Chapter 129 - Greatness of Ugraseneśvara (Ugrasena-īśvara)

[Sanskrit text for this chapter is available]

Īśvara said:

1-2. Thereafter, O great goddess, a pilgrim should go to the great shrine of Akṣamāleśvara situated within a distance of fifty Dhanus in the north-east corner of Sāgarārka.

This Yugaliṅga of great refulgence removes sins. The name Akṣamāleśvara was glorified formerly but now its name Ugraseneśvara is well known.

The Devī said:

3. The Liṅga was known earlier by the name Akṣamāleśvara. Be pleased to narrate, O Lord, how it became otherwise (i.e. of a different name).

Īśvara said:

4. O great goddess, formerly there was a chaste lady named Akṣamālā born in a low caste. She was engrossed in the pious rites and duties of chaste ladies.

5-6. Once, as time rolled by, there occurred a severe famine. O great goddess, sages were upset in their minds because they were overcome by hunger. They came to know that a Cāṇḍāla had a large store of grain. Eager to obtain food, they went to the abode of the Cāṇḍāla and requested the base-born one: 7-9. “O Antyaja of great intellect, save us by donating food. We are afflicted with hunger, emaciated in limbs and it is doubtful whether our life will be sustained any longer.

You are blessed and worthy of adoration. You will not be (derisively) called Antyaja because there is a store of grain in your abode in spite of this devastating disaster (of famine).

When the land is blighted by drought, when vegetation has disappeared, if someone feeds only one Brāhmaṇa, it is as though a crore of them have been fed.”

The Antyaja said:

10. A wonderful thing is seen here now. It has no parallel. The sages have come to my abode seeking food.

11. Brāhmaṇas are not expected to accept food from even a Śūdra, still more so from an Antyaja.

12. If a person (i.e. Brāhmaṇa) eats cooked or uncooked food from a Śūdra he is reborn as a rural pig or as a member of his (the Śūdra’s) family.

13. Food from a Brāhmaṇa is (regarded as) real nectar; food from a Kṣatriya is like milk; food from a Vaiśya, they call as the real food; and food from a Śūdra is remembered as something like blood.

14. The following things cause downfall of even a very refulgent person: food from a Śūdra, association with a Śūdra, sitting by the side of a Śūdra and the acceptance of food from a Śūdra.

15. If an Agnihotrī (Fire-worshipper) Brāhmaṇa does not refrain from the food of a Śūdra, his (Brāhmaṇa’s) very soul, his knowledge of the Vedas and the sacred fires he nourishes (worships)—all these perish in his case.

16. If a Brāhmaṇa dies with the food from a Śūdra in his stomach, that Brāhmaṇa becomes a Piśāca within six months.

17. If a Brāhmaṇa performs Agnihotra (gives libation) with the cooked food of a Śūdra, he is born as a Cāṇḍāla after death and that Śūdra attains divinity.

18. If anyone eats continuously for a month food from a Śūdra, he has verily attained the state of a Śūdra in this very birth. After death he is again born as a Śūdra.

19-21. (Acceptance of) the food of a king takes away one’s fiery splendour; the food of a Śūdra, the Brāhmaṇical lustre; the food of a goldsmith takes away longevity; that of a cutter of hide (shoe-maker) takes away one’s reputation. The food of a Kāruka (artisan) kills the progeny; that of a Nirṇejaka (washerman) takes away vital strength. The food from a crowd and a harlot severs one from his people (ex-communicates). The food from a physician is like the pus from an ulcer. The food from a wanton, unchaste woman is like semen. The food from a usurer is like excretion and that from a person selling weapons like faeces.

22. The sin resulting from eating the food from these is incurred a thousand times if the food of one who sells his daughter is taken even once.

23. The sin resulting from eating the food of that person (i.e. a daughter-seller) a thousand times is incurred if the food of an Antyaja is eaten even once.

24. So, why do you, O leading Brāhmaṇas who are conversant with sacred rites and piety, seek to take food from me, a Cāṇḍāla, a base soul?

The Sages said:

25. If a person on the verge of extinction of life esteems (accepts) any type of food, he is not smeared with sin just as the sky is not with mud.

26. When he was hungry Ajīgarta rushed at his son to kill him, but he was not adversely afflicted by sin inasmuch as he was trying to satisfy his hunger.

