तितः ।। १०० ।। 

लेटस्तीवरकन्यायां जनयामास षट् सुतान्। 

माल्लं मन्त्रं मातरं च भण्डं कोलं कलंदरम् ॥ १०१ ॥

tīvarasya tu bījena tailakārasya yoṣiti | 

babhūva patito dasyurle parikīrtitaḥ || 100 || 

leṭastīvarakanyāyāṃ janayāmāsa ṣaṭ sutān| 

māllaṃ mantraṃ mātaraṃ ca bhaṇḍaṃ kolaṃ kalaṃdaram || 101 ||

With the planting of the seed of Tīvara into the womb of the wife of an oil man, a degraded thief was born who was known as Leṭa. Six sons were born of the daughter of Tīvara, with the seed of Leṭa, who was known by the names of Mālla, Mantra, Mātara, Bhaṇḍa, Kola, and Kalandara.

ब्राह्मण्यां शूद्रवीर्येण पतितो जारदोषतः ।

सद्यो बभूव चाण्डालः सर्वस्मादधमोऽशुचिः ॥ १०२ ॥

brāhmaṇyāṃ śūdravīryeṇa patito jāradoṣataḥ |

sadyo babhūva cāṇḍālaḥ sarvasmādadhamo’śuciḥ || 102 ||

Because of the illicit relations, with the seed of Śūdras planted in a Brāhmaṇa woman, Cāṇḍāla was born.

तीवरेण च चण्डाल्यां चर्मकारो बभूव ह ।

चर्मकार्यां च चण्डालान्मांसच्छेदो बभूव ह ।। १०३॥

tīvareṇa ca caṇḍālyāṃ carmakāro babhūva ha |

carmakāryāṃ ca caṇḍālānmāṃsacchedo babhūva ha || 103||

When the semen of Tīvara was planted in the Cāṇḍāla woman, she gave birth to a cobbler. The wife of the skinner when impregnated by a Cāṇḍāla, a hunter is born.

मांसच्छेद्यां तीवरेण कोञ्चश्च परिकीर्तितः । 

कोचस्त्रियांत कैवर्तात्कर्तारः परिकीर्तितः ॥ १०४ ॥

māṃsacchedyāṃ tīvareṇa koñcaśca parikīrtitaḥ | 

kocastriyāṃta kaivartātkartāraḥ parikīrtitaḥ || 104 ||

With the union of a hunter and the fisherwoman, Koñca (bird catcher) was born with the union of the wife of the bird-catcher and Kaivarta, Karttāra was born.

सद्यचाण्डालकन्यायां लेटवीर्येण शौनक |

बभूवतुस्तौ द्वौ पुत्रौ दुष्टौ हड्डिडमौ तथा ॥ १०५ ॥

sadyacāṇḍālakanyāyāṃ leṭavīryeṇa śaunaka |

babhūvatustau dvau putrau duṣṭau haḍḍiḍamau tathā || 105 ||

O Śaunaka, with the semen of Leṭa implanted in the womb of a Caṇḍāla girl, two wicked sons named Haḍḍi and Dam were born.

क्रमेण हड्डिकन्यायां सद्यश्चाण्डालवीर्यतः ।

बभूवुः पञ्च पुत्राश्च दुष्टा वनचराश्च ते ॥ १०६ ॥

krameṇa haḍḍikanyāyāṃ sadyaścāṇḍālavīryataḥ |

babhūvuḥ pañca putrāśca duṣṭā vanacarāśca te || 106 ||

Then from the daughter of Haḍḍi with the seed of Cāṇḍāla, five wicked sons were born. They were known as the forest dwellers.

लेटात्तीवरकन्यायां गङ्गातीरे च शौनका

भूव सद्यो यो बालो गङ्गापुत्रः प्रकीर्तितः ॥ १०७ ॥ 

leṭāttīvarakanyāyāṃ gaṅgātīre ca śaunakā

bhūva sadyo yo bālo gaṅgāputraḥ prakīrtitaḥ || 107 ||

O Śaunaka, the son who was born of the daughter of Tīvara with the seed of Leṭa, over the bank of the Gaṅgā, was knower as Gaṅgāputra. 

गङ्गापुत्रस्य कन्यायां वीर्याद्वै वेषधारिणः ।

बभूव वेषधारी च पुत्रो युङ्गी प्रकीर्तितः ॥ १०८ ॥

gaṅgāputrasya kanyāyāṃ vīryādvai veṣadhāriṇaḥ |

babhūva veṣadhārī ca putro yuṅgī prakīrtitaḥ || 108 ||

From the daughter of Gaṅgāputra and with the seed of Veṣadhārī, was known as Yuṅgī.

