rahasyam 1/8

Thirukolur Pen pillai ragasiyam

The private secret of a lady of Thirukolur

(This is one of classic work of Tamil Nadu Vaishnavism , where an ordinary lady summarized the principles of Vaishnaviam. THirukolur is a temple town on the banks of Tambraparni river and is in Thoothukudi district .Once upon a time it was thickly populated by scholarly Sri Vaishnavas and every Vaishnava thought that he should visit that place . When saint Ramanuja was entering Thirukolur one lady whose profession was “selling curds “ was leaving Thirukolur. Sain Ramanuja was surprised and told her, “ Even if seven people are made share the cloth of one and are struggling to get food”, they try to enter Thirukolur and the lady of Thirukolur told him that eighty one great actions were done earlier and she was not capable of doing even one such action and so she felt she is not fit to live in Thirukolur and was leaving” Thirukolur”. Later she became a disciple of Saint Ramanuja

The secrets contain several incidents in life of Lord Rama, and Lord Krishna and several great acts of great vaishnavite saints and householders.

Those eight one sentences….

1.Azhaithu varugiren endreno Akroorai polae

Did I tell “I would bring Krishna and Balarama “ Like sage Akroora to Kamsa.

Kamsa had tried to kill Sri Krishna several times as he was growing up in Gokulam.Failing in these attempts, he decided to try to get Him and Sri Balarama to come to
Mathura and try to kill them there. So, he organized a festival (viRperu vizhavu) and sent an invitation to them both through Sri Akrura, who was a Yadava and a close relative to
Vasudeva. His plan was to kill them through his royal elephant (Kuvalayapeedam) or through his royal wrestlers (Chanura and Mushtika).
The wise Akrura had great love for Krishna and knew that He was none other than Sriman Narayana; and that therefore Kamsa's plan would not work. However, wishing to see Krishna and enjoy His presence, he agreed to be the messenger for Kamsa and went to get Krishna and Balarama.
All along the way, he thought of Krishna and being in His company. He then met Krishna and Balarama and brought them back with him to Mathura in his chariot. He gained Krishna's grace thus.
Thirukkolur Ammal says "did I (can I) do what Akrura did?".

Suka’s moving account of Akrura’s first meeting with Krishna shows him to be a realised soul who recognises His Paratva. Though in the service of Kamsa Akrura had always yearned for Krishna. He is very well aware of Kamsa’s plan to invite Krishna to Mathura under the pretext of a yagna and then try to kill him. But when he is entrusted with the task of escorting Krishna and Balarama to Mathura, Akrura’s entire being is delighted with the chance to see Krishna, the object of his love and devotion. He gets ready to go to Ayarpadi. His mind travels faster than the chariot and, during the entire journey his thoughts are merged with the Lord. He already has a preview of the darshan of the Lord he is going to have.

As he enters Vraja country, Akrura jumps down from the chariot and rolls on the ground where the divine feet of Krishna had walked day in and day out. Krishna and Balarama show much and love and affection to Akrura who is overwhelmed by the experience. Krishna blesses him with His divine vision and Akrura’s joy knows no bounds.

2. Agam ozithu vitteno Vidurarai Poale

Did I open up my mind , like Vidhura did , to Lord Krishna, when Krishna visited Hasthinapura

Vidhura was the brother and advisor for Drudrirashtra. He was very wise. He had great devotion to Sri Krishna.
When, at the end of the thirteen years, Pandavas asked for their kingdom back, Duryodhana refused to give it. To avoid war, Krishna went as the messenger of the Pandavas to the Kauravas, to their capital Hastinapura. At Hastinapura, Krishna did not wish to go to Duryodhana or his near ones and stay with them. Instead, He went to Vidhura's home, even though it was a small place compared to the palaces of the Kauravas. Vidhura became extremely happy at seeing Krishna at his place. He entertained Him to the best of his abilities and thus expressed his great love for
Krishna. Krishna too accepted whatever Vidhura gave to Him, because it was given without a selfish reason and offered with great devotion.
Thirukkolur Ammal is saying "Can I show such selfless love and value that Vidhura showed?", or she is saying "Can I give my heart completely, like Vidhura did to Krishna". When Krishna visited Hastinapura as a peace emissary of the Pandavas, he shunned Duryodhana's offer to stay in the royal palace, preferring instead the home of Vidura, on account of him being the only neutral man in the Kaurava court. The reason Krishna stayed in Vidura's chambers for the night instead of Duryodhana's is due to the thoughts which were running through their heads and the difference between them. Duryodhana's intention was to heave luxury upon Krishna and convince him to join the Kaurava's side. Sensing this intention, Krishna refused. Krishna knew the food that Vidura presented was presented with love and affection with no ulterior motive.

Vidura is held to be a paragon of truth, dutifulness, impartial judgement and steadfast dharma. He is considered the embodiment of the inner consciousness of the Mahabharata. The curse carried by Narada was also transferred to Vidur. The curse that though he being bestowed with ultimate knowledge and wisdom about past, present and the future, he would not be believed.

3. Dekathai vitteno m Rishi pathiniyai poale

Did I sacrifice my body likes the wives of sages when Krishna asked for food.

