Chapter 278 - Greatness of Mūlasthāna (Śūlasthāna)

[Sanskrit text for this chapter is available]

Īśvara said:

1-4. Thereafter, O great goddess, a pilgrim should go to the shrine well-known as Śūlasthāna (Mūlasthāna). It is the shrine of Bhāskara, the thief of water, on the charming banks of Devikā.

It is the place where the leading sage Vālmīki performed a very severe penance. The Brāhmaṇa-sage named Vālmīki was a great sage who achieved Siddhi (perfection) there.

O my beloved, it is the place where the seven sages were robbed by that sage (Vālmīki). The Brāhmaṇas beginning with Marīci are (residents of the place) on the western side thereof.

The Devī said:

How did Sage Vālmīki become a Siddha? How did he feel inclined to theft? How were the seven sages robbed? O Śaṅkara, narrate this to me.

Īśvara said:

5. O fair lady, formerly there was a Brāhmaṇa well-known by the name Śamīmukha. He was a householder and he begot a son named Vaiśākha who became a man of ferocious activities.

6. Excepting the sole activity of service to elders, this Brāhmaṇa did not do anything worthy of a Brāhmaṇa.

7. O my beloved, after a long time, his parents grew old. They were extremely agitated. They became a burden unto him.

8. He (Vaiśākha) went to the highway everyday, robbed people in accordance with his capacity and maintained them.

9. Once he saw the seven sages engaged in pilgrimage going by the road.

10. On seeing them, he raised his stick and threatened them. He frequently called out to them in harsh tones, “Stop there”.

11-12. Those sages were quiescent ones viewing a clod of earth, a stone and a piece of gold as of equal worth. They were impartial towards enemies and friends. They were devoid of hatred, anger and passionate attachment. Sage Aṅgiras thought thus, ‘This man had the chance of seeing us. He had the opportunity to talk to us, the sages. Let it not be futile.’ He spoke these words:

Aṅgiras said:

13. O thief, for a moment listen to my words attentively. For your benefit, I shall tell you the truth. How many people are to be looked after and maintained by you? Tell me everything.

The thief said:

14. There are my parents in their old age; there is a wife without any child. There is one servant-maid. I too am there. There is no sixth one other than these.

Aṅgiras said:

15-16a. Go and ask them all who are being maintained by means of wealth acquired through sins: “I commit sins. All of you are those who eat (from my effort). To whom does the sin thereof pass on? Tell me quickly.”

16b. He went to them and asked the parents as told.

The parents replied:

17. One man commits sins, the general public and others enjoy the benefit. The enjoyers get exemption from the consequences. The sinning agent is afflicted with the adverse results and faults.

18. A dull-witted one who commits improper deeds for the sake of the family is certainly a very sinful man. To him his own soul is not dear.

Īśvara said:

19. On hearing their words, he became extremely frightened in his mind. He paid respects to his parents and spoke to them again:

20. “It is only for the benefit of both of you that I commit improper deeds everywhere. Do tell me if any portion thereof is enjoyed by you īwo or not.”

The parents said:

21. O my son, you are to be of necessity brought up by us in your early age only. Later on we have to be kept well-looked-after by you.

22. This sort of duty of mutual obligations has been enjoined by the Lotus-born One. Certainly we will reap the consequences of the deeds auspicious or otherwise committed by us for your sake.

23. Further, my dear son, you will definitely reap the consequences of whatever you do, good or bad. No one else here as well as hereafter in the other world (shall reap the consequence thereof).

24. A man necessarily enjoys and/or suffers due to the good and bad deeds (committed by him). Hence, only auspicious deeds should be performed by a sensible man of learning.

25. Food should be offered to us day and night by you by hard work whether it is stealing, cultivation of the lands, usury, commerce, business or doing service by running errands. My dear son, no defect or sin sticks to us.

26. After listening to their words he asked his wife. She too uttered the same words as spoken by the elders earlier. Thereupon, the excellent sage Vaiśākha became dejected and disaffected from Saṃsāra.

27-28. Being extremely miserable he repeatedly censured himself: “Fie upon me, the evil doer, always engaged in sinful activity! I am devoid of the power of discretion. I am denied association with good people. This is what I feel in my heart of hearts that a man who commits sins, a man who never serves and resorts to learned ones does not care for his own soul (as if) it is not dear to him.

29-33. With such dilemma and indecision in his heart, he went near the sages and spoke humbly in sweet words: “Be pleased to go freely”. Here let this seat be taken back, so also the water-pot, the bark garments and rough clothes and the entire deerskin. I am poor and wretched. May my crime be forgiven. O excellent sage, I am a fool and I am deprived of the opportunity of associating with the good. I have to renounce this despicable, wicked and horrible activity from today. It is censured by good men. Hence do tell me the means to desist from this. Thereby, with your favour, I shall extricate myself from sins. Do tell some remedy such as fast, Mantra, restraint or self-control.”

The sages said:

34. O dear one, you have excellently placed before us your problem. So listen with attention and single-mindedness. We shall speak in short. That is not to be divulged to anyone else.

35. You must repeat this four-syllabled Mantra “jhāṭaghoṭa” (‘the horse of wood’). O sinner, if you repeat it, you will be freed from sin and attain salvation.

36. It dispels all the sins of men. It bestows the benefit of heavenly pleasures and salvation.

On being told thus by the leading sages, Vaiśakha stayed behind, engaged in the Japa (Repetition of the Mantra). The excellent sages went their way.

57. O fair lady, even as he was repeating this Mantra on the auspicious banks of Devikā, remaining a steadfast devotee of his preceptors, he had the mental absorption called Samādhi.

