Chapter 30 - The Greatness of the Vow of Lamp

[Sanskrit text for this chapter is available]

Nārada said:

1-2. O Śiva, tell me the importance of the vow, the best among all vows, the excellent rite of the lamp called Saṃvat-sara, by (doing) which all other vows are undoubtedly practised, all desires are satisfied and all sin would perish.

Mahādeva said:

3-8a. O divine sage, I shall tell you the secret which destroys sins, and listening to which he who has killed a brāhmaṇa, or a cow or a friend, (so also) he who has molested his preceptor’s wife, who has been a traitor, who has been cruel, obtains eternal salvation, and having emancipated a hundred families goes to Viṣṇu’s world. I shall (now) tell (you) that excellent vow of the lamp lasting for a year, so also the mode of practising it and its greatness. On the auspicious eleventh day of the first month of Mārgaśīrṣa, a man, free from anger and having restrained himself, should, after having got up in the early part of the day, bathe at the holy places on the confluence of rivers or in tanks and rivers or in his (own) house.

8b-10. (He should then recite this hymn:) ‘I have taken bath at all the sacred places. Always give me that bath (only).’ This is the hymn to be recited at the time of bathing. He, having gratified gods and men, having muttered (the hymns) and with his senses controlled, should worship the lord, the god Lakṣmīnārāyaṇa. Having bathed (the image of the deity) with pañcāmṛta and then with sandal and water (he should say): ‘God of gods, O lord of the world, you have bathed with Lakṣmī. Emancipate me, O chief of gods, from this fearful bondage of the worldly existence.’

11-15. After that he should devoutly worship Viṣṇu with Lakṣmī by means of Vaidika, so also Paurāṇic hymns. (Then) with the words: ‘Therefore, O god, sandal etc. (is offered)’ or with the man-composed (hymn like) ‘Salutation to Matsya (i.e. the Fish-incarnation), to god, to Kūrmadeva (i.e. the the Tortoise-incarnation), Varāhadeva (i.e. the Boar-incarnation), to Narasiṃhadeva (i.e. to the Narasiṃha-incarnation), to Buddhadeva, so also salutation to Kalki’ he should worship (the lord). ‘Salutation to god Rāma, to you god Viṣṇu; salutation to you the soul of all’, with this he should worship his head. There are (also other) names like Keśava etc. He may worship Viṣṇu with them. ‘O god of gods, this is the divine sap. It is fragrant and has perfume and is pure. This is incense. Salutation to you. Accept it’.

16-17. This is the hymn to be recited at the time of offering incense. ‘The lamp destroys darkness. The lamp gives lustre. Therefore, may Viṣṇu be pleased by this offering of the lamp.’ This is the hymn to be recited at the time of offering the lamp. ‘O god of gods,O lord of the world, this is an offering of eatables like food etc. Along with Lakṣmī accept it which is the excellent and best nectar.’

18-19. This is the hymn to be recited at the time of offering eatables. Having thus meditated upon Viṣṇu, and having taken water with a fruit, his hand or a conch, he should then devoutly offer materials of worship. ‘May all that sin which I committed during a thousand existences, perish due to your favour, O Viṣṇu.’

20-24. This is the hymn to be recited at the time of offering materials of worship. Then in front of Lakṣmī and Viṣṇu he should take a new white pitcher full of ghee or oil. On it he should put a vessel made of copper or of clay. In that vessel he should offer a wick having nine threads. Having put the pitcher very steadily, he should light the lamp. Then being pure and having worshipped the deity, he should resolve with (the recital of) this hymn in chambers having no breeze, O divine sage: ‘This Kama (i.e. Cupid) shines as the only emperor of what there was and what there will be. I have employed this lamp for a year. O Viṣṇu, may the unceasing sacred fire please you.’