वैश्यात्तीवरकन्यायां सद्यः शुण्डी बभूव ह ।

शुण्डियोषति वैश्यात्तु पौण्ड्रकश्च बभूव ह ।। १०९ ॥

vaiśyāttīvarakanyāyāṃ sadyaḥ śuṇḍī babhūva ha |

śuṇḍiyoṣati vaiśyāttu pauṇḍrakaśca babhūva ha || 109 ||

Śuṇḍī was born with the union of a trader and the daughter of Tīvara and with the union of Śuṇḍī and a Vaiśya, Pauṇḍraka was born.

क्षत्रात्करणकन्यायां राजपुत्रो बभूव ह ।

राजपुत्र्यां तु करणादागरीति प्रकीर्तितः ॥ ११० ॥

kṣatrātkaraṇakanyāyāṃ rājaputro babhūva ha |

rājaputryāṃ tu karaṇādāgarīti prakīrtitaḥ || 110 ||

With the union of a Kṣatriya and Karaṇa- kanyā, Rājaputra was born. With the union of Karaṇa and the daughter of Rājaputra Āgarī was born.

क्षत्रवीर्येण वैश्यायां कैवर्तः परिकीर्तितः ।

कलौ तीवरसंसर्गाद्धीवरः पतितो भुवि ॥ १११ ॥

kṣatravīryeṇa vaiśyāyāṃ kaivartaḥ parikīrtitaḥ |

kalau tīvarasaṃsargāddhīvaraḥ patito bhuvi || 111 ||

Kaivarta was born with the union of a Kṣatriya with the wife of a Vaiśya. Patita was born with the union of Kali and Tīvara who was a degraded one.

तीवर्यां धीवरात्पुत्रो बभूव रजकः स्मृतः ।

रजक्यां तीवराच्चैव कोयालीति बभूव ह ।। ११२ ।।

tīvaryāṃ dhīvarātputro babhūva rajakaḥ smṛtaḥ |

rajakyāṃ tīvarāccaiva koyālīti babhūva ha || 112 ||

The washerman was born with the union of Dhīvara with the wife of Tīvara. Koyāli was born out of the union of a washerwoman and the Tīvara.

नापिताद्गोपकन्यायां सर्वस्वी तस्य योषिति ।

क्षत्राद्बभूव व्याधश्च बलवान्मृगहिंसकः ॥ ११३ ॥

nāpitādgopakanyāyāṃ sarvasvī tasya yoṣiti |

kṣatrādbabhūva vyādhaśca balavānmṛgahiṃsakaḥ || 113 ||

Sarvasvī was born as a son of the union of Nāpita with cowherdesses who were quite valorous but the killer of animals.

तीवराच्छुण्डिकन्यायां बभूवुः सप्त पुत्रकाः ।

ते कलौ हड्डिसंसर्गाविभूवुर्दस्यवः सदा ॥ ११४ ॥

tīvarācchuṇḍikanyāyāṃ babhūvuḥ sapta putrakāḥ |

te kalau haḍḍisaṃsargāvibhūvurdasyavaḥ sadā || 114 ||

Tīvara with his union with the Śuṇḍī girl seven sons were born, who by keeping the company of Haḍḍi were turned into robbers.

ब्राह्मण्यामृषिवीर्येण ऋतोः प्रथमवासरे। 

कुत्सितश्चोदरे जातः कूदरस्तेन कीर्तितः ॥ ११५ ॥

brāhmaṇyāmṛṣivīryeṇa ṛtoḥ prathamavāsare| 

kutsitaścodare jātaḥ kūdarastena kīrtitaḥ || 115 ||

A Brāhmaṇa woman came in contact with a sage on the first day of the period. A son was born thereafter, who was known by the name of Kūdar.

तदशौच विप्रतुल्यं पतितो ऋतुदोषत: ।

सद्यः कोटकसंसर्गादधमो जगतीतले ।। । ११६ ॥

tadaśauca vipratulyaṃ patito ṛtudoṣata: |

sadyaḥ koṭakasaṃsargādadhamo jagatītale || | 116 ||

Such a person is equated with an unclean Brāhmaṇa. He fell from grace because of his mother's fault during the period and because of his union with a koṭaka woman, he was further downgraded.