One time Krishna, Balarama and yadava kids took their cows into the forest for grazing. There they rested and ate the food that they had brought along. Even after eating everything that they had, they still remained hungry. So, the yadavas asked Krishna to help them get some more food.
In a nearby area, several Brahmins (refered here as Rishis) were performing a yAga.
Krishna asked the yadavas to go and tell them "Krishna is nearby and He is hungry and is asking for food". But when the yadavas went and asked the Brahmins, they kept quiet and ignored them. The yadavas became sad and came back to Krishna and told Him what happened.
Hearing that Krishna pointed out the wives of the Brahmins to the yadavas and told them "Go to them and tell them that Krishna and Balarama are hungry and are asking for food". When the ladies heard this from the yadavas, they became anxious to see Krishna and Balarama and came to them with different types of food. The did this in spite of the fact that the Brahmins forbade them from doing so. They then presented these to Krishna. Krishna accepted the food and told them "Please go back to your husbands and help them complete their yAga. Do not be afraid. They will take you back". The women then went back and their husbands took them back. However, one of the brahmins refused to take his wife back. At that point, keeping Krishna in her heart, that brahmin's wife gave up her body that had been given to her husband due to karma.The brahmins then realized their mistake and surrendered to Krishna. The place where Krishna sat waiting for food is called Baddhavilochanam (see Nachchiyar Thirumozhi 12-6).
Thirukkolur Ammal says "Am I capable of being like the rishi's wife who gave her heart to Krishna and gave up her body".

During his journey to Tirupati, Ramanuja and his 40 disciples came to a village, where they came across an impoverished Srivaishnava family. As the lady of the house, Parithi Kolli Ammal, was not in presentable clothes she could not come out to welcome the group. Ramanuja flung his uthareeyam (upper cloth) through a window. Moved by the gesture, the woman covering herself with the cloth prostrated and fervently requested that the Vaishnava troupe dine at their house. Ramanuja agreed. The woman felt immensely happy but there were no supplies at home to be cooked and served. So she planned to take the help of the local merchant, who had vice intentions on her. After feeding the preceptor and his disciples, the woman along with her husband Varadaraya went to thank the merchant, who was waiting with a wily intention. But with Ramanuja’s grace, the merchant got transformed into a person with fair thoughts.

4.Dasamukhanai chetheno Pirattiyai poale

Did I ignore Ravana like Goddess Sita.
dasa mugan is Ravana and pirAtti is Sita. The word seRRal either means to destroy or to hate/look down. It is not appropriate to say the Sita destroyed Ravana or was even responsible for his destruction. Even though She could have killed him by Herself, She did not do so. In fact, She tried Her best to make Ravana see reason and surrender himself to Sri Rama. She gave up Her ability to destroy Ravana or save Herself and waited for Rama to come and rescue Her.
What She did was to look down upon Ravana, his wealth (which amazed even Hanuman) and the pleasures that he pointed out to Sita to try and tempt Her. She treated them as dirt (note the incident when She placed a piece of grass between Herself and Ravana and addressed it when talking to him). She was willing to stay imprisoned (siRai irundhavaL) and suffer the torture rather than agree to his advances.She placed both Her body and soul as belonging to Rama and keeping Him in Her mind always, She just waited for Him.
Thirukkolur Ammal asks "Can I be like Piratti and place everything completely in His hands?"


5. Pinamezhupp- i vitteno THondai mania poale

Did I just like King Thondaiman wake up the corpses of the family of Krishna Sharma

The king Thondaiman was an ardent devotee of Lord Srinivasa. It is to this king that
Thiruvengadavan had given His conch and discus to, and had been without them for a long time.One time a brahmin called Koorman decided to go to Kasi and give up his body there and merge with the Ganges. But he died in his hometown itself. His son called Krishna Sharma, decided to place his father's remains in the Ganges river. So, he brought his wife and children to King Thondaiman and placed them in his protection. Then he left for Kasi.
The king asked his workers to take care of Krishna Sharma's wife and children. Being involved in his daily duties, he completely forgot about them. The workers did not take good care of the family and they eventually died.
After a while, Krishna Sharma came back and asked the king to return his family to him. That's when the king remembered about them. When he went to look for them, he found their dead bodies. Shocked at this and not knowing what to do, he came back and told Krishna Sharma that his family had gone to Thirumalai and will be returning in a couple of days.
Between Srinivasa's sannidhi and the king's palace, there was a secret passage. Taking that, the king went in front of the Lord and fell at His feet. He prayed for the Lord's grace and asked that either the Lord save him from this predicament or take him too to His divine feet. The Lord who had deep affection for the king showered His divine grace on the king and told him to take some holy water from the sannidhi and sprinkle it on the dead bodies and that they would then come alive.
The king then returned to the palace and brought the family back to life. He returned the family to Krishna Sharma along with much wealth.
Thirukkolur Ammal asks "Am I like the king who had great love for the Lord and was the receipient of His divine grace?"

Varththai 6 :-
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6. piNa virundhittEnO kaNdAkarNanaip pOlE

Kandakarnan was a spirit that ate dead bodies. He was an ardent devotee of Shiva and as such hung a bell in his ear to prevent him from hearing Narayana's name being said.