25-28a. Then having curbed his senses and being intent on sacred knowledge, he should not talk to sinful and heretical persons. At night he should keep awake, should have songs and (should keep awake) with dancing, musical instruments etc., so also auspicious texts, various accounts and fasts. Then in the morning, after having performed the rites of the morning, he should devoutly feed brāhmaṇas and worship them according to his capacity. Having himself broken the fast, he should salute them and dismiss them.

28b-3la. In this way (he should be) of a firm vow for day and night. The lamp should be of (the weight of) one pala of gold or half of it. The wick is said to be made of silver. It should be of the weight of two palas, or more than that by half a pala. A devout man, desiring the gate to salvation, should prepare the pitcher full of ghee and along with the copper vessel; so also he should fashion with gold (the image of) the deity Lakṣmī-Nārāyaṇa according to his capacity.

3lb-36a. Then the wise one should invite best brāhmaṇas. The best alternative is (to invite) twelve (brāhmaṇas). As the middle alternative (he should invite) six (brāhmaṇas). Or he should employ three or (even) one brāhmaṇa who would perform the rite (for him). Having honoured a brāhmaṇa with his wife, who is calm, who performs rites, who especially knows historical accounts and Purāṇas, who is conversant with religion, and having worshipped devoutly Lakṣmī-Nārāyaṇa as before with the lamp-wicks placed in the copper-vessel and with the pitcher full of ghee, he should give (these things) to a brāhmaṇa after having meditated upon the highest Viṣṇu to the accompaniment of this hymn, O divine sage.

36b-39. I (shall) tell you the hymn: ‘O sinless one, I have offered this lamp, since it destroys sins in this mundane existence pervaded by the darkness of ignorance, since it gives knowledge and gives salvation.’ This is the hymn (to be recited at the time of offering) the lamp. Having given presents with devotion to the brāhmaṇa, he should then feed the brāhmaṇas with ghee, sweetened milk and sweetmeats. Then he should cover the brāhmaṇa with his wife with garments, and should give him a bed with furniture and a cow with a calf.

40-45. He should give them presents according to his wealth. Similarly he should honour his friends, kinsmen and relatives. Thus he should celebrate a great festival at the time of the end of the vow of the lamp. Then he should dismiss (the deity) and having saluted (it) he should apologise. Men, when they do thus, obtain that fruit—that religious merit—of the lamp maintained for a year which they would get by the Saṃkrānti-rites. By means of observing the vow of the lamp maintained for a year men get the same religious merit as is obtained by monthly rites. When the lamp is maintained for a year, a man gets that fruit which he obtains by vows of giving gifts and vows of abstract meditation, according to their number.

46-47. A man who offers a lamp to the deity gets the same fruit which a learned man would obtain by means of gifts of cows, land, gold and especially of houses. The giver of a lamp gets brilliance; the giver of a lamp gets inexhaustible wealth; the giver of a lamp obtains knowledge; the giver of a lamp gets supreme happiness. There is no doubt that by offering a lamp a man secures good fortune, very pure knowledge, health and great prosperity.

48-49. A man who offers a lamp would obtain a lovely wife having all (auspicious) marks, sons, grandsons, great-grandsons, and undying progeny. A brāhmaṇa (who offers a lamp) would obtain great knowledge, a kṣatriya (who offers a lamp) would obtain excellent kingdom, a vaiśya (offering a lamp would obtain) all (kinds of) wealth and beasts, and a śūdra (offering a lamp would obtain) happiness.

50-55a. A maiden (offering a lamp) obtains a husband endowed with all (auspicious) marks, a long life, and many sons and grandsons. A young woman (offering a lamp) will never experience widowhood. She does not get (i.e. sufer from) separation (from her husband) due to the prowess of the gift of a lamp. Maladies and diseases do not take place due to the gift of a lamp. A man who is frightened, becomes free from fear, and one that is bound gets freed from the bondage. There is no doubt that one devoted to the vow of (offering) a lamp is freed from the sins of (i.e. due to). the murder of a brāhmaṇa etc., for there is the statement of Brahmā to this effect.

