Chapter 22 - The Efficacy of Listening to the Purāṇa

[Sanskrit text for this chapter is available]

Note: VV 1-48 describe the efficacy of listening to this Purāṇa.

Sūta said:

1. Thus the most auspicious and beneficial path has been shown clearly by Śiva himself. It is the most efficient means of bringing about the immediate liberation of men shackled to the world.

2-3. Further, this is the common path for the direct achievement of emancipation (Mokṣa) for dull-witted men, ṃose unauthorised for the study of the Vedas, for women, for all embodied ones belonging to the twice-born classes. It deserves to be resorted to by great sages and it is honoured even by Devas.

4. Listening to the stories of Śaṃbhu is destructive of the danger of worldly existence. It affords us immediate liberation, it is praiseworthy and sacred for all embodied beings.

5. Unto those blinded by the darkness of ignorance, this is a lamp affording the acquisition of knowledge. It is the greatest medicine for those affected with the ailment of worldly existence.

6. To mountains of great sins, it is a terrible blow like that of thunderbolt to mountains; it roasts up the seeds of Karinas and brings about all riches and prosperity.

7. Those men who always listen to Śaṃbhu’s stories that sanctify all the worlds, are certainly Rudras in the world.

8. Sages have extolled the dust particles sticking to the feet of those men who listen to the stories of the Trident-bearing Lord and who glorify them as themselves holy places and shrines.

9. Hence, let those embodied beings who wish for the achievement of salvation, always devoutly listen to the ancient (Purāṇic) stories of Śiva.

10. If any man is unable to listen to the Purāṇa-stories always, let him listen to it at least for a short while everyday.

11. If the man is unable to listen to it everyday, let him listen to it on any auspicious day, or meritorious Tithis or in sacred months.

12. He who listens to the fascinating narratives occurring in the Purāṇas crosses the (ocean of) worldly existence after burning down the great forest of Karmas.

13. If people listen to the sacred story for a Muhūrta or for half that time, nay even for a moment with devotion, they will never face misfortune or hell.

14. A man obtains by listening to the Purāṇas once that benefit which accrues from all the Yajñas or all the religious gifts.

15. Particularly in Kali age, apart from listening to the Purāṇas, there is no greater pious practice for men nor a better path of redemption.

16. There is no better way of glorification of Śaṃbhu than listening to the Purāṇas. Hence it yields to men great benefits like the celestial wish-yielding tree.

17-18. ‘Men in Kali age are short-lived, weak and oppressed by fatigue. They are dull-witted and miserable. They are devoid of pious practices.’ Thinking thus, the holy sage Bāḍarāyaṇa was moved with pity. For the sake of the welfare of those men, he prepared the nectarine juice in the form of Purāṇas.

19. If one succeeds in drinking ambrosia, he alone becomes immortal and free from old age. But the ambrosia of the story of Śaṃbhu will render the entire family immortal and free from old age.

20. A person conversant with the Purāṇas, whether he be a boy, a youth, an old man or a weak-bodied poor fellow, should always be saluted and adored by people who seek merit.

21. No one should demean or speak ill of a person conversant with the Purāṇas, the words from whose lotus-like mouth are like Kāmadhenu (‘wish-yielding cow’) unto all embodied beings.

22. There are Gurus (elders, preceptors, venerable ones) in all the worlds, by birth or by the qualities they possess. Among all of them, a person conversant with the Purāṇas is the greatest Guru.

23. Man feels exhausted and depressed by frequent births in the course of crores and thousands of transmigrations. That being the case, who else can be a better Guru than the one who accords us the benefit of no return (to Saṃsāra).

24. A man conversant with the Purāṇas shall be pure and quiescent. He shall have control over his passions. He shall be free from feelings of jealousy etc. He shall be well-behaved and sympathetic. He shall be eloquent and shall sensibly recount the meritorious story.

25. When a Brāhmaṇa expounding the Purāṇas has occupied the Vyāsa-seat, he shall not bow down to anyone till the stipulated portion of the story is not completed.