Hence he was called kaNdAkarNan. One time he went to Kailasha and prayed to Shiva to help him leave the spirit state and attain moksha. Shiva told him that he could not give
him liberation and that only Narayana could do that. However, he gave the spirit a suggestion.
Shiva said "Lord Narayana has appeared on earth as Sri Krishna now. I asked Him one time to give me an opportunity to give Him a boon. He agreed and told me that He would
come to Kailasha as Krishna and get a boon from me. When He comes here for that, if you pray to Him, He will give you what you seek". He also gave a description of Krishna's form to Kandakarnan so he would recognize Krishna when he saw Him.
Kandakarna then thanked Shiva, removed the bell from his ear and keeping Krishna's image and name in his mind started waiting for His arrival.
One day, he saw Krishna from a distance and recognized Him right away. Immediately he killed a rishi who was nearby with a spear and brought the body to Krishna. Stopping
Krishna he said "I have heard from Shiva that You are the one capable of giving moksha. I just now killed this rishi and brought his body just for You. Please accpet my offering"
and prayed to Him sincerely. He did that because the shastras say that whatever a person eats according to his state, he should offer that to the divinity that he prays to, before
eating it.
Since he had offered something to Krishna and only to Him, with great sincerity, Krishna accepted the offering and granted him moksha. He also granted to moksha to Kandakarna's brother, based on his prayer. It is understood that the rishi who was killed by Kandakarna and offered to Krishna also attained moksha.
Thirukkolur Ammal is asking "Am I capable of praying to the Lord as sincerely as Kandakarna did?"

Varththai 7
=========
7. thAyk kOlam seydhEnO anasUyaip pOlE

After Sri Rama went to the forest to follow His father's boons to Kaikeyi, He spent some time at Chithrakoodam along with Sita and Lakshmana. It is here that Bharatha tried to get Him to go back to Ayodhya. Fearing further requests from people in Ayodhya, Rama left Chithrakoodam.
They then reached Sage Athri's ashrama and prayed to him as well as his wife Anasuya.
Athri Maharishi introduced his wife to Sita and said "Anasuya is a great pativrata. She follows the path of dharma. One time when there was a famine, she created vegetables
and tubers and also made Ganges flow here. Pray to her like she is Your mother". Rama too said the same and Sita prayed to Anasuya and asked about her well being.
Anasuya was pleased by this and told Sita "I appreciate You leaving all the palace. pleasures and following Your hsuband to the forest. A true wife is one who follows her
husband even during his tough times. May You gain all good things".
Considering Sita as her own daughter, Anasuya then decorated Her with flowers and garments and listened to Her full story. In the evening she told Sita "O Lady of sweet
words! I am pleased by Your words. It is getting dark and You should go back to Your husband". Sita bowed to her as She would to Her mother and went to Rama. Rama was also pleased by the affection shown by Anasuya to Sita. Rama and Sita then spent the night in that ashrama.
Thirukkolur Ammal is asking "Can I show the motherly affection to Thayar that Anasuya showed?

Varththai 8
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thandhai engE enREnO dhuruvanaip pOlE

Svayambhuvamanu was born out of Brahma's body; he married Satharupai and had two sons called Priyamaratha and Uththanapadha. Uththanapadha became king and married
two women called Suneethi and Suruchi. Through them both, he had two sons - Suneethi's son was called Dhruva and Suruchi's son was called Uththama.Uththanapadha was very fond of Suruchi and ignored Suneethi altogether. When Dhruva was five years old, he asked his mother to see his father. Suneethi told him about the king's palace and Dhruva went there to see him. Uththanapadha ignored Dhruva and in his presence took Uththama in his lap and was affectionate to him. When Dhruva tried to approach his father, Suruchi prevented him from doing so and using harsh words chased him away.
Feeling both sad and angry, Dhruva went back to his mother and told her what happened. Suneethi then consolde him and told him "Pray to the father of everyone Vasudeva. If
you do that and follow the path of Dharma, you will live a great life". Dhruva left for the forest to pray to Vasudeva. In the forest, he obtained the VAsudeva mantra (Dvadasakshari) from the Saptharishis (or from Narada) and started meditating on Vasudeva. He kept the mantra in his mind and performed deep penance for a long time.
Pleased with him, Sriman Narayana (Vasudeva) appeared before him. He gave Dhruva the divine knowledge and also a place amongst the stars.
Thirukkolur Ammal is asking "Do I have the deep faith that Dhruva had and the great devotion he showed to the father of the Universe?"

Varththai 9
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9. mUnRezhuththuch sonnEnO kshathrabandhuvaip pOlE

Kshathrabandhu was the son of King Vishvaratha. His real name is not known. Kshathrabandhu means the lowest person amongst Kshatriyas. Because of his lowly character, he was called Kshathrabandhu. Unable to tolerate his behaviour the people of the kingdom chased him into the forest. Even in the forest he continued in his ways of
torturing others.
One time, a rishi came into the forest where Kshathrabandhu was staying. Due to the extreme heat, he became very thirsty. Seeing a pond he went there to drink the water,slipped and fell into the pond. When Kshathrabandhu saw this, somehow he felt pity on the rishi and pulled him out of the pond. Then he gave him something to eat and massaged his body.
The rishi woke up and asked Kshathrabandhu his story and why he was living in such a forest. Kshathrabandhu told him his entire history without hiding anything. Wishing to correct him, the rishi gave him some very good advise. Kshathrabandhu replied "O Rishi! My bad nature was born with me and will not leave me. There is no point trying to make
me a better person". The rishi then taught him the Lord's divine name Govinda which is made of three aksharas. He then told Kshathrabandhu to keep repeating this nAma even if
he continues in his bad ways.
From that day onward, Kshathrabandhu started repeating the Lord's name all the time. Because of that, after his death, he was reborn as a Brahmin and became an ardent
devotee of the Lord. After that, he attained the Lord's feet.
His story has been sung by Thondaradippodi Azhvar in his Thirumaalai.
Thirukkolur Ammal is asking "Did I spend my time saying the Lord's name made up of three aksharas, like Kshathrabandhu?"

