The Padma Purana

by N.A. Deshpande | 1951 | 1,261,945 words | ISBN-10: 8120838297 | ISBN-13: 9788120838291

This page describes the commencement of the sacrifice which is chapter 67 of the English translation of the Padma Purana, one of the largest Mahapuranas, detailling ancient Indian society, traditions, geography, as well as religious pilgrimages (yatra) to sacred places (tirthas). This is the sixty-seventh chapter of the Patala-Khanda (Section On The Nether World) of the Padma Purana, which contains six books total consisting of at least 50,000 Sanskrit metrical verses.

Chapter 67 - The Commencement of the Sacrifice

[Sanskrit text for this chapter is available]

Śeṣa said:

1-5. Then Lakṣmaṇa, having come (there) repeatedly saluted her, and with (his voice) faltering through love, he told her the words uttered by Rāma. Having seen Lakṣmaṇa full of modesty to have come (there) and having heard Rāma’s message through his mouth, Sītā being abashed, said: “O Lakṣmaṇa, how (i.e. why) have you come? I forsaken by Rāma in the great forest and remembering Rāma, am staying in Vālmīki’s hermitage.” Having heard the words that came out from her mouth Lakṣmaṇa said: “O mother, O you chaste lady, Rāma is inviting you again and again. A chaste wife does not bring to her mind the fault committed by her husband; therefore, seated in an excellent charriot, come with me.”

6-10. Hearing these words Jānakī who looked upon her husband as god, gave up the anger in her heart and sat in the chariot with Lakṣmaṇa. Having saluted all the female ascetics and the sages bright with (the knowledge of) the Vedas, and mentally remembering Rāma, she sat in the chariot and went to the city (of Ayodhyā). She having costly ornaments, reached the city in due course. She reached the river Sarayū where Rāma was waiting. Having got down from the chariot with Lakṣmaṇa, the charming one, devoted to her husband, stuck to (i.e. fell at) the feet of Rāma. Rāma, having seen that Jānakī, beside herself due to love, (said): “O good lady, I shall complete the sacrifice with you.”

11-16. Having saluted Vālmīki and other best brāhmaṇas, she, eager to salute the feet of his mothers, went (to them). Having showered blessings on that dear Jānakī, the mother of the heroes, Kauśalyā became glad in many ways. Kaikeyī, seeing the daughter of the Videha-king bowing at her feet, gave her the blessing: “With your husband and sons live long”. Sumitrā, seeing the daughter of the Videha-king bowing at her feet, gave her blessing giving sons and grandsons. O brāhmaṇa, the chaste Sītā, dear to Rāmacandra, having fully saluted them indeed obtained great joy. Seeing the religiously wedded wife of Rāmacandra come there, the Pitcher-born (i.e. Agasti), disregarding the golden (image of Rāma’s) wife, placed (in its place) (his) chaste wife.

17-19. In the sacrifice Rāma at that time shone with Sītā, like the Moon having rising lustre in the autumn along with the star (Rohiṇī). With his chaste wife Vaidehī, he performed the sacrifice removing all sins when the lovely time had come. (People) seeing Rāma engaged with Sītā in the sacrifice, were, being full of eagerness, very much delighted.

20-34. At that time of the best sacrifice Rāma said to the intelligent Vasiṣṭha: “O lord, what needful things should be done hereafter?” Hearing Rāma’s words the very intelligent preceptor said: “Worship of brāhmaṇas, giving delight to them, should be done. Formerly (king) Marutta[1] made the sacrifice ready with preparations. Then brāhmaṇas were gratified with (gifts of) money etc. The brāhmaṇas were unable to carry large loads of the gifts. The brāhmaṇas unable to carry the loads of gifts threw them in the region of Himavat. Therefore, O foremost king having wealth, O best king, you too give gifts etc. to brāhmaṇas, so that there will be excellent (i.e. great) satisfaction.” Hearing this the foremost king, looking upon Agasti as venerable, first worshipped Brahmā’s son, the treasure of penance. He worshipped delightful Agastya with his wife by means of many loads of gems and various loads of gold surrounded by (i.e. together with) countries and people giving great delight. In the same way he honoured Satyavatī’s son Vyāsa with gems, gold coins, and various countries. He worshipped Cyavana with his wife with good gems. He also honoured all other sages, priests, the treasures of penance, in many ways with heaps of gems and loads of gold. At that time, in the sacrifice Rāma gave large presents to brāhmaṇas. He gave a lakh of gold coins to each brāhmaṇa. He gave various gifts to the helpless, blind and poor with lovely gems given according to their satisfaction. There he gave, as laid down in the sacred texts, variegated garments, soft food, giving joy to all. The city crowded with well-fed and delighted people, grown (more populous) with all beings, surrounded (i.e. crowded) by women became very much delighted. The brāhmaṇa, the pitcher-born sage (i.e. Agasti), seeing him (i.e. Rāma) giving gifts to all, was very much delighted.

35-41. Then he called sixty-four kings with their wives, to bring nectar-like water to bathe (the horse). Rāma with Sītā, adorned with all (kinds of) ornaments went to bring water in a pitcher of a golden colour. Saumitra (i.e. Lakṣmaṇa) also (went) with Urmilā, king Bharata with Māṇḍavī, Śatrughna with Śrutakīrti, and Puṣkala with Kāntimatī. Subāhu (went) with Satyavatī, Satyavat with Vīrabhūṣā, Sumada with Satkīrti, and king Vimala with his queen. King Vīramaṇi went with lovely Śrutavatī, Lakṣmīnidhi with Komalā, Riputāpa with Aṅgasenā, Bibhīṣaṇa with Mahāmūrti, and Pratāpāgrya with Pratītā. Ugrāśva (went) with Kāmagamā, Nīlaratna with Adhiramyā. Suratha (went) with Sumanohārī and the monkey with Mohanā. The sage Vasiṣṭha sent these (and other) kings.

