Toh 358Câu Chuyện Thí Dụ về Śārdūlakarṇa

Summary

The Exemplary Tale of Śārdūlakarṇa begins
with the dramatic story of an outcaste girl named Prakṛti, who falls in love
with the venerable Ānanda but is subsequently led by the Buddha to liberation
and arhathood. In order to explain these events to the upper-caste community of
Śrāvastī, the Buddha narrates the story of a learned outcaste king, Triśaṅku,
who sought to marry his son, Śārdūlakarṇa, to the daughter of an eminent brahmin
named Puṣkarasārin. In this story, the outcaste king advances various arguments
against the notion of caste and displays at length his brahmanical—mostly
astrological—learning from past lives. When the brahmin’s pride is finally
overcome, he grants his daughter’s hand in marriage. At the end of his
narration, the Buddha reveals that he was the outcaste king at that time, and
that Prakṛti and Ānanda were the brahmin maiden and the outcaste prince, thus
showing that caste designations have little meaning in the light of karma and
merit across multiple lives.

Acknowledgements

This text was translated by the Bodhinidhi Translation Group. Thomas
Cruijsen translated the text from Tibetan into English and compared it with the
Sanskrit and Chinese versions. Khenpo Chowang checked a number of passages
against the Tibetan.

The translator would like to thank Dr. Pema Tenzin, Central University of
Tibetan Studies, Sarnath, in helping to solve a few problematic passages in both
the Sanskrit and the Tibetan text. He would also like to express his gratitude
to Ms. Saubhagya Pradhananga, Director of the National Archives, Kathmandu, for
providing access to the collection of Sanskrit manuscripts microfilmed by the
Nepal-German Manuscripts Preservation Project.

The translation was completed under the patronage and supervision of
84000: Translating the Words of the Buddha. David Higgins edited the translation
and the introduction, and Laura Goetz copyedited the text. Martina Cotter was in
charge of the digital publication process.

The translation of this text has been made possible through the generous sponsorship of Shin Nomura, Ozer Nomura Dong and Biao Dong.

Introduction

The Exemplary Tale of Śārdūlakarṇa is
one of the primary texts in the Kangyur treating the issue of caste. By the
time of the Buddha, the notion of caste had already begun to impact Indian
society, with members of the brahmin community propagating the belief that
they were spiritually superior to others in a strict social hierarchy fixed
by birth. On several occasions, as recorded in a number of
discourses in the Pali Tipiṭaka, the Buddha repudiated this belief by
teaching brahmins that one’s spiritual status is determined not by birth but
by merit. As a kind of compendium, The Exemplary Tale
of Śārdūlakarṇa contains several of the arguments given in these
shorter discourses while adding some others, all placed in the narrative
context of a past life story that serves to illustrate the workings of
karma. Many of the key arguments advanced in this avadāna were later refined
and given a more rigorous philosophical foundation by Buddhist thinkers such
as Āryadeva, Vasubandhu, Candrakīrti, and Dharmakīrti, at a time when the
caste system had become more societally entrenched across the
subcontinent.

Framing the avadāna is the story of the outcaste girl Prakṛti and
the venerable Ānanda, the Buddha’s cousin and close attendant, which begins
with an encounter at a well outside the city of Śrāvastī. Ānanda, who wishes
to drink some water after his alms round, finds Prakṛti drawing water at the
well. As a bhikṣu who has left behind his societal status—in his case, as a
Śākya, the kṣatriya upper caste—and is thereby no longer bound by caste, he
is unconcerned about caste restrictions and the issue of purity, and so he
simply asks Prakṛti for some water. At first Prakṛti hesitates, saying that
she is an outcaste, implying that her water offering would “pollute” him,
but Ānanda assures her that he has no interest in caste conventions. After
he drinks the water and departs, Prakṛti is left deeply impressed by
Ānanda’s appearance and demeanor, and she falls madly in love with him.

In her desire to win the venerable Ānanda as her husband, Prakṛti
first turns to her mother, who is an expert in magic spells and sorcery,
activities often associated in Indian society with lower-caste and outcaste
people. Despite her mother’s misgivings, they perform a magical ritual that
succeeds in entrancing Ānanda because, still to attain arhatship, he is not
yet “free from desires.” Bewitched and confused, Ānanda finds himself in
Prakṛti’s house when he suddenly comes to his senses and calls out to the
Buddha. The Buddha immediately cancels the
spell with a mantra of his own—an exceptional event, since there are very
few sūtras in which the Buddha uses a mantra in this manner. Once Ānanda has
returned to Jetavana, the Buddha then teaches him a short “six-syllable”
protective mantra that can be used by anyone seeking release from any
predicament, however dire.

Undeterred, Prakṛti, dressed in her finest attire, awaits the
venerable Ānanda outside Śrāvastī, and follows him as he makes his alms
round in the city. Distressed at her attempts to attract his attention,
Ānanda quickly heads back to Jetavana for the Buddha’s help, while Prakṛti
continues her pursuit. It is then that the Buddha comes to hear of Prakṛti’s
fervent wish, and he begins to lead her onto the spiritual path. The Buddha
gives his consent for their union and then ensures that it meets with the
approval of Prakṛti’s parents. Once her parents have departed, he asks
Prakṛti whether she is willing to take on nunhood to be with Ānanda. In her
commitment to Ānanda, Prakṛti pleads for ordination, which the Buddha grants
with the well-known phrase, “Come, nun, live the spiritual life” (Skt.
ehi tvaṃ bhikṣuṇi cara
brahmacaryam). The Buddha subsequently instructs her in the
Dharma by what is known as a gradual talk (Skt. anupūrvikā kathā), starting with the basic
virtues of generosity and ethical conduct and culminating in the
understanding of the four truths of the noble ones. Finally, when Prakṛti
recognizes that her infatuated behavior was mistaken, the Buddha hears her
confession, thus clearing her last obstacle to arhatship, which she attains
soon thereafter.

At this juncture, the avadāna shifts from a tale of love and
liberation to one of caste discrimination. When the brahmins and other
upper-caste people of Śrāvastī come to
hear that an outcaste has become a nun and an arhat under the Buddha, they
are outraged, and they foresee the circumstance that she will come on alms
round in their neighborhoods, which is normally forbidden territory for
outcastes. When they inform King Prasenajit, the ruler of the kingdom of
Kauśala, at his palace in Śrāvastī, the king, though a devoted follower of
the Buddha, shares their disapproval, and together they set out for Jetavana
to ask the Buddha for an explanation. Greeted with varying degrees of
respect by King Prasenajit’s retinue of brahmins and upper-caste people, the
Buddha immediately understands the reason they have come. Thus, after
summoning the nun Prakṛti and the assembly of monks, he begins to tell a
past-life story that serves to remove the prejudice of the audience.

This long story, which forms the bulk of the text, concerns an
outcaste king who wishes to marry his son to the daughter of an eminent
brahmin. The outcaste king Triśaṅku is introduced as possessing all
brahmanical learning, much of it remembered from previous lifetimes.
Interestingly, his name is probably an allusion to Triśaṅku, the king of
Ayodhyā, who was degraded to the rank of an outcaste by the Vedic sage
Vasiṣṭha and later became connected to a constellation of stars—a story that
is told in the Rāmāyaṇa, Mahābhārata, and the Purāṇas. The outcaste king’s son, Śārdūlakarṇa, is briefly
described as being flawless in deportment, education, and appearance, but
despite his prominence in the title of the avadāna, he does not actively
figure in the narrative to follow.

The brahmin Puṣkarasārin is introduced as an eminent scholar fully
accomplished in brahmanical learning, but only after noting that his pure
status is secured by family lineage. One is here led to recall the eminent
brahmin Pokkharasāti (the Pali version of the name Puṣkarasārin) in the Pali
canon, who presided over the district town Utkaṭa at the time of the Buddha
Śākyamuni. The brahmin Puṣkarasārin’s
daughter, who, like Śārdūlakarṇa, is only briefly described and does not
figure otherwise in the story, carries the name Prakṛti, making for an
immediate association with the nun Prakṛti, whose past life the Buddha is
narrating. The irony of an outcaste girl having been a brahmin maiden in a
previous life would certainly not have been lost on this text’s
audience.

The narrative begins with King Triśaṅku’s decision to request
Puṣkarasārin for his daughter’s hand in marriage, upon which he proceeds to
Utkaṭa and awaits the brahmin at the park where the latter regularly
teaches. As Puṣkarasārin arrives with his brahmin students, Triśaṅku
immediately puts the matter to him, approaching him with a form of address
(bho, here translated
as “dear”) that is normally used by brahmins among themselves, and often
with an air of superiority toward those of lower status. Unaware of the
king’s learnedness and past history, the brahmin angrily scolds him for his
insolence in even daring such a proposal as an outcaste, and he exclaims, in
accordance with caste belief, that matrimonial ties can only be forged
within one’s own caste. King Triśaṅku, however, has come with conviction and
seeks to counter Puṣkarasārin’s caste beliefs.

In order to show that caste is a mere “commonplace notion” (Skt.
sāmānyasaṃjñā; Tib.
shes tha mal) that has no basis in reality, the outcaste
king poses two kinds of arguments to the brahmin. First, he argues that
there is no biological distinction among human beings that would indicate
different “species” (which in Sanskrit is referred to with the same word as
“caste,” jāti): both
brahmins and non-brahmins are born from a womb and share the same physical
properties. This has direct parallels with arguments made by the Buddha in
two discourses in the Pali canon, the Assalāyana
Sutta (MN II 148) and the Vāseṭṭha
Sutta (Sn 600–611). Triśaṅku next goes to great lengths to point
out contradictions in the beliefs and practices that brahmins had formulated
to reinforce caste ideas. Thus, after pointing out the brahmins’
hypocritical stance on ritual killing, he refers to the device by which
brahmins who have been excommunicated from the brahmin caste due to
committing one of four severe crimes can regain their brahmin status through
penance. Based on this view, brahminhood is not an immutable fact of nature
fixed by birth but rather a fragile social convention invented by humans to
secure particular ends. In this vein, by showing that the qualities of
virtuous conduct, learning, and wisdom may be equally present among members
of the other castes, the text relentlessly criticizes the attempt to
legitimize brahminhood as something inborn. These arguments, which assume
extensive knowledge of brahmanical literature and law books such as the
Manusmṛti, bear a close resemblance to
those set forth in the Vajrasūcī, the
piercing anti-caste treatise traditionally ascribed to Aśvaghoṣa, the famous
Buddhist poet of brahmin background who flourished during the second century
ce.

One of the main targets of criticism in the discussion is the
so-called creation myth that brahmins adduced to justify caste hierarchy.
According to one of the hymns in the Ṛgveda
(Puruṣa Sūkta, 10.90), the supreme
being, identified as Brahmā, created the four main castes of human society
out of different parts of his body: the brahmin caste from his face or
mouth, the kṣatriya or “warrior” caste from his arms, the vaiśya or
“merchant-farmer” caste from his thighs, and the śūdra or “servant” caste
from his feet. After the brahmin Puṣkarasārin firmly proclaims this belief
in reaction to King Triśaṅku’s egalitarian position, the outcaste king makes
several arguments that turn the idea on its head. Provisionally adopting his
rival’s position, he reasons along theistic lines that if everyone and
everything derives from one divine being, then all are of the same nature
and thus equal. Additionally, he compares the four castes created by Brahmā
to four sons with different names belonging to one and the same father, or
to a tree’s fruits that have their origin in the same seed. These arguments,
too, are found in the above-mentioned Vajrasūcī. Having undermined the discriminatory purport of this
“origin myth” of the four main castes, Triśaṅku proceeds to narrate an
alternative, socio-historical account of how castes came into being, not by
divine creation but through a gradual division of labor that developed in
society over time. This account, with its etymological explanation of the
castes (of which we have added the relevant Sanskrit terms in brackets), in
fact draws on the socio-genealogical account found in the Aggañña Sutta (DN II 93–95) that is given by
the Buddha himself.

Despite the force of the king’s reasoning that humankind is one,
that people all belong to one human family, the brahmin remains unconvinced
and continues to refuse the proposal for marriage. In response, Puṣkarasārin
sets out to show off his brahmanical learning to Triśaṅku. He begins by
asking the outcaste king whether he has any knowledge of the various
brahmanical scriptures and sciences. Although Triśaṅku had already
demonstrated some erudition in his arguments, at this point he openly
declares that he possesses all the requisite knowledge and describes in
detail how the different brahmanical traditions came into being. After
hearing this, the brahmin falls silent in embarrassment, and the outcaste
king continues to argue why social status is determined not by heredity but
by personal merit. As examples, he points to several outcastes and
non-brahmins who by their own efforts came to be respected as great sages,
even by brahmins. This reference is also made in the Vajrasūcī but has its precedent in the
Buddha’s statements in the Vasala Sutta (Sn
137–40).

As Puṣkarasārin comes to realize that the king may indeed possess
knowledge that is normally considered the reserve of brahmins, he begins to
question Triśaṅku about it. First, he asks the king about the brahmanical
lineages in which he acquired this knowledge, and then inquires of his
knowledge of the celebrated Sāvitrī mantra, more commonly known as the
Gāyatrī mantra, whose recitation throughout history has been the hallmark of
a brahmin. In addition to giving a short exposition on the origin of this
mantra, Triśaṅku is also able to recite the Sāvitrī mantras specific to each
of the other castes (which are not mentioned in any brahmanical sources).

What then follows, occupying the second half of the text, is a
lengthy lecture on the various constellations in which the outcaste king
demonstrates his extensive knowledge of brahmanical astrology. He discusses
the various lunar asterisms and their effects, providing an array of
information on the practice of astrological prediction and the
interpretation of signs, in which brahmins had specialized since early
times. Many of the details in this extensive presentation correspond to
those in brahmanical astrological sources such as the Bṛhatsaṃhitā (sixth century ce), but in several places the contents are
unique. Thus, the text preserves a rare record of an early stage in the
development of Indian astronomical and astrological ideas.

At the close of Triśaṅku’s erudite discourse on brahmanical science,
the outcaste king makes a final revelation. Stating that he can remember his
past lives, he discloses how he acquired his erudition in brahmanical
learning: in past births he himself was in fact Brahmā, as well as those
renowned sages of ancient times who founded the brahmanical traditions. It
is only with this revelation, in which Triśaṅku himself exemplifies the true
brahminhood that is attainable through karmic merit alone, that Puṣkarasārin
is fully convinced of the king’s worthiness. After silencing the protests of
his students, the brahmin reconfirms the egalitarian arguments the king had
given earlier, and he concludes with an avowal of the law of karma:

Since dark or bright actions

Indeed come to bear fruit,

One sees their karmic ripening

Among the five states of rebirth.

At this point, the brahmin Puṣkarasārin joyfully grants his daughter
Prakṛti’s hand in marriage to Śārdūlakarṇa. The marriage story ends with the
outcaste king returning to his city as a renowned and revered leader who
continues to rule his peaceful and prosperous kingdom according to the
Dharma.

After telling this story, the Buddha proceeds to reveal its
implications by identifying the true identity of its central characters. To
an audience of brahmins and other upper-caste people, he reveals that at
that time, he himself was the outcaste king Triśaṅku, while the brahmin
Puṣkarasārin was Śāriputra, his close disciple renowned for his intelligence
and learning, who, incidentally, is deemed by tradition to have been of
brahmin origin. This disclosure affirms
that it was the outcaste king’s virtuous words and deeds, his “good karma,”
that led to his eventual attainment of buddhahood. The Buddha further
reveals that the outcaste prince Śārdūlakarṇa was the venerable Ānanda,
another of the Buddha’s foremost disciples, and that the brahmin maiden to
whom he was wedded was in fact Prakṛti, the outcaste girl who had become an
arhat nun. Thus, the point is reiterated that caste designations have no
meaning in light of karma and merit.

The Buddha concludes with an admonition to his monks and the rest of
the audience to strive diligently and mindfully on the basis of the four
truths of the noble ones, the implication being that one may attain the same
arhatship that the nun Prakṛti has achieved. At the end of this discourse,
sixty monks become arhats, and many brahmins and upper-caste people come to
clearly understand the Dharma, while the people of Śrāvastī and the rest of
world rejoice in the Buddha’s teaching.

Turning now to the textual history of the Śārdūlakarṇāvadāna, we can see that the story of the venerable
Ānanda and the outcaste girl Prakṛti enjoyed considerable popularity within
and beyond India over the centuries. There are some ten versions of this
story preserved in different places in the Chinese Tripiṭaka. The earliest translation (Taishō 551) is attributed to the
Parthian monk An Shigao, who lived in Central Asia during the second century
ce. This version,
however, lacks the entire past life story with King Triśaṅku and differs in
some narrative details. Also, in what is probably the latest version in Chinese,
the Śūraṅgama Sūtra (Taishō 945), a text
possibly composed in Chinese but whose translation is ascribed to Pāramiti in 705 ce, the story occurs without the past life story
and instead serves as the introduction. Only in two Chinese translations do
we find the past life story regarding Śārdūlakarṇa: one dated to 230 ce and attributed to the Indo-Scythian upāsaka Zhi Qian (Taishō 1300;
in collaboration with the Indo-Scythian monk *Dharmadīpa) and one by the Indo-Scythian monk
Dharmarakṣa (Taishō 1301), which is said to have been translated between 307
and 313 ce. This would
indicate that, initially, the story of Ānanda and the outcaste girl stood on
its own, and that the past life story with its trenchant critique of caste
was added at a later stage—perhaps, given the parallels noted in the above
summary, under the inspiration of the Vajrasūcī. Judging by the Magadhan measures of weight and
distance given in the text, the avadāna was probably put into writing in the
Magadha region sometime during the second or third century ce—precisely the period when brahmanical law and
caste strictures were starting to be implemented vehemently in Indian
society.

That the avadāna was reworked and supplemented over time can further
be seen in the differences between the third-century Chinese translations
and the Sanskrit text that is presently extant. Preserved in Nepalese
Sanskrit manuscripts that postdate the Chinese translations by almost
fifteen hundred years, the Sanskrit text now available to us is greatly
expanded in the section in which King Triśaṅku expounds on Indian astrology,
adding a large number of additional lectures on such prognostic
practices.
Moreover, besides these additions and some phrases that appear to have been
inserted elsewhere in the avadāna, there are also some differences, compared
to the Chinese translations, in the actual phrasing of the text. Although
this might at first be attributed to the particularities of two vastly
different languages—Sanskrit and Chinese—it more likely indicates that a
rather different Sanskrit (or Prakrit) text existed in the third century ce. And indeed, an alternative Sanskrit version
with alternative phrasing has recently been brought to light on the basis of
manuscript fragments from Central Asia probably dating to the fourth century
ce.

The Tibetan translation is much closer to the Sanskrit text
preserved in Nepal, though it also lacks the added lectures. The text was
translated in the eleventh century by the Tibetan monk Dro Sengkar Śākya Ö
(’bro seng kar SAkya ’od) together
with the Indian scholar-monk Ajitaśrībhadra. Belonging to the Dro family,
Sengkar Śākya Ö had studied Sanskrit in Nepal and India and collaborated on
a number of translations with Ajitaśrībhadra, mostly on works preserved in
the Tengyur. In view of his sojourn in Kathmandu, it might be the case that
for the translation of this avadāna he made use of a Sanskrit manuscript
that was procured there, and his translation would therefore present us with
the Sanskrit text as it was current in Nepal and India in the eleventh
century, although we have to leave open the possibility that the extended
Sanskrit version was also in existence at the time. Because the avadāna was
translated into Tibetan at a relatively late date, it is not recorded in the
Denkarma and Phangthangma inventories of Tibetan imperial translations. It
is, however, included in the different Kangyurs from the fourteenth century
onward.

For the English translation offered here we have followed this
Tibetan canonical translation of the text. We have therefore omitted the
supplementary section that is found only in the extended Sanskrit version,
and we have also omitted certain phrases that seem to have been inserted at
a later point. That said, we have very often deferred to the Sanskrit
throughout the translation, especially in the section on astrology with its
specific Sanskrit terms, since the Tibetan translation is not always clear
or correct, and it sometimes appears to omit terms and phrases. While some
of these cases are explained in the endnotes, we have not exhaustively
recorded every instances in which the source texts differ. In the case of
the mantras given in the text, we have relied on the Sanskrit to reconstruct
the wording, while retaining the less extended form of the mantras as they
occur in the Tibetan as well as in an older Nepalese Sanskrit manuscript,
which we were able to consult at the National Archives in Kathmandu. In other
instances, however, the Tibetan proved to be more reliable than the extant
Sanskrit manuscripts, which contain numerous textual corruptions. In some
cases we also consulted the Chinese translations to help establish correct
readings. In this process of establishing an accurate base text, we
benefitted greatly from the extensively annotated Sanskrit edition published
in Shantiniketan in 1954 by the Bengali scholar Sujitkumar Mukhopadhyaya,
who also provided many useful emendations and references in a subsequent
study published in 1967. For the Tibetan text, we have based ourselves on the text
of the Degé Kangyur, in consultation with the variant readings of other
Tshalpa Kangyurs given in the comparative Pedurma edition. Our choices in
adopting variant readings from the Sanskrit, Tibetan, and Chinese sources
are mentioned and discussed in the endnotes.

