Chapter 13 - Yama is Consoled

[Sanskrit text for this chapter is available]

Brahmā said:

1 -2. What is the miracle seen by you? Why do you feel excessively sad? Distress caused to saintly people will cause trouble to one till one’s death.

Merely by uttering (the name of Hari) the greatest region is attained. Won’t the people then go to the world of Hari at the bidding of the king?^[1]

3. One obeisance offered to Govinda is on a par with the valedictory bath after a hundred horse-sacrifices. A person who performs a sacrifice undergoes rebirth, but obeisance offered to Hari prevents further birth.

4. Of what avail is Kurukṣetra and of what use is Sarasvatī to him, if the two syllables HA and RI are present at the tip of his tongue?

5. A Brāhmaṇa might have had sexual intercourse with a Cāṇḍāla woman, particularly when she is having her monthly course. Even then, if he remembers Viṣṇu at the time of death, he will attain his (Viṣṇu’s) region.

6. Since, remembering him is liked by Viṣṇu, one attains Sāyujya with Viṣṇu in spite of a mass of sins produced as a result of eating forbidden food.

7. Such is the month named Vaiśākha as Viṣṇu is fond of it, O Yama. Even by listening to the holy rites thereof one is liberated from all sins.

8. Then, does it need to be particularly mentioned that one who is devoted to the performance of holy rites goes (to the world of Viṣṇu)? When one sings about (the greatness of Vaiśākha rites), Puruṣottama becomes pleased.

9. How then does a person who is devoted to the performance of holy rites not attain salvation? The Lord of the worlds, Puruṣottama, is our progenitor.

10. This (king) performs these holy rites in the month of Vaiśākha which he (the Lord) likes. (Hence) Viṣṇu is delighted with him. He always stands by him and assists him.

11. O Yama, you are not competent to punish him or teach him. Nothing inauspicious exists in the case of the devotees of Vāsudeva. They need not be afraid of births, deaths, old age and sickness.

12. An employee should eagerly engage himself in the tasks of his master to the maximum of his capacity. He should become contented with that much. He does not fall into Narakas.

13. When the task (entrusted to him) is beyond his capacity, the employee should inform his master. By that much the servant becomes free from indebtedness and attains happiness.

14. Once he has intimated (to the employer), he becomes free from indebtedness and sin. If endeavour is made in regard to his duty, the embodied one (i.e. employee) has no offence whatsoever.

15 Therefore it does not behove you to bewail when the task has become impossible.

16. On being told thus by Brahmā, Yama became further dejected. With his eyes bedimmed with flowing tears he spoke these words giving expression to his pitiable plight:

17-18a “O dear one, everything that I have acquired has been obtained by means of the worship of your feet. O Lotus-born Lord, I will not go to (my) duty once again as long as this excessively powerful king rules this earth.

18b-21a. O Lord, I shall get that king removed from his holy rites and then alone be contented like a son who has offered rice-balls (to his ancestors) at Gayā. O merciful one, enable me to attain this and fulfil my task without fail. Thereafter I shall be free from ailments once again and shall carry out your behest.”

On hearing what was requested by Yama, Brahmā became worried once again. Consoling him in various ways, Brahmā spoke to him once again:

Brahmā said:

21b-24. The king who is devoted to Viṣṇu’s holy rites cannot be restrained by you. If, out of anger, you wish to outwit him (wait), we shall (first) approach Hari and intimate everything to him. What he says thereafter, we shall carry out.

He alone is the maker of the world. He is the protector of Dharma. He alone is our guide, chastiser, maker and controller.

O Dharma, after he has said anything, there is nothing to say further; there is no scope for any argument. It is not proper for us to dispute further. On the earth too, nowhere do we find anyone arguing after the king has decisively ordered anything.

25-29a. Having consoled Yama thus, Brahmā went to the Ocean of Milk along with him. He eulogized Puruṣottama who is the Supreme Lord devoid of Guṇas (attributes) and is (of the form of) knowledge alone, who (can be attained) only through Sāṃkhya and Yoga, who is single and without a second.

Then Viṣṇu manifested himself before them, on being eulogized by Brahmā.

Yama and Brahmā hurriedly made obeisance to him. In words and tone as majestic as the rumbling sound of a cloud, Mahāviṣṇu spoke to them: “What for have you both come here? Is there any misery caused by demons? Why is the face of Yama pale and faded? Why is he stooping down his head? Explain this, O Brahmā.”

On being told thus, the Lotus-born Lord said:

29b-33. “When the king, the most excellent one among your servants, is engaged in administering the kingdom, men who are devoted to the holy rites of Vaiśākha attain the immutable great region. Hence Yama’s city has become vacant. Therefore, Yama is exceedingly sad. He fought with the king. In order to kill him, he raised his staff. But he has been defeated by your Discus. He therefore, came to me.

We are not competent to mete out punishment to your noble-souled devotees. Hence we have sought refuge in you alone, O great Lord. Chastise that king and protect Yama who is your own (favourite).”

On being told thus (the Lord) laughingly said to Brahmā and Yama:

34-37a. “I will forsake Lakṣmī,^[2] my vital airs and body, Śrivatsa, Kaustubha, my garland named Vaijayantī, Śvetadvīpa, Vaikuṇṭha, the Milk Ocean, Śeṣa and even Garuḍa, but I am not at all interested in forsaking my devotee. How can I feel interested in abandoning my devotees who leave off all worldly pleasures for my sake? They are ready to abandon even their lives for my sake; the blessed ones identify themselves with me. So I shall find out other means of suppressing your misery.

37b-40. That king has been given by me a life span of ten thousand years on the earth. Of them eight thousand years have passed by, O annihilator of men. If the remaining part of his life is spent, he will attain Sāyujya with me. Thereafter, a vicious person named Vena^[3] will become king. He will destroy all these holy rites laid down in the Śrutis. At that time the Vaiśākha holy rites too will become extinct. On account of the sins committed by him alone, Vena will perish.