26. He should not expound the story before men of crooked behaviour, who are rogues, wicked or men of competitive spirit desirous of defeating others in argument.

27. A wise expounder should not narrate the holy story in a place abounding in wicked men, or in a land infested by beasts of prey, or in a region where gambling is popular.

28. A learned expounder should narrate the holy story in a good village abounding in good people, in a holy place, in a temple, on the holy banks of rivers etc.

29. Listeners endowed with devotion to Śiva, who are not interested in other activities, who control their speech, who have good auditory power and who are never perturbed shall earn merit.

30. Those base men who listen to the holy story without devotion, shall not derive meritorious benefits. In every birth they will be miserable.

31. Those who listen devoutly to a Purāṇa without first adoring it with betel leaves and other offerings, may become poor, though they are not sinners.

32. If men go elsewhere in the middle when the story is in progress, their wives and riches die or perish in the middle of the enjoyment of pleasures.

33. Those base men who listen to the holy story with turbans on their heads are reborn as cranes. They are sinful persons.

34. Those who listen to the holy story while chewing betel leaves will be compelled to swallow their own excreta by the servants of Yama in Naraka.

35. Those haughty persons who listen to the story while occupying a very high seat, will experience endless miseries in hell and ultimately be born as crows.

36. Those who occupy couches or sit in the posture of Vīrāsana (sitting on hams) while listening to the holy story, will become trees of crooked growth.

37. Men who do not bow down before beginning to listen to the holy story, become poisonous trees. Men who lie down and listen to the story will be born as pythons.

38. He who listens to the story while occupying a seat on a level with that of the expounder (of the Purāṇa) incurs a sin on a par with that of defiling the preceptor’s bed and falls into hell.

39. Men who censure a man conversant with the Purāṇas or the story that dispels sins, become dogs in a hundred births.

40. The base men who talk and interrupt while the (Purāṇa) story is progressing, will be born as donkeys first and then as chameleons.

41. Those men who never listen to the holy story will fall into terrible hells and later be born as wild pigs.

42. Those excellent men who encourage and praise the holy story, though they might not have listened to it, attain the everlasting highest region.

43. Those rogues who create obstacles while the story is in progress will rot in hells for ten million years and then become domestic pigs.

44. Those who narrate to men the holy Purāṇa story will occupy the region of Brahmā for hundreds of crores of Kalpas and even more.

45-46. Those men who offer blankets, deer skins or cloths, planks or couches to men conversant with the Purāṇas to be comfortably seated, will attain heavenly worlds and enjoy pleasures as they desire. Thereafter they attain untainted (pure) positions in the worlds of Brahmā and others.

47. Those who give to a man conversant with the Purāṇas new cotton clothes, become endowed with knowledge after enjoying all pleasures.

48. Those who are (even) guilty of major sins and those who perpetrate minor sins attain the greatest region by listening to the Purāṇas.

[Note: VV 49-130 narrate how a sinful woman attained a place in Śiva’s abode by listening to the Purāṇa and how she redeemed her husband who had become a Piśāca for his sins by making him listen to Śiva’s glory.]

49. O excellent Brāhmaṇas, in this context I shall narrate a highly meritorious old legend, wonderful and charming, and also one that destroys all the sins of those who listen to it.

50. There is a village named Bāṣkala somewhere in the Dakṣiṇāpatha (South). All the men there are stupid and devoid of holy rites.

51. Pious Brāhmaṇical practices are not current there. People are indifferent to Śruti and Smṛtis. They never perform Japas or study the Vedas. They are ever after other men’s wives and sensual pleasures.

52. Some are farmers; some wield weapons; but all are irreligious and of crooked behaviour. They do not know the greatest virtue characterised by knowledge and absence of attachment.

53. Women too indulge in vice and sins. They were adulteresses and lascivious. Evil-minded and crooked as they were, they shunned holy vows and pious practices.

54. There lived a base Brāhmaṇa named Vidura, vile in temperament. Though he had a wife, he became enamoured of a harlot. He always followed evil paths.