We may briefly note in closing that The
Exemplary Tale of Śārdūlakarṇa has continued to speak to the
hearts and minds of people in modern times. As part of the Divyāvadāna, a popular anthology of Sanskrit
avadānas, it was among the first Buddhist texts from Nepal that were studied
and discussed by the nineteenth-century French scholar Eugène Burnouf in his
influential Introduction à l’histoire du buddhisme
indien, published in 1844. Through
Burnouf’s summary and short translation, the story of Ānanda and Prakṛti
came to the attention of the German composer Richard Wagner, inspiring him
to outline an opera based on this tale of love and liberation. It was a century later, however, in 1938, that the
Bengali poet and composer Rabindranath Tagore brought the story to the stage
in a “dance drama” titled Chandalika (The
untouchable girl), which is enjoyed by audiences in India and abroad down to
the present day.

The Translation

The Exemplary Tale of Śārdūlakarṇa

##

{M.1} Homage to all buddhas and
bodhisattvas!

Thus did I hear at one time. The Blessed One was dwelling at
Śrāvastī in Jetavana, Anāthapiṇḍada’s park.

One morning, the venerable Ānanda put on his robes, took his alms
bowl, and entered the city of Śrāvastī for alms. Afterward, having walked
his alms round and having had his meal, the venerable Ānanda went to a well
for some water.

At that moment there was an outcaste girl named Prakṛti drawing
water at that well. The venerable Ānanda said to the outcaste girl Prakṛti,
“Please give me some, sister. I would like to drink some water.”

The outcaste girl Prakṛti replied to the venerable Ānanda, “I am an
outcaste girl, Venerable Ānanda.”

“Sister, I did not ask you for your family or caste,” said the
venerable Ānanda. “Rather, if you can spare some water, please give me
some.”

The outcaste girl then gave some water to the venerable Ānanda.
After drinking the water, the venerable Ānanda set off.

Having closely and thoroughly taken in the features of the venerable
Ānanda’s body, face, and voice, the outcaste girl Prakṛti became engrossed
in shallow thoughts. Full of desire, she thought, {M.2} “I wish that the noble Ānanda were my husband. My mother,
who is a great holder of spells, should be able to draw in the noble Ānanda
and make him my husband.”

The outcaste girl Prakṛti then took the water jug and went to her
outcaste home. Upon arrival, she set the water jug aside and said
to her mother, “O mother, listen, there is an ascetic named Ānanda who is a
disciple and the attendant of the great ascetic Gautama. I want to have him as my
husband. Mother, you should be able to draw him in!”

“My child,”
replied her mother, “I should be able to draw in Ānanda, unless he is dead
or free from desires. But King Prasenajit of Kauśala is immensely devoted,
loyal, and committed to the ascetic Gautama. If he came to know of this, he would bring the entire
outcaste family to ruin. I have heard that the ascetic Gautama is free from desires, and one
who is free from desire overcomes all.”

When this was said, the outcaste girl Prakṛti said to her mother,
“Mother, even if the ascetic Gautama
is free from desires, should you not obtain the venerable Ānanda from him, I
will forsake my life! If you get him, I will live!”

“Do not forsake your life, my child. I will obtain the ascetic
Ānanda,” her mother replied.

Thereupon, in the middle of the courtyard, the mother of the outcaste girl
Prakṛti smeared cow dung on the floor and shaped it into a ritual platform.
After having strewn it with darbha grass, she set it on fire, and she threw
one hundred and eight arka flowers
into the fire one by one while reciting mantras. This was the formula: {M.3}

Amale vimale kuṅkume sumane
| yena baddho ’si vidyut | icchayā devo varṣati vidyotati garjati
vismayaṃ mahārājasya samabhivardhayituṃ devebhyo manuṣyebhyo
gandharvebhyaḥ | śikhigrahā devā viśikhigrahā devā ānandasyāgamanāya
kramaṇāya juhomi svāhā ||

At that moment, the venerable Ānanda’s mind became entranced, and he
left the monastery and walked to the home of the outcastes.

When the outcaste mother saw the venerable Ānanda coming from afar,
she said to her daughter Prakṛti, “My child, that is the ascetic Ānanda who
is coming. Go and prepare a bed.”

Thrilled, elated, and overjoyed, the outcaste girl Prakṛti set about
preparing a bed for the venerable Ānanda.

When the venerable Ānanda had reached the outcaste house, he
approached the ritual platform and stood by its side. He then cried out and
wept, “I find myself in this dreadful predicament, and now the Blessed One
does not take notice of me!”

At that very moment, however, the Blessed One took notice of the
venerable Ānanda, and having taken notice of him, he immediately vanquished
the mantras of the outcaste with the mantras of a perfectly awakened one.
This was the formula:

Sthitir acyutiḥ anīti svasti sarvaprāṇibhyaḥ | {M.4}

saraḥ prasannaṃ nirdoṣaṃ praśāntaṃ sarvato
’bhayaṃ |

ītayo yatra śāmyanti bhayāni calitāni ca |
taṃ vai devā namasyanti sarvasiddhāś ca yoginaḥ |

etena satyavākyena svasty ānandāya bhikṣave
||

Then, once the spell of the outcaste had been broken, the venerable
Ānanda left the house of the outcastes and began to walk back to his
monastery.

The outcaste girl Prakṛti saw this, and as she watched the venerable
Ānanda going back, she said to her mother, “Mother, this ascetic Ānanda is
going back!”

“Surely, my child,” said he mother, “the ascetic Gautama must have noticed him and
countered my mantras.”

“But, mother,” replied Prakṛti, “do we not have mantras more
powerful than those of the ascetic Gautama?”

“My child,” the mother replied, “we do not have mantras more
powerful than those of the ascetic Gautama. Even mantras that are overpowering to the entire
world, my child, are
all vanquished by the ascetic Gautama when he wishes, but the world does not have the power to
counter the mantras of the ascetic Gautama. In this way the mantras of the ascetic Gautama are more powerful.”

The venerable Ānanda then arrived at where the Blessed One was.
Having approached him, he venerated the Blessed One’s feet with his head and
stood to one side.

As the venerable Ānanda stood there, the Blessed One said to him,
“Take up this six-syllable formula, Ānanda, and retain, recite, and master
it for the benefit and welfare of yourself, and for the benefit and welfare
of monks, nuns, laymen, and laywomen. Ānanda, this six-syllable formula has
been spoken by the six tathāgata, arhat, perfectly awakened ones of the
past, as well as by the Four Great
Kings, by Śakra, lord of the gods, and by Brahmā, lord of this
Sahā world. And now it is spoken by me, Śākyamuni, the Perfectly Awakened One. You should therefore
retain, recite, and master it. It is as follows: {M.5}

“Ānanda, this six-syllable formula offers protection and blessing,
such that if one is to be executed, one will be released with the strike of
a rod; if one is to be struck with a rod, one will be released with the blow
of a fist; and if one is to be struck with the fist, one will be released
with a reprimand.”

“Ānanda, I do not see anything in this world with its gods, its
Māra, and its Brahmā, among the multitudes with their ascetics and brahmins,
with their groups of gods, humans, and asuras, that can overpower when one is protected by this
six-syllable formula, when one is blessed with a protective thread tied
around one’s arm—except for the maturation of past karma.” {M.6}

With the passing of that night, the outcaste girl Prakṛti washed
herself, put on new clothes, and
adorned herself with a pearl necklace. She then went to the city of Śrāvastī,
where she stood by the city gate and waited for the venerable Ānanda to
come, thinking, “The monk Ānanda will certainly be coming by this road.”

In the morning, the venerable Ānanda put on his robes, took his alms
bowl, and entered the city of Śrāvastī for alms. The outcaste girl Prakṛti
saw the venerable Ānanda coming from afar, and she followed him closely from
behind, going wherever he went and stopping wherever he stopped, standing
silently by the door at each house where he entered for alms.

The venerable Ānanda noticed the outcaste girl Prakṛti following him
closely from behind. Embarrassed, intimidated, uneasy, and troubled, he
quickly left the city of Śrāvastī and proceeded to Jetavana. When the
venerable Ānanda reached the Blessed One, he venerated the Blessed One’s
feet with his head and stood to one side. The venerable Ānanda then said to
the Blessed One, “Blessed One, this outcaste girl has been following me
closely from behind, going wherever I go, stopping wherever I stop. At each house I enter for alms,
she stands silently by the door. Help me, Blessed One. Help me, Well-Gone
One.”

On hearing this, the Blessed One said to the venerable Ānanda, “Do
not be afraid, do not be afraid.”

The Blessed One then asked the outcaste girl Prakṛti, “Prakṛti, is
it that you wish to be married to the monk Ānanda?”

“Venerable Sir, it is my wish,” she replied.

The Blessed One said, {M.7} “Prakṛti,
have your parents given you permission regarding the monk Ānanda?”

“They have given their permission, Blessed One. They have given
their permission, Well-Gone One.”

“Then you must have them give their permission in my presence.”

In obeisance to the Blessed One, the outcaste girl Prakṛti venerated
the Blessed One’s feet with her head, circumambulated him three times, and
took her leave of him, setting off to her parents. When she reached her
parents, she venerated their feet with her head, stood to one side, and said
to her parents, “Mother, father, please grant me to Ānanda in the presence
of the ascetic Gautama.”

At this, her parents went with the outcaste girl Prakṛti to where
the Blessed One was. Having approached him, they venerated the Blessed One’s
feet with their heads and sat down to one side. The outcaste girl Prakṛti
then venerated the Blessed One’s feet with her head and stood to one side.
She said to the Blessed One, “These, Blessed One, are my parents, who have
come.”

Thereupon the Blessed One asked the parents of the outcaste girl
Prakṛti, “Have you given your daughter Prakṛti permission regarding the monk
Ānanda?”

“We have given our permission, Blessed One. We have given our
permission, Well-Gone One.”

“Then you may return to your home.”

At this, the parents of the outcaste girl Prakṛti venerated the
Blessed One’s feet with their heads, circumambulated him three times, and
took their leave of him.

Once he knew that the parents of the outcaste girl Prakṛti had left,
the Blessed One asked the outcaste girl Prakṛti, “Prakṛti, do you want to be
with the monk Ānanda?”

“I want to be with him, Blessed One. I want to be with him,
Well-Gone One.”

“If so, Prakṛti, then you should adopt the attire of the monk
Ānanda.”

“I will adopt it, Blessed One. I will adopt it, Well-Gone One.
Please allow me to go forth, Blessed One. Please allow me to go forth,
Well-Gone One.” {M.8}

Then the Blessed One said to the outcaste girl Prakṛti, “Come, nun, live the spiritual life.”

When this was said, the outcaste girl Prakṛti had her hair shaven
off and became clad in yellow ochre robes by the Blessed One.

When he had thus turned the outcaste girl Prakṛti into a nun and
allowed her to go forth, the Blessed One instructed, encouraged, uplifted,
and inspired her with a dharmic talk. It was a talk to be heard as a remedy
for sentient beings who have been stuck in saṃsāra for a long time, that is,
a talk about generosity, a talk about ethical conduct, a talk about the
heavens, about the dangers associated with sense pleasures, about finding release, about
the perils, about the mental afflictions, defilement, and purification, and
about the factors pertaining to awakening—these were the things that the
Blessed One fully explained to the nun Prakṛti.

Instructed, encouraged, uplifted, and inspired with a dharmic
talk by the
Blessed One, the nun Prakṛti had a mind that was elated, propitious,
rejoicing, without hindrances, upright, and without rigidity, by which she
became ready to understand the teaching of the Dharma.

{M.9} When the Blessed One knew that the nun
Prakṛti had a mind that was elated, propitious, rejoicing, without
hindrances, and without rigidity, by which she was ready and able to
understand the most elevated Dharma teaching, the Blessed One expounded in full to the nun
Prakṛti that most elevated Dharma teaching of the blessed buddhas on
penetrating the four truths of the noble ones, that is to say, suffering, its origin, cessation, and the
way.

Then, while sitting there on her seat, the nun Prakṛti directly
realized the four truths of the noble ones, that is, suffering, its origin,
cessation, and the way. Just as when a spotless cloth fit for dyeing is put in liquid dye it completely
absorbs the dye, the nun Prakṛti, while sitting there on her seat, directly
realize the four truths of the noble ones, that is, suffering, its origin,
cessation, and the way.

When the nun Prakṛti had thus seen the Dharma, attained the Dharma,
realized the Dharma, become unshakable in the Dharma, understood the Dharma as
conclusive, turned toward the attainment of the goal, surmounted all doubt, overcome all uncertainty, had
no more queries, attained complete confidence, and become one who pursues the Dharma in the
Teacher’s instruction, no longer relying on or being led by others, becoming
thoroughbred in the teachings, she fell at the
Blessed One’s feet and said to the Blessed One, “I have transgressed,
Blessed One. I have transgressed, Well-Gone One. Like a fool, like an idiot,
like a stupid person, like an unskillful person, I had bad judgment and
acted on the wish to have the monk Ānanda as my husband. Venerable Sir, I thus see
my transgression as a transgression. Seeing this transgression as a
transgression, I confess this transgression. I admit that this transgression
was a transgression. I am committed to restraint from
transgression. Hence, may the Blessed One know of that transgression of mine
as a transgression. May he be accepting of it out of compassion.”

The Blessed One said, “As you stand firmly in refraining from
transgression, Prakṛti, you have understood your transgression as a transgression,
saying that like a fool, like an idiot, like a stupid person, like an
unskillful person, you had bad judgment and acted on the wish to have the
monk Ānanda as your husband.
{M.10} Since you know your transgression, see
your transgression, and are committed to restraint from
transgression, I shall be accepting of your transgression as a
transgression. Being henceforth committed to restraint, you should expect a
growth of wholesome qualities, not a loss.”

Having been commended and instructed by the Blessed One, the nun
Prakṛti withdrew to a solitary place and vigilantly, ardently, mindfully,
fully aware, and effortfully dwelled in seclusion. On account of having her hair shaven off, having
donned the yellow ochre robes, and having gone forth with perfect faith from
home to homelessness, the young lady directly knew, realized, and attained
by herself, in this lifetime, the conclusion of the unsurpassable sublime
life. She proclaimed, “Birth has come to an end for me, the sublime life has
been lived, what was to be done has been done, and I know there is no more
cyclic existence from here.”

Now, the brahmins and householders of Śrāvastī came to hear that an
outcaste girl had gone forth under the Blessed One. Hearing of this, they
condemned it, saying, “How could an outcaste girl live the perfect life of
monks? How
could she live the perfect life of nuns, devoted laymen, and devoted
laywomen? How could an outcaste girl enter the communities of brahmins,
kṣatriyas, householders, and landlords?”
{M.11}

Moreover, King Prasenajit of Kauśala came to hear that an outcaste
had gone forth under the Blessed One. Hearing of this, he also condemned it,
saying, “How could an outcaste girl live the perfect life of monks? How
could she live the perfect life of nuns, devoted laymen, and devoted
laywomen? How could she enter the communities of brahmins, kṣatriyas,
householders, and landlords?”

Reflecting on this, he had a fine carriage yoked. After mounting
this fine carriage, he departed from Śrāvastī, accompanied by a large group
of brahmins and householders from Śrāvastī. As he approached Jetavana,
Anāthapiṇḍada’s park, he went as far as the terrain allowed his carriage to
go, and then dismounted from his carriage and entered Anāthapiṇḍada’s park
by foot, accompanied by an army of foot soldiers. Having entered, he
approached the Blessed One, venerated the Blessed One’s feet with his head,
and sat to one side. The large group of brahmins and householders from Śrāvastī likewise
venerated the Blessed One’s feet with their heads and sat down to one side.
Some engaged in various kinds of pleasant and congenial conversation with
the Blessed One and then sat down to one side. Some conveyed their maternal
and paternal names and lines of descent in front of the Blessed One
and then sat down to one side. Some bowed to the Blessed One with
folded hands and then sat down to one side. And some sat down to one side
silently.

The Blessed One knew what was on the minds of King Prasenajit of
Kauśala and the large group of brahmins and householders from Śrāvastī. Thus, in
order to tell the account of the nun Prakṛti’s past life, he called for the
nun and addressed the monks, “Monks, do you wish to hear from the Tathāgata
a Dharma story concerning the nun Prakṛti’s past life?”

The monks replied to the Blessed One, “It is an appropriate time,
Blessed One. It is an appropriate moment, Well-Gone One, for the Blessed One
to tell a Dharma story concerning the nun Prakṛti’s past life. {M.12} After hearing it from the Blessed One, we
will retain it.”

“So then, monks, listen and pay attention well and carefully. I
will speak.”

“Yes, excellent Blessed One,” the monks replied in obeisance to the
Blessed One.

The Blessed One spoke as follows: “Previously, monks, in a past
time, on the riverbank of the Ganges, in an area thick with forests of
atimuktaka and sal trees, there lived an outcaste king named Triśaṅku, together with
many thousands of outcastes. Monks, that outcaste king named Triśaṅku
remembered the Vedas, having learned them in past lives, together with their
auxiliary sciences and auxiliary sub-sciences, their secret teaching, their
glossaries and ritual instructions, their divisions into syllables, and the
fifth Veda of the epics, as well as other treatises. Proficient in words and
grammar and fully versed in worldly science, sacrificial mantras, and the
characteristics of a great man, without any doubts he gave expositions
according to the Dharma and taught the Vedic observances as they were
traditionally passed down.

“Moreover, that king Triśaṅku had a son, a young prince named
Śārdūlakarṇa, who was endowed with all good qualities in bodily appearance,
family lineage, ethical conduct, and virtue and was handsome, good looking,
and pleasing to behold, having a supremely resplendent excellence of
complexion. King Triśaṅku taught
the prince Śārdūlakarṇa the Vedas as he had learned them in past lives, with
their auxiliary sciences and auxiliary sub-sciences, their secret teaching,
their glossaries and ritual instructions, their divisions into syllables,
the fifth Veda of the epics, and other treatises, as well as expositions
according to the Dharma and the Vedic observances.

“Then King Triśaṅku thought, ‘This son of mine, the prince
Śārdūlakarṇa, is perfectly endowed in bodily appearance, family lineage,
ethical conduct, and virtue. Being endowed with all good qualities, {M.13} he is handsome, good looking, and pleasing
to behold, having a supremely resplendent excellence of complexion. Having
practiced the observances and having learned the mantras, he has mastered
the Vedas. This is the time when I should fulfill the duty of getting him
married. So now where do I find for my son Śārdūlakarṇa a suitable wife who
possesses ethical conduct, virtue, and beauty?

“Now, at that time, there was a brahmin named Puṣkarasārin who
lived in the district town called Utkaṭa, which abounded in beings, which had
grass, wood, and water, which continually yielded grains, and which had been
given to him as a brahmic gift by the king Agnidatta.
The brahmin
Puṣkarasārin was completely pure by both his maternal and his paternal
sides, having an undisturbed family lineage and being able to state the
caste and line of descent of his foremothers and forefathers up to seven
generations. On account of that, he was a teacher who, as a holder of the
mantras, had mastered the three Vedas with their auxiliary sciences and
sub-sciences, their secret teaching, their glossaries and ritual
instructions, their divisions into syllables, and the fifth Veda of the
epics, and he was proficient in words and grammar and fully versed in
worldly science, sacrificial mantras, and the characteristics of a great
man.

“The brahmin Puṣkarasārin had a daughter, a young maiden named
Prakṛti, who was perfectly endowed in bodily appearance, family lineage,
ethical conduct, and virtue. Being endowed with all good qualities, she was
beautiful, good looking, and pleasing to behold, having a supremely
resplendent excellence of complexion.

“Then the outcaste king Triśaṅku thought, ‘To the northeast there
is a district town called Utkaṭa, where there lives a brahmin named
Puṣkarasārin. He is perfectly endowed both by his maternal and his paternal
sides {M.14} and is fully versed in the three
Vedas and the scriptures. He enjoys ownership over the district town called
Utkaṭa, which abounds in beings, which has grass, wood, and water, which
continually yields grains, and which has been given to him as a brahmic gift
by the king Agnidatta. That brahmin Puṣkarasārin has a daughter, a young
maiden named Prakṛti, who is perfectly endowed in bodily appearance, family
lineage, and ethical conduct, and who, endowed with all good qualities, is
beautiful, good looking, and pleasing to behold, having a supremely
resplendent excellence of complexion. Possessing ethical
conduct and virtue, she should be a suitable wife for my son
Śārdūlakarṇa.’