27-29. Bharadvāja and his sons were distressed with hunger in a desolate forest. They seized many cows. Bṛhajjyoti of exalted mind rushed at Gīta when he was distressed due to hunger. Viśvāmitra who could clearly discriminate between what is Dharma and what is Adharma took the flesh of the thigh of a dog from the hands of a Cāṇḍāla. In his distress he desired (to eat) even the flesh of a dog, but he did not fall down from piety. Vāmadeva who wanted to save his life was not smeared with sin.

30. Bearing in mind all these, O dear one of pious inclinations, do not hesitate now. Give food, do give food to us who are pleading as suppliants.

The Cāṇḍāla said:

31. If this is so, your purpose (supply of food) has been certainly accepted. Therefore, let this girl, my daughter, be accepted (in marriage) by your honours.

32. Whoever is the foremost among you, your leader, he should definitely marry her. Thereafter, O Brāhmaṇas, I shall give you food for a year as desired by you.

Īśvara said:

33. On being told thus, O goddess, the sages bowed down their heads in shame. After duly considering this matter, they made Vasiṣṭha to marry (the girl).

34. Vasiṣṭha of exalted mind called this Āpaddharma (a duty adopted under duress whenever life is threatened by imminent calamity) and he had a vision of the subsequent times. He married the Antyaja damsel named Akṣamālā. Later she became famous in all the three worlds as Arundhatī.

35. When she restrained the (movement of the) solar disc by means of her own refulgence, she became Arundhatī and came to be honoured by Devas and Dānavas.

36. Just as a river becomes one with the sea after confluence with that sea, so a woman too comes to have the same status and features as the husband with whom she becomes united (in marriage).

37. Akṣamālā, born of a base caste and community, attained respectability when united with Vasiṣṭha, like Śārṅgī when united with Mandapāla. (But in Mbh, Ādi 232-233 sage Mandapāla transformed himself into a Śārṅgī bird to create children and got a place in heaven.)

38. In due course the noble-souled Seven Sages came to the holy spot of Prabhāsa in the company of Arundhatī.

39. They sent her to the various Tīrthas that grant all Siddhis.

40. While they were in search thus, the fair lady Arundhatī saw a Liṅga embedded in a grove of trees.

41-43. On seeing the Lord of the chiefs of Devas, she got the ability of remembering her previous birth: ‘In my previous birth, during the period of Rajas (menses) Śiva, the Lord of Devas, was certainly adored here in an ignorant manner. So as the result of the Karma, the status (birth) of Antyaja was attained by me in spite of my Brāhmaṇa-hood. Which Lord can be considered on a par with Śaṃbhu in all the three worlds? Though angry he has bestowed his kingdom unto persons practising restraint?’

44. Thinking thus, she remained engaged there itself, O my beloved. She adored that Liṅga for a hundred years as per reckoning of gods.

45. It is on account of the power thereof, that she is seen in the sky. If the chaste lady Arundhatī is seen, she dispels all sins.

46-47. Thus the deity Akṣamāleśvara has been duly extolled unto you.

Then at the close of Dvāpara, when a part of the juncture with Kali elapsed, the son of Ànḍhāsura became famous by the name Ugrasena. For the sake of getting a son, he came to Prabhāsa and came across this Liṅga.

48. He understood that it was the deity named Akṣamāleśvara and realized its wonderful efficacy. He propitiated Mahādeva for fourteen years and begot the son who was later known as Kaṃsāsura.

49-51. Ever since then, the deity became Ugraseneśvara. It is destroyer of all sins of all creatures, thanks to its vision and toucḥ.

It is said that great sins like those of Brāhmaṇa-slaughter, imbibing liquor, theft, defiling the wife of preceptor etc., perish by viewing that deity.

In the auspicious month of Bhādrapadā on the occasion of Ṛṣipañcamī (fifth day in the bright half of Bhādrapada) one who worships Akṣamāleśvara, is rid of the fear of hell.

52-53. For the purpose of the destruction of all sins and for attaining infinite happiness after death, they recommend the gift of cows, food and water there.

Thus, O goddess, the greatness pertaining to Akṣamāleśvara has been narrated to you. It suppresses sins. On being listened to it dispels misery.