Chapter 74 - Arjuna’s Wish and Its Fulfilment

[Sanskrit text for this chapter is available]

The lord said:

1-3. Once, in private, glorious Uddhava, dear to the lord and an attendant of his, asked Sanatkumāra: “Where is that great place which is always the abode of gods, where Govinda sports everyday with the cowherdesses? If you have affection for me, tell me the account of (Govinda’s) sport and whatever else that is wonderful, if you know it.”

Sanatkumāra said:

4-6. As occasion arose, I have told what that noble Arjuna, of a good vow, and the attendant of the lord, at some time seated on the bank of Yumunā, at the root of a certain tree, saw and did—his experience in loneliness. I shall tell you that. Listen with great attention. But you are not to divulge it here and there (i.e. anywhere).

Arjuna said:

7-12. O you ocean of compassion, O lord, be pleased to tell me all that which Śaṅkara and others, so also Brahmā and others have not seen or heard. What have you told before? The cowherds’ wives are dear to you. How many kinds do they have? How many are they in number? How many names do they have? Who are they? Where are they? Where are they settled? How many (i.e. what) are their deeds? O lord, what is their age? What is their dress? O lord, with whom and where will you sport in privacy in every forest that is eternal, that has eternal happiness and eternal grandeur? Where and of what kind is that eternal and great place? If you have that kind of favour (towards me) then please tell all that to me. O you glorious one, O you who destroys the distress of the distressed, you will (please) tell me all the secret, which even I have not asked and which is not known to me.

The lord said:

13-29a. That is my place. Those are my dear ones. Such is my sport, which is imperceptible even to men who are (to me) like my own life. This is the truth. O dear one, when told about it, you will be eager to see it. How other people can, when it cannot be seen even by Brahma and others? Therefore, O dear one, desist (from asking about it). What (do you lose) without that?

Hearing these very fearful words of the lord, Arjuna, being helpless, fell at both his lotus-like feet (prostrating himself) like a staff. Then the revered lord, affectionate towards his devotees, raised him with his arms, and with great love said to him: “What is the use of telling about it now? For you are going to see it. Having with great devotion propitiated that glorious goddess Tripurasundarī, in whom everything has come up, remains even now and will merge, present yourself to her. Without her I can never give this position to you.”

Having heard these words of the lord, Arjuna, with his eyes full of joy, went to the feet of the glorious goddess Tripurā. Having gone there he saw the altar of the desire-yielding gem, very much decorated with staircases fashioned with various jewels. There (he saw) a desire-yielding tree which was bent with many flowers and fruits, and which was brightened due to foliage, having leaves, tender in all seasons and dripping with sprays of flowing honey and unsteady due to wind; which (i.e. the tree) was resounding with parrots, flocks of cuckoos, sārikās and pigeons, so also with sportive partridges and (other) charming birds; which had at its foot a divine, very wonderful, jewelled temple which was shining with bright jewels, and charming like a wild fire. There was a jewelled throne, made of bright gold and enchanting, and very wonderful.

29b-3la. Arjuna, saying, “I am known as Arjuna”, and having repeatedly saluted, by folding the palms of his hands, and full of devotion to the goddess who resembled the young (i.e. morning) Sun, who was decorated with many ornaments, who was endowed with fresh youth, whose four arms resembling creepers shone with a goad, a noose and a bow, who was very much pleased and attractive, whose lotus-like feet were adorned with the rays of the gems in the crowns of Brahmā, Viṣṇu, Maheśa (i.e. Śiva) etc., who was covered with (i.e. who possessed) the (supernatural powers) like aṇimā,^[1] sat in a secluded place. The goddess, the treasure of compassion, knowing his adoration and good temper, and overcome by his recollection said (to him) tenderly:

The goddess said:

31b-37. O child, which rare gift have you made to a person worthy to receive gifts? Which sacrifice have you performed? Or, which penance have you practised here (i.e. in this world)? Or formerly which (kind of) devotion have you accomplished? Or which difficult and auspicious, great act have you done, so that the lord has, indeed, gladly done you a favour, which is the most secret, and which cannot be had by anyone else? O child, that favour which the universal soul has done to you, is not (done by him) to the people of the mortal world, living on the earth, (so also) to deities etc. living in heaven, and not at all (done) to all his devotees who are best ascetics and practise abstract meditation. Then, come on; knowing the lake, my seat, resort to it. The goddess fulfils all desires. (Therefore) go with her; and having duly bathed there, quickly come (back) here.