“King Triśaṅku thought about this matter all night, and when the
night had passed, at daybreak he mounted his fully white, mare-drawn chariot
and, accompanied by a large group of outcaste officials, left the outcaste
palace and set off north for the district town of Utkaṭa. King Triśaṅku
arrived at a park called Sumanaska to the northeast of Utkaṭa, which, being
covered by various kinds of trees, with various kinds of trees blooming, and
various kinds of birds singing, was delightful like the Nandana grove of the
gods. There he stayed, waiting for the brahmin Puṣkarasārin, knowing, ‘The
brahmin Puṣkarasārin will come to teach mantras to brahmin youths here.’

“After the passing of that night, the brahmin Puṣkarasārin had also
mounted a fully white, mare-drawn chariot {M.15}
and, accompanied by a group of students consisting of five hundred brahmin
youths, set out from Utkaṭa to teach mantras to the young brahmins.

“The outcaste king Triśaṅku saw the brahmin Puṣkarasārin coming
from afar, ablaze with radiance like a rising sun, like a flaring
sacrificial fire, like an offering ritual accompanied by scores of brahmins,
like Śakra accompanied by scores of gods, like the Himālaya range
accompanied by its flora, like the ocean accompanied by jewels, like the
moon accompanied by the constellations of stars, like Vaiśravaṇa accompanied
by hosts of yakṣas, and like Brahmā accompanied by groups of gods and sages.
Seeing him, he went to meet him in accordance with propriety and said, ‘Dear
Puṣkarasārin, welcome! There is a matter I wish to discuss with you—please
listen.’

“Thus addressed, the brahmin Puṣkarasārin said to the outcaste king
Triśaṅku, ‘No, dear Triśaṅku, it is not appropriate for you to use
“dear” with a brahmin.’

“ ‘Dear Puṣkarasārin, I can use “dear.” ’

“ ‘While it is appropriate for me to use it, it is not appropriate
for you to do so.’

“ ‘But dear Puṣkarasārin, a man has four duties that have been
undertaken since bygone times: those for the sake of oneself, those for the
sake of someone else, those for the sake of one’s kin, {M.16} and those for the sake of all beings in totality. This is
a very important matter that I wish to discuss with you—please listen.
Please grant your daughter Prakṛti as wife for my son Śārdūlakarṇa. I will
bestow on you whatever dowry you have in mind.’

“Hearing these words from the outcaste king Triśaṅku, the brahmin
Puṣkarasārin was deeply offended, upset, furious, and not at all pleased.
Full of anger, hostility, and resentment, he knit his brow into a
three-pointed frown, gasped and panted while rolling his eyes, and, having
become red like a mongoose, said to the outcaste king Triśaṅku, ‘Fie on you,
you vulgar fellow! You outcaste! This is not appropriate speech for a
dog-cooking one! You, who are lowly and born from an outcaste womb, wish to
insult a brahmin versed in the Vedas! O evil-minded one:

“ ‘You are not aware of your nature,

And you think much of yourself!

Do not try to put a mustard seed on the tip of a hair.

Do not make for any aggravation!

“ ‘Do not solicit the unsolicitable.

Do not try to catch the wind with a noose!
{M.17}

Gold never becomes ashes, deluded one!

How is the distinction between bright and dark not perceived?

“ ‘For you are born from an outcaste womb,

Whereas I am a twice-born.

Deluded one, how could you, as a lowly one,

Seek to forge ties with someone superior?

“ ‘You are born from an outcaste womb,

Whereas I am born as a twice-born,

And a superior one does not wish

To forge ties with someone inferior.

“ ‘For the superior twice-born establish

Matrimonial ties with the superior,

Those who are endowed with Vedic lore

And completely pure in conduct,

“ ‘Who are entirely impeccable by caste,

Who have attained mastery in the mantras,

Who are teachers and holders of the mantras,

Who are fully versed in the three Vedas—

“ ‘Brahmins who have learned the Vedas

With their glossaries and ritual instructions.

It is with such ones that the twice-born

Establish matrimonial ties here,

“ ‘For a superior one does not wish

To forge ties with the inferior.

You solicit the unsolicitable—

It is to catch the wind with a noose

That you wish to establish

Matrimonial ties with us.

“ ‘A miserable one, the lowest of persons,

Is repulsive to the entire world.

Go, you inferior fellow, quick!

Why do you thus disrespect us?

{M.18}

“ ‘Outcastes go with outcastes,

Cemetery keepers with cemetery keepers.

Here, a caste only establishes

Matrimonial ties with its caste—

“ ‘Brahmins with brahmins,

Kṣatriyas with kṣatriyas,

Vaiśyas with vaiśyas,

And śūdras with śūdras.

“ ‘Like go with like;

They get married to each other.

Outcastes definitely do not establish

Matrimonial ties with brahmins.

“ ‘You are of the lowest of all births,

Despised by all the classes.

How could you, as a lowly one,

Seek to forge ties with the superior?’

“Hearing these words from the brahmin Puṣkarasārin, the outcaste
king Triśaṅku replied:

“ ‘While a distinction is perceived

Between ashes and gold,

There is really no distinction

Between a brahmin and one of another caste.

“ ‘While a distinction is perceived

Between bright and dark,

There is really no distinction

Between a brahmin and one of another caste.

“ ‘Brahmins did not spring forth

From the sky or the wind,

Nor are they born bursting from the earth

Like fire from rubbing fire-sticks.

“ ‘Brahmins are born from a womb,

And outcastes, too, are born from a womb.

So what reason do you really see

For superiority or inferiority?

“ ‘And just as it is with other births,

A brahmin, too, when he is discarded at death,

Is likewise held to be impure and repulsive.

What, then, is the difference between them? {M.19}

“ ‘Whatever sinful action there is

That is wicked and evil,

It has been propounded by brahmins

In order to oppress beings.

“ ‘So it is that actions for the ancestors

Are propounded by brahmins,

And while committing terrible deeds,

The twice-born say, “I am virtuous.”

“ ‘It has been contrived

By brahmins wanting to eat meat

That goats and sheep sacrificed

With mantras go to heaven.

“ ‘If this is the way to heaven,

Then why would these brahmins

Not sacrifice with mantras

Themselves or their kin?

“ ‘Why would these twice-born

Not sacrifice their mothers and fathers,

Their brothers and sisters,

Their sons, daughters, and wives?

“ ‘Having been sacrificed with mantras,

Their friends, relatives, and companions,

Even their fellow citizens,

Would all be going to heaven.

“ ‘Having offered them through sacrificial rituals,

They would all be going to the good place,

So then what is the use of sacrificed animals?

Why would you not sacrifice yourself?

“ ‘Neither through sacrifice nor
through mantras

Do goats and sheep go to heaven,

For this is not the way to heaven.

This is called wrong sacrifice
.

“ ‘This device, however, was thought up

By brahmins with vicious minds.

The sacrifice of animals was contrived

By those who want to eat meat.

“ ‘Let me describe something else

That brahmins have contrived.

It is declared that for brahmins

There are four kinds of downfalls:
{M.20}

“ ‘Stealing gold, drinking alcohol,

Violating the guru’s wife,

And murdering a brahmin.

These are the four downfalls for brahmins.

“ ‘Stealing gold is to be avoided,

But any other theft is not.

When a brahmin steals gold,

He thereby becomes a non-brahmin.

“ ‘Liquor should not be had,

But any other drink as one likes.

When a brahmin drinks liquor,

He thereby becomes a non-brahmin.

“ ‘The guru’s wife should not be gone to,

But anyone else’s wife as one likes.

When a brahmin goes to his guru’s wife,

He thereby becomes a non-brahmin.

“ ‘One should not kill a single brahmin,

But any number of other people may be killed.

When a brahmin kills a brahmin,

He thereby becomes a non-brahmin.

“ ‘Thus, these are said to be the four

Kinds of downfalls for brahmins,

Due to which they become non-brahmins.

It is held that anything else is not a downfall.

“ ‘When one commits any one of the four,

One becomes a non-brahmin.

Within a congregation of brahmins,

One will not receive any courtesy,

And one will not be worthy of a seat and water,

Nor will anyone respectfully stand up.

“ ‘However, brahmins have seen

A remedy for one who has fallen:

After having taken up an observance,

He may reach brahminhood again.

“ ‘For an entire twelve years,

He should wear a donkey skin,

Carry upright a khaṭvāṅga staff,

And eat from the skull of the deceased. {M.21}

“ ‘After having taken up this observance,

Resolutely and uninterruptedly,

Then, at the completion of the twelfth year,

He may reach brahminhood again.

“ ‘Thus, a remedy was seen

By brahmins who practice austerities,

Who walk the wrong path, deluded,

Who do not see what the remedy is.

“ ‘So I say this to you, brahmin, that it is a mere commonplace
notion of people to speak of “brahmin,” “kṣatriya,” “vaiśya,” or “śūdra.”
Recognizing that all this is one and the same, please grant the brahmin
maiden Prakṛti as wife for my son Śārdūlakarṇa. I will bestow on you
whatever dowry you have in mind.’

“Hearing these words from the outcaste king Triśaṅku, the brahmin
Puṣkarasārin was deeply offended, upset, furious, and not at all pleased.
Full of anger, hostility, and resentment about it, he knit his brow into a
three-pointed frown, {M.22} gasped and panted
while rolling his eyes, and, having become red like a mongoose, said to the
outcaste king Triśaṅku:

“ ‘Not having looked at this properly,

Inferior fellow, you have formed such a notion

That there is only one kind in this world,

Common to all, without any distinctions.

“ ‘How could you of the dog-cooking caste,

Having been born from a lowly womb,

Wish to completely defeat a brahmin

Who is fully versed in the Vedas?

“ ‘Kings, O inferior fellow, are those who know how to distinguish
properly, whether in regard to the law of the country, the law of the city,
the law of the village, the law of the district, the law of dowries, the law
of inviting for marriage, or the law of marriage, or in regard to past
karma.

“ ‘These four, O inferior fellow, are the caste categories:
brahmins, kṣatriyas, vaiśyas, and śūdras. According to their marriage laws,
brahmins may have four kinds of wives: brahmin women, kṣatriya women, vaiśya
women, and śūdra women. Kṣatriyas may have three kinds of wives: kṣatriya
women, vaiśya women, and śūdra women. Vaiśyas may have two kinds of wives:
vaiśya women and śūdra women. Śūdras, however, may have one kind of wives:
only śūdra women.

“ ‘Thus, O inferior fellow, brahmins have four kinds of sons: those
born from brahmin women, kṣatriya women, vaiśya women, or śūdra women.
Kṣatriyas have three kinds of sons: those born from kṣatriya women, vaiśya
women, or śūdra women. Vaiśyas have two kinds of sons: those born from
vaiśya women or śūdra women. Śūdras, however, have only one kind of sons:
those born from śūdra women.

“ ‘The brahmins, O inferior fellow, are sons of Brahmā—they are the
sons born from his mouth.
Kṣatriyas are born from his chest and arms, vaiśyas from his waist, and
śūdras from his legs and feet.

“ ‘It was by Brahmā, O inferior fellow, that this world and all its
beings were created. {M.23}

“ ‘We are his foremost sons.

Next come the kṣatriyas,

Vaiśyas are the third caste category,

And the fourth are called śūdras.

“ ‘You, O inferior fellow, do not appear even in the fourth
caste. I am in the highest caste, the superior caste, the
supreme caste, the preeminent caste. And you actually expect a matrimonial
connection? Get lost, you inferior fellow, quickly! Do not insult me
further!’

“Hearing these words from the brahmin Puṣkarasārin, the outcaste
king Triśaṅku said, ‘Listen here, brahmin, to what I have to say. It is said
that it was by Brahmā that this world and all its beings were created. And it is said:

“ ‘ “We are his foremost sons.

Next come the kṣatriyas,

Vaiśyas are the third caste category,

And the fourth are called śūdras.”

“ ‘Yet human beings all have feet, legs,

Hands, flesh, torsos, and backs—

Since there is no distinction in any part of the body,

The four caste categories do not exist.

“ ‘When there is any prominent distinction,

Then tell me about it, as it is endorsed by you.

But when there is no prominent distinction,

Then the four caste categories do not exist. {M.24}

“ ‘It is indeed just like childish boys

Who are playing on the road.

As they squish together mud pies,

They give them their own names:

“ ‘ “This is milk, this is curd,

This is meat, this is ghee.”

But it is not the case that by children’s speech

Mud pies are in fact food.

“ ‘It is just so with the four caste categories

That you speak about, O brahmin.

There is no logical sense

To the naming of mud pies.

“ ‘Not by hair, not by ears,

Not by head, not by eyes,

Not by mouth, not by nose,

Not by neck, not by arms,

“ ‘Not by chest, not by sides,

Not by back, not by stomach,

Not by thighs, not by calves,

Not by hands, feet, or nails,

“ ‘Not by voice, not by complexion,

Not by any body parts, nor by copulation,

Is there any marked distinction

Among all human beings.

“ ‘Just as among the other castes

Each birth is due to the sex organs—

It being the universal underlying cause—

Why, then, do you think in terms of castes?

“ ‘And when human beings all have a head,

A skeleton, skin, sense organs, and stomachs,

Since there is no distinction by a single body part,

It is not sensible to designate four caste categories.

“ ‘When there is any prominent distinction,

Then tell me about it, as it is endorsed by you.

But when there is no prominent distinction here,

It is not sensible to designate four caste categories. {M.25}

“ ‘If this is indeed a fallacy, then whatever is designated

By you regarding the underlying basis is not sensible.

But listening to me, good sir, you must follow through

What I think on this; you must listen to what is being said.

“ ‘I will speak to you about what is sensible in this,

What is consistent or inconsistent, as it is being enjoined.

When there is a fallacy that is not sensible,

I will tell you about it in further response,

But listening to me, good sir, you must follow it through.

Preeminent are human beings for whom the Dharma is sovereign.

“ ‘If inference is also authoritative to you, brahmin, then when
you say that Brahmā is one, it would follow
that his creatures are all of the same kind. We are of the same kind when
you say that it is by Brahmā that this world and all its beings were
created. And if, brahmin, you take this as authoritative, then it is not
sensible, brahmin, for you to speak of four caste categories: brahmins,
kṣatriyas, vaiśyas, and śūdras.

“ ‘However, brahmin, if what I am saying is wrong, then, brahmin,
we would have to concurrently discern a marked difference within humankind.
That is, we would have to discern a marked difference in heads, mouths,
eyes, ears, noses, {M.26}
brows, colors, bodily forms, bodily shapes, bodily appearances, organs of
birth, food, and modes of birth.

“ ‘For instance, dear Puṣkarasārin, one discerns a marked
difference between cows, horses, donkeys, dogs,
camels, deer, birds, goats, and sheep and between those born from eggs,
those born from wombs, those born from heat and moisture, and those born
spontaneously. That is to say, one discerns a marked difference in feet, in
mouths, in
colors, in bodily shapes, in food, and in organs of birth and modes of
birth. Yet between the four caste categories no such marked difference is
discerned. Therefore, all these are one and the same.

“ ‘Also, brahmin, among those sapwood trees, one discerns a marked difference between the
mango, the black plum, the date, the
jackfruit, the pomegranate, the persimmon, the grape, the citron, the wood
apple, the candlenut, the coconut, the tiniśa, the karañja, and so on. That
is to say, one discerns a marked difference in roots, in trunks, in bark, in
sapwood, in heartwood, in
leaves, in flowers, and in fruits. Yet between the four
caste categories no such marked difference is discerned.

“ ‘Likewise, brahmin, among those dry-land trees, one discerns a
marked difference between the sal tree, the tamāla tree, the naktamāla tree,
the karṇikāra tree, the saptaparṇa tree, the śirīṣa tree, the kovidāra tree,
the syandana tree, the sandalwood tree,
the śiṃśapa tree, the eraṇḍa tree, the khadira tree, and so on. That is to
say, one discerns a marked difference in roots, in trunks, in bark, in
sapwood, in heartwood, in leaves, in flowers, and in fruits. Yet between the
four caste categories no such marked difference is discerned.

“ ‘Likewise, dear Puṣkarasārin, among those milk-secreting trees,
one discerns a marked difference between the udumbara tree, the plakṣa tree,
the pipal tree, the banyan tree, the valguka tree, and so on. That is to
say, one discerns a marked difference in roots, in trunks, in bark, in
sapwood, in heartwood, in leaves, in flowers, and in fruits. Yet between the
four caste categories no such marked difference is discerned.

“ ‘Likewise, dear Puṣkarasārin, also among those trees with
medicinal fruits, one discerns a marked difference between the gooseberry
tree, the harītakī tree, the vibhītakī tree, and the
pharasaka tree, and also between other kinds of
medicinal plants, herbs, and trees that grow in the countryside and in the
mountains. That is to say, one discerns a marked difference in roots, in
trunks, {M.27} in sapwood, in heartwood, in
leaves, in flowers, and in fruits. Yet between the four caste categories no
such marked difference is discerned.

“ ‘Likewise, brahmin, among flower-bearing trees that grow on dry
land, one discerns a marked difference between the atimuktaka tree, the
campaka tree, the pāṭala tree, the sumanā tree, the vārṣikā tree, the
dhanuṣkārikā tree, and so on. That is to say, one discerns a marked
difference in form, in color, in fragrance, and in shape. Yet between the
four caste categories no such marked difference is discerned.

“ ‘Likewise, brahmin, among flowers that grow in water, one
discerns a marked difference between the lotus, the blue water-lily, the
white water-lily, the nicely
fragrant water-lily, the softly fragrant water-lily, and so on. That is to
say, one discerns a marked difference in form, in color, in fragrance, and
in shape. Yet between the four caste categories no such marked difference is
discerned, Puṣkarasārin, so as to say, “those are brahmins,” “those are
kṣatriyas,” “those are vaiśyas,” and “those are śūdras.” Therefore, all
these are one and the same.

“ ‘I will speak to you about something else

As it is conceived by brahmins:

His head is the starry firmament;

The vault of the sky is his belly.

“ ‘The mountains are his thighs,

The earth’s surface his feet,

The sun and the moon his eyes,

The grasses and trees his body hair.

“ ‘It is said the rains are his tears,

The rivers are his urine,

And the oceans are his excrements;

Such is Brahmā, lord of creatures.
{M.28}

“ ‘You must examine it by its intrinsic characteristic,
brahmin. When brahmins originate from Brahmā, then, by the same
reason, kṣatriyas, vaiśyas, and śūdras also originate from Brahmā.

“ ‘If being reborn were in reality like this,

There would be a caste-based distinction—

If brahmins proceed to the world of Brahmā

And the three other castes do not go to heaven.

There would thus be a caste-based distinction.

If it is not so, then the four caste categories do not exist.

“ ‘Because one who belongs to the fourth caste category

Goes to heaven by having done good actions,

As it is with the praised austerities of sages,

There is nothing distinctive about the twice-born.

“ ‘If
there were just one brahmin here,

Who had two tongues and four ears,

Four horns, many legs, and two heads,

There would thus be a caste-based distinction. {M.29}

“ ‘Killing others while being full of desire,

Thus causing harm in all sorts of ways,

And at the same time condemning people’s actions—

These are the unvirtuous deeds of brahmins.

“ ‘Fighting, arguing, and constantly quarreling,

Brahmins came up with sacrificing cows.

Instilling fear with Atharvavedic ritual,

Brahmins made up these mantras.

“ ‘Wishing to do evil, deceiving many people,

Being dishonest, cunning, and crafty—

Thus thinking about disadvantaging others—

When would they thereby go to heaven?

“ ‘Those brahmins of intense austerities, fully disciplined,

Who are always committed to vows and ethical conduct,

Who are nonviolent and devoted to maintaining restraint—

It is those brahmins who go to the city of Brahmā.

“ ‘One is the same in having bones and flesh, in having nails,

And in having skin, sorrow, happiness, urine, and excrements.

Since there is no distinction by the five sense faculties,

These four caste categories do not exist.

“ ‘Brahmin, it is like a man who had four sons and gave them the
names Nandaka (“He Who Has Delight”), Jīvaka (“He Who Has Life”), Aśoka (“He
Who Has No Sorrow”), and Śatāyus (“He Who Has a Lifespan of One Hundred”).
{M.30} And then, dear Puṣkarasārin, that man
would think of his cherished sons that he who is called Nandaka delights, he
who is called Jīvaka lives, he who is called Aśoka has no sorrow, and he who
is called Śatāyus lives a hundred years.

“ ‘It is by name, brahmin, that a difference is discerned between
them, not by birth. Why is this? Because, brahmin, a son is born to his
father. For that reason there is this explanation:

“ ‘The mother being the vessel, a son is of the father;

One is he by whom one is born.

If you recognize this to be the case,

Then nowhere are they others.

“ ‘Examine it rightly, brahmin. Who here is a “brahmin,” a
“kṣatriya,” a “vaiśya,” or a “śūdra”?