55. He used to leave his wife named Bandulā alone and go to the harlot’s house every night where afflicted with lust he used to sport about.

56. His wife in her prime of youth left alone at night, could not bear the onslaught of passion. She too contacted a paramour and sported about.

57. Seeing her in a compromising position with a paramour once, the husband angrily rushed at her.

58. The paramour fled. The wicked man seized the wife and hit her with his fist again and again.

59-60. Oppressed by her husband, the angry woman retorted fearlessly. “You dally with a harlot every night. Where am I to go? I am a beautiful woman blooming in my youth. I am also overwhelmed with the passion of love. How can I bear everything without you for company?”

61-63a. On being told thus by that young woman, the base Brāhmaṇa said: “What has been said by you is correct. Hence I shall say something beneficial to you. Extort enough money from your paramours and provide them with ample sexual pleasure. But give the entire amount to me so that I can pass it on to the street-girl In this manner, O fair-faced woman, my desire also can be fulfilled.”

63b. The woman accepted the condition contained in her husband’s words.

64. The couple continued their vicious conduct for some time, when at last the Brāhmaṇa, the husband of the wayward slut, died.

65. After the death of her husband, the woman losing her youthful form and features a bit, stayed on in her house along with her sons for a long time.

66. Once, at the time of holy festivities, the woman went by chance to the shrine of Gokarṇa along with some kinsmen.

67. After taking her holy dip in the sacred waters she went to a certain temple. There she heard the holy story of the Purāṇas concerning the chiefs of gods.

68. The expounder of the Purāṇas was heard saying, “The servants of Yama in Naraka will insert red hot iron bars into the vaginal passage of the women who were enamoured of paramours (while on earth).”

69. On hearing these words of the expounder of Purāṇas expressing a religions pronouncement, she went to him secretly in great fright and told the excellent Brāhmaṇa:

70. “O Brāhmaṇa, a grave and heinous sin has been committed by me in my ignorance. I acted in a self-willed crooked manner during my youthful days.

71. On hearing your words elaborating the meanings and implications of the Purāṇa text, I am struck with great terror. My body is frequently trembling.

72. Fie upon me, the sinner deluded by lust! I had been indulging in sensual pleasures. For the sake of an insignificant pleasure I have been rushing headlong towards a great disaster.

73. How am I going to face the awful messengers of Yama at the time of death? How can I get fortitude (to stand steady), when I am forcibly tied with ropes round the neck?

74. How will I endure (the pain) in hell when the body will be cut into minute pieces? How will I fall into Kṣārakardama hell (‘pool of saline mud’) after being heated up and roasted?

75. How will I transmigrate through hundred thousands of wombs (species) of worms, insects, birds, etc. all along being tormented by masses of misery?

76. Will I relish my food henceforth? How can I, afflicted with too many miseries, go to sleep at night?

77. Alas! I am doomed. I am damned. I have been burned. My heart has been rent asunder. Alas! Oh fate, you have misguided my intellect towards great sins for a sure downfall!

78. My misery and pain is ten million times more than the terrible misery of an embodied being falling from the top of a high mountain or one pierced with a spear.

79. In all probability no purification is possible for my inordinate sin, even after performing ten thousand horse-sacrifices or taking the holy dip in Gaṅgā for a hundred years.

80. What shall I do? Where shall I go? Whom shall I seek as refuge? Who can save me in this world before I fall into the hellish sea?

81. O Brāhmaṇa, you alone are my preceptor. You are my mother. You are my father. Uplift, uplift me, a wretched woman seeking refuge in you alone.”

82. When she fell at his feet with disgust and frustration, the intelligent, eminent Brāhmaṇa mercifully lifted her up and spoke thus:

The Brāhmaṇa said:

83. Fortunately you have become enlightened at the proper time after hearing the great story. Do not be afraid. I shall tell you how to attain the happy goal.

84. It was only because you listened to the holy story that your mind has become like this. There is absence of attachment to sensual objects and a great repentance (in you).