Varththai 10
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10. mudhaladiyaip peRREnO agaligaiyaip pOlE

mudhaladi refers to the Lord's divine feet.

Gauthama maharishi's wife was named Ahalya. Hearing about her great beauty, Indra became enamored with her. When Gauthama maharishi went to the river to take a bath, he took the rishi's form and approached Ahalya; and she allowed herself to be used by him. Before Indra could leave, Gauthama rishi came back and saw him. He cursed Indra that he would lose his masculinity. He also cursed Ahalya "You will become an atom within the ashes in the ashrama (some stories state that she was cursed to be a stone) and perform penance for a thousand years. At that time Sriman Narayana will be born as Sri Rama and will be brought here by Vishvamitra. You will be released by the touch of His divine feet and then can join me". Gauthama rishi then left the place.
After a thousand years, Vishvamitra rishi took Rama to his place for the protection of his yaga. After the completion of the yaga, he took Rama to Mithila. On the way, he brought Him to Gauthama's ashrama. By the touch of His feet, Ahalya's curse was removed and she became pure. Gauthama rishi also came there at that time and accepted her.

Thirukkolur Ammal is asking "Did I have the great fortune of gaining the touch of the Lord's divine feet like Ahalya did?"

eternal class

In Gods Classroom there are no restrictions all are equal all are given the same lesson its up to us to grasp what we want. amazing is his power amazing are his methods and amazing are the results too.

It is a tradition to light a lamp first before starting any auspicious events or rituals. Light symbolizes the absence of darkness, grief and unhappiness. Almighty's Divine Grace is spread all over the house by lighting the lamps.

Light and brightness has always been equated with positivity, motivation harbringer of good and associated with spiritual beings. Darkness, on the other hand, has always been associated with evil and the devil.

Light is a form and a symbol of Tej (Absolute fire principle). The lamp is invoked as, ‘तमसो मा ज्‍योतिर्गमय ।’ meaning the lamp leads us from darkness towards light. It burns only to give message of peace and light to the man. The presence of “Agni” fire ensures success. Fire is one of the five elements that form the human body and is a transformed form of Soorya. This is its greatness.

It is a tradition to light a lamp first before starting any auspicious events or rituals. Light symbolizes the absence of darkness, grief and unhappiness. Almighty’s Divine Grace is spread all over the house by lighting the lamps. God’s first and foremost appearance is in the form of Light which we call as ‘Divya Jyotir’ or ‘Divine Light’.

In almost every Indian home a lamp is lit daily before the altar of the Lord. In some houses it is lit at dawn, in some, twice at dawn and dusk – and in a few it is maintained continuously (Akhanda Deepa). All auspicious functions commence with the lighting of the lamp, which is often maintained right through the occasion.

Flame symbolizes wisdom and knowledge. The Lord is the ‘Knowledge Principle’ (Chaitanya) who is the source, and the illuminator of all knowledge. A lamp teaches you to be upright, rise upwards and dispel darkness. Hence light is worshiped as the Lord himself.

Knowledge removes ignorance just as light removes darkness. Also knowledge is a lasting inner wealth by which all outer achievement can be accomplished. Hence we light the lamp to bow down to knowledge as the greatest of all forms of wealth.

But the traditional oil lamp has a further spiritual significance. The oil or ghee in the lamp symbolizes our vaasanas or negative tendencies and the wick, the ego. When lit by spiritual knowledge, the vaasanas get slowly exhausted and the ego too finally perishes. Ghee lamp has more capacity to attract the Sattvik vibrations present in the surrounding atmosphere as compared to oil lamp.

The flame of a lamp always burns upwards. Similarly we should acquire such knowledge as to take us towards higher ideals. A single lamp can light hundreds more just as a man of knowledge can give it to many more. The brilliance of the light does not diminish despite its repeated use to light many more lamps. So true knowledge does not lessen when shared with or imparted to other

p kuyil

pUnkuyil kUvum. rAgA: kApi. Eka tALA.

Composer: Kalki Krishnamurti.

P: pUnkuyil kUvum pUnjOlaiyil orunAL mAmayil mIdu mAyamAi vandAn
A: ponmukham adanil punnagai ponga innamudenna inmozhi pagarndoru minnalaippOlE maraindAn
C1: pani malar adanil pudu maNam kaNDEn vAnil kaDalil vaNNangaL kaNDEn
tEnisai vINaiyil tInjuvai kaNDEn tanimaiyil inimai kaNDEn
C2: vIra vEl murugan mINDum varuvAn vaLLi maNALan ennai maravAn
pEraruLALan enakk-aruLvAn enum perumidattAl mei marandEn

VCT

Vandadum cholai thanile

Vandadum cholai thanile

By

Kalki Krishnamoorthy

Translated by

P.R.Ramachander

Raga Hari Khamboji
Tala Roopakam

Pallavi

Vandadum cholai thanile, kandu yenathu
ullam kondan sakhiye

Anupallavi

Kontal polum vannamudayan ,
Gokula thandha balan avano,

Charanam

Pada thamaigal nondhida paar thanil ,
Yenai thedi vandavan , Madhavam Mathurai maindan,
Maraigal paravum maayan avano?