“ ‘Among all, there are people with only one eye,

People with hunched backs, and those with epilepsy.

Among each there are those with leprosy and those with vitiligo,

Those who are fair skinned and those who are dark skinned.

“ ‘Those people are established as having marrow, nails, skin,
torsos, stomachs, and faces by their own actions. Thus, in transmigration,
brahmin, there is no distinction. What distinction is there based on birth? Since there
is no distinguishing by birth, the four caste categories do not at all
exist. {M.31}

“ ‘Therefore I say to you, brahmin, that it is a mere commonplace
notion of people to speak of “brahmin,” “kṣatriya,” “vaiśya,” “śūdra,” or
“outcaste.” This is one—all this is one and the same. So please grant your
daughter Prakṛti as wife for my son Śārdūlakarṇa. I will bestow on you
whatever dowry you have in mind.’

“Hearing these words from the outcaste king Triśaṅku, the brahmin
Puṣkarasārin retorted, ‘Have you studied the Ṛgveda? Have you studied the Yajurveda? Have you studied the Sāmaveda? Have you studied the Atharvaveda? Have you studied Āyurveda? And
the study of ritual? And the inner self? Have you studied the cycle of
zodiacs, the groups of lunar asterisms, or the succession of lunar days?
Have you studied the cycle of karma? Have you studied the auxiliary
sciences, geomantic science, the science of propitiousness, or the science
of auspices? Have you studied the course of the eclipser Rāhu, the course of
Śukra, or the course of the planets? Have you studied worldly science, the
exposition of commentaries, grammars, or the study of the lunar
fortnights ?’ {M.32}

“At this, the outcaste king Triśaṅku replied to the brahmin
Puṣkarasārin, ‘I have studied these, brahmin, and more still. Brahmin,
although you may say to yourself, “I am the one who has attained expertise
in the mantras,” I will speak to you, brahmin, about inference in accordance
with the Dharma. For it is known, brahmin, that the people of the first
times did not think in terms of “brahmin,” “kṣatriya,” “vaiśya,” or “śūdra.”
This is one—all this is one and the same.

“ ‘At that time, brahmin, as people were both similar and
dissimilar, there were some people who tended, guarded, and harvested fields
(kṣetra) of grain. So
the notion arose that “those are kṣatriyas.”

“ ‘Then, brahmin, some other people there thought, “Possession is
sickness, possession is a boil, possession is a dart. Let us abandon our
possessions and go to a secluded place, build grass huts and leaf huts from
grass, wood, branches, leaves, and foliage, and let us dwell inside in
meditation.” There, at daybreak, they would go on alms round to the village for the
sake of food. The people living in the village then
thought, “Oh, these people are doing what is difficult indeed, having
abandoned their possessions and having gone outside (bahirnirgata) of villages,
towns, and inhabited provinces.” So, in regard to them, the notion arose,
“being outside minded (bahirmanaska), they are brahmins.” And the
village-dwelling people revered them greatly and honored them with whatever
was to be given. {M.33}

“ ‘Then, some among those people, when they were not bringing about
those meditative absorptions, descended into the villages and taught the
words of mantras. The village dwellers said of them, “These people are not
all by themselves, they are teachers (adhyāpaka).” So, in regard to them, the notion arose in the
world that they are “teachers” (adhyāpaka).

“ ‘This is the cause, this is the condition, that led to the
appearance of brahmins in the world.

“ ‘Then, some people became engaged in work associated with
distinct timings (vivekakāla) and associated with wealth in various ways
(vividha). So, in
regard to them, the notion arose that they are “vaiśyas.”

“ ‘Then, some people crafted a livelihood through petty (kṣudra) labor. So, in regard to
them, the notion arose that they are “śūdras.”

“ ‘Long ago, brahmin, there was a certain person who took a wife,
mounted a wagon, and went to some place of wilderness, where the wheel hub
of their wagon broke. That is why the notion arose of mātaṅga (“Do not go
there”).

“ ‘For those who cultivated (karṣanti) the land (kṣetra), the notion of “cultivator” (karṣaka) was used. But there
was one who delighted (rañjayati) the assembly with righteous speech, being proper
in the conduct of precepts and vows. So, in regard to him, the notion of
“king” (rājā) arose.

“ ‘After that, some people forged a livelihood through commerce
(vāṇijyā). So, in
regard to them, the notion arose that they are “merchants” (vaṇij). {M.34}

“ ‘After that, some people went forth from home (pravrajanti). After going forth,
they were victorious over the enemies (parān jayanti), that is, they were victorious over
their mental afflictions. So, in regard to them, the notion arose in the
world that they are “ones who have gone forth” (pravrajita).

“ ‘Furthermore, brahmin, there is another notion that arose in the
world. I will speak to you about it. {M.35}

“ ‘It was Brahmā who recited these Vedas in this world. Brahmā is
the greatest ascetic among the gods. He recited the Vedas to Indra Kauśika.
Indra Kauśika recited the Vedas to Araṇemi Gautama. Araṇemi Gautama recited
the Vedas to Śvetaketu. Śvetaketu recited the Vedas to the paṇḍita Śuka. The
paṇḍita Śuka divided the Vedas into four, and so there was Puṣya of the Ṛgveda branch,
Paṅkti of the Sāmaveda
branch, the twenty-one of the Yajurveda branch, and Kratu of the Atharvaveda
branch.

“ ‘The brahmins belonging to the Ṛgveda branch (bahuvṛca) all know many hymns
(bahuvṛca). From Puṣya having been the single one, it
has divided into twenty-five, namely, the Śākalas, the Vāṣkalas, and the
Māṇḍavyas —ten Śākalas, eight Vāṣkalas,
and seven Māṇḍavyas. This, brahmin, is the Ṛgveda branch: from Puṣya having been the single one, it
has divided into twenty-five.

“ ‘Inference is also authoritative to you, brahmin. The brahmins belonging to the Sāmaveda branch
(chandoga) are all
versed in chanting (chandoga). From Paṅkti having been the single one, it has
divided into one thousand eighty, namely, the Śīlavalkas, the Āruṇikas, the
Laukākṣas, the Kauthumas, the Brahmasamas, the Mahāsamas, the Mahāyogikas,
the Sātyamugras, and the Samantavedas. {M.36}
There are then twenty Śīlavalkas, twenty Āruṇikas, forty Laukākṣas, one hundred
Kauthumas, one hundred Brahmasamas, five hundred Mahāsamas, one hundred
Mahāyogikas, one hundred Sātyamugras, and one hundred Samantavedas. This,
brahmin, is the Sāmaveda branch: from Paṅkti having been the single one, it
has divided into one thousand eighty.

“ ‘Inference is also authoritative to you, brahmin. The brahmins
belonging to the Yajurveda branch (adhvaryu) all perform the sacrificial rites (adhvaryu). From having been
twenty-one in number, it has divided into a hundred, namely, the Kaṭhas, the
Kaṇimas, the Vājasaneyins, the Jātukarṇas, and the Proṣṭhapadas—ten Kaṭhas,
ten Kaṇimas, eleven Vājasaneyins, thirteen Jātukarṇas, sixteen Proṣṭhapadas,
and forty-one sages. This, brahmin, is the Yajurveda branch: from having
been twenty-one in number, it has divided into a hundred.

“ ‘Inference is also authoritative to you, brahmin. The mantra
specialists belonging to the Atharvaveda branch (ātharvaṇika) are all Atharvavedins (ātharvaṇika). From Kratu having
been the single one, it has divided into two. From having been twofold, it
has divided into four. From having been fourfold, it has divided into eight.
From having been eightfold, it has divided into ten. This, brahmin, is the
Atharvaveda branch: from Kratu having been the single one, it has divided
into ten.

“ ‘Inference is also authoritative to you, brahmin. These are the
twelve hundred sixteen distinctions that were properly seen by brahmins of
yore, whether in Vedic verse, grammar, worldly science, {M.37} or exegesis of words. But no presumption or exclusion is
known among them. That is to say, knowing that they are of one caste, they
are deemed worthy to become relatives. Therefore I say to you,
brahmin, that it is a mere commonplace notion of people to speak of
“brahmin,” “kṣatriya,” “vaiśya,” or “śūdra.” This is one—all this is one
and the same. So please grant your daughter Prakṛti as wife for my son
Śārdūlakarṇa. I will bestow on you whatever dowry you have in mind.’

“Hearing these words from the outcaste king Triśaṅku, the brahmin
Puṣkarasārin became completely silent and embarrassed, and he stood there
with drooping shoulders and head hung low, having nothing to say and
absorbed in thought. When the outcaste king Triśaṅku saw that the brahmin
Puṣkarasārin had become completely silent and embarrassed, standing there
with drooping shoulders and hung head low, having nothing to say and
absorbed in thought, he further said to him, ‘You may think, brahmin, that
there would be matrimonial ties with someone dissimilar. But it should not
be seen in this way by you, brahmin. {M.38} Why
is that? Because my son Śārdūlakarṇa possesses the world’s most excellent
qualities of knowing what is authoritative, of learning, ethical conduct,
wisdom, and so forth.

“ ‘You may think, brahmin, that those who perform the vājapeya
sacrifice and those who perform
the aśvamedha sacrifice, the
puruṣamedha sacrifice, the
śamyāprāsa sacrifice, and the
nirargaḍa sacrifice are all, after
the breakup of their bodies, reborn in a good place, in a heavenly world,
among the gods. But it should not be seen in this way by you, brahmin. Why
is that? While performing the vājapeya sacrifice, the aśvamedha sacrifice, the puruṣamedha sacrifice, the śamyāprāsa sacrifice, and the nirargaḍa sacrifice, they engage in killing living beings while reciting
many kinds of mantras. Therefore I say to you, brahmin, that this is not the
way to heaven. Let me explain to you, brahmin, the way to heaven. Listen:

“ ‘Anyone astute should keep ethical conduct

When intent upon threefold happiness:

Being praised, acquiring wealth,

And, after passing away, enjoying in heaven.

“ ‘Hence, brahmin, those who previously performed the vājapeya
sacrifice, the aśvamedha sacrifice, the puruṣamedha sacrifice, the śamyāprāsa sacrifice, and the nirargaḍa sacrifice grasped at sensory pleasure
without inhibition. Thus is heaven sought. Hence, brahmin, those who will
subsequently perform the vājapeya sacrifice, the aśvamedha sacrifice, the puruṣamedha sacrifice, the śamyāprāsa sacrifice, and the nirargaḍa sacrifice will senselessly commit enormous slaughter. Therefore
I say to you, brahmin, come! Forge matrimonial ties with me. Why? Because
outcastes are not despicable by the Dharma. Rather: {M.39}

“ ‘Faith, ethical conduct, spiritual ardor,

Giving away, learning, and thus wisdom,

Contemplating all sacred knowledge,

And observances for the sake of heaven—

“ ‘Eightfold is the authoritative way to heaven, and it is held
that by these eight ways one goes to heaven. And these eight, brahmin, are
taught to be the mother-like sisters who issue forth the world: Aditi, the mother of gods;
Danu, the mother of demons; Ariṣṭā, the mother of gandharvas; Iḷā, the
mother of rākṣasas; Surabhi, the
mother of cattle; Vinatā, the mother of eagles; Kadru, the mother of nāgas;
and Surasā, the mother of serpents— the sages, those who know generally but
also specifically by various kinds of sacrificial rituals, mentally know
them to belong to the great Kaśyapa.

“ ‘Dear Puṣkarasārin, let me set forth the seven lineages of
brahmins. The Gautamas, the Vātsyas, the Kautsas, the Kauśikas, the
Kāśyapas, the Vāsiṣṭhas, the Māṇḍavyas—these are the seven lineages of
brahmins. Each of these lineages has divided into seven. Thus, among the Gautamas
there are the Kauthumas, the Gargas, the Bharadvājas, the Ārṣṭiṣeṇas, the
Vaikhānasas, {M.40} and the Vajrapādas. Among the
Vātsyas there are the Ātreyas, the Maitreyas, the Bhārgavas, the Sāvarṇyas,
the Salīlas, and the Bahujātas. Among the Kautsas there are the
Maudgalyāyanas, the Gauṇāyanas, the Laṅgalas, the Lagnas, the Daṇḍalagnas,
and the Somabhuvas. Among the Kauśikas there are the Kātyāyanas, the Darbhakātyāyanas, the
Valkalins, the Pakṣins, the Laukākṣas, and the
Lohitāyanas. Among the Kāśyapas there are the Maṇḍanas, the Iṣṭas, the
Śauṇḍāyanas, the Rocaneyas, the Anapekṣas, and the Agniveśyas. Among the
Vāsiṣṭhas there are the Jātukarṇyas, the Dhānyāyanas, the Pārāśaras, the
Vyāghranakhas, the Āṇḍāyanas, and the Aupamanyavas. Among the Māṇḍavyas
there are the Bhāṇḍāyanas, the Dhaumrāyaṇas, the Kātyāyanas, the
Khalvavāhanas, the Sugandharāyaṇas, and the Kāpiṣṭhalāyanas.

“ ‘Brahmin, these are the forty-nine lineages, in Vedic verse,
grammar, exegesis of words, or worldly science, properly seen by brahmins of
yore. And
there are other lineages still. But no presumption or exclusion is known
among them. That is to say, knowing that they
are the same, you are deemed worthy to become relatives. Therefore I say to
you, brahmin, that it is a mere commonplace notion of people to speak of
“brahmin,” “kṣatriya,” “vaiśya,” or “śūdra.” All is one—all this is one and
the same. So please grant your daughter Prakṛti as wife for my son
Śārdūlakarṇa. I will bestow on you whatever dowry you have in mind.’
{M.41}

“Hearing these words from the outcaste king Triśaṅku, the brahmin
Puṣkarasārin remained completely silent and embarrassed, and he stood there
with drooping shoulders and head hung low, having nothing to say and
absorbed in thought. When the outcaste king Triśaṅku saw that the brahmin
Puṣkarasārin remained completely silent and embarrassed, standing there with
drooping shoulders and head hung low, having nothing to say and absorbed in
thought, he said:

“ ‘As is the seed that is sown,

So is the fruit that is obtained.

Since the lord of creatures is one,

There is no distinction.

“ ‘It is stated that due to a difference in faculties

A division in work activities is observed,

But between a brahmin and another caste

There is nothing that distinguishes them.

“ ‘It makes no sense to deem oneself elevated,

To consider oneself superior here.

Brought about by semen and blood,

Both equally come from the womb.

“ ‘I will speak to you about the four caste categories

As one talks about the laws of domestic animals:

Were you to have your sister as your wife,

It would not be appropriate, brahmin.

“ ‘If indeed this world has been

Engendered by Brahmā himself,

Then brahmin women are the sisters of brahmins,

And kṣatriya women are the sisters of kṣatriyas.

“ ‘Then vaiśya women are that of vaiśyas,

Śūdra women that of śūdras.

A sister is not appropriate as one’s wife

If she has been engendered by Brahmā.

“ ‘But beings are not born from Brahmā;

They are born from mental afflictions and actions.

Each having different dispositions,

Beings are seen to be either high or low.

“ ‘Due to their commonality of birth,

Knowledge occurs equally

In a brahmin, in a kṣatriya,

In a vaiśya, and in a śūdra.
{M.42}

“ ‘There is the Ṛgveda, the Yajurveda,

The Sāmaveda, the Atharvaveda,

The epics, and the glossaries—

Not to speak of metrics, which is without meaning—

“ ‘And in our studies there is also the science

Of loving kindness, of flaming,

Of transporting, of moving, of immobilizing,

And of taking any form one wants,

“ ‘The Gāndhārī science to be swift as thought,

The Gaurī science to psychically control,

The science of reading the cawing of crows,

And mantras, sorcery, and
breaking spells.

“ ‘We have had men who were paṇḍitas

Much renowned in the sciences,

Sages who were gem-like flowers,

And great sages who shone forth.

“ ‘They had attained the miraculous powers of deities.

Why would you put into question their knowledge,

Thinking that outcastes are not educated,

While brahmins are experts in the Vedas?

“ ‘The one who was born as Kapiñjalāda

Was fully accomplished in mantras,

Yet he was not the son of a brahmin woman.

So what do you think, brahmin? {M.43}

“ ‘The low-caste woman Kālī gave birth

To a son, the sage Dvaipāyana,

Who was fierce, radiant, daunting, and of great ardor

And had the five higher knowledges

Yet was not the son of a brahmin woman.

So what do you say, brahmin?

“ ‘The kṣatriya woman named Reṇukā

Gave birth to the great sage Rāma,

Who was a paṇḍita and well trained,

Confident in all disciplines,

Yet was not the son of a brahmin woman.

So what do you say, brahmin?

“ ‘And there have been those men

Who possessed radiance and ardor,

Who were paṇḍitas and well trained,

Who were esteemed in the world as sages,

Yet were not the sons of brahmin women.

So what do you say, brahmin?

“ ‘It is just a contrived notion of people

That there are brahmins, kṣatriyas,

Vaiśyas, and, after that, śūdras.

This is just a well-proclaimed notion.

“ ‘Therefore I say to you, brahmin, that it is a mere commonplace
notion of people to speak of “brahmin,” “kṣatriya,” “vaiśya,” or “śūdra.”
This is one—all this is one and the same. {M.44}
So please grant your daughter Prakṛti as wife for my son Śārdūlakarṇa. I
will bestow on you whatever dowry you have in mind.’

“Hearing these words from the outcaste king Triśaṅku, the brahmin
Puṣkarasārin asked him, ‘What is your family lineage?’

“ ‘I am of the Ātreya lineage,’ he said.

“ ‘What was it in the past?’

“ ‘Ātreya.’

“ ‘What is your Vedic school?’

“ ‘Kāleya-Maitrāyaṇīya.’

“ ‘How many lineages does it have?’

“ ‘Three lineages, namely, the Vātsyas, the Kautsas, and the
Bharadvājas.’

“ ‘Who were your fellow students?’

“ ‘The Sāmavedins.’

“ ‘How many divisions of Sāmavedins are there?’

“ ‘Six.’

“ ‘Which are they?’

“ ‘The Kauthubhas, the Cārāyaṇīyas, the Lāṅgalas, the Sauvarcasas,
the Kāpiñjaleyas, and the Ārṣṭiṣeṇas.’

“ ‘What is your lineage from your mother’s side?’

“ ‘Pārāśarīya.’

“ ‘Please speak on the Sāvitrī. What is it like? How many syllables
does the Sāvitrī have? How many parts? How many metrical feet?’

“ ‘The Sāvitrī has twenty-four syllables, three parts, and eight
metrical feet.’

“ ‘Please pronounce the Sāvitrī.’

“ ‘Well then, dear Puṣkarasārin, I will speak about the Sāvitrī
together with its origin. Please listen.’

“ ‘Please narrate it.’

“ ‘Long ago, brahmin, in a past time, there was a sage named Vasu.
He possessed the five higher knowledges, was fiercely radiant, had great
power, and had attained the meditative absorptions. Because of that, he
obtained Takṣaka’s daughter, Kapilā, as his wife, and with a mind completely
impassioned, he engaged in sexual intercourse with her. Thus the sage {M.45} lost his miraculous power and strayed from
his meditative absorptions. Being full of remorse and reproaching himself
for his bad conduct, on that occasion he uttered this mantra:

Oṃ bhūr bhuvaḥ svaḥ |

Tat savitur vareṇyaṃ bhargo devasya dhīmahi
|

Dhiyo yo naḥ pracodayāt ||

“ ‘In a previous lifetime, the lord of creatures resided within a
dense forest, having matted hair and being of ardent practice. Dwelling in
deep seclusion, he was in rapture there:

Vayaṃ devasya śreṣṭhakaṃ
bhojanam upanamyānupradāsyāmaḥ ||

“ ‘This is the Sāvitrī of kṣatriyas.

Oṃ citraṃ hi dadhe vaiśyakanyakā
|

Atha sā kanyā arthataḥ pravīṇā
||

{M.46}

“ ‘This is the Sāvitrī of vaiśyas.

Oṃ atapaḥ pratapaḥ |

Jīve-d-ahaṃ varṣaśataṃ |

Paśye-d-ahaṃ śaradāṃ śataṃ ||

“ ‘This is the Sāvitrī of śūdras.

Oṃ kāmā hi loke
paramāḥ prajānāṃ

Teṣāṃ aprahāṇe bhūtāntarāyāḥ |

Tasmād bhavantaḥ prajahantu
kāmān

Tato’tulaṃ prāpsyatha brahmalokaṃ ||

“ ‘Thus, brahmin, this Sāvitrī was spoken by Brahmā, lord of this
Sahā world, at which the perfectly awakened ones of the past then
rejoiced.’