85. Repentance alone is the greatest expiation for all sins. That is why a sensible man performs expiation only through that (repentance).

86. Even after duly performing all types of expiatory rites, if men do not repent, they will not attain the excellent goal.

87. By listening to good holy stories everyday one attains the excellent goal. By residing in a holy spot the mind gets purified.

88. One attains the greatest goal through good holy stories daily heard, but a creature does not attain excellent mind and feelings through good holy vows and observances alone.

89. Just as a mirror becomes clean on being wiped frequently, so also the mind attains great purity through good stories.

90-91. When the mind becomes pure, meditation on the Consort of Umā becomes possible. Men of good actions shake off all dirts and impurities accumulated in the minds, words and bodies and attain the great region of Śaṃbhu. Hence in the case of persons deprived of merits, good holy stories constitute a good means.

92. Meditation becomes easy through (listening to) good holy stories. Through meditation excellent Kaivalya (liberation) becomes possible. One who listens to these good stories but fails to accomplish the great meditation, does so in the next birth and attains the great goal.

93. Ajāmila merely uttered the name (of his son) which became a Mantra and since he repented he attained the great goal.

94. Listening to good holy stories is the seed (and cause) of all prosperities of men. He who is devoid of it is only a brute. How can he get release from bondage?

95. Hence, withdrawing the mind (intellect) from all sensual objects, practising the most excellent devotion, always listen to good holy stories. Your mind will become pure by habitually listening to good stories.

96-97a. Thereby you will be meditating on the Lord of the universe and then will attain salvation. Liberation in the case of one who meditates on the lotus-like feet of Śiva, is possible in a single birth. There is no doubt in its possibility. It is the truth that I say.

97b-99. On being told thus, the woman became full of tears. She fell at his feet and said, “I have achieved my object. I am contented.”

In the same great holy spot, from the same excellent Brāhmaṇa, she heard the excellent holy story that yielded emancipation as fruit. The Brāhmaṇa narrated to her a story full of non-attachment (to worldly affairs).

100-101. It was a story on hearing which a man immediately forsakes addiction to sensual objects. The Brāhmaṇa told her the stories pertaining to Śiva in a manner whereby her mind became pure and free from attachment. As and when her mind attained more and more purity, he imparted to her the path of meditation on Śaṃbhu.

102. The heart of the Brāhmaṇa woman gradually became free from the impurities of Rajas and Tamas. All the sense-organs were withdrawn from the objects of pleasure. Thereafter, possessed of the pure truth, her heart became capable of reflecting on the form of the Lord of the universe.

103. Thus by resorting to a good Guru the woman became successful in making her mind pure. She frequently meditated on the person of Śaṃbhu consisting of blissful consciousness.

104-106. She had her holy bath in the sacred waters regularly. She wore matted hairs and bark garments. She smeared Bhasma all over the body. She had Rudrākṣas for her ornaments. Her ardour in repeating the names of Śiva increased. She never spoke unnecessarily. She ate vary little. She sat in Padmāsana (Lotus-posture) eager to listen to the good holy stories. She was never perturbed. She was regular in attending upon her Guru. She never felt any special attraction to her sons and friends. She practically abandoned them. She propitiated Śiva thus in the manner expounded by her Guru.

107. “O Lord of the universe, O cause of the destruction, sustenance and birth of the universe, O sole person deserving the salutation of the universe, O Śiva, the permanent one of cosmic form, O destroyer of Kāla, O lord illuminated by opposite qualities, O glorious Maheśa, direct your kind glance towards me.

108. O Śaṃbhu who have made the moon your crest jewel, O lord of quiescent form, O holder of Gaṅgā, O lord whose lotuslike feet have been worshipped by the most excellent ones among the immortal beings, O lord with the great serpents for ornaments, whose abode is the Lord of mountains, O destroyer of the distress of devotees, direct your kind glance towards me.

109. O glorious lord of the universe, the merciful, O trident-bearing lord, O lord of goblins, O Bharga whose reputation has been sung about in all the three worlds, O blue-necked lord, O slayer of Madana, O lord of Gaurī, O cosmic-formed one, direct your benign glances towards me.”