English translation

Pallavi

Oh friend, in the garden where bees dance,
He saw me and stole my heart.

Anupallavi

Is he the boy given by Gokula,
Having the colour of the cloud?

Charanam
He came in search of me in this world,
In spite of pain to his lotus like feet,
Is he Madhava the son of Mathura?
Is he the enchanter praised by Vedas?

Foremost King.

Vaisampayana said, "The foremost of kings, viz., Yudhishthira the son of Dharma, still remaining speechless, Pandu's son Arjuna addressed Krishna and spoke as follows:

"Arjuna said, 'This scorcher of foes, viz., Dharma's son, is burning with grief on account of his (slaughtered) kinsfolk. Comfort him, O Madhava I Once more, O Janardana, all of us have fallen into great danger. It behoveth thee! O mighty-armed one, to dispel his grief.'"

Vaisampayana continued, "Thus addressed by the high-souled Arjuna, the lotus-eyed Govinda of unfading glory turned his face towards the king. Kesava could not by any means be disregarded by Yudhishthira. From the earliest years Govinda was dearer to Yudhishthira than Arjuna himself. Taking up the king's hand adorned with sandal-paste and looking like a column of marble, the mighty-armed Saurin began to speak, gladdening (the hearts of all who listened to him). His face, adorned with teeth and eyes that were very beautiful, shone brightly like a full-blown lotus at sunrise.

"Vasudeva said, "Do not, O tiger among men, indulge in such grief that emaciates thy body. They who have been slain in this battle will on no account be got back. Those Kshatriyas, O king, that have fallen in this great battle, are even, like objects that one acquires in one's dreams and that vanish when one awakes. All of them were heroes and ornaments of battle. They were vanquished while rushing with faces towards their foes. No one amongst them was slain with wounds on the back or while flying away. All of them, having contended with heroes in great battle and having cast off their life-breaths then, have, sanctified by weapons, proceeded to heaven. It behoveth thee not to grieve for them. Devoted to the duties of Kshatriyas, possessed of courage, perfectly conversant with the Vedas and their branches, all of them have attained to that blissful end which is obtainable by heroes. It behoveth thee not to grieve for them after hearing of those high-souled lords of the earth, of ancient days, that departed from this world. In this connection is cited the old discourse of Narada before Srinjaya when the latter was deeply afflicted with grief on account of the death of his son. (Narada said),--Subject to happiness and misery, myself, thyself and all creatures, O Srinjaya, shall have to die. What cause then is there for sorrow. Listen to me as I recite the great blessedness of (some) ancient king. Hear me with concentrated attention. Thou shalt then, O king, cast off thy grief. Listening to the story of those high-souled lords of the earth, abate thy sorrow. O, hear me as I recite their stories to thee in detail. By listening to the charming and delightful history of those kings of ancient times, malignant stars may be propitiated and the period of one's life be increased. We hear, O Srinjaya, that there was a king of the name of Marutta who was the son of Avikshit. Even he fell a prey to death. The gods with Indra and Varuna and Vrihaspati at their head came to sacrifice, called Viswasrij, performed by that high-souled monarch.  Challenging Sakra, the chief of the gods, that king vanquished him in battle. The learned Vrihaspati, from desire of doing good unto Indra, had refused to officiate at Marutta's sacrifice. Thereupon Samvarta, the younger brother

of Vrihaspati, acceded to the king's request. During the rule of that king, O best of monarchs, the earth yielded crops without being tilled and was adorned with diverse kinds of ornaments. In the sacrifice of that king, the Viswedevas sat as courtiers, the Maruts acted as distributors (of food and presents) and the high-souled Sadhyas were also present. In that sacrifice of Marutta, the Maruts drank Soma. The sacrificial presents the king made surpassed (in value) those ever made by the gods, the Gandharvas, and men. When even that king, O Srinjaya, who transcended thee in religious merit, knowledge, renunciation, and affluence, and who was purer than thy son, felt a prey to death, do not grieve for thy son. There was another king of the name of Suhotra the son of Atithi. We hear, O Srinjaya, that even he fell a prey to death. During his rule, Maghavat showered gold for one whole year upon his kingdom. Obtaining that king for her lord, the earth became in reality (and not in name only as before) Vasumati.  The rivers, during the sway of that king, bore golden tortoises, crabs, alligators, sharks, and porpoises, for the adorable Indra, O king, had showered these upon them. Beholding those golden fishes and sharks and tortoises in hundreds and thousands, Atithi's son became filled with wonder. Collecting that vast wealth of gold that covered the earth, Suhotra performed a sacrifice at Kurujangala and gave it away unto the Brahmanas, When that king, O Srinjaya, who transcended thee in the four attributes of religious merit, knowledge, renunciation, and affluence, and who was purer than thy son, felt a prey to death, do not grieve for thy son (that is dead). Thy son never performed a sacrifice and never made gifts. Knowing this, pacify thy mind and do not give away to grief.  We hear also, O Srinjaya, that Vrihadratha the king of the Angas, fell a prey to death. He gave away I hundred thousand steeds. A hundred thousand maidens also, adorned with golden ornaments, he gave away as presents in a sacrifice he performed. A hundred thousand elephants also of the best breed, he gave away as presents in another sacrifice performed by him. A hundred millions also of bulls, adorned with golden chains, with thousands of kine accompanying them, he gave away as sacrificial presents. While the king of Anga performed his sacrifice by the hill called Vishnupada, Indra became intoxicated with the Soma he drank, and the Brahmanas with the presents they received. In the sacrifices, O monarch, numbering by hundreds, that this king performed of old, the presents he made far surpassed those ever made by the gods, the Gandharvas, and men. No other man was born, or will ever be born, that gave or will give away so much wealth as was given away by the king of the Angas in the seven sacrifices he performed, each of which was characterised by the consecration of the Soma.  When, O Srinjaya, this Vrihadratha even, who was thy superior in the four attributes and who was

purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear also, O Srinjaya, that Sivi, the son of Usinara, fell a prey to death. That king swayed the whole earth as one sways the leathern shield in his hand. Riding on a single car that proved victorious in every battle, king Sivi caused the whole earth to resound with the rattle of his wheels and subjugated all monarchs.  Usinara's son Sivi gave away, in a sacrifice, all the kine and horses he had, both domestic and wild. The Creator himself thought that no one amongst the kings of the past or the future had or would have the ability to bear the burthen, O Srinjaya, that Usinara's son Sivi, that foremost of kings, that hero who was possessed of prowess equal to that of Indra himself, bore. Do not, therefore, grieve or thy son who never performed any sacrifice nor made any gift. Indeed, O Srinjaya, when Sivi, who was far superior to thee in the four attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that the high-souled Bharata also, the son of Dushmanta and Sakuntala, who had a vast and well-filled treasury, fell a prey to death. Devoting three hundred horses unto the gods on the banks of the Yamuna, twenty on the banks of the Saraswati, and fourteen on the banks of Ganga, that king of great energy, in days of old, performed (in this order) a thousand Horse-sacrifices and a hundred Rajasuyas. No one amongst the kings of the earth can imitate the great deeds of Bharata, even as no man can, by the might of his arms, soar into the welkin. Erecting numerous sacrificial altars, he gave away innumerable horses and untold wealth unto the sage Kanwa.  When even he, O Srinjaya, who was far superior to thee in the four attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that Rama also, the son of Dasaratha, fell a prey to death. He always cherished his subjects as if they were the sons of his own loins. In his dominions there were no widows and none that was helpless. Indeed, Rama in governing his kingdom always acted like his father Dasaratha. The clouds, yielding showers season ably, caused the crops to grow abundantly. During the period of his rule, food was always abundant in his kingdom. No death occurred by drowning or by fire. As long as Rama governed it, there was no fear in his kingdom of any disease. Every man lived for a thousand years, and every man was blessed with a thousand children. During the period of Rama's sway, all men were whole and all men attained the fruition of their wishes. The very women did not quarrel with one another, what need then be said of the men? During his rule his subjects were always devoted to virtue. Contented, crowned with fruition in respect of all the objects of their desire, fearless, free, and wedded to the vow of truth, were all the people when Rama governed the kingdom. The trees always bore flowers and fruit and were subject to no accidents. Every cow yielded milk filling a drona to the brim. Having dwelt, in the observance of severe penances,

for four and ten years in the woods, Rama performed ten Horse-sacrifices of great splendour  and to them the freest access was given to all. Possessed of youth, of a dark complexion, with red eyes, he looked like the leader of an elephantine herd. With aims stretching down to his knees and of handsome face, his shoulders were like those of a lion and the might of his arms great. Ascending upon the throne of Ayodhya, he ruled for ten thousand and ten hundred years. When, he O Srinjaya, who transcended thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that king Bhagiratha also died. In one of the sacrifices of that king, intoxicated with the Soma he had drunk, Indra, the adorable chastiser of Paka and the chief of the gods, vanquished, by putting forth the might of his arms, many thousands of Asuras. King Bhagiratha, in one of the sacrifices he performed, gave away a million of maidens adorned with ornaments of gold. Each of those maidens sat upon a car and unto each car were attached four steeds. With each car were a hundred elephants, all of the foremost breed and decked with chains of gold. Behind each elephant were a thousand steeds, and behind each steed a thousand kine, and behind each cow a thousand goats and sheep. (The river-goddess) Ganga, named (from before) Bhagirathi, sat upon the lap of this king dwelling near (her stream), and from this incident she came to be called Urvasi.  The triple-coursed Ganga had agreed to be the daughter of Bhagiratha of Ikshvaku's race, that monarch ever engaged in the performance of sacrifices with presents in profusion unto the Brahmanas.  When he, O Srinjaya, who transcended thee in respect of the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son. We hear, O Srinjaya, that the high-souled Dilipa also fell a prey to death. The Brahmanas love to recite his innumerable deeds. In one of his great sacrifices that king, with heart fully assenting, gave away the entire earth, abounding with wealth, unto the Brahmanas. In each sacrifice performed by him, the chief priest received as sacrificial fee a thousand elephants made of gold. In one of his sacrifices, the stake (set up for slaughtering the victims) was made of gold and looked exceedingly beautiful. Discharging the duties assigned to them, the gods having Sakra for their chief, used to seek the protection of that king. Upon that golden stake possessed of great effulgence and decked with a ring, six thousand Gods and Gandharvas danced in joy, and Viswavasu himself, in their midst played on his Vina the seven notes according to the rules that regulate their combinations. Such was the character of Viswavasu's music that every creature