38-46a. Then only, Arjuna went there, bathed, and came like that (i.e. as he was told). The goddess made him who had bathed and come (back), offer nyāsa^[2], mudrā^[3] etc., and told into his right ear the lore (called) Bālāvidyā which gave instant success, which was great, which had for its goal half the portion of Śiva (i.e. Pārvatī), which was unique and which was adorned by everything. (She also made him) practise religious austerities, worship and mutter the prayer five lakh times; and having duly carried out the performance (of worship) with the buds of karavīra tree, the goddess, kindly spoke to him this (i.e. these words): “Worship me in this manner only. Then, when I shall be pleased, you will be entitled to the sport of Kṛṣṇa due to my favour. This rule has been formerly formulated by the lord himself.”

Having heard like this, Arjuna worshipped her with that hymn. Then having performed the worship and muttering, he pleased the goddess. Then, having performed an auspicious sacrifice and having bathed duly, Arjuna regarded himself as blessed, as one whose almost all desires were fulfilled, and as one having every success in his hands.

46b-5la. At this time the goddess, coming to him, spoke, with a smiling face, to him: “O child, now go into the interior of that house”. Then, Arjuna hastily and joyfully got up, and full of immeasurable delight, he saluted her in the manner of a staff (i.e. by prostrating himself before her). Then, ordered by the goddess, Arjuna, along with the friend of the goddess went to the place of the lord of Rādhā, which is inaccessible even to siddhas. Then he was shown Vṛndāvana which remained above Goloka, which was stable, sustained by wind, eternal, the abode of all happiness, in which the great festival of Kṛṣṇa’s dance with the cowherds constantly went on. He saw the great secret full of the feeling of love.

51b-54. By her words (i.e. order) only he saw that secret, and being beyond himself and overcome with enhanced love, he fell there. Then regaining consciousness with difficulty he was raised by her by (holding) his arms. Due to her words of consolation, he somehow became stable. “Tell me what other penance should be practised by me?” Thus, full of anxiety to see him, he was unsteady. Then holding him by her hand, she went towards the southern direction of that place.

55-61a. Going along a good region, she spoke these words (to him): “O Arjuna, in order to bathe enter this (lake) which is auspicious, has extensive water, has the shape of a thousand-petalled lotus with a bud in the centre, four waterfalls and four streams, and is full of a multitude of wonders. On entering into its interior, you will notice a special property. To the south of it is this lake. There is drunk honey and spirituous liquor distilled from the madhūka tree, after which the stream (flowing) from Malaya (mountain) is named. This park is full of flowers, where, in the spring season, Kṛṣṇa celebrates the vernal festival in honour of Cupid, heaped with vernal flowers; where they, day and night, praise the incarnation of Kṛṣṇa, by whose mere recollection the sprout of love would be (rising) in the heart of an ascetic. Then, having bathed in this lake, and having gone to the bank of the eastern lake, and having bathed in its water, accomplish your desire (i.e. desired object).”

61b-74a. Then having heard the words, when Arjuna plunged into the water of the lake, which was tinged with the pollen dropped from white lotuses, lotuses opening on moonrise, (other) lotuses and red and blue lotuses, and which was agreeably perfumed with honey-drops, which was shaken by the notes of corpulent swans, whose four banks were decked with jewels, which had ripples due to gentle breezes, she vanished just there. The charmingly smiling one got up and on seeing around, was confused. He instantly saw himself (to be turned into) a wonderful, excellent lady, who had a slim, fair, charming body like the rays of pure gold, whose age was that of a sparkling youth, whose face resembled the autumnal moon, whose hair was very dark, curly, glossy and shining with jewels, whose curls of hair on the plate (-like forehead) were brightened up due to the rays from the mark of red lead, who had vanquished Cupid’s bow due to the knittings of the creeper-like eyebrows being manifest, whose wagtail-like eyes were dark like clouds and sportive, whose round cheeks were sparkling due to the bright lustre of the jewelled ear-rings, whose wonderful creeper-like arms were delicate like lotus-stalks, whose sprout-like hands took away all the beauty of autumnal lotuses, who had put on a waist-band made of gold and arranged cleverly, whose hips were shining with jingling girdles, whose beautiful place of hips was covered with a shining garment, whose lotus-like feet were very charming due to the jingling jewelled anklets, who possessed the skill in the various arts of love being manifested, who was endowed with all (good) characteristics, who was adorned with all ornaments. Due to the illusion of (i.e. created by) the lover of the cowherdesses he forgot whatever belonged to his former body; and after that, being very much astonished, stood there, not knowing what to do.