55b-61. He who has constantly kept burning a lamp before Viṣṇu, has undoubtedly practised the vows like Cāndrāyaṇa and Kṛcchra. Those who having worshipped Viṣṇu, maintained the lamp for a year, are blessed, are magnanimous, and have obtained the fruit of their existence. Those also who see the wick of the lamp here, go to the highest place, difficult to be obtained even by gods; and those who put, according to their capacity, oil and wick into the lamp, go to the highest position. Those also who are unable to light the lamp that is going out, and inform others, enjoy the same fruit. He too who begging little oil only for (maintaining) the lamp, keeps the lamp for Viṣṇu, also obtains religious merit. (Even) a mean man who sees the lamp being lighted, and has the palms of his hands joined (in honour) of Viṣṇu, would obtain (i.e. go to) Viṣṇu’s world.

62-63. He who would give an idea (to others) to light a lamp (in honour of Viṣṇu), (or) he who himself would do so, is free from all sins, and would obtain (i.e. go to) Viṣṇu’s world. In this case also they narrate an ancient account, merely by hearing which a man is free from all sins.

64-72. On the charming bank of Sarasvatī there was (a hermitage) known as Siddhāśrama. Formerly a brāhmaṇa named Kapila, a knower of the Vedas, lived there. He was engrossed in (the practice of) vows and fasts. He was poor and was learned. He maintained his family by begging. He propitiated Viṣṇu by means of vows, fasts and restraints. Having duly worshipped Viṣṇu, he always lighted the lamp. Having taken oil, having worshipped Viṣṇu in his own house, he would light the lamp with great devotion for pleasing Viṣṇu. When (that) magnanimous Kapila was getting along like this, a cat with sharp teeth would always eat mice. He (i.e. the cat) came there day and night to eat mice. He always remained meditating for getting a prey in front of (the image of) Viṣṇu. He ate many mice in the house of the brāhmaṇa. Intent upon meditation, he would eat those mice that came there to (drink) the oil and to take away the wick. When this was going on like this, after some time had elapsed, that pure brāhmaṇa Kapila along with his wife fasted and worshipped Viṣṇu in his house on an Ekādaśī (day).

73-81. Engaged in praising (Viṣṇu) and dancing (in front of his image) he kept awake. When it was midnight, the brāhmaṇa was overcome with sleep. The cat having sharp teeth and going quickly came there; and always remaining in a corner of the house he ate up the eatables offered to the deity. He saw a small female mouse that had come there to drink the oil, and that was used to take away the wick in the dim light. He jumped and attacked her with his foot. Then she entered a hole. Due to (the contact with) her foot the lamp became very bright. The oil-pot was bent and there was good light. The brāhmaṇa too abandoning his stupefying sleep got up. The cat that ate mice, also kept awake during that night. Then when it had dawned, the brāhmaṇa, having performed his daily rites, broke the fast along with his relatives. That magnanimous Kapila who was going along like this had sons and grandsons. He obtained wealth, grains, excellent health, great prosperity and abundant riches. Having broken through the auspicious orb of the sun, so also of the moon, Kapila came to (secure) salvation through the prowess of the vow of the lamp.

82-84. He got joined (i.e. he merged) in the form of a lustre into the highest soul. The female mouse also died in the hole in (course of) time. Getting into an excellent aeroplane, she went to the world of Viṣṇu. The cat too died after (some) time and went to heaven. Having got into an excellent aeroplane waited upon and surrounded by celestial nymphs, accompanied by hosts of vidyādharas, being praised with auspicious cries of victory by serpents he went to the world of Viṣṇu.

85-91a. Having enjoyed many pleasures for thousands of crores of kalpas and hundreds of crores of kalpas he became a king on the earth by name Sudharman who was religious-minded, who worshipped gods and brāhmaṇas, who was handsome, who was fortunate and who was very mighty and brave. His wife, most dear to him, was endowed with all (auspicious) marks, was devoted to her husband, and was of a good character. Her name was Rūpasundarī. She was the most beautiful among all ladies. Many sons and many daughters were born (to them). When the couple was thus enjoying (in each other’s company) with love, the month of Kārtika opening Viṣṇu’s eyes (i.e. making him awake) arrived. During that (month) lamps are lighted by those who are devoted to Viṣṇu. So also those devotees of Viṣṇu who are afraid of the worldly existence practise vows like Kṛcchra and Cāndrāyaṇa and restraints.

