Narada Settles Brahmanas at the Holy Spot ||6||
1Sri Narada said: On hearing this, o Phalguna, I had a thrill of joy. After revealing my identity, I spoke to the Brahmanas thus:
2“Blessed indeed is our father since eminent Brahmanas of your type are the defenders of what has been created by him. Formerly Hari revealed this truth:
3‘Other than the eminent Brahmanas, the expounders of my path, can there be anything greater than me? I am infinite and I am the overlord of all living beings. There is nothing else greater than I.’
4Hence, in every respect I am blessed to-day. The fruit of my birth has been obtained, since all of you who are free from sins and calamities, have been seen by me.”
5Then those Brahmanas, the leader among whom was Satatapa, got up suddenly. They honoured and adored me by the offerings of Arghya, Padya, etc.
6-7They said to me, o son of Pritha, the following words befitting good people: “Blessed are we, o celestial sage, since you have come here to us. Where are you coming from? Where have you to go now? What is the purpose in coming here? Let this be said, o excellent sage.”
8On hearing these pleasing words of the Brahmanas, o son of Pandu, I replied to those eminent sages: “Let this be heard, o excellent Brahmanas.
9-10At the instance of god Brahma, l wish to give a charitable gift, an auspicious holy spot, to the Brahmanas in the great Tirtha (named) Mahi-Sagara-Sangama I had been testing the Brahmanas on my way to this place. You have been examined. I shall now settle you (in a colony), o Brahmanas. Agree to it.”
11-15aOn being told thus, Satatapa looked at the Brahmanas and said: “It is true, o Narada, that Bharata (India) is inaccessible even to Devas. What then about Mahi-Sagara-Sangama there itself? A person taking his holy plunge there, attains all the benefits of a great Tirtha. But there is a great risk by which we are extremely frightened. There are many thieves there. They are merciless and fond of daring adventures. They are taking our wealth denoted by the sixteenth and twenty-first letter among Sparsas (i.e. TA and PA. So TAPAS, penance, is indicated here). Without that wealth, how can we lead our life? Better to live fasting than to be within the grip of thieves.”
15b-16aArjuna said: A strange thing is being told, o Brahmana. Who are the thieves referred to? What is the wealth they are taking away? Who are these of whom the Brahmanas are afraid?
16b-19Narada said: Lust, anger etc. are the thieves and penance is the wealth. Since they were afraid that this would be taken away, the Brahmanas said to me this. I told them subsequently, “Let it be known, o excellent Brahmanas. What will the roguish thieves do to those men who are alert and watchful? If a person is frightened, idle and unclean, what indeed can be accomplished by him? The earth will swallow that man.”
20Satatapa said: We are afraid of the thieves. Indeed they take away a great deal of our wealth. Then how can we continue to be awake?
21The roguish thieves went away somewhere. Hence we bowed down and came. Thus we abandon everything. We are frightened, o sage.
22Accepting gifts too is terrible. It gives only one-sixth benefit. Even as he was saying thus, a sage named Harita said:
23Who will foolishly abandon (the holy place) Mahi-Sagara-Sangama where heaven and liberation can be easily attained?
24Which clever man will continue to stay in Kalapa and other villages if residence in Stambhatirtha can be obtained even for half a moment?
25What will the fear of thieves and all do to us if we steadfastly retain Kumaranatha, the protector, in our mind?
26Without daring, prosperity cannot be obtained at all. Hence, o Narada, I will go there at your instance.
27-31I have under me twenty-six thousand Brahmanas. They are all engaged in the six holy acts (i.e. duties) of Brahmanas (viz. study and teaching of Vedas, performance of sacrifice by oneself or through others, acceptance of gifts and giving religious gifts). They are devoid of greed and arrogance or fraud. I will come along with them. This is excellent in my opinion.” When these words were uttered, I took them on the top of my staff and returned at once, o son of Pritha. I walked through the firmament with great joy. I passed through the snowy path extending to a hundred Yojanas and came to Kedara accompa nied by those excellent Brahmanas. That place could be approached through sky as well as through a Bila (‘subterratlean passage’) and not otherwise, due to the favour of Skanda.
32Arjuna said: Where is that village Kalapa ? How can it be approached through subterranean passage? How is it due to the favour of Skanda? 0 Narada, tell this to me.
33It is told (by the Smrtis) that there is a snowy path extending to a hundred Yojanas. At the end of it is the Kalapa village which too extends to a hundred Yojanas.
34At the end, it is said, there is a Valukarnava (‘sea of Sand’) extending to a hundred Yojanas. Hence that land (in the middle) extending to a hundred Yojanas is described as Bhumisvarga (‘heaven on the earth’)·
35Listen how it is possible to go there through a Bila (‘underground passage’). One should worship and propitiate Lord Guha without taking food or water.
