39 - Matsyadvadashivrata

Satyatapas said:

1. O sage, the foremost among the learned, be pleased to enlighten me on the two kinds of bodies about which you spoke.¹

1. The reference is to Verse 33 in the previous chapter.

Durvasas said:

2. Actually there are three bodies, not two, including the one for the operation of the effects of one’s good and bad deeds.

3. The first body is called Adharmic (of demerit) which is without (true) knowledge. The second resulting from proper observances is called Dharmic (of merit).

4. The third, which is beyond senses, is for the action of the results of one’s merits and demerits. It is declared so by those who have attained knowledge of Brahman.

5. And thus, including the body for the manifestation of the result of one’s own good and bad deeds, there are three.

6. Your former body (body in the former aspect) was named Sin, because you were doing the sinful deed of killing living beings.

7. Now by doing good deeds and performing penance, you have acquired a Dharmic body. Thereby you have become eligible to know the Vedas and Puranas.

8. Up to eight years of age man is, of course, guided by others, but after that he becomes different and does things on his own.

9. It is declared by people with Supreme knowledge that it is one and the same body that is considered as three because of different aspects. The difference between them is as between the clay and the pot.

10. The path of action laid down for the Brahmins and others (Kshatriyas, Vaishyas and Shudras) is of four kinds.¹

1. This refers to the four stages of life namely BrahmAcharya, Garhasthya, Vanaprastha and Sannyasa.

11. There the first three always perform the rites prescribed by the Vedas. The fourth attends on these three.

12. He who performs penance knowing well the Vedic injunctions, certainly gains salvation.

Satyatapas said:

13. O great sage, the form of what you said as the Supreme Soul, cannot be known by even great yogins.

14. It is beyond the scope of name and form, and, as such, how can it be known? So kindly tell me the sign by which I may know it.

Durvasas said:

15. That which is spoken of as the Supreme Brahman in Vedas and Shastras is the (essence of) Veda itself, the lotus-eyed Narayana-Hari.

16. This Supreme god, Narayana is attained through the different sacrifices and gifts.

Satyatapas said:

17. O sage, lord Narayana is attained by spending a lot of money and by the meritorious persons who have mastered the Vedas. Please tell me how he can be attained by those who have no money (for sacrifices.)

18. Without money it is not possible to give gifts. Those who are tied to the family will not have the mind to spend even if they have the means.

19. To such people, it appears to me, Narayana will always be far away.

20. Tell me in particular as to by what efforts he can be reached by people of all castes.

Durvasas said:

21. I shall tell you the great secret, what was done by Mother Earth when she was merging into water and moving down to the nether world.

22. The solid part of Earth was engulfed by water, and as a result, she was sinking into the lower world, Rasatala.

23. This mother of all beings, when she reached Rasatala, worshipped the great god Narayana.

24. By the fastings and vows and other observances of Earth, Narayana became pleased. He raised her up and restored her to her original place.

Satyatapas said:

25. O sage, please tell me what was the sort of fasting undertaken by her and what were the vratas performed.

Durvasas said:

26-28. In the month of Margashirsha (Dhanus), on Dashami day the devotee should, with great control of mind, perform the prescribed rituals in fire and worship of gods, and with clean dress and pure mind eat the remains of the food offered to gods. He should then walk five steps; wash the feet and clean the teeth by chewing eight inches of the twig of a sappy tree and sip water.

29-31. He should then touch the nine outlets in the body (eyes, ears, nose etc.) and meditate on the great lord Janardana (Vishnu), the wearer of yellow garment and bearer of conch, disc and mace and endowed with all auspiciousness. He should then take water in his hand and reverentially offer it to Him uttering His name.

32. He should then say, “O lord, remaining without food on Ekadashi day, I shall take food on the next day; O lord, be my refuge”.

33. Then in the night he should sleep near (the idol of) the Lord reciting ‘Namo Narayanaya’.

34-37. Then early in the morning, he should go. to a river which preferably flows into the sea, or a tank or pond in the house (in the order of preference), and taking the mud from it utter the words, “O goddess, the existence and sustenance of all beings lie in you. Be pleased to cleanse me of all my sins. All the holy Tirthas (places for holy bath) are made by you, so I take this mud from you and stand here, O Earth. O Varuna, all rasas (essences) remain in you. By bestowing them all in this mud make it fully purified”. Then the mud with water should be smeared all over the body three times.

