by N.A. Deshpande | 1951 | 1,261,945 words | ISBN-10: 8120838297 | ISBN-13: 9788120838291
This page describes queen suprajna on the efficacy of ekadashi vow which is chapter 23 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 twenty-third chapter of the Kriyayogasara-Khanda (Section on Essence of Yoga by Works) of the Padma Purana, which contains six books total consisting of at least 50,000 Sanskrit metrical verses.
Disclaimer: These are translations of Sanskrit texts and are not necessarily approved by everyone associated with the traditions connected to these texts. Consult the source and original scripture in case of doubt.
1-2. Formerly on the earth there was a king named Kocaraśa. He was calm. He knew the excellent ways of life. He was the best among those who know statesmanship. He, the great one, spoke the truth. He had conquered his anger. He had vanquished the multitude of his enemies. He was very much devoted to Nārāyaṇa’s worship. He was engrossed in the service of Hari.
3-4. His queen was Suprajñā by name, who spoke pleasing words, was endowed with all (good) characteristics, and was absorbed in serving her husband. She was engaged in (observing) the Ekādaśī vow, and desired the good of all living beings. She remembered her (past) births. She was noble and of an excellent complexion.
5-6. That king who knew the highest truth, having observed the Daśami (vow), was along with his wife engrossed in keeping awake at night on the Ekādaśī day. In the meantime a certain brāhmaṇa named Śauri, who was very lustrous, came to the king’s pavilion where people kept awake.
7-8. The king, highly devoted to Viṣṇu, seeing him coming, was highly delighted and honoured him by offering him water for washing his feet etc. The brāhmaṇa, knowing the entire truth, and comfortably seated among them, saw there many observers (of the Ekādaśī vow) engaged in Viṣṇu’s worship.
9-14. Some worshipped Viṣṇu with many lovely flowers, sandal, incense, lamps and excellent presents. Some observers of the vow decorated with the clay from Gaṅgā, and adorned with garlands of tulasī leaves, gladly danced in front of (the image of) Viṣṇu. (Some) observers of the vow, dear to the lord, sang, keeping rhythm with clapping their hands, charming songs about Viṣṇu. Some (others) praised Anāmaya, Viṣṇu, the lord of the worlds, with excellent hymns having divine meanings and containing pleasing letters. Some fanned (the image of) Viṣṇu, the lord of the world, with white chowries to his great delight. Some played upon the charming, pure, auspicious musical instruments like the lute. Some noble ones sang (songs) to (i.e. in honour of) Viṣṇu.
15-16. The two—the king and the queen—being very much delighted, sang a charming song, and danced an excellent dance. That best brāhmaṇa, Śauri, spoke with gentle words to the noble couple, dancing and singing:
17-20. O king, you are fortunate, so also is your queen fortunate. This auspicious behaviour of you two is difficult to be found on the earth. I shall speak something to you, since I have not seen an excellent devotee of Viṣṇu (like you). There is no doubt that the earth, with you as the king, is blessed. O king, along with your wife you are observing this pure Ekādaśī vow, dear to the lord. Therefore, you are the chief among Viṣṇu’s devotees, since, O best king, you, the only lord of (the earth with) the seven islands, are, along with your wife, joyfully dancing and singing before (the image of) Viṣṇu.
21. This behaviour of you, the couple, is seen to be wonderful. For what reason such an extremely pure thought has arisen in(the mind of) you?
22. Having heard these words of that brāhmaṇa, Śauri, Suprajñā, with a face having a slight smile on it, spoke to the brāhmaṇa:
23-24. O best brāhmaṇa, we two, very great sinners, were formerly freed by the noble (Yama), the son of the Sun, due to the efficacy of the Ekādaśī (vow). O best brāhmaṇa, due to (my) power of recollecting (the past) existences, we two are now observing this divine Ekādaśī vow with a desire for (reaching) the highest place.
25-26. O beautiful lady, if you know your former birth, then tell me (about it). In my heart a great curiosity is produced to listen to it. Who were you formerly? Who was your husband? How was it that you, though sinners, were released by Yama?
27-28. Though these words are not to be divulged (I shall tell you), O best brāhmaṇa. I, proficient in the science of love, was the chief prostitute. O best brāhmaṇa, in that existence, I committed very many fearful sins, giving torment in hell.