क्षत्रवीर्येण वैश्यायामृतो: प्रथमवासरे।

जात: पुत्रो महादस्युर्बलवांश्च धनुर्धरः ।। ११७ ॥

चकार वागतीतं च क्षत्रियेणापि वारितः ।

तेन जात्या स पुत्रश्च वागतीतः प्रकीर्तितः ॥ ११८ ॥

kṣatravīryeṇa vaiśyāyāmṛto: prathamavāsare|

jāta: putro mahādasyurbalavāṃśca dhanurdharaḥ || 117 ||

cakāra vāgatītaṃ ca kṣatriyeṇāpi vāritaḥ |

tena jātyā sa putraśca vāgatītaḥ prakīrtitaḥ || 118 ||

Similarly, the wife of a Kṣatriya in union with a Kṣatriya on the first day of the period gave birth to a son who was quite valorous but became a great robber as well as an archer. He deliberately acted against the words of the Kṣatriyas and was therefore known as vāgatīta right from his birth.

क्षत्रवीर्येण शूद्रायामृतुदोषेण पापतः ।

बलवन्तो दुरन्ताश्च बभूवुम्लेच्छजातयः ॥ ११९ ॥

kṣatravīryeṇa śūdrāyāmṛtudoṣeṇa pāpataḥ |

balavanto durantāśca babhūvumlecchajātayaḥ || 119 ||

Because of the sin of the menses cycle, a Kṣatriya's seed was implanted in the womb of a Śūdra woman the terrific Mlecchas caste was born.

अविद्धकर्णाः क्रूराश्च निर्भया रणदुर्जयाः । 

शौचाचारविहीनाश्च दुर्धर्षा धर्मवर्जिताः ॥ १२० ॥

aviddhakarṇāḥ krūrāśca nirbhayā raṇadurjayāḥ | 

śaucācāravihīnāśca durdharṣā dharmavarjitāḥ || 120 ||

These Mlecchas without the ear-holes. They were cruel, and heartless, lived with difficulty in the battle, were devoid of cleanliness and good manners, besides being horrible and irreligious.

म्लेच्छात्कुविन्दकन्यायां जोलाजातिर्बभूव । 

जोलात्कुविन्दकन्यायां शराङ्कः परिकीर्तितः॥१२१॥

mlecchātkuvindakanyāyāṃ jolājātirbabhūva | 

jolātkuvindakanyāyāṃ śarāṅkaḥ parikīrtitaḥ||121||

The Jolā caste was born from the union of a Mleccha and the kuvinda woman and with the union of the kuvinda's girl and Jolā, Śarāṅka was born.

वर्णसंकरदोषेण बह्व्यश्चाश्रुतजातयः ।

तासां नामानि संख्याश्च को वा वक्तुं क्षमो द्विज ॥ १२२ ॥

varṇasaṃkaradoṣeṇa bahvyaścāśrutajātayaḥ |

tāsāṃ nāmāni saṃkhyāśca ko vā vaktuṃ kṣamo dvija || 122 ||

Thus O Brāhmaṇa, because of the fault of Varṇasaṅkara (ill legitimate relations) several casts that were earlier unheard of were born and no one would be able to narrate their names.

वैश्वीकुमारेण जातो विप्रस्य योषिति । 

वैद्यवीर्येण शूद्रायां बभूवुर्बहवो जनाः ॥ १२३ ॥ 

तेच ग्राम्यगुणज्ञाश्च मन्त्रौषधिपरायणाः ।

तेभ्यश्च जाताः शूद्रायां ये व्यालग्राहिणो भुवि ॥ १२४॥

vaiśvīkumāreṇa jāto viprasya yoṣiti | 

vaidyavīryeṇa śūdrāyāṃ babhūvurbahavo janāḥ || 123 || 

teca grāmyaguṇajñāśca mantrauṣadhiparāyaṇāḥ |

tebhyaśca jātāḥ śūdrāyāṃ ye vyālagrāhiṇo bhuvi || 124||

From a Brāhmaṇa woman, Aśvanikumāras produced the Vaidyas. The Vaidyas on the other hand produced many sons from the Śūdra women. These people were well-versed in the village rituals as well as the Indigenous medicines. They in turn produced the snake charmers by cohabiting with the Śūdra-woman.

शौनक उवाच

कथं ब्राह्मणपत्न्यां तु सूर्यपुत्रोऽश्विनीसुतः । 

अहो केनाविवेकेन वीर्याधानं चकार ह।। १२५ ॥

śaunaka uvāca

kathaṃ brāhmaṇapatnyāṃ tu sūryaputro’śvinīsutaḥ | 

aho kenāvivekena vīryādhānaṃ cakāra ha|| 125 ||

Śaunaka said, "How did Aśvani Kumāra the son of Sūrya venture to cohabit with a Brāhmaṇa woman? In which form did he implant his seed in her""?