“ ‘Please listen, dear Puṣkarasārin, and I will describe the
succession of lunar asterisms. It is as follows: Kṛttikā, Rohiṇī, Mṛgaśirā,
Ārdrā, Punarvasu, Puṣya, Aśleṣā, Maghā, Pūrvaphalgunī, Uttaraphalgunī,
Hastā, Citrā, Svātī, Viśākhā, Anurādhā, Jyeṣṭhā, Mūlā, Pūrvāṣāḍhā,
Uttarāṣāḍhā, Abhijit, Śravaṇā, Dhaniṣṭhā, Śatabhiṣā, Pūrvabhādrapadā,
Uttarabhādrapadā, Revatī, Aśvinī, and Bharaṇī.

“ ‘These, dear Puṣkarasārin, are the twenty-eight lunar
asterisms.’

“ ‘How many stars do they have? What shapes do they have? How many
muhūrtas do they last? What are their foods? What are their deities? What
are their lineages?’

“ ‘Dear Puṣkarasārin, the Kṛttikā asterism has six stars. It has
the shape of a razor. Its conjunction with the moon lasts thirty muhūrtas.
{M.47} It has curdled milk as its food. It
has Agni as its presiding deity. And it is Vaiśyāyanīya by lineage.

“ ‘The Rohiṇī asterism has five stars. It has the shape of a
two-wheeled cart. Its conjunction lasts forty-five muhūrtas. It has deer
meat as its food. It has Prajāpati as its presiding deity. And it is
Bharadvāja by lineage.

“ ‘The Mṛgaśirā asterism has three stars. It has the shape of a
deer’s head. Its conjunction lasts thirty muhūrtas. It has fruits and roots
as its food. It has the moon as its presiding deity. And it is Mṛgāyaṇīya by
lineage.

“ ‘The Ārdrā asterism has one star. It has the shape of a dot. Its
conjunction lasts fifteen muhūrtas. It has the cream of ghee as its food.
It has the Spear Holder as its presiding deity. And it is Hārītāyanīya
by lineage.

“ ‘The Puṣya asterism has three stars. It has the shape of a dish.
Its conjunction lasts thirty muhūrtas. It has the cream of honey as its
food. It has Bṛhaspati as its presiding deity. And it is Aupamanyavīya by
lineage.

“ ‘The Aśleṣā asterism has one star. It has the shape of a dot. Its
conjunction lasts fifteen muhūrtas. It has rice porridge as its food. It has
the Serpent
as its presiding deity. And it is Maitrāyaṇīya by lineage.

“ ‘These, dear Puṣkarasārin, are the seven lunar asterisms
belonging to the eastern quarter.

“ ‘The Maghā asterism {M.48} has five
stars. It has the shape of a river bend. Its conjunction lasts thirty
muhūrtas. It has sesame and rice meal as its food. It has the ancestors as
its presiding deity. And it is Piṅgalāyanīya by lineage.

“ ‘The Pūrvaphalgunī asterism has two stars. It has the shape of a
foot. Its conjunction lasts thirty muhūrtas. It has bilva as its food. It
has Bhaga as its presiding deity. And it
is Gautamīya by lineage.

“ ‘The Uttaraphalgunī asterism has two stars. It has the shape of a
foot. Its conjunction lasts forty-five muhūrtas. It has wheat
and fish as its food. It has Aryaman as its
presiding deity. And it is Kauśika by lineage.

“ ‘The Hastā asterism has five stars. It has the shape of a hand.
Its conjunction lasts thirty muhūrtas. It has millet as its food. It has the sun as its
presiding deity. And it is Kāśyapa by lineage.

“ ‘The Citrā asterism has one star. It has the shape of a dot.
Its conjunction lasts thirty muhūrtas. It has mung khichri, ghee, and pūpa
cake as its food. It has Tvaṣṭṛ
as its presiding deity. And it is Kātyāyanīya by lineage.

“ ‘The Svātī asterism has one star. It has the shape of a dot. Its
conjunction lasts fifteen muhūrtas. It has mung khichri and fruits as its
food. It has
Vāyu as its presiding deity. And it is Kātyāyanīya by lineage.

“ ‘The Viśākhā asterism has two stars. {M.49} It has the shape of a horn. Its conjunction lasts forty-five muhūrtas. It
has sesame flowers as its food. It has Indra and Agni as its presiding
deity. And it is Śāṅkhāyanīya by lineage.

“ ‘These, dear Puṣkarasārin, are the seven lunar asterisms
belonging to the southern quarter.

“ ‘The Anurādhā asterism has four stars. It has the shape of a
pearl necklace. Its
conjunction lasts thirty muhūrtas. It has liquor and meat as its food. It
has Mitra as its presiding deity. And it is Ālambāyanīya by
lineage.

“ ‘The Jyeṣṭhā asterism has three stars. It has the shape of a
barleycorn. Its conjunction lasts fifteen muhūrtas. It has
gruel as its food. It has Indra as its presiding deity. And it is
Dīrghakātyāyanīya by lineage.

“ ‘The Mūlā asterism has seven stars. It has the shape of a scorpion. Its
conjunction lasts thirty muhūrtas. It has roots and fruits as its food. It
has Nairṛti as its presiding deity. And it is Kātyāyanīya by
lineage.

“ ‘The Pūrvāṣāḍhā asterism has four stars. It has the shape of a
cow’s hoofprint. Its conjunction lasts
thirty muhūrtas. It has banyan sap as its food. It has Toya as its presiding
deity. And it is Darbhakātyāyanīya by lineage.

“ ‘The Uttarāṣāḍhā asterism has four stars. It has the shape of an
elephant’s footprint. Its conjunction lasts forty-five muhūrtas. It has
honey and parched grain as its food. It has Viśva as its presiding deity. And it is
Maudgalyāyanīya by lineage.

“ ‘The Abhijit asterism has three stars. It has the shape of a
cow’s head.
Its conjunction lasts six muhūrtas. {M.50} It has
air as its food. It has Brahmā as its
presiding deity. And it is Brahmāvatīya by lineage.

“ ‘The Śravaṇā asterism has three stars. It has the shape of a
barleycorn. Its conjunction lasts thirty muhūrtas. It has bird meat
as its food. It has Viṣṇu as its presiding deity. And it is Trikātyāyanīya
by lineage.

“ ‘These, dear Puṣkarasārin, are the seven lunar asterisms
belonging to the western quarter.

“ ‘The Dhaniṣṭhā asterism has four stars. It has the shape of a
bird. Its conjunction lasts thirty muhūrtas. It has horse gram as its
food. It has Vasu as
its presiding deity. And it is Kauṇḍinyāyanīya by lineage.

“ ‘The Śatabhiṣā asterism has one star. It has the shape of a dot.
Its conjunction lasts fifteen muhūrtas. It has gruel as its food. It has Varuṇa as its
presiding deity. And it is Tāṇḍyāyanīya by lineage.

“ ‘The Pūrvabhādrapadā asterism has two stars. It has the shape of
a foot. Its conjunction lasts thirty muhūrtas. It has meat and blood as its food. It has Ahirbudhnya as its presiding deity. And it is
Jātūkarṇya by lineage.

“ ‘The Uttarabhādrapadā asterism has two stars. It has the shape of
a foot. {M.51} Its conjunction lasts forty-five
muhūrtas. It has meat as its food. It has Aryaman as its presiding deity. And it is Dhyānadrāhyāyaṇīya by
lineage.

“ ‘The Revatī asterism has one star. It has the shape of a dot. Its
conjunction lasts thirty muhūrtas. It has curdled milk as its food. It has
Pūṣa as its presiding deity. And it is Aṣṭabhaginīya by lineage.

“ ‘The Bharaṇī asterism has three stars. It has the shape of a
vulva. Its conjunction lasts thirty muhūrtas. It has sesame and threshed
rice as its food. It has Yama as its presiding deity. And it is Bhārgavīya
by lineage.

“ ‘These, dear Puṣkarasārin, are the seven lunar asterisms
belonging to the northern quarter.

“ ‘Of the twenty-eight asterisms, dear Puṣkarasārin, six asterisms
are in conjunction for forty-five muhūrtas, namely, Rohiṇī, Punarvasu,
Uttaraphalgunī, Viśākhā, Uttarāṣāḍhā, and Uttarabhādrapadā. Five asterisms
are in conjunction for fifteen muhūrtas, namely, Ārdrā, Aśleṣā, Svātī,
Jyeṣṭhā, and Śatabhiṣā. Abhijit is alone in being in
conjunction for six muhūrtas. The remaining ones are in conjunction for
thirty muhūrtas. {M.52}

“ ‘Dear Puṣkarasārin, of the seven asterisms belonging to the
eastern quarter, Kṛttikā comes first and Aśleṣā last. Of the seven asterisms
belonging to the southern quarter, Maghā comes first and Viśākhā last. Of
the seven asterisms belonging to the western quarter, Anurādhā comes first
and Śravaṇā last. Of the seven asterisms belonging to the northern quarter,
Dhaniṣṭhā comes first and Bharaṇī last.

“ ‘Of the twenty-eight asterisms, dear Puṣkarasārin, seven are
powerful. Which seven? The three eastern ones, as well as Viśākhā, Anurādhā,
Punarvasu, and Svātī. Three are harsh:
Ārdrā, Aśleṣā, and Bharaṇī. Four are to be honored through offerings: the
three northern ones and Rohiṇī. Five are gentle: Śravaṇā, Dhaniṣṭhā,
Śatabhiṣā, Jyeṣṭhā, and Mūlā. Five are to be supported: Hastā, Citrā,
Revatī, Maghā, and Abhijit. Four are to be
acted upon quickly: Kṛttikā, Mṛgaśirā, Puṣya, and Aśvinī.

“ ‘Dear Puṣkarasārin, the twenty-eight asterisms have three
progressions: the bull-following progression, the calf-following
progression, and the joint progression. When the asterism proceeds with the
moon behind it, this is called the bull-following
progression. When the moon proceeds with the asterism behind
it, this is called the calf-following progression. When
both the moon and the asterism proceed jointly, this is called the
joint progression. {M.53}

“ ‘Now, dear Puṣkarasārin, I will speak about the celestial bodies.
Listen!
They are Śukra, Bṛhaspati, Śanaiścara, Budha, Aṅgāraka, Rāhu, Ketu, the sun, and
the moon.

“ ‘As the world thus turns, how long are the days and nights
during the assigned asterisms? It is said that in the second month of
winter, in the Rohiṇī asterism, on the eighth day, the day has twelve
muhūrtas and the night has eighteen muhūrtas. In the last month of summer,
in the Rohiṇī asterism, on the eighth day, the day has eighteen muhūrtas and
the night has twelve muhūrtas. In the last month of the rainy season, in the
Rohiṇī asterism, on the eighth day, the day has fourteen muhūrtas and the
night has sixteen muhūrtas.’

“ ‘Dear Triśaṅku, when does a day and night begin?’

“ ‘On the daytime of a day.’

“ ‘When does a lunar fortnight {M.54}
begin?’

“ ‘From pratipad.’

“ ‘When does a year begin?’

“ ‘With Pauṣa.’

“ ‘When do the seasons begin?’

“ ‘With the rainy season.’

“ ‘Dear Triśaṅku, what is the duration of a kṣaṇa? What is that of
a lava? What is that of a muhūrta?’

“ ‘Dear Puṣkarasārin, the time it takes for a woman to make one
spin on a spinning wheel, neither too long nor too short—such is the
duration of a tatkṣaṇa. One hundred twenty of such tatkṣaṇas make one kṣaṇa.
Sixty kṣaṇas make one lava. Thirty
lavas make one muhūrta. And by this sequence one day and night consists of
thirty muhūrtas.

“ ‘The names of the muhūrtas are as follows. When the sun rises and
the shadow measures ninety-six human lengths, it is the
muhūrta called Caturojā. When the shadow measures sixty human lengths, it is
the muhūrta called Śveta. When the shadow measures twelve human lengths, it
is the muhūrta called Samṛddha. When the shadow measures six human
lengths, it is the muhūrta called Śarapatha. {M.55} When the shadow measures five human lengths, it is the
muhūrta called Atisamṛddhi. When the shadow measures four human lengths, it
is the muhūrta called Udgata. When the shadow measures three human lengths,
it is the muhūrta called Sumukha. At noon it is the muhūrta called Vajraka.
Right after, it is the muhūrta called Rākṣasa. In the afternoon, when the
shadow measures three
human lengths, it is the muhūrta called Rohita. When the shadow measures
four human lengths, it is the muhūrta called Bala. When the shadow measures five
human lengths, it is the muhūrta called Vijaya. When the shadow measures six
human lengths, it is the muhūrta called Sarvarasa. When the shadow measures
twelve human lengths, it is the muhūrta called Vasu. When the shadow measures
sixty human lengths, it is the muhūrta called Sundara. When
the sun sets and the shadow measures ninety-six human lengths, it is the
muhūrta called Parabhaya. These are the muhūrtas during daytime.

“ ‘Now, dear Puṣkarasārin, let me set forth the muhūrtas during
nighttime. When the sun has set, it is the muhūrta called Raudra. Then it is
the muhūrta called Tārāvacara,
then the muhūrta called Saṃyama, {M.56} then the
muhūrta called Sāṃpraiyaka, then the muhūrta called Ananta, then the muhūrta
called Gardabha, and then the muhūrta called Rākṣasa.
At midnight
it is the muhūrta called Avayava. After the passing of midnight it is the
muhūrta called Brahmā. Then it is
the muhūrta called Diti, then the muhūrta called Arka, then the muhūrta
called Vidhamana, then the muhūrta called Āgneya, then the muhūrta called
Ātapāgni, and then the muhūrta called Abhijit. These are the muhūrtas during nighttime.

“ ‘Dear Puṣkarasārin, these are the thirty muhūrtas that are known
to make a day and a night.

“ ‘As regards tatkṣaṇa, kṣaṇa, lava, and
muhūrta, a thirtieth part of a muhūrta is a lava. A sixtieth part of a lava
is a kṣaṇa. A hundred-and-twentieth part of a kṣaṇa is a tatkṣaṇa. And the
time it takes for a woman to make one spin on the spinning wheel, neither
too long nor too short, is the duration of a tatkṣaṇa. A hundred-and-twenty
tatkṣaṇas make one kṣaṇa. Sixty kṣaṇas
make one lava. Thirty lavas make
one muhūrta. By this sequence, thirty muhūrtas make one day and night.
Thirty days and nights make one month. Twelve months make one year.
Caturojā, Śveta, Samṛddha, Śarapatha, Atisamṛddhi, Udgata, {M.57} Sumukha, Vajraka, Rohita, Bala, Vijaya, Sarvarasa, Vasu, Sundara, Parabhaya, Raudra, Tārāvacara, Saṃyama,
Sāṃpraiyaka, Ananta, Gardabha, Rākṣasa, Avayava, Brahmā, Diti, Arka, Vidhamana, Āgneya,
Ātapāgni, and Abhijit—these are the
names of the muhūrtas.

“ ‘Brahmin, let me also speak to you on the derivation of
time. Please listen.

“ ‘How is time measured? It is said that two blinks of the eye make
one lava. Eight lavas make one kāṣṭhā. Sixteen kāṣṭhās make one kalā. Thirty
kalās make one nāḍikā. And two nāḍikās make one muhūrta.

“ ‘How is a nāḍikā measured? It is said that one takes a bucket
containing two hundred palas of water. How big is the hole
for the tube? It is the size of one gold coin. On it one places a golden
tube that is four fingers long. {M.58} The
circumference should be completely round from all four corners. When the
water has thus gone out of the vessel, one nāḍikā has elapsed. By this
measurement of a nāḍikā, two individual nāḍikās make one muhūrta. By this,
dear brahmin, thirty muhūrtas make one day and night.

“ ‘So sixteen blinks of the eye make one kāṣṭhā. Sixteen kāṣṭhās
make one kalā. Sixty-four kalās make one muhūrta. Thirty
muhūrtas make one day and night. Thirty days and nights make one month.
Twelve months make one year, which thus measures 165,888,000 blinks of the
eye. By this, brahmin, the derivation of time has been explained.

“ ‘Please listen, brahmin, to the derivation of the krośa and the
yojana. Seven paramāṇu
make one aṇu. Seven aṇus appear as the minutest of all, an airborne dust
particle. Seven such dust particles make one speck of dirt on a hare. Seven
specks of dirt on a hare make one speck of dirt on a sheep. Seven specks of
dirt on a sheep make one speck of dirt on a cow. Seven specks of dirt on a
cow make one louse egg. Seven louse eggs make one
louse. Seven lice make one grain of barley. Seven grains of barley make one
finger width. Twelve finger widths make a hand span. Two hand spans
make one cubit. Four cubits make one bow. One thousand bows
make one krośa. Four krośas make one Magadhan yojana.
{M.59} The length of 24,290,001,200,000 paramāṇus is
the measure of a yojana.

“ ‘Please listen, brahmin, to the derivation of the measure of
weight for gold. Twelve grains of barley make one māṣaka.
Sixteen māṣakas make one karṣa. The weight of gold is thereby assessed. One
karṣa weighs as much as 20,025,508 paramāṇus. This, brahmin, is the derivation of the
measure of weight for gold.

“ ‘Please listen, brahmin, to the derivation of the measure of
weight of a pala. Sixty-four māṣakas is the weight of one Magadhan pala.
With Magadhan scales the weight of a pala is thus assessed. The weight of
84,707,280
paramāṇus, brahmin, is the measure of weight of a pala.

“ ‘Please listen, brahmin, to the derivation of the measure for
liquids. Twenty-four palas make one Magadhan prastha, the measure for
liquids. With Magadhan scales the measure of a prastha is thus assessed. The
weight of 2,032,974,720
{M.60} paramāṇus, brahmin, is the derivation of
the measure for liquids.

“ ‘Please listen, brahmin, to the derivation of the measure for
grains. Twenty-nine palas and one karṣa make one Magadhan prastha, the measure for grains. With
Magadhan scales the measure of a prastha is thus assessed. The weight of
1,588,261,530 paramāṇus, brahmin, is the
measure for grains.’

“ ‘Now, dear Triśaṅku, please deliver the lecture on
prognostication on the basis of the asterisms.’

“ ‘Well then, dear brahmin, let me set forth the lecture on
prognostication on the basis of the asterisms. Please listen. {M.61}

“ ‘Brahmin, a person born under Kṛttikā will be reputable. A person
born under Rohiṇī will have good fortune and prosperity. A person born under
Mṛgaśirā will be disposed to fighting.
A person
born under Ārdrā will be a fountain of food and drink. A person born under
Punarvasu will be a farmer and cowherd. A person born under Puṣya will be of
ethical conduct. A person born under Aśleṣā will be lustful and
enthusiastic. A person born under
Maghā will be intelligent and great hearted. A person born under
Pūrvaphalgunī will have a short life. A person born under Uttaraphalgunī
will practice fasting and be intent on heaven. A person born under Hasta
will be a thief. A person born under Citrā will be expert in dancing and
singing and will know how to wear adornments. A
person born under Svātī will be proficient in calculations and could be a
minister of finance. A person born under Viśākhā will be in service of the
king. A person born under Anurādhā will be a merchant involved in
merchandise. A person born under Jyeṣṭhā will have a short life and little wealth. A person born under Mūlā will
have sons and be reputable. A person born under Pūrvāṣāḍhā will be a
spiritual practitioner. A person born under Uttarāṣāḍhā will be of high
descent and a lord of votaries. A person born under Abhijit will be a famous
person. A person born under Śravaṇā {M.62} will
be honored by the king. A person born under Dhaniṣṭhā will be wealthy and
rich. A person born
under Śatabhiṣā will be a mūlika. A person born
under Pūrvabhādrapadā will be a leader of robbers. A person born under
Uttarabhādrapadā will have a pleasant fragrance and will be a musician. A person born under Revatī will be a boatman. A
person born under Aśvinī will trade in horses. A person born under Bharaṇī
will be an executioner.

“ ‘This, dear Puṣkarasārin, is the lecture on prognostication on
the basis of the asterisms.’

“ ‘Now, dear Triśaṅku, please deliver the lecture on predictions on
the basis of the asterisms.’

“ ‘Well then, dear Puṣkarasārin, let me set forth the lecture on
predictions on the basis of the asterisms. Please listen.

“ ‘When it is founded under Kṛttikā,

A city will blaze with splendor,

And one may predict that the city

Will be ablaze with abundant jewels.

“ ‘When it is founded under Rohiṇī,

One may predict that the city

Will have people who are righteous

And in possession of abundant wealth.

Naturally endowed with knowledge,

They will be content with their spouses.

“ ‘When it is founded under Mṛgaśirā,

It will be filled with women, cows, and riches

And with garlands and enjoyments,

And it will be attended by marvels. {M.63}

“ ‘When it is founded under Ārdrā,

A city will have fish and meat

And riches to partake of and enjoy,

But it will have cruel people who are stupid
by nature.

“ ‘When it is founded under Punarvasu,

A city will shine forth with splendor,

But after having abundant riches and grains,

It will fall into complete ruin.