36When Guha considers him to be free from sin, he directs him in dream, o descendant of Bharata, saying, “Go to the southern direction.”
37To the west of Guha, there is a big cave, a subterranean passage. He should enter it and go ahead seven hundred steps.
38There is an emerald Linga of the lustre of the sun there. Ahead of it, there is the soil of golden colour free from impurities.
39-41The person shall bow down to that Linga and take up some soil. He should then come to Stambha Tirtha and propitiate Kumaraka. Then a Kolam (weight of one Tola) of its water must be taken from the well after nightfall. Mixing the clay with that water, the person shall apply the same over the eyes like collyrium and smear it over parts of the body like unguent. Perhaps at the sixtieth step, he sees the splendid hole (i.e. underground path) through the power of the collyrium.
42The person then goes through that passage. By the power of unguent-like application over the body, the person is not eaten by the extremely terrible worms named Karisa.
43He may be able to see Siddhas resembling the sun in the middle of the passage. Going ahead like this, o son of Pritha, he reaches the excellent village of Kalapa.
44Life expectation is reputed to be four thousand years there. The fruits may be eaten. There is no necessity to acquire any further merit.
45-47Thus it has been revealed to you. What happened subsequently; listen to it. On account of my power of penance I placed the Brahmanas in minute forms on the top of the staff and came over to Mahi-Sagara-Sangama. Having got down there then, they were released on the bank of the sacred waterway. Then a holy plunge was taken by me along with those excellent Brahmanas.
48We took our bath in the meeting place of Mahi and the ocean. which dispels all defects and sins, like the forest fire (consuming forest trees). We then performed the good holy rites of Tarpana (‘water libations’).
49We repeated the most excellent of the names to be recited. We entered the holy meeting place (of the river and the ocean) and looked at the Sun, thinking about Hari in the heart.
50Sun and all the Guardians of the Quarters gathered together.
51-52The eight species of Devas, groups of Gandharvas and of celestial damsels assembled there. There was vocal and instrumental music in the course of that great festival. I made the preparation for washing the feet of the Brahmanas. At that time, I heard the words of some guest.
53It had the sound of Samans; it had the third note (i.e. Gandhara or the third accent, Svarita). It was very pleasing to the mind like the excellent devotion to Siva.
54He was asked by the Brahmanas who got up (at that time): “Who are you, o Brahmana? Where have you come (from)? What do you seek? Tell us what you wish.”
55The Brahmana said: I am the sage named Kapila . Let this be intimated to Narada. I have come to reguest him.
56On hearing that I said: “Blessed am I, o great sage Kapila, since you have come here. There is nothing which cannot be given to you by us. There is no deserving person better than you.”
57-58Kapila said: O Narada, son of Brahma, listen to what should be given by you to me. Give me eight thousand Brahmanas. I shall make a gift of Jands to those Brahmanas, the residents of the village Kalapa. Let this be done, o holy lord.
59-61Thereupon I promised thus, “Let it to be so, o great sage. O Kapila. let the excellent holy spot Kapila be made by you. If at the time of Sraddha or at an auspicious time, a guest were to be turned away (i.e. disappointed after approaching one in one’s hermitage), every rite of the one shall be futile. He who does not adore a guest shall go to the world of hell (named) Raurava. He by whom the guest is worshipped is adored by Devas too.”
62-63Sage Kapila was fed and propitiated with gifts and Yajnas. Thereafter, the glorious great sage Harita was invited for the purpose of washing the feet in the assembly of Siddhas and Devas. Then Harita placed his left foot forward.
64Thereupon, a loud laughter arose among the Siddhas, celestial damsels and the Devas (?). But thinking more about the earth, the Brahmanas said “Well done! Well done!”(?)
65Then, in my mind, there arose a sudden and great spasm of grief. I thought that the Gatha (‘verse’) sung by the previous wise men was quite true.
66In all actions and rites the Sabda (‘word, syllable’) HA is despicable. Certainly auspicious words should be uttered by those who perform great tasks or holy rites.
67Then I said to the Brahmanas: “You will become fools. You will be subjected to all confusion and chaos due to poverty. You will have only a very l’ittle quantity of wealth and grain.”
68-70When this was uttered, Harita laughed and spoke thus: “It will be your own loss, o sage, if you curse us. What
curse is to be given to you? This curse alone will be your curse.” Then I thought over and said: “O Brahmana, what else could I (do), after you had placed your left foot forward?”
71-75aHarita said: Listen to the reason, o intelligent one, why there has been listlessness (in my heart). It was because I thought thus to myself, ‘Alas, acceptance of gifts is a miserable thing. The Brahmanical splendour of Brahmanas becomes diminished by accepting gifts. A Brahmana who accepts a Mahadana (‘great charitable gift’) gives to the donor all his merits and auspiciousness and the donor gives him his inauspiciousness (and sins) too. A donor and a recipient may argue with each other (?). He whose hand is placed beneath (with the palm upwards) (for accepting gifts) is abandoned as one of less intellect.’
ft was because I was thinking thus that there was listlessness in my heart, o Narada.