सौतिरुवाच

गच्छन्तीं तीर्थयात्रायां ब्राह्मणी रविनन्दनः । 

ददर्श कामुकः शान्तः पुष्पोद्याने च निर्जने ॥ १२६ ॥

 तया निवारितो यत्नाद्वलेन बलवान्सुरः । 

अतीव सुन्दरीं दृष्ट्वा वीर्याधानं चकार सः ॥ १२७॥

 द्रुतं तत्याज गर्भं सा पुष्पोद्याने मनोहरे ।

सद्यो बभूव पुत्रश्च तप्तकाञ्चनसंनिभः ॥ १२८ ॥

sautiruvāca

gacchantīṃ tīrthayātrāyāṃ brāhmaṇī ravinandanaḥ | 

dadarśa kāmukaḥ śāntaḥ puṣpodyāne ca nirjane || 126 ||

 tayā nivārito yatnādvalena balavānsuraḥ | 

atīva sundarīṃ dṛṣṭvā vīryādhānaṃ cakāra saḥ || 127||

 drutaṃ tatyāja garbhaṃ sā puṣpodyāne manohare |

sadyo babhūva putraśca taptakāñcanasaṃnibhaḥ || 128 ||

Sauti said, "A Brāhmaṇa lady was on her way to pilgrimage. When she reached a lonely orchard with beautiful flower beds, Aśvanī Kumāra felt attracted to her. Finding her most beautiful and attractive, Aśvanī Kumāra, forcibly cohabited with her against her wishes. She dropped the focus then and there in the orchard, but a son with the complexion of the heated gold was born.

सपुत्रा स्वामिनो गेहं जगाम व्रीडिता सदा ।

स्वामिनं कथयामास यन्मार्गे दैवसंकटम् ॥ १२९ ॥

विप्रो रोषेण तत्याज तं च पुत्रं स्वकामिनीम् ।

सरिद्बभूव योगेन सा च गोदावरी स्मृता ॥ १३० ॥

पुत्रं चिकित्साशास्त्रं च पाठयामास यत्नतः । 

नानाशिल्पं च मन्त्रं च स्वयं स रविनन्दनः ॥ १३१ ॥

saputrā svāmino gehaṃ jagāma vrīḍitā sadā |

svāminaṃ kathayāmāsa yanmārge daivasaṃkaṭam || 129 ||

vipro roṣeṇa tatyāja taṃ ca putraṃ svakāminīm |

saridbabhūva yogena sā ca godāvarī smṛtā || 130 ||

putraṃ cikitsāśāstraṃ ca pāṭhayāmāsa yatnataḥ | 

nānāśilpaṃ ca mantraṃ ca svayaṃ sa ravinandanaḥ || 131 ||

Thereafter the woman, much disgraced, reached her husband's home with the child. She then narrated to her husband, whatever had happened on the way. In a rage, the Brāhmaṇa turned out his wife and the child from his home. Thereafter the Brāhmaṇa woman, with the use of her divine powers was turned into a stream known as Godāvarī. Aśvanī Kumāra patronized the boy and trained him in the use of medicines, mantras, and various types of arts.

विप्रश्च वेतनाज्योतिर्गणनाच्च निरन्तरम् । 

वेदधर्मपरित्यक्तो बभूव गणको भुवि ॥ १३२ ॥ 

लोभी विप्रश्च शूद्राणामग्रे दानं गृहीतवान् ।

ग्रहणे मृतदानानामदानी बभूव सः ॥ १३३ ॥

vipraśca vetanājyotirgaṇanācca nirantaram | 

vedadharmaparityakto babhūva gaṇako bhuvi || 132 || 

lobhī vipraśca śūdrāṇāmagre dānaṃ gṛhītavān |

grahaṇe mṛtadānānāmadānī babhūva saḥ || 133 ||

But the Brāhmaṇa by constantly counting the constellations and by receiving the wages, fell from the Vedic Dharma and started roaming on the earth in the form of a dancer. The greedy Brāhmaṇa accepted the charities given at the time of solar or lunar eclipses and also those offered at the time of death and as such he came to be known as Agradāni.

कश्चित्पुमान्ब्रह्मयज्ञे यज्ञकुण्डात्समुत्थितः ।

स सूतो धर्मवक्ता च मत्पूर्वपुरुषः स्मृतः॥ १३४॥

kaścitpumānbrahmayajñe yajñakuṇḍātsamutthitaḥ |

sa sūto dharmavaktā ca matpūrvapuruṣaḥ smṛtaḥ|| 134||

A man was born of the fire altar of the Brāhmaṇa. He came to be known as the speaker of Dharma or Sūta. The same spokesman on Dharma or Sūta is one ancestor.