74b-80. In the meanwhile, there was heard a sudden, grave voice in the sky, saying: “O beautiful lady, go along this (path) only to the eastern lake. Having bathed in its water, accomplish the (object of your) desire. O you of an excellent complexion, there are your friends. Do not sink. They will, there only, accomplish (for you your) desired choice.” Hearing these divine words, she went to the eastern lake which had many wonderful streams and which was crowded with various birds, which shone with quivering white lotuses, white lotuses opening at moonrise, (ordinary) lotuses and blue lotuses that were quivering, and with rubies, which had a good bank of (i.e. decked with) lotuses, whose four banks were adorned with various lovely arbours of creepers and trees having abundant flowers. Having bathed (there), she stood for a moment. Then she heard in her ear (i.e. with her ears) the tinkling of small bells tinged with the (sound of) jingling girdles and sweet anklets.

81-88. Then (she saw) a bevy of young damsels that had wonderful youth, who had put on wonderful ornaments, whose figures and speech were wonderful, whose bodies were wonderful, who were unique, whose amorous actions were the same and wonderful, whose conversation was interesting, whose laughter and beholding were agreeable, whose beauty was sweet and wonderful, who possessed all sweetness, whose charm of understanding had reached the extreme, who were wonderfully beautiful, whose beauty was wonderfully glossy, whose favour etc. was wonderful, who were a heap of all wonders, whose appearance etc. was wonderful. Seeing that great wonder and thinking a little in her heart, she, scratching the ground with her toe, remained (there) with her face hung down. Then they hastily looked at one another: ‘Who is this one, belonging to my class, that has created curiosity (in us) for a long time?’ Having thus observed her, and (thinking) for a moment, ‘she should be known’ (i.e. ‘we should know who she is’), they, clever in deliberation, deliberated, and came to see her out of curiosity. One of them, a wise one, named Priyamudā, came (to her) and with sweet words and affection spoke to her:

Priyamudā said:

89-91. Who are you? Whose daughter are you? Whose beloved are you? Where were you born? Who brought you into this (region)? Or have you come on your own? Tell all this to us. What is the use of anxiety? Is there any trouble to anyone in this place of great joy?

Thus asked by her, she bowed through modesty; and enticing their minds, she spok e in a sweet voice.

Arjuna said:

92-97. I do not know anything as to who I am, as to whose daughter I was born, whose beloved I was, who brought me here or if I came here on my own; but the goddess might know it. (Please) hear what is told by me, if you believe my words. To the southern side of this, there is a lake. I came to bathe there, and remaining there only I became fearfully eager. Then looking all round in (every) directi on, I heard a wonderful voice in the sky, “O beautiful lady, go along this (path) only to the eastern lake. Having bathed in its water, accomplish the (object of your) desire. O you of an excellent complexion, there are your friends. Do not sink. They will, there only, accomplish (for you your) desired choice.”

98-104a. Having heard these words I came here from there. My mind is full of dejection and joy and I am fully overcome with anxiety. I came here, and after bathing in its water, I heard many kinds of auspicious sounds, and then I saw you, the great ones. Physically, mentally, and through words, I know this much only. O respectable ladies, this much I have told you, if you like. Who are you? Whose daughters are you? Where were you born? Whose beloveds are you?

Hearing those words of hers, that Priyamudā spoke: “Let it be so. O auspicious one, we are his beloveds. We are daughters happily sporting with the Moon of Vṛndāvana (i.e. Kṛṣṇa). We are self-delighted. So we have come here as the cowherdesses. These are the groups of the sacred texts; these again are the sages. We are cowherdesses. I have told you about our nature.