(whatever he might be) thought that the great Gandharva was playing to him alone. No other monarch could imitate this achievement of king Dilipa. The elephants of that king, intoxicated and adorned with housings of gold, used to lie down on the roads.  Those men proceeded to heaven that succeeded in obtaining a sight even of the high-souled king Dilipa who was ever truthful in speech and whose bow could bear a hundred foes equal in energy to a hundred Anantas.  These three sounds never ceased in Dilipa's abode, viz., the voice of Vedic recitations, the twang of bows, and cries of Let it be given. When he, O Srinjaya, who transcended thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. Yuvanaswa's son Mandhatri also, O Sanjaya, we have heard, fell a prey to death. The deities named Maruts extracted that child from his sire's stomach through one of its sides. Sprung from a quantity of clarified butter that had been sanctified by mantras (and that had by mistake been quaffed by his sire instead of his sire's spouse) Mandhatri was born in the stomach of the high-souled Yuvanaswa. Possessed of great prosperity, king Mandhatri conquered the three worlds. Beholding that child of celestial beauty lying on the lap of his sire, the God asked one another, 'From whom shall this child obtain suck?' Then Indra approached him, saying, 'He shall obtain stick even from me!' From this circumstance, the chief of the deities came to call the child by the name of Mandhatri.  From the nourishment of that high-souled child of Yuvanaswa, the finger of Indra, placed in his mouth, began to yield a jet of milk. Sucking Indra's finger, he grew up into a stout youth in a hundred days, In twelve days he looked like one of twelve years. The whole earth in one day came under the sway of that high-souled and virtuous and brave king who resembled Indra himself for prowess in battle. He vanquished king Angada, Marutta, Asita, Gaya, and Vrihadratha the king of the Angas.  When Yuvanaswa's son fought in battle with Angada, the Gods thought that the firmament was breaking with the twang of his how. The whole earth from where the Sun rises to where he sets is said to be the field of Mandhatri. Having performed Horse-sacrifices and a hundred Rajasuyas, he gave unto the Brahmanas many Rohita fishes. Those fishes were each ten Yojanas in length and one in breadth. Those that remained after gratifying the Brahmanas were divided amongst themselves by the other classes. When he, O Srinjaya, who transcended thee in respect of the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Sanjaya, that Yayati, the son of Nahusha, also fell a prey to death. Having subjugated

the whole world with its seas, he journeyed through it, decking it with successive sacrificial altars the intervals between which were measured by throws of a heavy piece of wood. Indeed, he reached the very shores of the sea as he proceeded performing great sacrifices (on those altars along his way).  Having performed a thousand sacrifices and a hundred Vajapeyas, he gratified the foremost of Brahmanas with three mountains of gold. Having slain many Daityas and Danavas duly arrayed in battle, Nahusha's son, Yayati, divided the whole earth (among his children). At last discarding his other sons headed by Yadu and Drahyu, he installed (his youngest son) Puru on his throne and then entered the woods accompanied by his wife, When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that Amvarisha also, the son of Nabhaga, fell a prey to death. That protector (of the world) and foremost of kings was regarded by his subjects as the embodiment of virtue. That monarch, in one of his sacrifices, assigned to the Brahmanas, for waiting upon them, a million of kings who had themselves performed thousands of sacrifices each. Men of piety praised Amvarisha, the son of Nabhaga, saying that such feats had never been achieved before nor would their like be achieved in the future.  Those hundreds upon hundreds and thousands upon thousands of kings (that had at the command of Amvarisha waited at his sacrifices upon the Brahmanas that came there) became (through Amvarisha's merits) crowned with the fruits of the Horse-sacrifice, and followed their lord by the Southern-path (to regions or brightness and bliss). When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy child that is dead. We hear, O Srinjaya, that Sasavindu also, the son of Chitrasena, felt a prey to death. That high-souled king had a hundred thousand wives, and million of sorts. All of them used to wear golden armour and all of them were excellent bowmen. Each of those princes married a hundred princesses, and each princess brought a hundred elephants. With each of those elephants were a hundred cars. With each car were a hundred steeds, all of good breed and all decked with trappings of gold. With each steed were a hundred kine, and with each cow were a hundred sheep and goats. This countless wealth, O monarch, Sasavindu gave away, in a Horse-sacrifice, unto the Brahmanas. When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy child that is dead. We hear, O Srinjaya, that Gaya also, the son of Amurtarayas, fell a prey to death. For a hundred years, that king subsisted upon the remains of sacrificial food. (Pleased with such devotion) Agni desired to give him boons. The boons solicited by Gaya were, 'Let