पुराणं पाठयामास तं च ब्रह्म कृपानिधिः ।

पुराणवक्ता सूतश्च यज्ञकुण्डसमुद्भवः ॥ १३५ ॥

purāṇaṃ pāṭhayāmāsa taṃ ca brahma kṛpānidhiḥ |

purāṇavaktā sūtaśca yajñakuṇḍasamudbhavaḥ || 135 ||

The compassionate Brahmā imported him the knowledge of the Purāṇas. Thus the person born out of the fire-altar, also known as Sūta became the speaker of the Purāņas.

वैश्यायां सूतवीर्येण पुमानेको बभूव ह ।

भट्टो वावदूकच सर्वेषां स्तुतिपाठकः ॥ १३६ ॥ 

एवं ते कथितः किंचित्पृथिव्यां जातिनिर्णयः । 

वर्णसंकरदोषेण बह्व्योऽन्याः सन्ति जातयः ॥ १३७॥

vaiśyāyāṃ sūtavīryeṇa pumāneko babhūva ha |

bhaṭṭo vāvadūkaca sarveṣāṃ stutipāṭhakaḥ || 136 || 

evaṃ te kathitaḥ kiṃcitpṛthivyāṃ jātinirṇayaḥ | 

varṇasaṃkaradoṣeṇa bahvyo’nyāḥ santi jātayaḥ || 137||

With the semen of Sūta implanted in the Vaiśya woman a man was born, who happened to be a good orator and was known as a Bhaṭṭa in the world. He used to praise everyone. Thus I have narrated the genesis of some of the castes on earth. Several castes born out of illicit relations have been left out.

संबन्धो येषु येषां यः सर्वजातिषु सर्वतः ।

तत्त्वं ब्रवीमि वेदोक्तं ब्रह्मणा कथितं पुरा ।। १३८ ॥

saṃbandho yeṣu yeṣāṃ yaḥ sarvajātiṣu sarvataḥ |

tattvaṃ bravīmi vedoktaṃ brahmaṇā kathitaṃ purā || 138 ||

I shall now speak about the interlinking of some castes, which was earlier spelled out by Brahmā and given the descriptions in the Vedas. 

पिता तातस्तु जनको जन्मदाता प्रकीर्तितः

अम्बा माता च जननी जनयित्री प्रसूरपि ॥ १३९ ॥ 

पितामहः पितृपिता तत्पिता प्रपितामहः ।

अत ऊर्ध्वं ज्ञातयश्च सगोत्राः परिकीर्तिताः ॥ १४० ॥

pitā tātastu janako janmadātā prakīrtitaḥ

ambā mātā ca jananī janayitrī prasūrapi || 139 || 

pitāmahaḥ pitṛpitā tatpitā prapitāmahaḥ |

ata ūrdhvaṃ jñātayaśca sagotrāḥ parikīrtitāḥ || 140 ||

The father is also called Janaka and also the one who gives birth. Similarly, the grandfather happens to be the father of the father and the great-grandfather happens to be the father of the grandfather. Their relations are called to be in the same gotra or the family

मातामहः पिता मातुः प्रमातामह एव च । 

मातामहस्य जनकस्तत्पिता वृद्धपूर्वकः ॥ १४१ ॥ 

पितामही पितुर्माता तच्छ्वश्रूः प्रपितामहा । 

तच्छ्वश्रूश्च परिज्ञेया सा वृद्धप्रपितामही ॥ १४२ ॥

mātāmahaḥ pitā mātuḥ pramātāmaha eva ca | 

mātāmahasya janakastatpitā vṛddhapūrvakaḥ || 141 || 

pitāmahī piturmātā tacchvaśrūḥ prapitāmahā | 

tacchvaśrūśca parijñeyā sā vṛddhaprapitāmahī || 142 ||

The father of the mother is called the maternal grandfather and his father is known as the great grand maternal grandfather and his father is known as the great paternal grandfather.

मातामही मातृमाता मातृतुल्या च पूजित। 

प्रमातामहीति ज्ञेया प्रमातामहकामिनी ॥ १४३ ॥

वृद्धमातामही ज्ञेया तत्पितुः कामिनी तथा । 

पितृभ्राता पितृव्यश्च मातृभ्राता च मातुलः ॥ १४४॥

mātāmahī mātṛmātā mātṛtulyā ca pūjita| 

pramātāmahīti jñeyā pramātāmahakāminī || 143 ||

vṛddhamātāmahī jñeyā tatpituḥ kāminī tathā | 

pitṛbhrātā pitṛvyaśca mātṛbhrātā ca mātulaḥ || 144||

The mother of the mother is called the grand-maternal mother, her mother-in-law is known as the great-maternal grandmother and is as adorable as the mother herself. The wife of the grandfather is known as the grandmother and the wife of his father is known as the great-grandmother. The brother of the father is known as the uncle, whereas the brother of the mother is known as the maternal uncle.