104b-121. (We are those) most beloved to the lord of Rādhā due to (our) mirth. We always sport irregularly; we always play and move. This is goddess Pūrṇarasā. This is Rasamantharā. This one is Rasālayā by name; and this is Rasavallarī. This is Rasapīyūṣadhārā; this is Rasataraṅgiṇī; and this is Rasakallolinī; and this is Rasavāpikā; this is Anaṅgasenā; and this is Anaṅgamālinī. This young lady is Madayantī and this is Rasavihvalā. This is Lalitā by name, and this is Lalitayauvanā; and this is Madanamañjarī. This is Kalāvatī by name, and this one is known as Ratikalā. This is Kāmakalā by name; this is Kāmadāyinī. This young lady is Ratilolā; and this young lady is Ratotsukā; and this one is Ratisarvasvā; and this one is Raticintāmaṇi. Some of these are always delighted and always give love. After this (come) the groups of the scriptures. Listen to (the names of) some of these: This one is Udgītā; this one is Sugītā; this dear one is Kalagītā. This young lady is called Kalasurā; this young lady is Kalakaṇṭhikā. This one is Vipañcī; this one is Kramapadā; this one is known as Bahuhutā. This is one known as Bahuprayogā. This lady is called Bahukalā. This one is called Kalāvatī; and this one is known as Kriyāvatī. After this (come) the groups of the sages. Some of them are here: This one is named Ugratapā; this one is known as Bahuguṇā. This one is Priyavratā by name; and this one is said to be Suvratā. This one is known as Surekhā. This young lady is known as Suparvā. This is Bahupradā. This one is called Ratnarekhā. This one is known as Maṇigrīvā; and this one is Suparṇā; (and these are) Ākalpā, Sukalpā, Ratnamālikā. This (lady of) beautiful eyebrows is Saudāminī; and this one is Kāmadāyinī; and this one is called Bhogadā; this chaste one is Viśvamātā. This one is Dhāriṇī; and this is Dhātrī; this one is Sumedhā; and this one is Kānti. This one is Aparṇā; this one is known as Suparṇā; and this one is Sulakṣaṇā. This one is Sudatī. This one is Guṇavatī; and this one is known as Saukalinī. This one is called Sulocanā; and this one is known as Sumanā. (These are known as) Aśrutā, Suśīlā, and Ratisukhapradāyinī. Next are we, the cowherdesses, that have come here.

122-138. O you having a face like a lotus, get acquainted with some of them. This one is Candrāvatī; this auspicious one is known as Candrikā. This is Candrāvalī. This one is Candrarekhā. and this is Candrikā. This one is called Candramālā and this one is known as Candralikā. This is Candraprabhā and this lady is known as Candrakalā. This one is Varṇāvalī; this one is Varṇamālā; this one is Maṇimālikā. (This one) is called Varṇaprabhā; this one is Suprabhā; this one is Maṇiprabhā. This one is Hārāvalī; this auspicious one is Tārāmālinī. This one is Mālatī; this one is Yūthī. (These are) Vāsantī and Navamallikā. This one is Mallī; this one is Navamallī. This one is known as Śephālikā. This one is Saugandhikā. This one is Kastūrī; this one is Padminī; this one is Kumudvatī. This one is Rasollāsā; this one is Citravṛndā; this one is Surekhā; this one is Svarṇarekhikā. This one is Kāñcanamālā; this other one is the chaste Asantatikā. All these have surrounded (you). Others also are to be introduced to you. O you beautiful, young lady, you will amuse yourself with us and with these. Come on to the bank of the eastern lake. There, O friend, having duly given you a bath, I shall give you a hymn, giving success.”

Thus suddenly taking her (to the lake) and having duly bathed her, she made her accept, according to the proper rites, and in brief, the excellent hymn of the beloved of the Moon of Vṛndāvana, which was excellent and belonged to the germ of Varuṇa (-hymn), and put forward by the seed of the hymn sacred to Fire, which was endowed with the fourth note, and decorated with a point of sound, and sewn between the Praṇavas and extremely difficult to get in the three worlds. Every success comes by merely accepting the hymn. There is the repetition of the name of a deity accompanied with burnt offerings. There is meditation; and there is a number of sacrifices and the success due to muttering of prayers. Along with her friends she gladly worshipped the goddess whose body was fair like heated gold, who was adorned with various ornaments, whose form and beauty were wonderful, who was well-pleased, and who gave boons according to proper rites, and with white lotuses and karavīra flowers etc., with campaka flowers and lotuses, so also with other fragrant flowers and (other objects) having fragrance, with water for washing feet and rinsing mouth, with charming incense and lights, so also various offerings of eatables; then she repeated the hymn for a lakh times; she made offerings according to the proper rites, praised her and fell (prostrate) on the ground like a staff.