75b-77aThe following do become listless and inattentive: One who is distressed due to (want of) sleep; one who is excessively frightened; one who is greatly passionate and lustful; one who is afflicted due to sorrow; one who has been deprived of the entire belongings; and one whose mind is engrossed in another matter or person. A sensible man should not be angry with these. If you have become angry, o sage, it shall be harmful to you alone. Thereupon, being repentent I spoke to them:
77b-78Fie upon me, the evil-minded one who has not pondered before action. What is it that does not befall those who commit themselves before pondering over anything?
79One shall not jump into an action all of a sudden. It is the cause of great disasters. All the riches woo the self-possessed one who thinks well before doing anything .
80-82Truthfully did Cirakari say formerly: Formerly there was an extremely intelligent famous Brahmana named Cirakari in the family of Angiras. He was the son of Gautama. Since he used to undertake all activities after some delay in pondering over them, and in view of the fact that he accomplished his tasks only after some delay, he was called Cirakari. Undertaking (activities) with lethargy, he was called silly and dull-witted by the people with versatility of intellect but (really) not far-sighted.
83-87Once his father became angry with his mother because of her moral laxity . Passing over other sons, his father said to him. Kill this mother (of yours).’ On account of his natural quality of delaying in all activities, he said after some time, ‘So (it shall be).’ In view of his habit of doing everything after a delay, he thought over this for a long time: ‘How shall I carry out the behest of my father and how shall I refrain from killing my mother? Under the pretext of doing a Dharma, am I to sink in this (sin) like an evil one? If father’s command is Dharma, sparing mother may be an Adharma . There is no freedom in the state of being a son. Does it not afflict me much? Who can be happy after killing a woman and that too one’s own mother?
88Who can gain renown after disrespecting his father? It is proper to respect one’s father and it is also proper to protect one’s own mother.
89Both of them are worthy of forbearance. How can one overstep them? Father re-creates himself in his wife. He is reborn in his own wife (and that is the son).
90It is to preserve and uphold morality, chastity and spiritual lineage of the family (that he does so). I am his own self. I have been assigned the status of a son by my father.
91What the father says in the post-natal holy rite and what he says at the time of the investiture with the sacred thread, is sufficient to stabilise (the relationship) with a desire to attain the honour of being a father.
92It is the father alone who gives everything worthy of being given, beginning with (our very) body. Hence, the directive of the father should be carried out. It need not be deliberated upon.
93Sins of one who carries out the instructions of his father are blown away. Father is heaven. Father is Dharma. Father is the greatest penance.
94If father is pleased, all the deities are pleased. If father pronounces the blessings, they immediately resort to him (to fructify).
95-97aIf father hails with joy, that is the expiation for all sins. The flower breaks away from its peduncle. The fruit falls off from the stalk. A son (by his misdeeds) may try to harm the filial affection. But fat her does not cast it off. It is (the duty) of the son to think thus about the importance of father. The position of father is by no means insignificant. (Now) I shall think about my mother.
97b-98My mother is the cause of this mortal frame of mine, this human form evolved out of the five elements, just as Arani (i.e. a piece of wood used to kindle sacred fire) which causes fire. Mother is the Arani for the body of a man. She is the completion or accomplishment of all the aims in life.
99On the acquisition of a mother, one is accorded good protection; otherwise one is helpless and devoid of guidance. If anyone adopts (a lady) as his mother, he never comes to grief even if he is devoid of wealth. Even old age does not overpower him.
100-102aThough a person is bereft of wealth, yet he approaches (his mother) in the house calling her ‘o mother’. One who has resorted to one’s mother will act like a two-year old infant even in his hundredth year, even when he is surrounded by sons and grand sons. It is the mother who brings up the son in accordance with the injunctions regarding nourishment whether he (i.e. the son) is efficient or inefficient, whether he is lean or fat. No one else does this.
102b-105When he grows old, he becomes miserable. When one is separated from one’s mother, one becomes aged and distressed. The whole of the universe becomes a void for him then. There is no shade (i.e. protection from the blazing sun) like mother: there is no goal (of spiritual attainment) like mother; there is no other protection like mother; there is no water booth like mother (as she breast-feeds her child). A mother is called Dhatri because she holds us within her belly. She is Jananl because she gives birth to us. She is Amba because she causes the growth and development of our limbs. She is called Virasu by giving birth to heroic sons. Since she renders service to infants. she is called Svalru . She is called Mata because she (deserves?) honours and respects.