पितृष्वसा पितुर्मातृष्वसा मातु: स्वसा स्मृता । 

सूनुश्च तनयः पुत्रो दायादश्चाऽत्मजस्तथा।। १४५॥ 

धनभाग्वीर्यजश्चैव पुंसि जन्ये च वर्तते ।

जन्यायां हिता कन्या चात्मजा परिकीर्तिता ॥ १४६॥

pitṛṣvasā piturmātṛṣvasā mātu: svasā smṛtā | 

sūnuśca tanayaḥ putro dāyādaścā’tmajastathā|| 145|| 

dhanabhāgvīryajaścaiva puṃsi janye ca vartate |

janyāyāṃ hitā kanyā cātmajā parikīrtitā || 146||

The sister of the father is known as the paternal aunt and the sister of the mother is called the maternal aunt. Words like Sunu, Tanaya, Dāyāda, and Ātmaja are synonymous with the son. One's own son is known as Dhanabhāg and Vīryaja or the daughter who is born to a person is known as Duhitā, Kanyā, and Ātmajā.

पुत्रपत्नी वधूर्ज्ञेया जामाता दुहितुः पतिः ।

पति: प्रियश्च भर्ता च स्वामी कान्ते च वर्तते ॥ १४७ ॥

देवर: स्वामिनो भ्राता ननान्दा स्वामिनः स्वसा । 

श्वशुरः स्वामिनस्तातः श्वश्रूश्च स्वामिनः प्रसूः ॥ १४८॥ 

भार्या जाया प्रिया कान्ता स्त्री च पत्नी प्रकीर्तिता ।

पत्नीभ्राता श्यालकच स्वसा पत्न्याश्च श्यालिका ॥ १४९ ॥ 

पत्नीमाता तथा श्वश्रूस्पिता श्वशुरः स्मृतः । 

सगर्भः सोदरो भ्राता सगर्भा भगिनी स्मृता ॥ १५० ॥

putrapatnī vadhūrjñeyā jāmātā duhituḥ patiḥ |

pati: priyaśca bhartā ca svāmī kānte ca vartate || 147 ||

devara: svāmino bhrātā nanāndā svāminaḥ svasā | 

śvaśuraḥ svāminastātaḥ śvaśrūśca svāminaḥ prasūḥ || 148|| 

bhāryā jāyā priyā kāntā strī ca patnī prakīrtitā |

patnībhrātā śyālakaca svasā patnyāśca śyālikā || 149 || 

patnīmātā tathā śvaśrūspitā śvaśuraḥ smṛtaḥ | 

sagarbhaḥ sodaro bhrātā sagarbhā bhaginī smṛtā || 150 ||

The wife of the son is called ( daughter-in-law) | and the daughter's husband is called (Son-in-law). A woman's spouse is called the husband, priya, bhartā, svāmi and kānta. The husband's brother is called devara and the sister of the husband is called nanada. Similarly, the father of the husband is called śvaśura (father-in-law) and his mother is known as śvaśrū (mother-in-law). The wife is also called bhāryā jāyā, priyā, kāntā, strī and patnī. The brother of the wife is known as śyālaka (brother-in-law). The wife's sister is known as śyālikā ( sister-in-law). The mother of the wife is also known as śvaśrū (mother-in-law) and the wife's father is known as śvaśura (father-in-law). The real brother is called sodara and the real sister is called sodarā.

भगिनीज भागिनेयो भ्रातृजो भ्रातृपुत्रकः । 

आत्तो भगिनीकान्तो भगिनिपतिरेव च ॥ १५१ ॥ 

श्यालीपतिस्तु भ्राता च श्वशुरैकत्वहेतुना । 

श्वशुरस्तु पिताज्ञेयो जन्मदातुः समो मुने ॥ १५२ ॥

bhaginīja bhāgineyo bhrātṛjo bhrātṛputrakaḥ | 

ātto bhaginīkānto bhaginipatireva ca || 151 || 

śyālīpatistu bhrātā ca śvaśuraikatvahetunā | 

śvaśurastu pitājñeyo janmadātuḥ samo mune || 152 ||

The son of the sister is called bhāgineya and the brother's son is called bhātṛja. The Sister's husband is called āvutta, bhaginīkānta, and bhaginīpati and the husband of the sister-in-law is also called the brother. The father-in-law of both of them has to be treated as one's own father. 