139-143. Then without a wink the goddess was praised with a longing for her. She, through illusion, got ready her shadow, and put, as it were through force, the beloved, near her. She was surrounded by her friends, and was delighted. Due to the worship, muttering of prayers, eulogies, devout salutations,she manifested herself through grace. Her complexion was like gold or campaka flowers. She was bright due to beautiful ornaments. Her figure was lovely due to beauty in every limb, large and small. Her face was beautiful like the full moon in autumn. Her smile and appearance were kind and simple. She was attractive in (all) the three worlds. She brightened the ten directions with her lustre. Then that goddess, granting boons and affectionate towards her devotees, spoke:

The goddess said:

144-154. The words of my friends are true. Therefore, you are my dear friend. Get up, come along, I shall fulfil your desire.

Arjunī, having heard the words of the goddess which were (but) the longing of her heart, and with her body lovely due to the sprout-like horripilations, with her eyes full of tears, and again overcome with love, fell at the feet of the goddess. Then she said these words to her friend-goddess, Priyaṃvadā. “Holding her hand, and cheering her up, bring her near me.” Then, being zealous by the order of the goddess, Priyaṃvadā took her like that and came near the goddess. The goddess, dear to Hari, went to the bank of the northern lake, and having duly bathed her and made her worship according to the proper rites and preceded by a solemn vow, made her accept the hymn, granting good success, of (i.e. sacred to) the Moon in Śrī Gokula. The vow is called Gokulanātha, is old, and adorned by Mohana (i.e. Kṛṣṇa); the hymn gives all success and is preserved in all religious treatises teaching magical and mystical formalities. She, knowing the songs of Govinda gave her steady devotion. Shy told her the meditation and the enchanting king of hymns. It is told in the religious treatise called Mohana. Even its recollection gives success. One should meditate upon (Kṛṣṇa), dark like the petal of a blue lotus and adorned with many ornaments, and having beauty like that of a crore Cupids, and full of love. For purification, she told this secret to Priyaṃvadā.

Śrī Rādhikā said:

155-167a. Till her excellent initiatory rite would be over, be attentive, and along with your friends, protect her.

Having kept (there) the shadow of her own and of her beloveds, she went near the lotus-like feet of Kṛṣṇa. That Rādhikā, the beloved of Kṛṣṇa, remained there as before. Here, by the advice of Priyaṃvadā, she prepared an auspicious eight-petalled lotus, and having written that wonderful auspicious hymn, and drawn the mystical diagram giving success, with bright yellow pigment, saffron, and sandal mixed together, and having made Nyāsa etc., and having duly offered water for washing the feet, materials for worship, and having offered worship to Nanda’s son with many flowers of the season, with saffron and sandal incenses, lights, offerings of eatables, tambūlas and perfumes used to scent the mouth, and with garments, ornaments and flowers, and having, along with all followers, weapons and vehicles, praised and duly saluted him, she remembered him. Then the lord, Yaśoda’s son, influenced by devotion, with a smile and wavy side-glances and thoughts said to goddess Rādhikā: “Quickly bring her here.” The goddess (thus) ordered, sent for friend Śāradā, and she brought her suddenly before the playful one. Having come in front of Śrī Kṛṣṇa, and overcome with love, she, observing everything wonderful, fell on the ground after being turned into gold. Having somehow got up with difficulty, and having slowly opened her eyes, she, full of burden of perspiration and horripilation and trembling, saw there a beautiful and attractive place.

167b-177a. There was also a desire-yielding tree, which was having bright emerald-like leaves, which was having foliage with sprouts, which was delicate, and had golden stems, which had crystal-like shoots and roots, which granted rich objects of desire, and which gave the desired fruits to a suitor. Under it was a jewelled temple. There was a jewelled throne. There (i.e. on it) was an eight-petalled lotus. There were the two treasures^[4] viz. Śaṅkha and Padma, placed on the left and right (sides). In the four directions were placed the desire-yielding cows at proper places. Around it was the Nandana garden. It was served by the Malaya-breezes. It was scented with lovely fragrances of flowers of all seasons (and) thus had defeated (the fragrance of) Kālāgaru (sandal). It was cool due to the shower of the drops of honey and was very lovely. Its interior was constantly resounding with the hummings of the swarms of female bees intoxicated on tasting the honey. It was resounding with the sweet notes of cuckoos, pigeons, sārikās, and female parrots, and others in (i.e. hidden behind) leaves. It was full of the dances of intoxicated peacocks and enhanced the passion of love. It had the beauty of the thin (layer) of darkness like collyrium produced by the emission of juice.