my wealth be inexhaustible even if I give ceaselessly. Let my regard for virtue exist for ever. Let my heart ever take pleasure in Truth, through thy grace, O cater of sacrificial libations.' It hath been heard by us that king Gaya obtained all those wishes from Agni. On days of the new moon, on those of the full moon, and on every fourth month, for a thousand years, Gaya repeatedly performed the Horse-sacrifice. Rising (at the completion of every sacrifice) he gave away a hundred thousand kine and hundreds of mules (unto the Brahmanas) during this period. That bull among men gratified the gods with Soma, the Brahmanas with wealth, the Pitris with Swadha, and the women with the accomplishment of all their wishes. In his great Horse-sacrifice, king Gaya caused a golden ground to be made, measuring a hundred cubits in length and fifty in breadth, and gave it away as the sacrificial fee. That foremost of men, viz., Gaya, the son of Amurtarayas, gave away as many kine as there are sand grains, O king, in the river Ganga. When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that Sankriti's son Rantideva also fell a prey to death. Having undergone the austerest of penances and adored him with great reverence, he obtained these boons from Sakra, having solicited them, saying 'Let us have abundant food and numerous guests. Let not my faith sustain any diminution, and let us not have to ask anything of any person.' The animals, both domestic and wild, slaughtered in his sacrifice, used to come to him, viz., the high-souled Rantideva of rigid vows and great fame, of their own accord. The secretions that flowed from the skins of the animals (slaughtered in his sacrifices), produced a mighty and celebrated river which to this day is known by the name of Charmanwati. King Rantideva used to make gifts unto the Brahmanas in an extensive enclosure. When the king said, 'Unto thee I give a hundred nishkas! Unto thee I give a hundred,' the Brahmanas (without accepting what was offered) made a noise (expressive of refusal). When, however, the king would say, 'I give a thousand nishkas,' the gifts were all accepted. All the vessels and plates, in Rantideva's palace, for holding food and other articles, all the jugs and pots, the pans and plates and cups, were of gold. On those nights during which the guests used to live in Rantideva's abode, twenty thousand and one hundred kine had to be slaughtered. Yet even on such occasions, the cooks, decked in ear-rings, used to proclaim (amongst those that sat down to supper): 'There is abundant soup, take as much as ye wish; but of flesh we have not as much today as on former occasions.' When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that the high-souled Sagara also fell a prey to death. He was of Ikshvaku's race, a tiger among men, and of superhuman prowess. Sixty thousand sons used to walk behind him, like myriads upon myriads of stars waiting upon the Moon in the cloudless firmament of autumn. His sway extended over the whole of this earth.  He gratified the gods by performing

a thousand Horse-sacrifices. He gave away unto deserving Brahmanas palatial mansions with columns of gold and (other parts) made entirely of that precious metal, containing costly beds and bevies of beautiful ladies with eyes resembling petals of the lotus, and diverse other kinds of valuable objects. At his command, the Brahmanas divided those gifts among themselves. Through anger that king caused the earth to be excavated whereupon she came to have the ocean on her bosom, and for this, the ocean has come to be called Sagara after his name. When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that king Prithu also, the son of Vena, fell a prey to death. The great Rishis, assembling together in the great forest, installed him in the sovereignty of the earth. And because it was thought that he would advance all mankind, he was, for that reason, called Prithu (the advancer). And because also he protected people from injuries (Kshata), he was, for that reason, called a Kshatriya (protector from injuries). Beholding Prithu the son of Vena, all the creatures of the earth exclaimed, 'We have been lovingly attached to him.' From this circumstance of the loving attachment (to him of all creatures), he came to be called a Raja (one that can inspire attachment). The earth, during his sway, yielded crops without being tilled, every leaf that the trees had bore honey; and every cow yielded a jugful of milk. All men were hale and all their wishes used to be crowned with fruition. They had no fear of any kind. They used to live, as they pleased, in fields or in (sheltered) houses. When Prithu desired to go over the sea, the waters became solidified. The rivers also never swelled up when he had to cross them but remained perfectly calm. The standard on his car moved freely everywhere (without being obstructed by any impediment). King Prithu, in one of his grand Horse-sacrifices, gave away unto the Brahman as one and twenty mountains of gold, each measuring three nalwas.  When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. Upon what, O Srinjaya, dost thou reflect in silence? It seems, O king, that thou hearest not these words of mine. If thou hast not heard them, then this discourse of mine has been a fruitless rhapsody, like medicine or diet, to a person on the point of death.'

"Srinjaya said, 'I am attending, O Narada, to this discourse of thine, of excellent import and perfumed like a garland of flowers,--this discourse upon the conduct of high-souled royal sages of meritorious deeds and great fame, that can certainly dispel grief. Thy discourse, O great sage, has not been a fruitless rhapsody. I have been freed from grief at thy very sight. Like one never satiated with drinking nectar, I am not satiated with thy words. O thou of true sight, if thou, O lord, be inclined to show thy grace towards this person burning on account of the death of his son, then that son, through that grace of thine, is sure to be revived and to mingle once more with me (in this life).

"Narada said, 'I will give back to thee that son of thine, named Suvarnashthivin, whom Parvata gave thee and who has been bereft of life. Of the splendour of gold, that child shall have a thousand years.'"