Chapter 14 - Liberation of a Piśāca

[Sanskrit text for this chapter is available]

Note: The object of this chapter is to describe the importance of early bath in the month of Vaiśākha.

Śrutadeva said:

1-6. He who takes the holy bath in the morning in the month of Vaiśākha when the Sun is in Aries, worships Madhusūdana and listens to this story of Hari, shall be rid of all sins and go to the highest region of Viṣṇu.

He who leaves off (in the middle) when the story (of Viṣṇu) is being read and expounded and stupidly resorts to any other thing shall fall into Raurava Naraka and then he is born as a Piśāca (evil spirit). In this context they cite this ancient traditional legend as an illustration. This story is destructive of sins. It is holy and conducive to virtue. It is an ancient tale which should be respected forthwith.

Formerly, on the banks of Godāvarī in the splendid holy place of Brahmeśvara there lived two holy spiritual preceptors, the disciples of Durvāsas, well-known in all the three worlds as Satyaniṣṭha, and Taponiṣṭha.^[1] They were firmly devoted to Supreme Brahman. They were always devoted to the Upaniṣadic teachings. They were indifferent (to worldly pleasures). They were meritorious. They subsisted only on what was received as alms. Both of them lived in a cave.

7-H. Of these two, Satyaniṣṭha was always devoted to the stories of Viṣṇu. Even if there were no listeners or expounders, the great sage used to carry on (leisurely) his daily round of duties. If there was even one listener, he used to expound to him (Viṣṇu’s story) day and night.

If anyone expounded the auspicious and meritorious story of Viṣṇu, he used to curtail his religious rites and listen to the story, because he was interested in listening to the same.

He used to avoid going to pilgrim centres and sacred shrines situated very far off, because they conflicted with his interest in the stories (of Viṣṇu). He avoided performing most of the rites. He used to listen to the divine stories and to expound them to listeners himself. O king, excepting the stories (of God), he did not know anything else worthy of being resorted to.

12. If, being afflicted with sickness, an expounder (of Viṣṇu-sto-ries) happened to give discourse in his house (instead of in a public place like a temple), the sage resorted to bath at a well and was devoted to listen to the stories.

13-17. At the conclusion of the story, he used to perform his (religious and other) duties duly.

One who habitually listens to the holy stories does not get involved in bondage of births. He shall attain intrinsic purity. Absence of attachment to Viṣṇu will disappear. Attachment to Viṣṇu and friendship with saintly people shall be engendered. The attributeless Brahman free from Rajoguṇa will be retained in the heart immediately. Karma is futile in the case of a man devoid of perfect knowledge. Even if it is performed in diverse ways repeatedly, it will be like showing a mirror to a blind man.

Karma repeatedly performed by those whose hearts are absorbed in deep meditation shall definitely be conducive to the purity of nature.

Due to the purity of nature capacity to listen will improve. By listening one attains perfect knowledge and then he becomes competent to meditate.

18-23a. Śravaṇa (listening), Dhyāna (meditation) and Manana (reflection) have been laid down in the Vedas in many places.

If there is no (narration of) tales of Viṣṇu, if there are no good men, that place should undoubtedly be abandoned even if it be the banks of Gaṅgā itself.

If in any land there is no Tulasī plant, nor the auspicious abode of Viṣṇu, nor the (narration of) story of Viṣṇu, a person who dies there shall attain dense darkness (i.e. hell).

If in any village there is no abode (temple) of Viṣṇu, nor a black antelope, nor the story of Viṣṇu, nor saintly people knowing it, one who dies there shall immediately be reborn as a dog and continue thus for a hundred births.

The sage (Satyaniṣṭha) pored over the Upaniṣad Texts and pondered over the teachings therein and came to this decision. He was always attached to the tales of Viṣṇu; he was devoted to the memory of Viṣṇu. He did not consider anything superior to this listening.

23b-27. The other one, Taponiṣṭha, strictly adhered to the rituals. He was foolishly obstinate. He did not expound, nor listen to good tales (of Viṣṇu) himself. He left off even while the story was being expounded and set out for holy bath in Tīrthas.

At a Tīrtha too, when the tale was begun, O king, he used to go far off due to the fear of omission of holy rituals because of fickleness.