“ ‘When it is founded under splendid Puṣya,

Wretched people will settle there,

And, being in possession of splendor,

They will be very righteous and have long lives.

“ ‘They will possess radiance, a long lifespan,

And riches, grains, and flavors,

And there the trees flourish quickly,

Over and over again.

“ ‘When it is founded under Aśleṣā,

Lowly people will live there,

Unfortunate and fond of strife,

Of poor conduct and unhappy.

“ ‘When it is founded under Maghā,

People born there will be knowledgeable,

Very rich, contented with their spouses,

And very enterprising and bold. {M.64}

“ ‘When it is founded under Pūrvaphalgunī,

A city will have women, garlands,

Foods and garments, all very agreeable,

As well as fragrant grains.

“ ‘When it is founded under Uttaraphalgunī,

A city will have grains and riches,

But the foolish people there

Will be ruled over by the women.

“ ‘When it is founded under Hastā,

People will be knowledgeable and very rich,

They will take delight in one another,

And there will be sleeping places in city.

“ ‘When it is founded under Citrā,

All people will be ruled over by the women,

And one may predict that the city

Will be splendid, beautiful, and blazing.

“ ‘When it is founded under Svātī,

People will accumulate abundant wealth,

And the covetous, cruel, and foolish

Will be abundant in that city.

“ ‘When it is founded under Viśākhā,

A city will blaze with splendor,

Filled with people making offerings,

But it will come to an end through arms.

“ ‘When it is founded under Anurādhā,

People will be of righteous conduct, their senses in check.

They will be content with their spouses

And bent on prayers and oblations. {M.65}

“ ‘When it is founded under Jyeṣṭhā,

It will be full of people who possess many jewels

And riches and who know the Vedas,

And it will flourish perpetually.

“ ‘When it is founded under Mūlā,

A city will be endowed with grains and riches

But crowded with people of poor conduct,

And it will fall into ruin and turn to dust.

“ ‘When it is founded under Pūrvāṣāḍhā,

A city will enjoy riches and grains,

But the lowly people who live there

Will be covetous, cruel, and foolish.

“ ‘When it is founded under Uttarāṣāḍhā,

People will accumulate riches and grains,

They will be naturally endowed with knowledge,

And they will be fond of discussion and strife.

“ ‘When it is founded under Abhijit,

All the people in that city

Will always be glad and cheerful,

And they will be loving toward one another.

“ ‘When it is founded under Śravaṇā,

The city will be endowed with grains and riches,

And one may predict that it will be inhabited

Mostly by people who are healthy.

“ ‘When it is founded under Dhaniṣṭhā,

One may foretell that the city will be ruled by the women,

And people will have abundant clothes and garlands

While being free from sensual desire and enjoyment.

“ ‘When it is founded under Śatabhiṣā,

People will be fond of stupidity and deceit

And addicted to women and alcohol,

And it will be destroyed by floods.
{M.66}

“ ‘When it is founded under Pūrvabhādrapadā,

People will be fond of pleasure there,

And beings fools they will cause pain for others,

Not being free from pride and sensual desire.

“ ‘When it is founded under Uttarabhādrapadā,

One may predict perpetual unsurpassed growth.

It will be replete with riches and grains,

And it will be rich with jewels.

“ ‘When it is founded under Revatī,

People will be very beautiful there.

There will be donkeys, camels, and cows,

And it will be abundant in riches and grains.

“ ‘When it is founded under Aśvinī,

One may foretell that the city will be propitious.

It will be filled with healthy people

And teeming with beautiful people.

“ ‘When it is founded under Bharaṇī,

The lowly people who live there

Will be unfortunate, fond of strife,

Of poor conduct, and unhappy.

“ ‘Only after examining cities, kingdoms, and houses

In connection with the asterisms does a discerning person

Settle in them, once they are approved and commended—

This is what I have learned in a previous lifetime. {M.67}

“ ‘This, dear Puṣkarasārin, is the lecture on predictions on the
basis of the asterisms.

“ ‘Now, dear Puṣkarasārin, let me set forth the lecture on the
abodes of the asterisms. Please listen.

“ ‘Dear Puṣkarasārin, Kṛttikā is the asterism of the people of
Kaliṅga and Magadha. Rohiṇī is the asterism of all people. Mṛgaśirā is the
asterism of the people of Videha and of royal servants, as are Ārdrā,
Punarvasu, and Puṣya. Aśleṣā is the asterism of nāgas
and the people of the Himālayas. Maghā is the asterism of the people of
Gauḍa. Pūrvaphalgunī is the asterism of thieves.
Uttaraphalgunī is the asterism of the people of Avantī. Hastā is the
asterism of the people of Surāṣṭra. Citrā is the asterism of birds and
bipeds. Svātī is the asterism of all who have gone forth. Viśākhā is
the asterism of those who live by the water. Anurādhā is the asterism of
merchants and carters. Jyeṣṭhā is the asterism of doorkeepers. {M.68} Mūlā is the asterism of caravan
leaders. Pūrvāṣāḍhā is the
asterism of the Bāhlīkas. Uttarāṣāḍhā is the asterism of the people of
Kamboja. Abhijit is the asterism of the people of the southern region and
the people of Tāmraparṇa. Śravaṇā is the asterism of gamblers and thieves. Dhaniṣṭhā is
the asterism of the people of Kuru and those of Pañcāla. Śatabhiṣā is the
asterism of maulikas and Atharvavedins. Pūrvabhādrapadā is the
asterism of the people of Gandhāra and the asterism of Yavanas and the
people of Kamboja. Uttarabhādrapadā is the asterism of gandharvas. Revatī is
the asterism of boatmen. Aśvinī is the asterism of horse traders. And
Bharaṇī is the asterism of the people of Bharukaccha.

“ ‘This, dear Puṣkarasārin, is the lecture on the abodes of the
asterisms.’

“ ‘Now, dear Triśaṅku, please deliver the lecture on the rains in
the season.’

“ ‘Well then, dear Puṣkarasārin, let me speak on the rains in the
season. Please listen.

“ ‘When it begins to rain under Kṛttikā in the last month of the
hot season, there will be rainfall of sixty-four āḍhakas. It will rain for
ten days. If the first raindrops of the rainy period fall during
Pūrvabhādrapadā and Uttarabhādrapadā in conjunction with Śravaṇā, it will
bring forth rains afterward. And in the
winter season and the hot season {M.69} there
will be three risks: the peril of fires, the peril of arms, and the peril of
floods. This is said of rains under Kṛttikā.

“ ‘When it begins to rain under Rohiṇī in the last month of the hot
season, there will be rainfall of twenty-one āḍhakas. The lower lands should
be cultivated then, and the higher lands should be left alone. The rainy
season will be an impediment to the pith, but it will fully yield crops. Two
diseases will be predominant: stomach sickness and eye disease. And the
regions will have many thieves. This is said of rains under Rohiṇī.

“ ‘When it begins to rain under Mṛgaśirā in the last month of the
hot season, there will be rainfall of sixty-four āḍhakas. The rainy season
will be an impediment to the pith, but it will bring forth rain afterward.
{M.70} Kings will lay down their arms.
Regions will be at peace and well governed, and the populace will be joyous.
This is said of rains under Mṛgaśirā.

“ ‘When it begins to rain under Ārdrā in the last month of the hot
season, there will be rainfall of eighteen āḍhakas. The lower lands should
be cultivated then, the higher lands should be left alone, and treasuries
should be guarded. The regions will have many thieves, and kings will lay
down their arms. Three diseases will be predominant: fever, difficult
breathing, and a constricted throat. Infants and children will die. This is
said of rains under Ārdrā.

“ ‘When it begins to rain under Punarvasu in the last month of the
hot season, there will be rainfall of ninety āḍhakas. It will give rise to
great rainclouds. When it has entered the month of Āṣāḍha, it will rain mildly, but it will rain
incessantly and without interruption, and kings will lay down their arms.
This is said of rains under Punarvasu. {M.71}

“ ‘When it begins to rain under Puṣya in the last month of the hot
season, there will be rainfall of thirty-two āḍhakas. The lower lands should
be cultivated then, and the higher lands should be left alone. There will
certainly be heavy rains, and it will fully yield crops. Brahmins and
kṣatriyas will come into conflict. Tuskers will be predominant, and there
will be three sicknesses: boils, pustules, and scabs. This is said of rains under Puṣya.

“ ‘When it begins to rain under Aśleṣā in the last month of the hot
season, there will be rainfall of twenty-one āḍhakas. The lower lands should
be cultivated then, and the higher lands should be left alone. Rough winds
will blow, and at that time kings who know will be agitated. Its rain will
fully yield all crops. Wives and husbands, kings and ministers, will come into
conflict. This is said of rains under Aśleṣā.

“ ‘When it begins to rain under Maghā in the last month of the hot
season, there will be rainfall of sixty-four āḍhakas. {M.72} The rains will fully yield all crops. Wild animals, birds,
cattle, and people will have miscarriages, and at that time people will die.
This is said of rains under Maghā.

“ ‘When it begins to rain under Pūrvaphalgunī in the last month of
the hot season, there will be rainfall of sixty-four āḍhakas.
The rains will fully yield all crops, but after producing that harvest, the
people will be oppressed by an enemy army and will not enjoy it happily. At
that time, the pregnancies of cattle and people will not go well. This is said
of rains under Pūrvaphalgunī.

“ ‘When it begins to rain under Uttaraphalgunī in the last month of
the hot season, there will be rainfall of eighty
āḍhakas. The rains will fully yield all crops, and at that time kings will
lay down their arms. Brahmins and kṣatriyas will come into conflict, and
people without proper conduct will quickly go to ruin. This is said of rains
under Uttaraphalgunī.

“ ‘When it begins to rain under Hastā in the last month of the hot
season, there will be rainfall of forty-nine
āḍhakas. {M.73} The gods will then quit. People
will have failed crops with no juice in them and that do not stand high, and
have little pith and water. At that time there will be a famine. This is
said of rains under Hastā.

“ ‘When it begins to rain under Citrā in the last month of the hot
season, there will be rainfall of sixty-four āḍhakas. There will be an
impediment to the pith, but afterward it will bring forth rain. Kings will
lay down their arms, and at that time the populace will be joyous. This is
said of rains under Citrā.

“ ‘When it begins to rain under Svātī in the last month of the hot
season, there will be rainfall of twenty-one āḍhakas. Kings will lay down
their arms, and at that time there will be more powerful thieves. This is
said of rains under Svātī.

“ ‘When it begins to rain under Viśākhā in the last month of the
hot season, there will be rainfall of eighty āḍhakas.

{M.74} The rains will fully yield all crops, and
at that time kings will have weaknesses. Wildfires will become widespread, and
even strong tuskers will perish. This is said of rains under Viśākhā.

“ ‘When it begins to rain under Anurādhā in the last month of the
hot season, there will be rainfall of sixty āḍhakas. The rains will fully
yield all crops, and at that time the leaves will be solid. This is said of rains under Anurādhā.

“ ‘When it begins to rain under Jyeṣṭhā in the last month of the
hot season, there will be rainfall of sixteen āḍhakas. Agricultural
activities should then be suspended. Yoke straps should be avoided, and one should
hold back one’s grains and refrain from fires. Ploughs should be withheld.
The country will certainly go to ruin. It will be oppressed by an enemy
army. This is said of rains under Jyeṣṭhā.

“ ‘When it begins to rain under Mūlā in the last month of the hot
season, there will be rainfall of sixty-four āḍhakas. {M.75} The rains will fully yield crops. At that time the regions
will have many thieves, and three diseases will be strong: gout, pleurisy,
and eye disease. Flowers and fruits will flourish, and kings will lay down
their arms. This is said of rains under Mūlā.

“ ‘When it begins to rain under Pūrvāṣāḍhā in the last month of the
hot season, there will be rainfall of sixty
āḍhakas. There will be two seizures then, during the lunar fortnight in
either the month of Proṣṭhapada
or the month
of Aśvayuja. The rains will fully yield all crops, and two illnesses will be
predominant then: stomach sickness and eye disease. This is said of rains
under Pūrvāṣāḍhā.

“ ‘When it begins to rain under Uttarāṣāḍhā in the last month of
the hot season, there will be rainfall of a full hundred āḍhakas. The higher
lands should then be cultivated, and the lower lands should be left alone.
At that time great streams will flow; the highest amount of water rains down
then, yielding all crops. Three illnesses will be predominant: boils,
pustules, and throat disease. This is said of rains under Uttarāṣāḍhā.

“ ‘When it begins to rain under Abhijit in the last month of the
hot season, there will be rainfall of sixty-four āḍhakas. {M.76} It will rain all over the country, and
afterward the rains will bring forth crops. There will be an upsurge of
water animals. This is said of rains under Abhijit.

“ ‘When it begins to rain under Śravaṇā in the last month of the
hot season, there will be rainfall of sixty-four āḍhakas. It will rain all
over the country, and afterward the rains will fully yield crops. There will
be an upsurge of water animals. People will have many diseases, and kings
will mete out severe punishments. This is said of rains under Śravaṇā.

“ ‘When it begins to rain under Dhaniṣṭhā in the last month of the
hot season, there will be rainfall of fifty-one
āḍhakas. It will rain in portions. The lower lands should be cultivated
then, and the higher lands should be left alone. The rains will be awful at
night. They will fully yield crops. One disease will be predominant, namely,
the disease of boils, and kings will keep hold of their arms. This is said
of rains under Dhaniṣṭhā.

“ ‘When it begins to rain under Śatabhiṣā in the last month of the
hot season, there will be rainfall of sixteen āḍhakas.
{M.77} The lower lands should be cultivated then,
and the higher lands should be left alone. The rains will fully yield all
crops. The country will be overrun by armies, and people and children will
go abroad in groups. This is said of rains under Śatabhiṣā.

“ ‘When it begins to rain under Pūrvabhādrapadā in the last month
of the hot season, there will be rainfall of sixty-four āḍhakas. At the
start of the rains there will be drought for nineteen
nights. Flowers and crops will perish, and during that rainy season there
will be many thieves. There will be two epidemics: first a bilious and hot
fever, and afterward a powerful eclipse. At that time men and women will
die. This is said of rains under Pūrvabhādrapadā.

“ ‘When it begins to rain under Uttarabhādrapadā in the last month
of the hot season, there will be rainfall of a full hundred āḍhakas. Great
streams will flow. Villages, cities, and towns will be flooded by
streams. Four diseases will be predominant:
stomach sickness, eye disease, {M.78} cough, and
fever. Infants and children will die. The higher lands should be cultivated
then, and the lower lands should be left alone. The rains will fully yield flowers and fruits. This
is said of rains under Uttarabhādrapadā.

“ ‘When it begins to rain under Revatī in the last month of the hot
season, there will be rainfall of sixty-one āḍhakas.
The lower lands should be cultivated then, and the higher lands should be
left alone. The rains will fully yield all crops. Kings will lay down their
arms, friends and relatives will enjoy the crops that are harvested, and the
country will be untroubled. The country will be committed to the gods and the
asterisms. Friends will be
committed. This is said of rains under Revatī.

“ ‘When it begins to rain under Aśvinī in the last month of the hot
season, there will be rainfall of forty-eight āḍhakas. It will rain in the
middle of the rainy season. The lower lands should be cultivated then, and
the higher lands should be left alone. The second rains will fully yield all
crops.
{M.79} At that time, the country will be given to
fears, and thieves will be rampant. This
is said of rains under Aśvinī.

“ ‘When it begins to rain under Bharaṇī in the last month of the
hot season, there will be rainfall of a full hundred āḍhakas. The higher
lands should be cultivated then, and the lower lands should be left alone.
There will be famine, and people will die of old age. Kings will wage war
with one another, and there will be strife between sons and grandsons. This is said of rains under Bharaṇī.

“ ‘This, dear Puṣkarasārin, is the lecture on the rains in the
season.

“ ‘Dear Puṣkarasārin, let me explain the effects of seizures by
Rāhu during these asterisms.

“ ‘Dear Puṣkarasārin, when there is a lunar eclipse under Kṛttikā,
the people of Kaliṅga and of Magadha are stricken. When there is a lunar
eclipse under Rohiṇī, all people are stricken. When there is a lunar eclipse
under Mṛgaśirā, the people of Videha and royal servants are stricken,
likewise under Ārdrā, Punarvasu, and Puṣya. When there is a lunar eclipse
under Aśleṣā, nāgas and the people of the Himālayas are stricken. When there
is a lunar eclipse under Maghā, the people of Gauḍa are stricken. When
the moon is eclipsed under Pūrvaphalgunī, thieves are stricken. {M.80} When the moon is eclipsed under
Uttaraphalgunī, the people of Avantī are stricken. When the moon is eclipsed
under Hastā, the people of Surāṣṭra are stricken. When the moon is eclipsed
under Citrā, birds and bipeds are stricken. When the moon is eclipsed under
Svātī, all who have gone forth are stricken. When the moon is eclipsed under
Viśākhā, the people living by the water are stricken. When the moon is
eclipsed under Anurādhā, merchants and carters are stricken. When the moon
is eclipsed under Jyeṣṭhā, doorkeepers are stricken. When the moon is
eclipsed under Mūlā, travelers are stricken. When the moon is eclipsed under
Pūrvāṣāḍhā, the people of Avantī are stricken. When the moon is eclipsed
under Uttarāṣāḍhā, the people of Kamboja are stricken, as are the Bāhlīkas.
When the moon is eclipsed under Abhijit, the people of the southern region
and the people of Tāmraparṇa are stricken. When the moon is eclipsed under
Śravaṇā, thieves and gamblers are stricken. When the moon is eclipsed under
Dhaniṣṭhā, the people of Kuru and those of Pañcāla are stricken. When the
moon is eclipsed under Śatabhiṣā, maulikas and Atharvavedins are
stricken. When the moon is
eclipsed under Pūrvabhādrapadā, the people of Gandhāra, the Yavanas, and the
people of Kamboja are stricken. When the moon is eclipsed under
Uttarabhādrapadā, {M.81} musicians are stricken.
When the moon is eclipsed under Revatī, boatmen are stricken. When the moon
is eclipsed under Aśvinī, horse traders are stricken. When the moon is
eclipsed under Bharaṇī, the people of Bharukaccha are stricken. Thus, dear
Puṣkarasārin, each locality is stricken under the asterism in which a lunar
eclipse takes place.

“ ‘This is the lecture on the effects of seizures by Rāhu.

“ ‘Now, please listen to how the activities for each asterism are
prescribed in the treatises.

“ ‘According to the statements

Of seers and sages,

When one knows it is six-starred Kṛttikā,

One should prepare firewood under it,

Put it on fire, and make cooked offerings

That bring forth complete abundance.

“ ‘One should churn milk into ghee,

And one should make a shed for cows.

One should buy goats and sheep

And release a bull among the cows.

“ ‘One should make all utensils

That are made of iron

And have any goldsmith’s work done,

Along with the preparation of bow and arrow.

“ ‘One should have a builder

Construct a curved fireplace,

And one should sow seeds

Of yellow and red flowers. {M.82}

“ ‘One should build a house

And make it suitable to live in.

One should put on new clothes,

And one should not incur expenses.

“ ‘One should avoid cruel actions

Such as warfare and imprisonment.

A knowing person should, at that time,

Not engage in any oppression of others.

“ ‘At that time, one should have

All razor blades made.

One should make metal utensils,

And one should purchase them.

“ ‘One should wash one’s head for vitality

And engage in lovemaking with women.

When there is rain at that time,

Enmity will not be quelled.

“ ‘Someone born under Kṛttikā is irascible,

Joyful, brave, radiant, audacious,

Long lived, reputable,

And devoted to offerings.

“ ‘This is to be done under Kṛttikā.

“ ‘Under Rohiṇī one should undertake

All work that is agricultural.

One should make new fields,

Places, monasteries, and houses.

“ ‘One should employ soldiers, courtesans,

Servants, and cattle for one’s household.

One should have all seeds sown

And have one’s clothes repaired. {M.83}

“ ‘One should not give loans,

Since enmity increases at that time,

And one should avoid two things:

Feasts and occasions for drinking.

“ ‘Both rain and birth are, at that time,

Considered commendable.

Someone born under Rohiṇī is empathetic,

Forgiving, desirous of women, and eager for food.

They have a long life, possess cattle,

And are rich and very wealthy.

“ ‘This is to be done under Rohiṇī.

“ ‘When one knows the moon is in Mṛgaśirā,

Which has three stars in a straight line,

One should do all the activities that are mild;

One should do all the activities done under Rohiṇī.

“ ‘One should plant milky trees

And seeds that are milky.

One should erect turrets

And parasols at the royal palace.

“ ‘One should engage in all activities and conversation,

One should not move and make one’s abode elsewhere,

And one should tame camels

And bulls for ploughing.

“ ‘One should put on new clothes,

And one should wear adornments.

One should do all the ritual actions

That are done by the twice-born.