106They know that father is the single aggregation of all deities. The multitude of human beings and deities do not excel mother.
107Preceptors if fallen are to be abandoned, but not at all mother (even though fallen) because mother is more important than anyone else in view of her holding the children in her womb and nurturing them.’
108On the banks of the river Kausiki, his mother was wistfully watching king Bali who was sporting with his womans folk. Since she took a long time (to return to the hermitage) he was directed (by his father) to kill his own mother.
109-111Though he was pondering over the whole thing, even after a long time he did not come to the end (i.e. decision) of his deliberation. In the meantime Sakra assumed the form of a Brahmana and came near the hermitage of his father singing the following verse: ‘All women are false as Stitrakii.ra (‘composer of aphorisms’) has said it. Hence only the fruit must be taken from them. The learned one, the intelligent one must not keep his eyes on their defects.’ On hearing this the liberal-minded Medhatithi (?Gautama ) worshipped him.
112He was miserable and worried. He returned shedding tears profusely: ‘Alas, I have been swayed by malice; I have sunk down in the ocean of misery.
113I have killed a chaste woman, my wife. Who will redeem me (from the sin)? The liberal-minded Cirakari has been ordered by me in a hurry.
114If he is Cirakari (‘delaying in action’) he may save me from sin. O Cirakarika, welfare unto you. Welfare unto you. O Cirakarika.
115If you are delayed in acting today you really are Cirakarika. Save me, your mother and the penance acquired by me.
116(Save) my soul that has entered sinful activity, o Cirakarika of splendid name.’ Thinking thus the dejected Gautama reached the place.
117-120He saw his son Cirakarika near his mother. On seeing his father the extremely distressed Cirakari abandoned the weapon and stood near him with the head (bent down). He began to pray for his favour. On seeing his son prostrating on the ground with the head (bent down), and his wife still alive, he experienced greatest joy. When the son had stood near her with the weapon in his hand, she had not understood that he was about to kiII her. On seeing the son bowing down at the feet of his father this idea occurred to her: ‘From fear he is trying to hide his fickleness in taking up a weapon.’
121His father smiled for a long time, sniffed at his head for a long time, embraced him for a long time with his arms and blessed, ‘Live for a long time.’
122Medhatithi who was joyful for a long time said to his son: ‘O Cirakarika, welfare unto you. Be Cirakari (‘delayer inaction’) for a long time.
123O gentle son, what is being done by you after a great deal of delay in the course of a long period, does not make me grieved.’ The learned one, the excellent sage Gautama, quoted the following verses too:
124“One should take counsel for a long time. One should abandon what is done (by one) only after a delay. One should contract friendship only after a prolonged (test). But that friendship should be maintained for a long time.
125In sickness, in pride, in haughtiness (i.e. arrogance), in a sinful act and in a displeasing activity he who delays is praised.
126He who delays to take action when the guilt of the following persons is not clear. is praised. They are kinsmen, friends, servants and womenfolk.
127One should pursue righteous activities for a long time. One should continue search and research for a long time. One should associate with learned men for a long time. One should serve persons liked and loved, for a long time.
128-129aOne should train and educate oneself for a long time. In the case of telling others even what is virtuous and righteous by way of advice, if one delays in it, one is not despised. One should ask others and listen to others for a long time. By such delay one is not insulted.
129b-131ln doing the righteous thing, when the enemy has weapons in his hands, when a deserving person is near at hand, when there is danger and in the case of worshipping good people, the person who delays in not praised.” After saying this, he reached bis hermitage in the company of his wife and son. He performed worship for a long time. The sage went to heaven where he stayed for a long time. As for us, though we speak thus, we have been duped by delusion.
132In the age of Kali, o Brahmanas, my curse will fall on you. Some Brahmanas will always be equipped with all good qualities.”
133After washing the feet (of the Brahmanas) I made the Devas the witnesses near Dharma varman and performed the rite of Sarilkalpa (i.e. ceremonious announcement of what is proposed to be done).
134The Brabmanas were made satisfied by means of various gifts of gold, cows, houses, ready cash etc., wives, ornaments and garments.
135-136Then lndra raised his hand and said in the assembly of Devas: “As long as the daughter of the Mountain, who
has occupied the left part of the body of Hara, as long as Ganesa, as long as we all stay, as long as the three worlds continue to exist, o Suras, this holy spot established by Narada shall flourish and rejoice.
137If a person were to harass (by troublesome acts, thefts etc.) the people here or spoil this place, he should be the victim of Brahma’s curse, Rudra’s curse, Vishnu’s curse and the curse of the Brahmanas.”
138Thereupon all of them became delighted and said “Let it be so”. Thus in the holy spot established by me, the sage founded the holy region of Kapila. Both of them were for the sake of Devas. Thereupon, the delighted Devas went to the celestial abode.