After coming into contact with him people used to go for doing their domestic activities. There were no listeners or expounders (of tales of Viṣṇu) at his side but only Karmins (those interested only in performing riturals—Karmas).

The time of that evil-minded, vicious (sage) passed off thus. The tale of the Lord did never reach his tongue or ear.

28-31. The sage later on died and immediately became a Piśāca (Evil Spirit) on account of his Adharma since he was not one who listened to or expounded (divine stories) and because he was vicious and pertinacious. He then occupied a Śamī tree. He was named Chinnakarṇa (one with ears cut: deaf). He was not strong. He had no support. He did not get anything to eat. His throat, lips and palate were parched. He underwent torture thus for more than ten thousand years according to divine reckoning. He did not see anyone ready to save him. He continued to be devoid of food. He was extremely miserable.

Thinking about what he had done he wandered like one inebriated and mad. Wandering here and there and oppressed with hunger, that evil spirit of deluded intellect did not attain peace and happiness.

32-34. Wind that blew against that spirit that had no control over itself, was like fire (scorching) his limbs. Water appeared (extremely hot) like fire of universal destruction. Fruits, flowers etc. appeared like poison. This Karmaṭha (‘one who valued Karma very much’) did not attain happiness anywhere. He was excessively dejected in mind.

When these things were like this in that forest devoid of people, in that spot devoid of (divine) tales and good men, in the place which he had resorted to, Satyaniṣṭha came then to the city of Paiṭhinasī.^[2]

35-36. Going along the path he saw Chinnakarṇa who was subjected to a great deal of suffering. On seeing him crying due to hunger and appearing sick and depressed causing the melting of his heart, he spoke to him, “Do not be afraid”. Then the great sage said: “Who are you? Why have you come to this plight? You will have no more suffering.”

37-42. On being consoled by him thus Chinnakarṇa who was exceedingly agitated said thus: “I am Taponiṣṭha, an ascetic and disciple of Durvāsas. I was a resident of the holy spot Brahmeśvara strictly devoted to Karma. I was foolishly pertinacious. Since I was afraid of break in my performance of rituals out of foolishness, O sage, the meritorious story of Viṣṇu that was being expounded by good men was not at all honoured by me, foolish that I was. The story that destroys Karma was not expounded to the listeners. As a result of the great fructification of those Karmas I met with death. I became a Piśāca, Chinnakarṇa by name. I am agitated and bewildered due to misery. I do not find any saviour to redeem me from this misery somehow. Fortunately I have been seen by you. I have become free from sins. Today deities are pleased with me. The preceptors, good men and Had too are delighted with me today, since I met you.”

43-48a. He then fell at his feet on the ground crying “Save me, save me.” Then Satyaniṣṭha of great fame was overwhelmed with pity. With his extremely pleasing and blissful pair of arms the great sage raised him up. Then water was ceremoniously sipped and the excellent merit that he had acquired in the course of a Muhūrta by listening to the greatness of the month of Vaiśākha was given to him. As a result of the power of that merit all his inauspiciousness was destroyed immediately. He was released from the form of Piśāca. He assumed a divine body. He got into a divine aerial chariot. After bowing down to that great sage, he took leave of him and circumambulated him. Then he went to the great region of Viṣṇu.

Thereafter, the intelligent Satyaniṣṭha went to the city of Paiṭhinasī repeatedly thinking about the efficacy of listening to the greatness (of the Vaiśākha rites).

Śrutadeva said:

48b-50. Where there is the meritorious and splendid story of Viṣṇu that dispels the impurities of the world, all the holy spots and Tīrthas of diverse kinds are present there. Where the holy river of the meritorious and splendid story of Viṣṇu flows, salvation is within the reach of the people staying in that land. There is no doubt about it.

Footnotes and references:

[1]:

Out of these Satyaniṣṭha realized by Upaniṣadic studies the importance of devotion to Viṣṇu and became less inclined to Karmakāṇḍa. He is a representative of the cult of Viṣṇu-bhakti (vv 7-22), while Taponiṣṭha as a staunch adherent to the path of Karma, did not care to hear Viṣṇu tales and thereby became a Piśāca (vv 23-31).

[2]:

Paiṭhaṇ in Aurangabad Distt. of Maharashtra.