“ ‘One may foretell that the rain

At that time will be good rain.

Someone born under Mṛgaśirā is disposed to having dreams,

Easily alarmed, and perceptive.

“ ‘This is to be done under Mṛgaśirā. {M.84}

“ ‘Under Ārdrā one should pursue things

And engage in good activities.

Cruel activities should be avoided;

A knowing person should avoid them.

“ ‘One should dig wells, channels,

And water reservoirs at that time.

One should wait for the first rains,

And one should not buy cattle.

“ ‘One should do the work of pressing sesame,

Make alcoholic drinks,

Press sugar cane stalks,

And plant sugar cane seeds.

“ ‘One may know that the rain

At that time will be a downpour.

Someone born under Ārdrā is irascible,

Disposed to hunting, and desirous of meat.

“ ‘This is to be done under Ārdrā.

“ ‘Under Punarvasu one should hold vows,

Engage in giving away cows,

And perform the upanayana ceremony;

All this becomes accomplished then.

“ ‘One should marry a woman

Who is fit for childbearing.

One should perform the activities

Again and again (punar)
if one wishes. {M.85}

“ ‘One should not take medicine

If one does not wish for the next life.

Both rain and birth at that time

Are considered commendable.

“ ‘Someone born under Punarvasu

Is said to have little amusement,

To be covetous of women and disposed to the variegated,

And to not have a mind fixed on one place.

“ ‘This is to be done under Punarvasu.

“ ‘Under Puṣya one should constantly be engaged

In what confers wealth, fame, and a long life,

And should do all the activities

Performed by all twice-born.

“ ‘One should be directed toward the king and the ministers,

And one should act in obedience and with discipline.

One should anoint the king at that time

And put ornaments on one’s body.

“ ‘One should shave one’s beard

and trim one’s nails and body hair.

One should call for a ritual priest

And have a victory banner erected.

“ ‘One may foretell that the rain

At that time will be drizzly rain.

There will then be no diseases or robbers,

And it will be continually safe and easeful.

“ ‘As long as it is in conjunction with Puṣya,

One should accomplish all activities.

People should avoid those with whom

They are hostile and in enmity.

Someone born under Puṣya

Is long lived, reputable, and wealthy.

“ ‘This is to be done under Puṣya. {M.86}

“ ‘Under Aśleṣā one should ensure

That harsh actions are avoided.

One should make adornments,

And one should build enclosures.

“ ‘One should build dams,

Embankments, and bridges.

Gnats and mosquitos are abundant,

And the rains at that time are drizzly rain.

A person born under Aśleṣā is irascible,

Disposed to having dreams, and deceitful.

“ ‘This is to be done under Aśleṣā.

“ ‘Under Maghā one should sow

All grains and reap them too.

One should do the threshing,

And one should polish them.

“ ‘One should build granaries

And store the harvest.

One should always make offerings

Of śrāddha to the ancestors.

“ ‘The rains at that time

Will give plentiful crops.

A child born at that time

Is kindhearted, fond of flavors,

And long lived, has many children,

And is desirous of women and eager for food.

“ ‘At that time one is victorious in battle

When one comes into action early.

A knowing person should avoid

All activities that are cruel at that time.

“ ‘This is to be done under Maghā. {M.87}

“ ‘Under Pūrvaphalgunī one should do

Things conducive to good fortune;

In particular, one should prepare

Fruits such as gooseberries.

“ ‘One should do things that are auspicious for a maiden,

One should bathe,

And one should engage in leisure

For the sake of marrying a girl.

“ ‘At that time, one should build houses,

And one should employ servants.

One should put to work those

Who live off an allotted share.

“ ‘A child who is born at that time

Has faint or no hair and is fortunate.

One may foretell that the rain

At that time will be good rain.

“ ‘This is to be done under Pūrvaphalgunī.

“ ‘Under Uttaraphalgunī one should do

All work and activities.

Someone who is born at that time

Is sagacious, beautiful, and reputable.

“ ‘One may predict that everyone

Will have loss or distress at that time.

One may know that the rain then

Will bring unsurpassed abundance.

“ ‘This is to be done under Uttaraphalgunī. {M.88}

“ ‘Under Hastā one should engage

In all activities that are light,

And one should do all the activities

Performed by all twice-born.

“ ‘The minister should be mounted on an elephant (hastin),

And one should make a pond.

Theft should then be avoided—

A knowing person should avoid it.

“The rain at that time will be

Rains that keep flowing.

One should know that someone born

At that time is brave, thievish, discerning,

Proficient in all the sciences,

And healthy and has a long life.

“ ‘This is to be done under Hastā.

“ ‘Under Citrā one should have

New clothes and ornaments made.

One should see the ornamented king

And display the array of the army.

“ ‘One should make gold and silver coins,

And one should build cities.

One should adorn oneself at that time

With fragrances, necklaces, and unguents.

“ ‘One should instruct in the arts of courtesans:

Music, dance, and singing.

One should instruct image makers

And chariot builders from before,

And one should have painters and scribes

Make illuminated books. {M.89}

“ ‘One may foretell that the rain

Will at that time be a variegated rain.

Someone who is born at that time

Is sagacious, beautiful, bright eyed,

“ ‘Eager for food, of gentle conduct,

Timid, fickle minded, curious,

Long lived, of good fortune,

And desirous of women.

“ ‘This is to be done under Citrā.

“ ‘Under Svātī one should employ soldiers,

Horses, mules, and donkeys;

Food should quickly be made available

To travelers who have skipped meals.

“ ‘One should tie up bherī drums, mṛdaṅga drums,

Paṇava drums, and muraja drums,

And one should arrange and perform marriages

And establish friendships at that time.

“ ‘One should accommodate friends,

And one should not leave one’s home.

The rain at that time will be

Incessant windy rains.

Someone born then is sagacious,

Often sick, and fickle minded.

“ ‘This is to be done under Svātī.

“ ‘Under Viśākhā one should engage

In ploughing and cultivation.

One should avoid working

On barley, wheat, and pulses.

“ ‘Under Viśākhā one should plant

Rice, sesame, and beans

And trees with good branches (suśākhin). {M.90}

One should work on the house,

One should do bathings of the head,

And one should do oblations and expiation.

“ ‘One may know that the rain then

Will be an extensive downpour.

Someone who is born at that time

Is intelligent, beautiful, sagacious,

And irascible and has few children,

Bad fortune, and an appetite for food.

“ ‘This is to be done under Viśākhā.

“ ‘Under Anurādhā one should meet

With friends who are good.

One should do all mild activities

And engage in amiableness.

“ ‘One should have oneself shaven,

One should do the work with utensils,

And one should undertake gatherings to connect

And continually forge close connections.

One may predict loss or distress,

And there will be very little food.

“ ‘Someone born at that time is kindhearted,

Makes friends, and is disposed to what is dharmic.

One may foretell that the rain

At that time will be good rain.

“ ‘This is to be done under Anurādhā.

“ ‘Under Jyeṣṭhā one should do things early,

And one should anoint the king.

One should build cities,

Marketplaces, and villages,

And one should do all the activities

Of kṣatriyas and kings. {M.91}

“ ‘Someone who is born under Jyeṣṭhā

Is the eldest (jyeṣṭha)
of his siblings,

Long lived, reputable,

And interested in those who are learned.

“ ‘One should ascend to the palace at that time

And mount elephants, horses, and carriages.

One should establish the authority of the eldest

In villages, marketplaces, and kingdoms.

“ ‘One may predict that there will be

Loss and distress due to affliction.

Harsh actions are to be avoided—

A knowing person should avoid them.

One may foretell that the rain

At that time will be good rain.

“ ‘This is to be done under Jyeṣṭhā.

“ ‘Under Mūlā one should use

What grows from roots (mūla),

All tubers and yams,

All radishes and so on, and seeds.

“ ‘Under Mūlā, whatever old loans one has,

Or whatever wealth one had at first,

Should be collected and kept in one’s savings,

And all in excellent form.

“ ‘All those medicinal sciences

That prescribe bathing in rivers

For women, boys, and girls,

Should be engaged under Mūlā. {M.92}

“ ‘Harsh things are to be avoided,

And one should do auspicious things.

One should not organize, together with enemies,

Occasions of fermented drinks and alcoholic drinks.

“ ‘Someone who is born at that time is rich,

Has many sons, and possesses capital (mūla).

One may predict that there will be

No loss or distress at that time.

One may foretell that the rain

At that time will be good rain.

“ ‘This is to be done under Mūlā.

“ ‘Under Pūrvāṣāḍhā one should

Create canals, lakes, ponds,

Water wells, cisterns,

And water reservoirs.

“ ‘One should grow flowers,

Edible roots, and fruits.

One should prepare parks,

And one should invite mendicants.

Activities that are violent

Are to be avoided at that time.

“ ‘One may foretell that there will be

No loss or distress at that time.

Someone who is born then is long lived,

Disposed to meritorious actions, and beautiful.

“ ‘This is to be done under Pūrvāṣāḍhā.

“ ‘Under Uttarāṣāḍhā one should

Not engage in actions of enmity.

One should have all clothes sewn,

And one should not put on new ones.
{M.93}

“ ‘One should not seize or break things.

At that time building houses is to be avoided,

As should building stables for cattle.

One should then act in line

With the chiefs in the village

And in compliance with the king.

“ ‘Someone born then is confident,

Disposed to assembly meetings,

Accomplished, and loyal to friends,

Speaks slowly, and is discerning.

“ ‘One may predict that there will be

Either loss or distress.

One may foretell that the rain

At that time will be good rain.

“ ‘This is to be done under Uttarāṣāḍhā.

“ ‘Under Abhijit one should not

Worship the god Brahmā.

“ ‘Under Śravaṇā one should not

Engage in any activities of warfare.

One’s training in and rehearsal of music

Are accomplished before long.

“ ‘One should have one’s ears pierced,

And the king should be anointed.

One should engage in all activities

Of the twice-born. {M.94}

“ ‘One should make bali offerings

And cause the military troops to appear.

Someone born then is sagacious, healthy,

Strong, and disposed to ritual offerings.

“ ‘One may foretell that the rain

At that time will be good rain.

When the moon is under Śravaṇā,

One will meet with loss.

“ ‘This is to be done under Śravaṇā.

“ ‘Dhaniṣṭhā is a swift asterism

Worshiped upon all activities.

Having learnt of it, a brahmin should bathe,

And he should anoint the king.

“ ‘One should perform all the activities

Done by all the twice-born.

One should appoint foremen in the country

And group leaders for all the groups.

“ ‘Someone born then is sagacious,

Reputable, very wealthy, and rich,

Has many children, and is gentle,

Disciplined, and great hearted.

“ ‘One will meet with loss, distress, or harm

Due to affliction at that time.

One may know that the rain

At that time will be good rain.

“ ‘This is to be done under Dhaniṣṭhā.

“ ‘Under Śatabhiṣā one should

Continually take medicine.

One should do work of repute,

And Atharvavedic activities are to be kept off.

“ ‘One should put merchandise on sale,

And one should engage the liquor vendor.

One should dig a water reservoir at that time,

And one should plant sesame and beans. {M.95}

“ ‘One should engage boatmen

To set out for goods from overseas.

One should reclaim savings

And not incur expenses.

“ ‘One should engage border guards,

Doorkeepers, and scribes.

One should do medical work

And collect medicine.

“ ‘One should either dig a treasure trove

Or make deposits into a treasure trove.

One should keep one’s wealth

And instruct in medical work.

“ ‘One should hunt at that time.

One will meet with loss for a long time.

Someone who is born then is healthy,

Irascible, and disposed to having dreams.

One may foretell that the rain

At that time will be good rain.

“ ‘This is to be done under Śatabhiṣā.

“ ‘It is said that under Pūrvabhādrapadā

Cruel activities are to be avoided.

One may predict that there will be

No loss, harm, or distress.

“ ‘Someone born at that time has long ears,

Is very wealthy and always beloved among relatives,

Is very rich, commits no cruel actions,

And is without anger.

One may foretell that the rain

At that time will be tempestuous rain.

“ ‘This is to be done under Pūrvabhādrapadā. {M.96}

“ ‘Under Uttarabhādrapadā one should do

A long-life and prosperity ceremony,

And one should not go southward.

One should donate a town at that time.

“ ‘Someone born then is long lived,

Is reputable, and possesses wealth.

If one makes savings or expenses then,

One may find that it increases threefold.

One may foretell that the rain

At that time will be good rain.

“ ‘This is to be done under Uttarabhādrapadā.

“ ‘Under Revatī one should make use

Of jewels, silver, riches, and crops.

One should build storehouses,

And one should not prepare kiṇva.

“ ‘One should make liquor,

Gold, and cow pens.

One should establish a herd of cows

And build a cow stable.

One should put on new clothes,

And one should wear gold.

“ ‘Someone born then is a mendicant

And is disposed to giving, poor, and not spiteful.

He is one who always attends to his relatives

And who knows what is dharmic.

One may foretell that under Revatī

There is good rain and the occurrence of loss.

“ ‘This is to be done under Revatī.
{M.97}

“ ‘Under Aśvinī, men and women should be wedded,

And one should build a horse stable.

One should employ horses (aśva)

And chariots at that time.

“ ‘Loans and employment should be arranged,

And one should plant seeds

And make use of carriages,

Tamed horses, and elephants.

“ ‘One should take medicine,

And one should perform medical treatment.

Someone born then is sagacious, beautiful,

Fit to be a king, successful,

“ ‘Healthy, strong, and brave

And has good fortune.

One may foretell that under Aśvinī

There will be good rain and the occurrence of loss.

“ ‘This is to be done under Aśvinī.

“ ‘When one knows it is at the three-starred Bharaṇī,

One should accomplish cruel actions.

One should choose and put on display

Servants (bhṛtya) and
wage workers (bhṛtaka).

“ ‘One should procure wages (bhṛti),

And one should not take a wife (bhāryā).

Someone who is born at that time

Is haughty, deceitful, dishonest, {M.98}

And lazy, knows the methods,

And is of wicked conduct and greedy.

“ ‘There is suffering from wounds and sickness,

And one should avoid traveling.

One may foretell that the rain then

Is the work of great sages.

One should make an offering to appease

Yama, the deity of this asterism.

“ ‘Someone born then is of bad conduct,

Spiteful toward the gurus,

Hurtful toward others, and covetous

And interferes in the affairs of others.

“ ‘This is to be done under Bharaṇī.

“ ‘At the time of the twenty-seven asterisms,

Beginning with Kṛttikā and ending with Bharaṇī,

One should engage in the activity

That is in accord with the stars.

“ ‘When in the middle of their course,

All crops, plants, and trees are stricken

Wherever there is an eclipse,

One should engage in everything that was spoken of

Regarding the activities during the asterisms.

“ ‘Thus I have given the lecture on the activities during the
asterisms.

“ ‘Dear Puṣkarasārin, there are four stable asterisms. Let me
explain them. Please listen. They are the three Uttaras and Rohiṇī. One lives safely then. {M.99} At that time one should plant seeds, build one’s house,
and anoint the king. One should do those other activities that one has
spoken about.

“ ‘Then, even if it has thus been foretold

That there will be loss, distress,

Injury, or dispossession,

One will quickly become well.

“ ‘Someone born then will be rich,

Knowledgeable, reputable,

Fortunate, very wealthy,

And a great yogin.

“ ‘Dear Puṣkarasārin, there are four swift asterisms: Puṣya, Hastā,
Abhijit, and Aśvinī. Under them a discerning person should do swift actions.
One should recite the Vedas, perform mantras, depart and live abroad, and
use cows and horses. At that time one should do all actions related to yoked
animals, plants, and medicinal treatment. One should undertake an offering
ritual for four months. Then, whether there is loss, distress, or injury,
one will become well—so it should be said.

“ ‘One should know

That someone born then is fortunate,

Reputable, very wealthy,

A king, a great yogin, a lord,

“ ‘Very rich, very wealthy,

And thus greatly eminent,

A kṣatriya disposed to generosity,

Or a brahmin who is a ritual priest.

“ ‘Dear Puṣkarasārin, there are five harsh asterisms:

“ ‘Maghā, the three eastern ones,

And Bharaṇī as the fifth.

There will then be no distress,

Loss, or physical harm.

“ ‘So it should be said. There are six that start their conjunction
with the moon at midnight: Ārdrā, Aśleṣā, Svātī, Jyeṣṭhā, {M.100} Śatabhiṣā, and Bharaṇī. They have nine
parts, six segments, and two areas. Rohiṇī, Punarvasu, Viśākhā, and the
three Uttaras are the ones that have two parts and
fifteen areas. Kṛttikā, Maghā, Mūlā, and the three Pūrvas are the six that
start their conjunction with the moon in the morning. Mṛgaśirā, Puṣya,
Hastā, Citrā, Anurādhā, Śravaṇā, Dhaniṣṭhā, Revatī, and Aśvinī are the nine
asterisms that start their conjunction with the moon in the afternoon,
forming areas with a duration of thirty muhūrtas. Abhijit forms an area of
five parts with a duration of an equal number of muhūrtas.

“ ‘Moreover, brahmin, there are auspicious muhūrtas, there are
inauspicious muhūrtas, and there are muhūrtas that are both auspicious and
inauspicious. During the occurrence of an auspicious
muhūrta under an asterism, the asterism is resplendent. During the occurrence of an
inauspicious muhūrta, the asterism is not resplendent.
During the occurrence of a muhūrta that is both auspicious and inauspicious,
it is average.

“ ‘Regarding the shortening and lengthening of day and night, the
following is said: When during the first month of the rainy season there is
the Puṣya asterism on the new moon and Śravaṇā on the full moon, the day has
eighteen muhūrtas and the night has twelve muhūrtas. The sun descends at noon with a stick of sixteen
fingers casting a shadow of half a finger.
Āṣāḍhā leads the night, and the
sun disappears under Mṛgaśirā.

“ ‘When during the second month of the rainy season there is Maghā
on the new moon and Bhādrapadā on the
full moon, the day has seventeen muhūrtas and the night has thirteen
muhūrtas.
{M.101} The sun descends at a shadow of two
fingers. Śravaṇā leads the night, and the sun disappears under Puṣya.

“ ‘When during the third month of the rainy season there is
Phalgunī on the new moon and Aśvinī on the full moon, the day has sixteen
muhūrtas and the night has fourteen muhūrtas. The
sun descends at a shadow of four fingers.
Pūrvabhādrapadā leads the night, and the sun disappears under Maghā.

“ ‘When during the fourth month of the rainy season there is Citrā
on the new moon and Kṛttikā on the full moon, the day has fifteen muhūrtas
and the night has fifteen muhūrtas. The sun descends at a
shadow of six fingers. Aśvinī leads the night, and the sun
disappears under Phalgunī.

“ ‘When during the first month of winter there is Anurādhā on the
new moon and Mṛgaśirā on the full moon, the day has fourteen muhūrtas and
the night has sixteen muhūrtas. The sun descends at a
shadow of eight fingers. Kṛttikā leads the night, and the sun
disappears under Citrā.

“ ‘When during the second month of winter there is Jyeṣṭhā on the
new moon and Puṣya on the full moon, the day has thirteen muhūrtas and the
night has seventeen muhūrtas. The sun descends at a shadow of ten fingers. Mṛgaśirā leads the night, and the sun disappears under
Viśākhā. {M.102}

“ ‘When during the third month of winter there is Pūrvāṣāḍhā on the
new moon and Maghā on the full moon, the day has twelve muhūrtas and the
night has eighteen muhūrtas. The sun descends at a shadow of twelve
fingers. Puṣya leads the night, and the sun comes up
under Jyeṣṭhā.

“ ‘When during the fourth month of winter there is Śravaṇā on the
new moon and Phalgunī on the full moon, the day has thirteen muhūrtas and
the night has seventeen muhūrtas. The sun descends at a shadow
of ten fingers. Maghā leads the night, and the sun comes up
under Āṣāḍhā.

“ ‘When during the first month of the hot season there is
Uttarabhādrapadā on the new moon and Citrā on the full moon, the day has
fourteen muhūrtas and the night has sixteen muhūrtas.
{M.103} The sun descends at a shadow of eight
fingers. Phalgunī leads the night, and the sun comes up under Śravaṇā.

“ ‘When during the second month of the hot season there is Aśvinī
on the new moon and Viśākhā on the full moon, the day has fifteen muhūrtas
and the night has fifteen muhūrtas. The sun descends at a shadow of
six fingers. Citrā leads the night, and the sun comes up
in Uttarabhādrapadā.

“ ‘When during the third month of the hot season there is Kṛttikā
on the new moon and Jyeṣṭhā on the full moon, the day has sixteen muhūrtas
and the night has fourteen muhūrtas. The sun descends at a shadow
of four fingers. Viśākhā leads the night, and the sun comes up in Kṛttikā.