38. He may then take bath uttering Varuna mantra. After bath, he should observe the essentials prescribed and then go to the temple.

39-43. There he should offer worship to Narayana saying, ‘I worship the feet as Keshava, the waist as Damodara, thighs as Nrusimha, chest as the bearer of Srivatsa, the stomach as the wearer of Kaustubha, the breast as Lakshmi’s Lord, the hands as the victor of three worlds, the head as the all-pervading, the disc as the bearer of disc, the lotus as the doer of all good, the mace as the valiant, and the lotus as the serene.

44. After saluting Lord Narayana thus, he should arrange four pots of water before Him and put into them sesamum and gold and decorate them with garlands.

  45. The four pots should be considered as containing water from the four oceans. In the middle a seat covered with cloth should be placed.

46. A vessel made of gold, silver or copper, or, if they are not available, one made of the leaves of Palasha tree, should be placed on it.

47-49. This vessel should be filled with water and in it should be placed a golden image of Vishnu in his form as the fish with all the limbs and ornaments and worshipped with sandal, Dhupa and different kinds of food and fruit as prescribed.

50. Then saying “O god, just as you raised up the Vedas from the nether world, raise me up (from worldly life)”. He should keep awake (throughout the night).

51-54. In the morning, he should give away the four pots to Brahmins, the one on the east to a Rugvedin the one on the South to a Samavedin, the one on the West to a Yajurvedin and the one on the north to an Atharvavedin, uttering respectively ‘let Rugveda be pleased by this’, ‘let Yajurveda be pleased by this’, ‘let Samaveda be pleased by this’, and ‘let Atharvaveda be pleased by this’.

55. The golden image of the fish should be given to the priest. after giving him, according to the prescribed rituals, sandal, Dhupa and cloth.

56. If the priest is one well versed in the Vedas and Upanishads then the result of the gift will be many times more than when given to an ordinary person.

57-58. If one shows any disregard to such a priest, he falls into hell for several lives, because one who guides the worship should be considered as a preceptor.

59. After the worship of Vishnu and gifts to Brahmins, they should be fed and given dakshina according to one’s means on the Dvadashi day.

60. The copper vessel with sesamum on which the image was placed should be given to a Brahmin having a family.

61. After feeding the Brahmins, the worshipper may eat along with children, silently and fully controlling the senses.

62. Now listen to the benefits that befall the performer of this Dharanivrata.

63-64. If only I have a thousand mouths and life as long as Brahma’s will I be able to state in full the results of this Vrata. Still I shall say this in brief.

65-66. Seventeen million, ten million, eight million and four million years respectively constituting the four yugas together constitute a chaturyuga. Seventy-one such Chaturyugas constitute a Manvantara.

67. Fourteen days and nights (form a paksha, fortnight). Thirty days make a month, and twelve months make a year.

68. Hundred years is the life of a Brahma.

69. Even if one performs Dvadashivrata but once as detailed above one would reach the world of Brahma and be there as long as Brahma himself remains.

70. When Brahma merges in the Supreme, he too will merge likewise, and at the time of creation again, will be born as a saintly and divine king.

71. Even sins like killing a Brahmin, committed knowingly or unknowingly, disappear from him in a moment.

72. Even a person in utter poverty or a dethroned king, will be born as a king by fasting in the prescribed manner.

73. A barren woman, following this course of worship, begets a good son.

74. The sin of sharing a prohibited bed disappears by the observance of this vow.

75. By this fasting one who has long neglected the Brahmanic duties, gets restored to the Vaidik position.

76. Why say much, this brings about even what is unattainable in the ordinary course. Hence this should be observed by all people.

77. This was done by Earth herself when she was submerged in water. There is no need, therefore, to deliberate on this.

78. This should not be told to anyone who is not righteous or has no faith; nor to anyone who denounces gods and Brahmins. If it is imparted to one who is devoted to his teacher, it results in the dissolution of all sins.

79. he who undertakes this fast, gets all splendour, wealth, foodgrain and beautiful women.

80. He who recites to others the important rituals pertaining to Dvadashi worship, or listens to such narration, gets freed from all sins.