अन्नदाता भयत्राता पत्नीतातस्तथैव च।

विद्यादाता जन्मदाता पञ्चैते पितरो नृणाम् ॥ १५३ ॥

annadātā bhayatrātā patnītātastathaiva ca|

vidyādātā janmadātā pañcaite pitaro nṛṇām || 153 ||

The one who gives birth, food one who relieves from danger, the wife's father, and the one who imparts knowledge, are known as the father.

अन्नदातुश्च या पत्नी भगिनी गुरुकामिनी ।

माता च तत्सपत्नी च कन्या पुत्रप्रिया तथा ॥ १५४ ॥

मातुर्माता पितुर्माता श्वश्रूः पित्रो: स्वसा तथा । 

पितृव्यस्त्री मातुलानी मातरश्च चतुर्दश ।। १५५ ॥

annadātuśca yā patnī bhaginī gurukāminī |

mātā ca tatsapatnī ca kanyā putrapriyā tathā || 154 ||

māturmātā piturmātā śvaśrūḥ pitro: svasā tathā | 

pitṛvyastrī mātulānī mātaraśca caturdaśa || 155 ||

The wife or sister of the one who gives food, wife of a teacher, mother, and stepmother, daughter, daughter-in-law, mother's mother, grand mother, daughter-in-law, mother's sister, father's sister, aunt, and maternal aunt are fourteens, all treated to be mothers.

पौत्रस्तु पुत्रपुत्रे च प्रपौत्रस्तत्सुतेऽपि च ।

तत्पुत्राद्याश्च ये वंश्याः कुलजाश्च प्रकीर्तिताः ॥ १५६ ॥

pautrastu putraputre ca prapautrastatsute’pi ca |

tatputrādyāśca ye vaṃśyāḥ kulajāśca prakīrtitāḥ || 156 ||

The son of the son is called the grandson and his sons are called the great grandson and his sons are called vaṅśya and kulaja.

कन्यापुत्रस्य दौहित्रस्तत्पुत्राद्यश्च बान्धवाः । 

भागिनेयसुताद्याश्च पुरुषा बान्धवाः स्मृताः ॥ १५७ ॥

kanyāputrasya dauhitrastatputrādyaśca bāndhavāḥ | 

bhāgineyasutādyāśca puruṣā bāndhavāḥ smṛtāḥ || 157 ||

The son of the daughter is called dauhitra and his sons are known as the bāndhava.

भ्रातृपुत्रस्य पुत्राद्यास्ते पुनर्ज्ञातयः स्मृताः । 

गुरुपुत्रस्तथा भ्राता पोष्यः परमबान्धवः ।। १५८ ॥

bhrātṛputrasya putrādyāste punarjñātayaḥ smṛtāḥ | 

guruputrastathā bhrātā poṣyaḥ paramabāndhavaḥ || 158 ||

The sons of the brother belong to the same caste called jñāti. One own brother as well as the son of the teacher are to be brought up (if need be).

गुरुकन्या च भगिनी पोष्या मातृसमा मुने ।

पुत्रस्य च गुरुर्भ्राता पोष्यः सुस्निग्धबान्धवः ॥ १५९ ॥

gurukanyā ca bhaginī poṣyā mātṛsamā mune |

putrasya ca gururbhrātā poṣyaḥ susnigdhabāndhavaḥ || 159 ||

O sage, the teacher's daughter and the sister, both are like one's own mother and should be served will. The son's teacher should be treated like one's own brother. This is called the intimate relation.

पुत्रस्य श्वशुरो भ्राता बन्धुवैवाहिकः स्मृतः ।

कन्यायाः श्वशुरे चैव तत्संबन्धः प्रकीर्तितः ।। १६० ।।

putrasya śvaśuro bhrātā bandhuvaivāhikaḥ smṛtaḥ |

kanyāyāḥ śvaśure caiva tatsaṃbandhaḥ prakīrtitaḥ || 160 ||

The father-in-law of the son should be treated like one's own brother. Similar is the case with the father-in-law of the daughter.

गुरुश्च कन्यकायाश्च भ्राता सुस्निग्धबान्धवाः । 

गुरुश्वशुरभ्रातृणां गुरुतुल्यः प्रकीर्तितः ।। १६१ ।। 

बन्धुता येन सार्द्धं च तन्मित्रं परिकीर्तितम् ।

मित्रं सुखप्रदं ज्ञेय दुःखदो रिपुरुच्यते ॥ १६२ ॥

guruśca kanyakāyāśca bhrātā susnigdhabāndhavāḥ | 

guruśvaśurabhrātṛṇāṃ gurutulyaḥ prakīrtitaḥ || 161 || 

bandhutā yena sārddhaṃ ca tanmitraṃ parikīrtitam |

The teacher of the daughter is also to be treated as a respectable relative. The brothers of the teacher and the father-in-law are to be extended the same respect and with them, one has to maintain brotherly relations. He is called a friend. The one who extends pleasure should be treated as the friend and the one who showers Imiseries should be treated as the enemy.