42-44. Vasiṣṭha who knew the sacred hymns, having gone to Sarayū flooded with holy and auspicious water, consecrated the water: “O water, purify this horse with this charming water for the sacrifice of Rāmacandra, the protector of the entire world.” All kings like Rāma brought that water touched by the sage to the pavilion praised by best brāhmaṇas.

45-50. The pitcher-born sage (i.e. Agasti) having bathed the horse, white like milk, consecrated him with a hymn through the hands of Rāma: “O great horse, purify me in this crowd of the brāhmaṇas. May all the delighted gods be pleased by your sacrifice.” Saying so, king Rāma with Sītā touched him. Then all the kings through curiosity looked upon it as a wonder. They said to one another: “What does that Rāma by remembering whom men are freed from great sins, say?” When king Rāma spoke like this, the pitcher-born sage (i.e. Agasti), consecrated a sword and gave it into Rāma’s hand. When Rāma held and touched the sword, the horse gave up the beast’s form and assumed a divine form at the sacrifice.

51-53. Surrounded by celestial nymphs, fanned by chowries, and decorated with a necklace, he got into an excellent divine car. Then all the people seeing him to have given up the horse’s form and to have assumed an excellent divine form, were wonder-struck at that sacrifice. Then that very righteous Rāma, knowing it himself, and making the people all around to know it, asked him of a divine form:

54. “Who are you who have obtained a divine form; for what reason are you turned into a horse? How are you accompanied by a divine woman? What do you desire to do? Tell it (to us).” Having heard the words of Rāma, the god said to the king (i.e. Rāma):

55-56. He laughed, and spoke very charming words with a voice resembling that of clouds: “To you who move without and within, there is nothing anywhere that is not known. Yet, I shall tell you who ask me, everything properly.

57-67. O Rāma, O tormentor of enemies, in the former existence I, an exteremely righteous brāhmaṇa, behaved in a manner opposed to the Vedas. Formerly, sometime I went to the bank of Hutapāpā which was charming with trees and lovely everywhere. O you of mighty arms, having bathed there and gratified the dead ancestors, having duly given gifts, I took to meditation upon you (in a manner) acceptable to the Vedas. O King, at that time many kings had come there. To deceive them, I practised this religious hypocrisy. An excellent enclosed place was fixed with the preparations for many sacrifices. That charming and big place was covered with garments and had wooden rings on the tops of sacrificial posts. The smoke rising from the sacrificial fire and having a wonderful form, made the wide firmament charming and matchless. I whose body was beautified with many beautiful marks, whose penance was great, who was adorned with darbhas, who had the sacred fuel in his hands, was indeed religious hypocrisy in an embodied form. (At that time) Durvāsas, of a great lustre, roaming at will over the world, came there on the bank of the river Dhūtapāpā. Before him he saw me practising religious hypocrisy, observing silence, not offering him materials of worship, arrogant, and not uttering words of welcome. Seeing (me), the very intelligent sage, overpowered with anger like the ocean on a parvan-day, cursed me, a religious hypocrite: ‘O you of a wicked mind, O you mean ascetic, since you are practising religious hypocrisy on the bank of the river, obtain beast-hood (i.e. be born as a beast) which is fully censurable’.

68-74. Having heard that curse given (by him), I became extremely distressed at that time; and I indeed seized the feet of that sage Durvāsas. Then, O Rāma, the brāhmaṇa showed me an excellent favour. (He said:) ‘O ascetic, be a horse at the sacrifice of the king of kings. Then, due to contact with his (i.e. Rāma’s) hand, go, after taking up a divine, charming form, free from religious hypocrisy, to that highest position.’ Even that curse given by him became favourable to me, since I obtained the lovely touch of your hand. O Rāma, I have obtained the touch of your hand, difficult to be obtained, which was difficult to be had by gods etc. even after many births. O great king, give me an order. Through your favour I shall reach that great, eternal place of you, which is free from misery etc. O king, O lord of men, through your favour I shall go to that place where there is no grief, no old age, no death, no confusion about time.”

75-83. Saying so to him and turning round, he got into that excellent divine, car decked with jewels, and very much honoured by all gods. By the grace of Rāma’s feet he went to an eternal place, free from re-birth, and bereft of grief and delusion. Having heard what he had told, the other people knew Rāma (properly), and mad with joy they were amazed. O brāhmaṇa, O you very intelligent one, even if Viṣṇu is remembered with religious hypocrisy it gives salvation. Then what (will happen) by avoiding religious hypocrisy! Somehow or other Rāma should be much remembered, by which a man obtains the highest position, difficult to be obtained (even) by gods etc. The sages having seen that wonder regarded themselves blessed. When the god who formerly had a horse’s form, went to heaven, Rāma said to the treasures of penance and the best among those who know the Vedas: “O brāhmaṇa(s), what should I do? The horse is lost; he has obtained happiness. How will the sacrifice, gratifying all deities, will (now) proceed? May the sages do that by which the gods would be gratified, my sacrifice will be excellent, and I would have what is told by the sacred rules.”

84-87. Hearing these words, the best sage Vasiṣṭha, skilled in knowing the hearts of all sages, said: “Quickly bring camphor, due to which gods having first received oblation, will now accept it, after being impelled by my words.” Hearing these words Rāma quickly brought very shining camphor for pleasing the gods very much. Then the sage, with his heart very much delighted, invoked the wonderful gods. All of them surrounded by their attendants, came that moment only.

Footnotes and references:


Marutta—A king of the solar race, who is said to have performed a sacrifice in which the gods took part as waiters.

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