177b-196a. She saw Kṛṣṇa whose hair was very glossy, dark, curly and fragrantly perfumed; on whose head was tied the best tail of a peacock intoxicated with madness; on whose left side was the ear-ornament of flowers resorted to by bees; who was shining with the mirrors of his cheeks, bright with the bee-like hair; who was shining with the beauty of the large forehead having a beautiful mark; whose nose was lovely like the sesamum-flower and the eagle’s beak; whose lips were charming and like the bimba fruits; who inflamed passion of love with his gentle smile; who looked lovely due to the necklace resembling a wild flower; whose both large and charming shoulders were shining with the garland (of the flowers) of the divine tree, resorted to by thousands of intoxicated female bees; who was adorned with the Kaustubha on the region of the chest shining with a pearl necklace; who had the mark of Śrīvatsa, who was attractive on account of his hands hanging up to the knees; who was very hand some on account of h a ving his waist like that of a lion and with a deep navel; who was lovely due to not long and very round knees like a good tree; who was adorned with excellent ornaments like bracelets, armlets, and anklets; whose hips were covered with a portion of his yellow garment; who had vanquished a crore of Cupids in beauty by means of his loveliness; who enchanted (others) by means of charming songs proceeding from his flute; who made the three worlds plunge into the ocean of happiness; who had the arrogance of Cupid in every part of his body; who was tired due to his interest in dancing. There were deities appointed at respective places, observing his internal feelings, having fixed their eyes on his face, who were in due order and with respect carrying separately a chowrie, a fan, a flower, a perfume, sandal, and tāmbūla, a mirror, a drinking vessel, a spitting pot, and also other objects of sport, so also frankincense and an amulet. Arjunīyā, having seen in confusion on the left side of the pleasing goddess Rādhikā, propitiating and offering a tāmbūla to him of a bright smile, was overcome with the passion of love. Then Śrīkṛṣṇa, who knew everything, knowing her to be like that, seized her hand, and he the lord, the great master of magical art secretly sported with her in the entire pleasure-forest. Then putting his sport-like arm on her shoulder and coming to Śāradā, said to her: “Bathe quickly this slim-bodied lady of a gentle smile, fatigued due to sport, in this western lake.” Then that goddess Śāradā (took her) to the western lake, (and) said to her, “Take bath”. The fatigued one did like that. She who got to the interior of the water, again turned into Arjuna and got up at the place where the lord of gods and the chief of the beautiful Vaikuṇṭha stood. Seeing Arjuna dejected and broken-minded, Kṛṣṇa kindly touched him with his hand and put him (back) to his nature.

Śrīkṛṣṇa said:

196b-198a. O Dhanañjaya, I bless you. You are my dear friend. In the three worlds there is none else like you who knows my secret. O Arjuna, you will curse me if you tell anyone the secret about which you asked (me) and which you have experienced.

Sanatkiumāra said:

198b-200a. Thus having received his grace and having taken decision due to being bound by oaths, Arjuna, with his mind delighted and having wonderful recollections, went home from that (place). I have thus told you the entire secret of Govinda that is known to me. I swear you if you tell it to him.

The lord said:

200b-204. Having heard these words the follower of the cowherd got success. He went to Vrn.dāvana in the abode of Nara and Nārāyaṇa. There he, knowing the daily sports of Kṛṣṇa, stays even today. I did not tell this secret to Nārada, even though I was asked by him. Yet, having reached the natural form, he obtained it. O you auspicious one, like one of your stock, you are not to tell the secret which I told you through love (for you), to anyone else.

He who would read or listen to this wonderful chapter describing the greatness of the lord’s devotee, obtains pleasure in Hari.

Footnotes and references:

[1]:

Aṇimā—The superhuman power of becoming as small as an atom.

[2]:

Nyāsa—Assignment of the various parts of the body to different deities, which is usually accompanied with prayers and corresponding gesticulations.

[3]:

Mudrā—Name of certain positions of the fingures practised in religious worship or devotion.

[4]:

Nidhi—The treasure of Kubera. They are nine in number: Mahāpadma, Padma, Śaṅkha, Makara, Kacchapa, Mukunda, Kunda, Nīla and Kharva.