29-30. This (king) was a śūdra named Nityodaya, who had given up the practices of his own (caste), who, the cruel one, kidnapped other’s wives and snatched other’s wealth. He drank liquor, killed his friends, caused abortions, harmed others, was very proud, and always censured the prescribed course of conduct.
31-33. Once he, abandoned by all his kinsmen of good vows, and longing for the amorous movements of prostitutes, came to my house. O best brāhmaṇa, seeing this handsome youth, I too, having love for him, pleased him with sexual unions (with him). Then, O you rich in penance, he, having had sexual union with me, being humble with modesty, spoke to me (these) words with love:
34. “I am proficient in the science of sexual union. I am abandoned by my relatives. If you agree about it (i.e. the sexual union), then I shall stay here with you.”
35-40. Hearing these polite words, O brāhmaṇa, I forming the relation of a couple, stayed with him. O best brāhmaṇa, once on a day of (i.e. sacred to) Viṣṇu, I was tormented by major (diseases) harming the body. On that (day) only, O best brāhmaṇa, I, with my body dull by fever, did not drink water, nor did I eat food due to great fear. This one, in whom love for me was begotten, abandoned food and water on the same day, and was as it were unhappy with existence. Then, O best brāhmaṇa, I, with my mind smitten with fever, burnt a lamp with ghee, and kept awake. He too, repeatedly saying, ‘Nārāyaṇa, Hari, Kṛṣṇa,’ kept awake during the night.
41. O brāhmaṇa, due to the efficacy of the fast, and the utterance of (the name) Keśava, all our sin perished.
42-43. Then, O best brāhmaṇa, when the morning dawned, and the sun rose, I, oppressed by fever, expired. Then he, seeing me dead, and censured by all people, resorted to death with me.
44-45. Then we two, after being bound with a strong noose by the servants of Yama, whose eyes were like blazing fire, were taken (to him) along a difficult path. That wise Citragupta considered, from the beginning, all our good and evil acts by Yama’s order.
46-49. O you large-armed one, even though these two are the greatest sinners, yet they are freed from sins due to their fasting on the Ekādaśī day. Even he who would observe the meritorious Ekādaśī vow unintentionally would, being free from all sins, go to the highest place.
The very glorious Dharmarāja, thus addressed by Citragupta, suddenly rose from his seat, and saluted her and him. The two, free from sins, were adorned with fragrant sandal, divine incense, and flowers, so also with golden ornaments by Yama.
50-51. Then the Sun’s son affectionately fed us with various kinds of fruits, sweet and resembling nectar. Then lord Yama himself praised us with divine eulogies and having put us in a divine chariot said to us with the palms of his hands joined:
52. You are the greatest among the meritorious. You are free from sins. Now go there where Viṣṇu dwells.
53-54. When we two were thus addressed by Yama, humble with modesty, we, bowing at his lotus-like feet, said to him: “O god, we would not go anywhere (else). (We would go to) the highest position of Viṣṇu. But we have a desire to see the hell situated in your dwelling.”
55. Then, O brāhmaṇa, by Yama’s order we two got into a beautiful chariot and we two saw there extensive hells, difficult to be seen.
The brāhmaṇa said:
56-58. O you chaste lady, please tell (me) in detail all the conditions of the sinners which you saw there. O you beautiful lady, tell me in detail by which path the meritorious ones go to Yama’s house, and by which way the sinners go. How would a pious soul see there lord Yama and the paths of the pious and of the sinners, giving pleasure and pain (respectively)?
59-64. I shall first describe the path of the pious men, which increases the pleasure of the meritorious. O best brāhmaṇa, listen. The path of the pious, built with big stones and covered with divine pieces of cloth, appears to be free from all troubles. At places wonderful songs are sung by gandharva-maidens. At places celestial nymphs of beautiful bodies dance. At places they produce the sound of the lute and the charming (sound) of various musical instruments. At places there is a shower of flowers; at places cold breezes blow. At places there are stalls where water is distributed to travellers, at places there are houses for eating. At places god and gandharvas recite excellent eulogies. At places there are very beautiful lakes with fully bloomed lotuses. At places there are very shady trees like blossomed aśoka trees.