110. Praying thus everyday devoutly to the great Lord, and listening to the good holy stories, she snapped all bonds of Karmas.

111. In due course the woman cast off her mortal body. Taken by the followers of Maheśa, she reached the place of Śiva.

112-115. There she saw the great Lord with Umā being served and attended upon by Devas. He was also meditated upon by Gaṇeśa, Nandin, Bhṛṅgin and others as well as Vīrabhadreśvara and others. She saw the Lord of Gaurī, having the lustre of ten million suns, the three-eyed, five-faced, blue-throated Sadāśiva. He was having Gaurī shining lustrously like lightning on his left lap. On seeing the Lord, she became thrilled and bowed frequently. Tears of joy flowed and drenched her. Hairs stood on end all over her body. She was kindly honoured by Pārvatī and Śaṅkara.

116. Obtaining a permanent residence in that everlasting world, abounding in the greatest bliss and brilliance she derived unobstructed happiness.

117. Once she approached and bowed down to Goddess Umā and asked her, “What has happened to my husband?”

118. The great goddess said to her, “Your husband of evil intentions suffered the miseries of Naraka and was born as a Piśāca (ghost) on Vindhya.”

119. The lady once again asked the goddess, the deity of the three worlds, “By what means can my husband attain the goal of the good?”

The goddess said:

120. If at any time he hears our story of great merit, he shall surmount all the evil results and attain this region.

121. On hearing the words of Gaurī, the woman joined her palms in reverence and requested the goddess for the expiation of the sins of her husband.

122. Repeatedly requested by her, Pārvatī took pity on her. She called a Gandharva named Tuṃburu and said thus:

123-124. “O Tuṃburu, welfare unto you. Go to the Vindhya Mountain along with this lady. There is a Piśāca there, who was her husband of evil intention. Recount before him the highly meritorious story featuring our good qualities. When he is rid of his evil plight, bring him near Śiva.”

125. On being commanded thus by the goddess, Tuṃburu bowed to her. Accompanied by the other lady, he hastened to the Vindhya Mountain by an aerial chariot.

126. There, he saw the Piśāca with a huge body, red eyes and big jaw. He was laughing and crying by turns and jumping and prancing about.

127. Tuṃburu seized him by force, tied him with ropes and kept him at rest. With the lute in his hands he sang the story of the Lord of Gaurī.

128. On listening to the extremely meritorious story of the Enemy of Tripura, the Piśāca shook off all his sins within seven days and regained the lost memory.

129. He cast off his ghostly body and attained a divine form. He himself thereafter began to sing the glorious life story of the Lord of Pārvatī.

130. Assuming a divine form, he got into the aerial chariot along with Tuṃburu and accompanied by his beloved he began to sing about the fascinating good qualities of Maheśa and attained the eternal state of liberation.

Sūta said:

131. Thus, the meritorious narrative destructive of sins, pleasing to Maheśvara and a sure means of pure knowledge, has been recounted.

132-133. The enumeration of the good qualities of Śaṃbhu is destructive of sins and is very wonderful. It generates excessive bliss and it is a great antidote against the ailments of worldly existence. One who listens to it or glorifies it with great concentration enjoys here different kinds of pleasures. Being liberated, he attains the greatest goal.

Sūta said:

134. O excellent sages, you are all contented and blessed, because you take in the fresh nectar of the stories of Śaṃbhu.

135. Fruitful is their birth among the worldly creatures, whose mind meditates upon the Lord of the universe, whose speech eulogizes his good qualities and ears listen to the story (of Śiva). They cross the ocean of worldly existence.

136. I resort to Paramaśiva abounding in endless bliss; his form is never touched by the variations of Guṇas (qualities); he is equally great in his majesty in the world both within and without; he sports about in his own brilliance; he is far beyond the reach of speech and mind.

:: End of Brāhmottara-Khaṇḍa ::

:: End of Brāhma-Khaṇḍa ::