41-43. Afterwards I will incarnate as Pṛthu^[4] and spread the holy rites once again. Then I will popularize the rites of Vaiśākha among people. Only one in a thousand will be my true devotee who will dedicate his own vital airs to me and will renounce the desire to hoard more and more possessions. These holy rites will be current only among such men. One (among many) will come to be conversant with these holy rites of mine on the earth. Thereafter your task will be fulfilled, O annihilator of men. Do not be sad.

44-47.1 shall make all noble-souled men observing the Vaiśākha rites give you your share in this month of Vaiśākha. After some time I will make the king also (give you your share). Therefore, pacify your grief. One enjoys your share with heroism as the present, because you are an enemy superior in strength (?) One who continues to partake of his share does not feel miserable. Men should give Arghya unto you everyday at the time of their holy bath. On the last day of Vaiśākha they must, with you in view, offer a pot filled with water and cooked rice mixed with curds.^[5] If they do not do so, all their observances of the holy rites of Vaiśākha shall be fruitless.

48-52. Hence eschew anger towards the king who is devoted to me. He will give you your share. Those men who give you your share and perform the great holy rites of Vaiśākha should not have any hindrance on account of you. If they manifestly worship only me and shun you, the protector of Dharmas, O blessed one, you will punish them at my bidding. I shall send Sunanda to make the king give you your share. At my behest, he will go and make him give your share.”

Even as Yama stood waiting thus near him, the Garuḍa-vehicled Lord despatched Sunanda to enlighten the king to pay Yama’s share. He went there, advised the king and came back once again near (the Lord).

53-54. Having consoled Yama thus, Viṣṇu vanished there itself. Brahmā also consoled Yama himself and allowed him (to go) quickly. He was extremely surprised and he went to his abode along with his followers. Somewhat delighted in his mind, Yama went back to his city.

55-57. Thereafter, urged by the directive of Viṣṇu and the advice tendered by Sunanda, all the people who observe holy rites of Vaiśākha give the share (unto Yama).

If men do not honour Dharmarāja (and offer the share), he himself takes away their merit accruing from Vaiśākha rites. Everyday in the month of Vaiśākha the devotee should take his holy bath and offer Arghya to Yama. If this is done there is merit; otherwise everything shall be futile.

58. At the outset a pot filled with water and cooked rice mixed with curds should be offered by people to Dharmarāja on the full-moon day in the month of Vaiśākha.

59-60. Afterwards the man should offer the same on behalf of the manes and his preceptor. Thereafter, he should offer the same to Lord Janārdana, the slayer of Madhu. Cold water, cooked rice mixed with curds, betel leaves, fruits and monetary gifts—all placed in a bell-metal vessel should be given to a Brāhmaṇa.

61-63. He should give a divine image of the deity Madhusūdana to a Brāhmaṇa who expounds the monthly holy rites and may happen to suffer due to poverty. The devotee should honour the same expounder of holy rites with all his riches.

Thus directed by Sunanda, the king did everything accordingly. He spent the remaining part of his life enjoying all worldly pleasures as he pleased. Accompanied by sons, grandsons and others

he went to Hari’s abode.

64-67a. When that king went to Vaikuṇṭha, the base ruler Vena became king. All the holy rites, particularly the Vaiśākha rites, were destroyed by that vicious one. They lost their popularity on the earth once again. They were mostly the cause of salvation. No one knew these splendid holy rites laid down for the month of Vaiśākha.

The mind will become fervently inclined towards Vaiśākha holy rites only when the merits acquired in the course of many births fructify.

Maithila said:

67b-69. Indeed the vicious king Vena was present in the earlier Manvantara. This king, the scion of the family of Ikṣvāku, is present in this Vaivasvata Manvantara. This has been heard by me before. It is being described by you now also. He (Kīrtimān) has gone to Vaikuṇṭha; Vena will be the king afterwards. (How can this be?) O Śrutadeva of great intellect, clear this doubt.^[6]

Śrutadeva replied:

70-72. There is conflict in Purāṇas only because of this difference in the arrangement of Yugas and Kalpas. You shall not have any doubt about its authenticity, if the story happens to involve (apparent) contradictions.

When the daily Kalpa has passed(?), this (story) is permanent and splendid. It was narrated to me by Mārkaṇḍeya and that has been recounted to you, O king.

Hence the Vaiśākha rites should not become popular. Only one (among many) will know it. He will be unattached (to the worldly pleasures). He will be devoted to Viṣṇu.

Footnotes and references:

[1]:

In consoling Yama in vv 2-15, God Brahmā extols the glory of Viṣṇu, his name Ha-Ri (v 4) and the efficacy of Vaiśākha-Vratas—the main objective of the Purāṇa-writer.

[2]:

Popularization of devotion to Viṣṇu is the aim of this author. This firm promise of Viṣṇu is meant to contribute to it.

[3]:

A notoriously vicious king of yore; born of Manu and Sunīthā; cursed to death by sages. The famous king Pṛthu, an incarnation of Viṣṇu, was churned out of Vena’s right hand (Mbh, Śānti, Ch. 59; VP 1.13; also PE 844-45.) It is narrated as a prophecy.

[4]:

Son of Vena. The first emperor coronated by Devas. He established Law, Order and Dharma and made arrangement for the livelihood of people of all castes and communities as symbolized by his milking of the Earth-Cow (VaP 1. 126-74).

[5]:

This has become an integral part of daily Vaiśākha observances (see vv. 55-58).

[6]:

Purāṇas have conflicting versions of the same story and the usual explanation is their occurrence in different Yugas and Kalpas (see vv 70-72).