65-73. From there, O best brāhmaṇa, the pious men endowed with happiness, and meeting with a happy death, go along the path. Some are mounted on horses; some are decorated with various ornaments. They go covering their heads with white umbrellas with their handles raised. Some mounted on elephants, some mounted on chariots, some having got into vehicles, happily go to Yarna’s abode. Some men, fanned with breezes from the chowries placed in the hands of divine ladies, and praised by great sages, go (to Yama’s abode). Certain pious men, holding divine weapons, adorned with garlands and sandal and eating tāmbūla go to Yama’s abode. Some living in houses built near water, blazing the ten quarters with the lustre of their bodies go to Yama’s abode. O best one, certain (men), enjoying rice boiled in milk, and eating well go happily to Yama’s abode. Some drinking milk, some drinking sugarcane juice, also some drinking butter-milk go to Yama’s abode. Some meritorious ones eating curd, some eating various fruits, some drinking spirituous liquor go (to Yama’s abode).
74-76. Seeing many (such) pious men, securing Yama’s love and coming there, Viṣṇu would himself appear there. He has four arms; his complexion is dark; his eyes are like full-blown lotuses. He holds a conch, a disc, a mace and a lotus. His vehicle is Garuḍa. His sacred thread is golden. His great face is lovely like that of Cupid. He puts on a crown and ear-rings. He is adorned with a garland of wood flowers.
77-79. All like the very wise Citragupta, Yama’s servants like Caṇḍa, speaking sweetly have the forms of Viṣṇu. O brāhmaṇa, then Yama himself, having great affection, would worship all those excellent men. Having (honoured) the pious men with divine gems (and) fed them fruits the Sun’s son (i.e. Yama) said:
80-81. O you noble ones afraid of the torment in the hell, you (will) go to the highest position due to the efficacy of your acts. The man who, being born in the world, does (acts of) merit, is my father, my brother, and is my friend and like my kinsmen.
82. O best brāhmaṇa, all those, thus addressed by Yama, got into a divine chariot and went to Viṣṇu’s city.
83-98. O best brāhmaṇa, I have told you in brief (about) the fate of the meritorious. Listen to the fate of sinners. I shall tell it in detail. The expanse of the path, full of all afflictions, of the wicked ones, is said to be eighty-six thousand yojanas. At places there is a shower of fire. At places there is a shower of stones, and O best brāhmaṇa, at places there is hot sand. At places there are sharp stones. At places there are hot stones. At places there is a shower of weapons. At places there is a shower of burning charcoals. At places breezes, very hot like fire, blow. At places are deep places of darkness with their openings covered with grass, O brāhmaṇa. At places there is a shower of thorns, along with thorny arrows. At places there are rows of rocks, difficult to climb, along with serpents. The sinners, with their throats and palates parched up, go there. O best brāhmaṇa, the unhappy sinners go along that path full of various kinds of sufferings and without shade or water. The sinners named Vimuktakeśa, some of the form of goblins, fierce, wet with steams of blood, some adorned (i.e. smeared) with mud, some with dark bodies, go along the path. Some sinners waiting with agony, some with their eyes full of tears that are trickling, some repenting for their deeds, go along the path. Round the neck of some sinner a hide-noose is tied. (Chains) are bound round someone’s skeleton and someone’s both feet. Yama’s servants, angrily putting a noose round the sinners’ necks pierced with needles, drag them. The sinners carrying in the cavities of their ears heavy stones lying on the path, and (carrying) iron-loads on the tops of their heads, go along the path. Yama’s servants take some sinners after putting nooses round their arms and (after keeping) strong weapons on their necks. By tossing the sinners Yama’s servants take them. Some walk with their heads down, and some with their feet up. Some walk on their hands; some walk on one foot. Thus they are deformed, and cry piteously.
99-102. The sinners, being beaten by Yama’s messengers go along that path. When they had come, evil-minded Yama, angrily gave up his divine form and became very fierce. His body was thirty yojanas long, and his eyes resembled wells. His complexion was smoky. He was very lustrous. He was prominent. His sound was gurgling. He had rows of very long teeth. His rows of nails resembled winnowing baskets. He was mounted on a strong he-buffalo. He bit his lips. He had a staff in his hand. He had a noose of hide. His face had curved eyebrows.
103. With him shone Citragupta who had great illusory power, whose eyes were red due to anger, and who was laughing loudly.