बान्धवो दुःखदो दैवान्निस्संबन्धोऽसुखप्रदः । 

संबन्धास्त्रिविधाः पुंसां विप्रेन्द्र जगतीतले ॥ १६३ ॥ 

विद्याजो योनिजश्चैव प्रीतिजश्च प्रकीर्तितः ।

मित्रं तु प्रीतिजं ज्ञेयं स संबन्धः सुदुर्लभः ॥ १६४ ॥

bāndhavo duḥkhado daivānnissaṃbandho’sukhapradaḥ | 

saṃbandhāstrividhāḥ puṃsāṃ viprendra jagatītale || 163 || 

vidyājo yonijaścaiva prītijaśca prakīrtitaḥ |

mitraṃ tu prītijaṃ jñeyaṃ sa saṃbandhaḥ sudurlabhaḥ || 164 ||

O best of the Brahmaṇas, sometimes even brother becomes the cause of miseries and the one with whom one may have no relation at all becomes the cause of all the pleasures. There are three types of relations with the people on earth which are due to the exchange of knowledge, and physical intercourse and these are attracted due to mental attachment. Of these, the relations with a friend are based on mutual love and affection. Which is quite difficult to get.

मित्रमाता मित्रभार्या मातृतुल्या न संशयः ।

मित्रभ्राता मित्रपिता भ्रातृतातसमौ नृणाम् ॥ १६५ ॥

mitramātā mitrabhāryā mātṛtulyā na saṃśayaḥ |

mitrabhrātā mitrapitā bhrātṛtātasamau nṛṇām || 165 ||

The mother and the wife of a friend are like one's own mother. There is no doubt about it. The father of a friend and the brother of a friend is to be treated like one's own father and brother and brother.

चतुर्थं नामसंबन्धमित्याह कमलोद्भवः । 

जारश्चोपपतिर्बन्धुर्दुष्टसंभोगकर्तरि ।। १६६ ॥

caturthaṃ nāmasaṃbandhamityāha kamalodbhavaḥ | 

jāraścopapatirbandhurduṣṭasaṃbhogakartari || 166 ||

Brahmā, who was born of the lotus has also described another relation based on the name. Besides one develops intimacy with the forcible intercourse in illicit relation.

उपपल्यां नवज्ञा च प्रेयसी चित्तहारिणी ।

स्वामितुल्यश्च जारश्च नवज्ञा गृहिणीसमा ।। १६७ ॥

upapalyāṃ navajñā ca preyasī cittahāriṇī |

svāmitulyaśca jāraśca navajñā gṛhiṇīsamā || 167 ||

The beloved who attracts the mind of someone is known as the co-wife. The lover is at times treated like the husband and the beloved like the wife (sometimes).

संबन्धो देशभेदे च सर्वदेशे विगर्हितः ।

अवैदिको निन्दितस्तु विश्वामित्रेण निर्मितः ॥ १६८॥

saṃbandho deśabhede ca sarvadeśe vigarhitaḥ |

avaidiko ninditastu viśvāmitreṇa nirmitaḥ || 168||

This type of illicit relation has been denounced in our country as well as the countries of the world. Such types of ( illicit ) relations were started by the sage Viśvāmitra.

दुस्त्यजश्च महद्भिस्तु देशभेदे विधीयते । 

अकीर्तिजनकः पुंसां योषिता च विशेषतः ॥ १६९ ॥ 

तेजीयसां न दोषाय विद्यमाने युगे युगे ॥ १७० ॥

dustyajaśca mahadbhistu deśabhede vidhīyate | 

akīrtijanakaḥ puṃsāṃ yoṣitā ca viśeṣataḥ || 169 || 

tejīyasāṃ na doṣāya vidyamāne yuge yuge || 170 ||

Such a type of relationship is prohibited for the high ranking people even. Such types of) relationships bring disgrace not only for the men but also for the women. But sometimes in certain circumstances, such relationship is allowed for highly placed people.

इति श्रीब्रह्मवैवर्ते महापुराणे सौतिशौनकसंवादे ब्रह्मखण्डे जातिसम्बन्धनिर्णयो नाम दशमोऽध्यायः ॥१०॥

iti śrībrahmavaivarte mahāpurāṇe sautiśaunakasaṃvāde brahmakhaṇḍe jātisambandhanirṇayo nāma daśamo’dhyāyaḥ || 10 ||