9lb-94. When the Prabodhinī (Ekādaśī) arrived, the king said to the queen: “O good one, in the lotus from the navel of Viṣṇu it is the auspicious Prabodhinī. With my senses controlled through fast, I shall today worship (Viṣṇu). Having bathed in the holy place of Puṣkara, I shall worship the imperishable lord of gods having lotus-like eyes, along with Lakṣmī.” Having heard these desired words, she who was engaged in the well being of her husband and who smiled charmingly, said (these) secret words to her husband:

Rūpasundarī said:

95-100a. O king, desire is also produced in my heart. I too have a desire for form and beauty. I desire to go with you to the best sacred place, Puṣkara.

Then the king, along with her, and with groups of elephants, horses and chariots and with family-priests came to Puṣkara. Then having bathed (there) he, meditating (on Viṣṇu) and gratifying manes and deities, worshipped the imperishable lord of gods, the lotus-eyed (Viṣṇu). There, in the very charming temple, full of rows of lights everywhere, he saw the cat drawn (in a picture). Seeing that, the king remembering his former deeds and existence, looked at the lotus-like face of his beloved, and smiled.

Rūpasundarī said:

100b-101a. O lord, why did you smile after looking at my face?

Seeing the fruit of his former deed, he said (to her):

The king said:

101b-103. O queen, formerly (i.e. in the previous existence) I was a cat in the house of a brāhmaṇa. There I ate hundreds and thousands of mice. Since, even under a pretext, I guarded the lamp in front of Viṣṇu, I got, O Queen, fruit of that deed. Having reached Viṣṇu’s world, I have now obtained the kingdom.

Rūpasundarī said:

104-108. I too had the recollection of my former deeds and existence. I too was a small female mouse in the house of the brāhmaṇa. On the Prabodhinī (Ekādaśī) in Kārtika, when the light had become dim, I went out of the hole to snatch the wick. Seeing (the image of) the god Viṣṇu worshipped with flowers, and the brāhmaṇa overcome with sleep, I then dragged the wick. When you, taking an opportunity to seize me, got up, I saw you and ran into the hole. With the foot of me who was entering (the hole) the wick of the lamp spread out, the oil-pot also bent down and I was happy.

109-115. O lord of great kings, since I brightened the lamp at that time, I have now secured excellent beauty; you are my husband, (I have obtained) kingdom, sons and (great) happiness like that. Due to my brightening the lamp I secured knowledge which is extremely difficult to obtain. Therefore, with all efforts and with great devotion, we have especially practised the vow of the lamp. So we have received the fruit of the deed, viz. the riches like the kingdom etc. We remembered our former existence and so also all our sins have perished. Therefore, men have practised with all efforts and proper rites and hymns the vow of the lamp which is auspicious and resembles the Sun, the Moon and stars.

Hearing this, O divine sage, the king full of faith properly practised the vow of the lamp with his wife. Having practised the vow of the lamp at the holy place of Puṣkara, the two obtained the great salvation difficult to be obtained by gods and demons.

116-120. Those men who on the earth listen to this greatness (of the vow) of the lamp, are free from all sins, and go to Viṣṇu’s abode. And those men or those women who being intent upon it, devoutly practise it are all free from sins and go to ancient Brahman. O learned one, I have told you about this vow of the lamp which gives salvation, which gives all happiness, which is virtuous, and which is a great vow. Diseases of the eye, so also maladies and (other) diseases of the body perish in a moment, when it is practised. O brāhmaṇa, there is no poverty, no grief, no delusion, no illusion. Prosperity comes to the house in every existence.