104-105. All (Yama’s) servants, with nooses and mallets in their hands, who were fierce and angry, thundered like clouds. Yama’s servants, running from every side said boastfully: “Quickly kill the most sinful ones. Break them, cut them, pierce them.”
106. Lord Yama threatened all the sinners that were running, giving out a ‘hum’ sound with these words:
107-113a. O sinners,O wicked ones, you thoughtless ones have committed sins which trouble yourselves. You do not see me remaining over your heads. Even knowing me, the lord of life, (to be observing your deeds), you committed sins. Nowhere have you heard with your own ears that I am the brother of the meritorious and the enemy of sinners. Hells are unbearable; they are full of various afflictions. The sinners experience them (i.e. undergo tortures there). Have younot heard this? O you wicked-hearted ones, you regarded my inquiry to be just untrue. O you who have committed sins, today see it with your own eyes. In the blindness due to wealth, all of you being insolent, never followed my words. You always committed heaps of sins. In accordance with that (heap of sins), O wicked ones, experience the fruit of your sins. What is the use of crying?
113b-116a. Speaking (to them) like this, Yama said to Citragupta: “O you noble one, take into account the sinful deeds of these.”
Hearing those great words of Yama, Citragupta being (thus) directed (by Yama) told as many sins of them (as they had committed). Then, O best brāhmaṇa, all the sinners waited. They, who were frightened, and who were controlled with a noose of hide (said):
The sinners said:
116b-119a. O Sun’s son, who were the witness presented by you to the sins which we had committed. Tell us who witnessed the good or evil deeds that we did formerly.
Then, O brāhmaṇa, Yama having laughed spoke these words very angrily after summoning all the witnesses:
119b-120. You were all nearby and witnesses to whatever took place. The sky, the earth, so also the water, the dates, the day, the night, both the twilights and Dharma—these are the witnesses.
121-122. They narrated all the good and evil deeds of the sinners, and the deed of each one of them and the time when it was done. Each witness told (the deeds) in Yama’s presence. Hearing them, the minds of all sinners were overpowered by fright.
123-125a. They stood with their hearts trembling as deer (remain) on seeing a cloud. Then making a ‘Kaḍa Kaḍa’ sound with the rows of his teeth (i.e. gnawing his teeth),Yama separately struck them with his fatal staff. All those sinners, struck separately by Dharmarāja (i.e. Yama) wailed over their deeds and being alarmed lamented.
125b-132. Then, Caṇḍa and others, the messengers of Yama, threw, by Yama’s order, all those sinners into hells. They dropped some sinners into (the hell called) Tapana, and some into (the hell called) Avīci. (They threw others) into Saṃghāta, Kālasūtra, Mahāraurava, into a hot basin containing sand, and into Kumbhīpāka. They threw the sinners into (hells like) Pramardana which was breathless (i.e. where breathing was not possible) and which was very fierce; so also in the fearful (hell called) Asipatravana, and into (hells) containing various kinds of foods. Certain servants of Yama similarly threw (some) sinners into Vaitaraṇā. Yama’s servants threw some sinners into a fierce pool of feces; some (sinners) into (a hell) full of thorns along with bones and chaff-fire, and extremely hot; so also Yama’s servants threw them into hells where smearing was done with feces, where the foods was feces, so also in the hell where one’s own flesh was eaten. Some (sinners) ate phlegm; some drank semen. Some sinners drank urine; some drank blood. In the mouths of some were leeches, resembling serpents.