38. Hunger and thirst disappeared. The whole physical body attained great purity.

39. The Siddhi is in perfect concordance with the faith one cherishes in Mantra, Tīrtha, Brāhmaṇa, astrologer, medicine and preceptor.

40. This (soul) is naturally free from impurities as in the case of the supreme soul. It is conducive to one’s benefit. It takes up aberration after coming into contact with some Upādhi (delimiting condition) as in the case of a crystal assuming the colour of an object placed nearby.

41-42. Good people quote this instance: A bee devoid of any progeny may get at a small Jīva (living being) and places it in its own place. Then it may begin a contemplation on that living being. That living being may become inflected due to this contemplation and becomes a similar being or one originating from another species.

43. Even after being advised by the preceptor if the disciple begins to doubt he is really unfortunate. He will never get the treasure like a luckless person.

44. When he continued his uttering of the Mantra and attained immortality thousands of years had passed by.

45. As time passed on he was enveloped in an anthill. He was completely covered therein but he was not aware of it.

46. Once those sages came there (even as it was enveloped in darkness). They held the hands of one another and proceeded ahead helping one another and then spoke to one another.

The sages said:

47. It was here that Vaiśākha, the terrible thief, of hideous features met us. When we reached this place all of us were robbed.

48. While talking thus, they clearly heard a pleasing sound arising from the middle of the anthill. This roused their curiosity.

49. By means of iron rods they dug up the anthill that had grown up like a mountain.

50. And (lo and behold) there the excellent sages saw Viśākha repeating the same four-syllabled Mantra incessantly.

51. They knew that he was in a trance. His body was in a state of sleep. Those Brāhmaṇas applied medicinal herbs as approved by the Yogic treatises and massaged (his body) thoroughly.

52-54. Then he said to all those sages: “May the things belonging to you and taken away by me in a sinful manner senselessly be accepted by you all, O Brāhmaṇas.

O Brāhmaṇas, all of you have been released by me. You are at liberty to go on pilgrimage. O excellent sages and Brāhmaṇas, do go and tell my parents and wife: ‘Viśākha has become detached from all contacts. He does not desire to see you all as before’.”

The sages said:

55. O sage, you have been staying here far too long. All those members of your family have passed away.

56. O excellent sage, there has been some delay in our coming back to this place. Certainly by the power of this Mantra, you have attained Siddhi.

57. While repeating this Mantra with concentration and meditation, an anthill, Valmīka, covered you. You will be known all over the earth by the name Vālmīki.

58. Goddess Bhāratī (Speech) will be at the tip of your tongue, in her free movement. After composing the epic poem Rāmāyaṇa you will attain ṣalvation.

Vaiśākha said:

59. O tigers among sages, be pleased to accept the customary Dakṣiṇā of a preceptor so that I can be released from indebtedness and perform an elaborate penance.

The sages said:

60. O Brāhmaṇa, this alone constitutes our Dakṣiṇā that you have attained Siddhi and your soul has become enriched by the realization of all desires. O sage, we are contented. We have done our duty.

61. Further, choose your boon whatever may be lurking in your mind.

Vālmīki said:

62. If you are pleased with me, if a boon has to be granted to me, let this be mentioned to me immediately. Which deity has become installed here on the charming banks of Devikā, bestowing all the desired benefits?

The sages said:

63. O Brāhmaṇa, listen with a concentrated mind to what deity has become established here. O Brāhmaṇa, behold this Niṃba (margosa) tree with its spreading branches.

64. God Sūrya (Sun-god) has established himself at its root at the beginning of the Kalpa. He is born of a portion of Brahmā. Do propitiate him because he is your deity at this holy place.

65. The place all round extending to a Gavyūti (3 Kilometres) is named Sūryakṣetra. Certainly all those who reside here will go to heaven.

66. This place is well-known as the Mūlasthāna (original spot). O leading Brāhmaṇa, it is the spot of the Sun-god. From now onwards you must take up your abode here.

67. This is a Tīrtha on the banks of Devikā. From now onwards it will attain great glory.

68. Formerly while we were at this Mūlasthāna we were robbed. It will become famous all over the world by the name Mūlasthāna.

69. Those men who take their holy bath on the northern (side of the) confluence with great devotion to Sūrya will go to heaven.

70. O excellent Brāhmaṇa, libation should be offered with water mixed with gingelly seeds. The Pitṛs will get the same satisfaction as with Gayā-Śrāddha.

71-72. If excellent men perform Śrāddha here with even greens, roots and fruits, provided they are endowed with great faith, their Pitṛs will attain salvation. There is no doubt about it.

73. Even locusts and insects, birds, beasts and deer who drink (or even touch) the water attain the great goal.

74. Undoubtedly, out of love for you, on the Full-Moon day in the month of Śrāvaṇa, we shall all be present here.

75. If a man offers libation to the Pitṛs on that day, all the eighteen types of leprosy perish instantly.

76-77. The eighteen Kuṣṭhas (leprosy) are: Kapāla, Uduṃbara, Indramaṇḍala, Vicarcikā, Ṛṣya, Carma, Ekakītībhas [=Ekakiṭibha?], Idhma [=Sidhma?], Alasa, Vipādikā, Dadrūsitā [=Dadru and Sitā?], Aruci, Sphoṭa, Puṇḍarīka, Kākaṇa, Pāmā and Carmadala.

78-79. They will disappear. There is no doubt.

After saying this they vanished.

The sage served the Sun-god and composed Rāmāyaṇa. Hence one should visit that deity who bestows the benefit of all Yajñas. He should listen to this story that is destructive of all sins.