133-151. Some (hells) were filled with serpents by the fierce messengers of Yama. O best brāhmaṇa, the very angry (servants of Yama) extracted the tongues of some (sinners). The cruel servants of Yama filled (i.e. put) heated oil into the cavities of the ears and into the mouths of some. They cut off with the edges of swords (i.e. with sharp swords) a hand and a foot also, so also ears and noses of some wicked ones. Some slept on the heap of burning charcoals; some on thorns resembling arrows. O best brāhmaṇa, Yama’s servants pulled out the hair of sinners and threw them into hot mud. They repeatedly inserted thousands of heated needles into the mouths and joints of nails of certain sinners. They put certain (sinners) on the tip of a heated pike. With sharp thorns they hurt the heads of some (sinners). (Yama’s servants) seized some sinners crying piteously by their hands and feet, and cut them asunder with the thorns of śālmali trees. Yama’s servants, after tying a stone round the necks (of the sinners) repeatedly threw some into ditches full of blood and into ditches full of pus. The messengers of Yama devoured the heads of the sinners. They angrily again and again crushed them with stones. They put into the chests of the wicked ones who were crying, masses of iron nails. The eyes of certain sinners were extracted with hooks. O brāhmaṇa, the noses of some were filled with scorpions. Yama’s servants tied the feet of some with ropes to the branch of a tree and burnt fire with smoke at the root (of the tree). There the sinners inhaled smoke. They remained there with their faces down and feet up as long as the moon and stars (shine in the sky). Some (sinners), being repeatedly beaten with pestles and mallets by Yama’s messengers, and overcome by agony, vomitted blood, Certain sinners sank into an abode full of darkness and having the odour of pus, along with gad-flies and gnats. Some ate ash; some ate insects. Some ate ill-smelling flesh, and some earth with pus. Some, being eaten by dogs, tigers, jackals and hogs, so also by bears, and wet with blood, wail(ed). Some others were being eaten by serpents with extremely strong poison. O brāhmaṇa, the chests of others were being torn asunder by the horns of he-buffaloes.
152-161. Sprinkling the ground with their blood, they fell in a swoon on the earth. With their entire bodies shattered with arrows, resembling snakes, which (arrows) were discharged from the bows of Yama’s servants, others rolled on the ground. They (crush) a mass of heated iron balls and a heated stone with a cutting weapon into their mouths. Yama’s messengers sewed the nostrils and mouths of some in order to suppress breath. The arrogant, very strong servants of Yama, pulled out, with Yama’s sharp-edged (weapons called) Śakti, the skin of the bodies of some. They seized some by their hair, and dropped them on the ground. They always struck (the sinners) with weapons and (their) feet etc. Some sinners were tormented with streams of saline water. O brāhmaṇa, they wailing in various ways, drank saline water. Certain sinners drank bile, O noble one. Some great sinners drank the mucus resembling thick milk flowing from the nose. Yama’s servants placed on the chests of some lying on the ground, big, heated stones, resembling mountains. They tied with strong cords the faces of some turned upwards, after putting a pair of logs at their necks and into their throats. They dropped some on the ground after placing them on the branch of a tree.
162-167. They raised them and again and again threw them on the ground. In this way all the sinners, hungry and thirsty, and murmuring ‘save me, save me’ cried in the abode of torment (i.e. in hell). Having, till the end of the yuga experienced torment in hell, and having not experienced (the fruit of) the remaining sins, they are born in sinful stocks. They, born in sin ful stocks, are troubled by diseases. They are defective in a limb, or have an excess limb. They are unhappy and resort to sins. They are sonless. They are great fools. They are absorbed in harming others. They have a short (span of) life. They are dull. They are the husbands of bad wives. Everyday they do sinful acts through (physical) deeds, mind and words. Again as a result of their sins they go to hell as before. Therefore, the best ones should never commit a sin.
168-175a. Men who have committed sins, cannot escape from hell. O best brāhmaṇa, I have explained to you in brief the affliction of sinners. Who is able to describe it properly even with hundreds of myriads of years? Then, having observed the sinners with a bad plight, we, getting into an aeroplane, went to Viṣṇu’s city. Having enjoyed pleasures in Viṣṇu’s house for thousands of crores of kalpas, we were born in this very pure royal family, O best brāhmaṇa. Having enjoyed here (i.e. in this existence) all pleasures with all affluence, O best brāhmaṇa, we had a happy (i.e. peaceful) death, and we would go to the highest place. In the three worlds, there is no (other) vow like the Ekādaśī vow. Such is our mode of existence even after our having observed the vow unintentionally. I do not know what would happen to them, through Viṣṇu’s grace, who observe the Ekādaśī vow with devotion. O best brāhmaṇa, I have thus told you all that (you) had asked (me) about the importance of the day of (i.e. sacred to) Viṣṇu. What else do you want to listen to?
175b-178. Hearing these words of him, the brāhmaṇa, knowing the highest truth, put his mind very firmly into (observing) the Ekādaśī vow. The king and the queen having, for a long time, enjoyed the earth, in the end went to Viṣṇu’s city and obtained the highest position. Those who listen to or recite the importance of this king of vows are freed from the heaps of sins and obtain (a place) near Viṣṇu.