“ ‘When during the fourth month of the hot season there is Mṛgaśirā
on the new moon and Uttarāṣāḍhā on the full moon,
the day has
seventeen muhūrtas and the night has thirteen muhūrtas. At noon the sun begins its
descent at a shadow of two fingers.
Jyeṣṭhā leads the night, and the sun
comes up in Puṣya.

“ ‘Examining the whole year, all these asterisms are, according to
their differences in muhūrtas, divided into divisions and subdivisions
according to their conjunction with the new moon and the full moon, and it
should be gathered whether it lacks a period (ūnarātra) or is complete with nights (pūrṇarātra). Then in the third
year an intercalary month is added. In the sixth month the days and nights are the same. For
six months the day increases, and for six months the night {M.104} increases. For six months the day becomes
less, month by month. For six months the night becomes less, month by month.
In the sixth month the muhūrtas are the same.

“ ‘For six months the sun descends and moves to the north, and for
six months it moves to the south. For six months the measure of water in the
ocean increases and decreases. According to the course of the sun and the course of
the moon, the water in the ocean and time increases. At this, one
calculates, observes, and recalls—thus is this year set forth.

“ ‘The moon, the sun, Rāhu, Śukra,
Bṛhaspati, Śanaiścara, Aṅgāraka, and Budha —these are the planets. Among them,
Bṛhaspati remains constant for the entire year. Thus,
Śanaiścara, Budha, Aṅgāraka, and Śukra move in circles.

“ ‘Bharaṇī, Kṛttikā, Rohiṇī, and Mṛgaśirā—this is the first general
circle. Ārdrā, Punarvasu, Puṣya, and Aśleṣā—this is the second general
circle. Maghā, the two Phalgunīs, Hastā, and Citrā—this is the third general
circle. Svātī, Viśākhā, and Anurādhā—this is the fourth general circle.
Jyeṣṭhā, Mūlā, {M.105} and the two Āṣāḍhās, which are all harbingers of great perils—this is the
fifth circle. Dhaniṣṭhā, Śatabhiṣā, the two Bhādrapadās, Revatī, Aśvinī, and
Bharaṇī—this is the sixth general circle.
Whatever
circle of asterisms presses on these planets during the year, it is the
populace or beings connected with that asterism who are stricken—so it
should be stated.

“ ‘There are twelves
muhūrtas during the day that are stable, and twelve during the night. Six
muhūrtas fluctuate. Which six? Nairṛta, Varuṇa, Vāyava,
Bhargodeva, Raudra, and Vicārin—these are the six that fluctuate.

“ ‘In the whole month of Śrāvaṇa, when daytime consists of
eighteen muhūrtas, at sunrise it is the muhūrta called
Caturojas. Noon is between the muhūrtas Rohita and the muhūrta Bala. At
sunset it is the muhūrta called Vicārin. In the night, which consists of
twelve muhūrtas, at the sixth muhūrta, after the sun has
set, it is the muhūrta called Nayamanas. At the end of the night it is the
muhūrta called Ātapāgni.

“ ‘In the whole month of Bhādrapada, when daytime consists of seventeen muhūrtas, at sunrise it is the muhūrta called
Caturojas. At noon it is the muhūrta called Abhijita. {M.106} At sunset it is the muhūrta called Raudra . In the night,
which consists of thirteen muhūrtas, when the sun has just set,
it is the muhūrta called Vicārin. At midnight it is the muhūrta called
Mahābhaya. At the
end of the night it is the muhūrta called Ātapāgni.

“ ‘In the whole month of Aśvayuja, when daytime consists of
sixteen muhūrtas, at sunrise it is the muhūrta called
Caturojas. Noon is between the muhūrta called Samudgata and the muhūrta
called Abhijita. At sunset it is the muhūrta called Bhargodeva. In the
night, which consists of fourteen
muhūrtas, when the sun has just set, it is the muhūrta called Raudra.
Midnight is between the muhūrta Abhijita and the muhūrta Bhīṣamāṇa. At the
end of the night it is the muhūrta called Ātapāgni.

“ ‘In the whole month of Kārttika,
when day
and night have equal length, with daytime consisting of fifteen muhūrtas and
the night consisting of fifteen muhūrtas, at sunrise it is the muhūrta
called Caturojas. At noon it is the muhūrta called Saṃmukha. At sunset it is
the muhūrta called Santata. {M.107} In the night,
when the sun has just set, it is the muhūrta called Bhargodeva. At midnight
it is the muhūrta called Abhijita. At the end of the night it is the muhūrta
called Ātapāgni.

“ ‘In the whole month of Mārgaśīrṣa,
when daytime consists of fourteen muhūrtas, at sunrise it is the muhūrta
called Caturojas. Noon is in between the muhūrtas Virata and Saṃmukha. At sunset it is the muhūrta
called Varuṇa. In the night, which
consists of sixteen muhūrtas, when the sun has just set, it is the muhūrta
called Saṃtāna.
Midnight is in between the muhūrtas Rākṣasa and Abhijita. At the end of the
night it is the muhūrta called
Ātapāgni.

“ ‘In the whole month of Pauṣa,
when daytime consists of thirteen muhūrtas, at sunrise it is the muhūrta
called Caturojas. At noon it is the muhūrta called Virata. At sunset it is the muhūrta called Nairṛta. In the night, which consists
of seventeen muhūrtas, when the sun has just set, it is the muhūrta called
Varuṇa. At midnight it is the
muhūrta called Rākṣasa. At the end of the night it is the muhūrta called Ātapāgni.

“ ‘In the whole month of Māgha, when daytime consists of eighteen muhūrtas, at sunrise
it is the muhūrta called Caturojas. Noon is in between the muhūrtas
Sāvitra and Virata. At sunset it is the muhūrta called
Vijaya. In the nighttime, which consists of
eighteen muhūrtas, when the sun has just set, it is the muhūrta called
Nairṛta. Midnight is in between
the muhūrtas Gardabha and Rākṣasa. At the end of the night, it is the muhūrta called Ātapāgni. {M.108}

“ ‘As it is in Śrāvaṇa, so it is in Māgha. As it is in Bhādrapada,
so it is in Phālguna. As it is in Aśvayuja, so it is in Caitra. As it is in
Kārttika, so it is in Vaiśākha. As it is in Mārgaśīrṣa, so it is in
Jyaiṣṭha. As it is in Pauṣa, so it is in Āṣāḍha.
In this way one should know the course and movement of the asterisms. This is the first lecture on the movement of the
asterisms.

“ ‘In between the asterisms one should add or subtract according to
night and day. As the day either decreases or increases, or whether it is
for the entire month or half a month, on the second, sixth, ninth, twelfth,
and fourteenth the day increases by a kalā, and the night
decreases by a kalā.

“ ‘There are four great kings

Through whom the earth remains stable:

Ativṛddhi, Viśuddhi,

Vardhamāna, and Pṛthakśravas.

“ ‘There are four great elements

That shake the earth:

Water, Indra, wind,

And the lord fire.

“ ‘When there are three tremors

In a fortnight, or six in one month,

One may predict an enemy army coming,

When the earth shakes repeatedly. {M.109}

“ ‘If there is an earthquake under Viśākhā,
there is peril for ten days;

If under Jyeṣṭhā, there is peril for twelve
days;

If under Āṣāḍhā, there is peril for twenty-five
days;

If under Śravaṇā, there is peril for seventy-five days.

“ ‘If under Bhādrapadā, there is peril for a hundred days;

If under Aśvayuj, it is held to be in the order of things.

If in the month of Kārttika, there is peril for one and a half
months.

If in the month of Mārgaśīrṣa, it is held to be in the order of
things.

“ ‘If in the month of Pauṣa, there is peril for fifty-five days.

If in the month of Māgha, it is held that there is peril for a hundred
days.

If in the month of Phālguna, there is peril for
one and a half months.

If in the month of Caitra, there is peril
for thirty days.

As the result of the tremors of the earth,

An earthquake will occur.

“ ‘When during all months

The earth shakes repeatedly

And the trees thus quiver,

Or if the water shakes

And the leafy mountains shake,

Then one may predict peril. {M.110}

“ ‘Cities, villages, pasture camps,

And whatever is inhabited at that time

Quickly become deserted and bereft of people

And become the domain of wild animals.

“ ‘In five or ten years they turn into forests.

One should know that the quarters

All become uninhabited

Once shaken by that earthquake.

“ ‘When the earth shakes under Kṛttikā,

The villages or cities

Are to be left immediately,

For fire will burn their haystacks,

“ ‘Black fire will rage through,

And workmen, storage places,

And houses will be reduced to ashes

Due to the destruction.

“ ‘Those who were born, thrived,

And lived in that village

Will undergo calamity

Once shaken by that earthquake.

“ ‘When the earth shakes under Rohiṇī,

All seeds will come to naught.

Crops will not grow fully,

And the harvest will be miserable. {M.111}

“ ‘Women who are pregnant

Will suffer terrible miscarriages.

Befallen with the calamity of famine,

People will subsist on only a third portion.

“ ‘Magnanimous kings,

The glorious, most excellent of men,

Will undergo tribulations

Once shaken by that earthquake.

“ ‘When the earth shakes under Mṛgaśirā,

Plants and herbs will come to naught.

Physicians, those who are learned in the Vedas,

Water carriers, those who offer Soma,

“ ‘And brahmins who have drunk Soma

And set off to the forest practicing austerities

Will undergo tribulations

Once shaken by that earthquake.

“ ‘When the earth shakes under Ārdrā,

Milky trees will come to naught,

And food and drink will come to naught.

Travelers, elephant keepers,

“ ‘Well diggers, trench diggers,

And those who are wicked thieves

Will undergo tribulations

Once shaken by that earthquake.

“ ‘When the earth shakes under Punarvasu,

Water carriers, hunters,

Duck trappers, carters,

Parakeets and mynas,

“ ‘The young, churners,

Butchers, and conch traders

Will undergo tribulations

Once shaken by that earthquake. {M.112}

“ ‘When the earth shakes under Puṣya,

Brahmins and leaders,

Merchants who travel far,

People in caravans,

“ ‘Travelers, mountain dwellers,

And those who depend on them

Will undergo tribulations

Once shaken by that earthquake.

There will be hailstones raining down

And great damage to the crops.

“ ‘When the earth shakes under Aśleṣā,

All nāgas, serpents, and snakes,

Insects, ants, and dogs,

One-hoofed animals,

“ ‘And doctors, poison makers,

And people living in caves

Will undergo tribulations

Once shaken by that earthquake.

“ ‘When the earth shakes under Maghā,

The king will be in distress.

Śrāddha offerings, gatherings,

And festivals will come to naught.

Offerings and rituals for the gods

Will all come to naught at that time.

“ ‘Those who are born and those grown up,

Others who are great paṇḍitas,

And musicians, too will all come to naught,

And those people who belong to high families

Will all undergo tribulations

Once shaken by that earthquake.

“ ‘When the earth shakes under Pūrvaphalgunī,

The season will be upset.
{M.113}

Those who delight in the Dharma, those in camps,

And those who subsist as toll collectors

Will all undergo tribulations

Once shaken by that earthquake.

“ ‘When the earth shakes under Uttaraphalgunī,

Merchants traveling across continents,

Caravan leaders, those in camps,

Those who subsist on the arts and crafts,

“ ‘The peoples of Aṅga, Videha, Magadha,

And Nairṛta, and the totality of women

Will all undergo tribulations

Once shaken by that earthquake.

“ ‘When the earth shakes under Hastā,

People who are potters,

Doctors, group leaders,

Ministers, army officers,

“ ‘Tāramakas, nārapaṭas,

Vipsaras, and poachers

Will all undergo tribulations

Once shaken by that earthquake.

“ ‘When the earth shakes under Citrā,

It is like the preceding one.

“ ‘When the earth shakes under Svātī,

Robbers, those of bad conduct, those who do harm,

Those who delight in those actions,

Those who plunder on request,

“ ‘And the people of the Himālayas, in the north,

Who live on air and practice austerities

Will all undergo tribulations

Once shaken by that earthquake. {M.114}

“ ‘When the earth shakes under Viśākhā,

Great mountains will break apart,

Harsh winds will blow with unwholesome hail,

And horsemen and travelers

Will all lose their strength—

They will undergo tribulations

Once shaken by that earthquake.

“ ‘When the earth shakes under Anurādhā,

There will be great misfortune for dacoits.

Rogues, gamblers,

Pickpockets,

“ ‘The people of Andhra, those of Puṇḍra,

And the Pulindas will be in peril and unsettled,

And strong divisions between friends

Will occur among the population.

“ ‘When the earth shakes under Jyeṣṭhā,

The king will be in distress.

Birds of prey, bulls,

Beasts of prey, ferocious animals,

“ ‘Those who act cruelly, the people of Śūrasena,

The Mallas, and the Bāhlīkas,

As well as those who are devoted to them,

Due to the quick adversity,

Will all undergo tribulations

Once shaken by that earthquake.

“ ‘When the earth shakes under Mūlā,

Quadrupeds, bipeds,

Demons who take possession,

And beings who live in caves

Will all undergo tribulations

Once shaken by that earthquake.
{M.115}

“ ‘There will be little water for the crops,

And it will quickly make for famine.

Caves, mountains, and foundations (mūla)

Will then collapse into the earth.

“ ‘When the earth shakes under Pūrvāṣāḍhā,

For aquatic animals, fish, oysters,

Dolphins, crabs, crocodiles,

Makaras, turtles,

“ ‘For the heads of castes and family lineages,

The wealthy and discerning,

And the twice-born,

There will be great peril.

They will all undergo tribulations

Once shaken by that earthquake.

“ ‘When the earth shakes under Uttarāṣāḍhā,

There is great misfortune for craftsmen.

Blacksmiths, master builders,

Tin workers, carpenters,

“ ‘The poor and the destitute,

And the various kinds of artisans

Will all undergo tribulations

Once shaken by that earthquake.

The houses of villages will be destroyed

Along with their movables and immovables.

“ ‘When the earth shakes under Vaiṣṇava, {M.116}

Teachers, erudite scholars,

Poets, experts in mantras,

The Yugandharas, the people of Śūrasena,

The Abhirājas, the Paṭaccaras,

The Kiśaṭṭas, and the people of
Śaradaṇḍa

Will all face what is undesired.

“ ‘When the earth shakes under Dhaniṣṭhā,

There will be great misfortune for the wealthy (dhanin).

Landlords, prominent townsmen,

The heads of guilds,

“ ‘The formidable, the well off,

The Bhadrakāras, the
Yugandharas,

The Pārikūlas, the Bhojyas,

And other good townsfolk

Will all undergo tribulations

Once shaken by that earthquake.

“ ‘When the earth shakes under Vāruṇya,

There will be great misfortune for those by the water.

Elephants, horses, donkeys, and camels

Will be severely affected.

“ ‘Likewise, the Sauvīrakas, the Madras,

The Bāhlīkas, the Kekayas,

Those living in wagons without fixed residence,

And those in Janasthāna will be stricken. {M.117}

“ ‘When the earth shakes under Sāja,

Demons, murderers,

Shepherds, pig sellers,

And Sauvīras will be stricken.

“ ‘Those who live on trade,

Vaiśyas, Śūdras, Karītis,

Yavanas, the Mālavas, and so on,

As well as pickpockets, will all go to ruin.

“ ‘When the earth shakes under Ahirbudhnya,

There will be great misfortune for merchants.

Those who delight in the Dharma, siddhas,

Those who live on toll fees,

“ ‘The Śibis, the Vatsas, the Vātsyas,

Kṣatriyas, those who descend from Arjuna,

And kings and archers from Sindhu

Will all be afflicted before long.

“ ‘When the earth shakes under Revatī,

There will be a very violent war.

Villages will be massacred,

And village will destroy village.

“ ‘Sailors living by the water,

The Ramaṭhas, the people of Bharukaccha,

The headmen of the Abhisāras,

And all armies will be struck by fire. {M.118}

“ ‘When the earth shakes under Aśvinī,

There will be great misfortune for horses (aśva).

Villages will be massacred,

As brothers seek to kill brothers.

“ ‘Those who are conceived then

And those who are born then

Will suffer uninterruptedly

For the next three years.

“ ‘They will not be beautiful babies,

And they will not be embellishable people.

Kings descending from Arjuna

Will assault each other for three years.

“ ‘When the earth shakes under Bharaṇī,

There will be great misfortune for thieves.

Rogues, gamblers,

Pickpockets,

“ ‘Those who deceive with a mirror,

Cheats, prison keepers,

Barbers, and bad people

Who engage in evil conduct

Will all be stricken at that time,

Once shaken by that earthquake.

“ ‘If immediately after

The earth has trembled,

After an interval of a week,

There is a majestic cloud, {M.119}

“ ‘Thick, dark as black eyeshadow,

And resembling a great mountain,

Indra begins to rain down then,

As it is said by the great sages.

“ ‘Being like harbingers of good fortune,

With Indra’s lightning bolt as victory banner,

Thunderclouds appear at dusk,

Obscuring the sun and the moon.

“ ‘Clouds resembling pomegranates

Appear in the sky at that time.

Then, having beheld such signs, one may know

That the quakes come with Indra;

This would be then the prediction

As it is given by great sages.

“ ‘Then, in utter confidence,

One should sow all seeds,

And merchants should engage in commerce

Without any fear at that time.

Of all the earthquakes, the quakes

That come with Indra are commendable.

“ ‘If immediately after

The earth has trembled,

After an interval of a week,

A cloud begins to cover the sky, {M.120}

“ ‘And then a series of clouds arise

With the appearance of silk,

Moving progressively

In the western direction,

“ ‘And clouds resembling dolphins,

Aquatic animals, fish, and makaras

Come to appear at dusk,

Obscuring the sun and the moon,

“ ‘Then, having beheld such signs, one may know

That the quakes come with water;

This would then be the prediction

As it is given by great sages.

“ ‘One should then plant seeds

In the higher lands, at mountain peaks,

In fields, and in groves,

Because in lower lands they will come to naught.

“ ‘In mud, water, or dusty soil,

At that time they will come to naught.

Of all the earthquakes, the quakes

That come with water are commendable.

“ ‘If immediately after

The earth has trembled,

After an interval of a week,

Terrible winds begin to blow,

“ ‘Dusk appears tawny,

And the sun and moon are red,

Then, having beheld such signs, one may know

That the quakes come with wind. {M.121}

“ ‘Therefore there is the proclamation,

As given by the great sages,

That a wise person should not leave home

And should guard himself at that time.

“ ‘One should make a hiding place,

And one should build walls and dig trenches.

Being in conflict with neighbors,

Fear will arise among the people.

“ ‘Of all the earthquakes,

Those that have the described qualities

Have been determined by people

To have come with wind.

“ ‘If immediately after

The earth has trembled,

After an interval of a week,

There are terrible showers of meteors,

“ ‘Dusk has a red glow,

And the sun and the moon turn red,

Then, having beheld such signs, it may be known

That the quakes come with fire.

“ ‘Fire will burn kingdoms

And any riches that have been saved.

Columns of smoke will appear,

And arms will be taken up violently.

“ ‘The Vīṇā configuration will appear in the sky,

And it will not rain for nine months.

Of all the earthquakes, the quakes that come

With fire are the worst ones.

“ ‘In the morning, kṣatriyas

And kings will be afflicted;

At midday, horsemen, elephant riders,

Charioteers, and ministers. {M.122}

In the afternoon, cows, cattle,

Vaiśyas, and śūdras will be afflicted,

And at dusk, robbers and outcastes

Will be tormented.

“ ‘In the first watch of the night,

The communities of barbarians will be harmed.

At midnight, it will be

Women and eunuchs;

In the third watch of the night,

Those who live on agriculture, trade, and cow herding.

In the waxing half of the month,

Those who do savage work will be afflicted.

“ ‘In the waning half of the month, brahmins and kṣatriyas

Who perform offering rituals will be tormented,

And those foremost in the Dharma,

Whose manner is pure, will be distressed.

One who has a gentle disposition

Toward the wise and learned—

That person is a brahmin with Vedic knowledge

Who is worthy of reverence by kings.
{M.123}

“ ‘The four courses of Bṛhaspati

Are the same as the auspicious actions,

The four courses of the sun

Are the same as the bright actions,

And the four courses of the moon

Are the same as brahmic action.

“ ‘This, dear Puṣkarasārin, is the lecture on predictions regarding
earthquakes.

“ ‘Now, dear Puṣkarasārin, let me set forth the lecture on the
occurrence of illness under the twenty-eight asterisms. Please listen.

“ ‘If a woman or a man

Falls sick under Kṛttikā,

The illness will last for four days,

And after that they will be better.

“ ‘Fire being the presiding deity at that time,

One should make a bali offering of curd.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Rohiṇī,

The illness will last for five days,

And after that they will be better.

“ ‘Prajāpati being the presiding deity at that time,

One should make a bali offering of fresh garlands.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Mṛgaśirā,

The illness will last for eight days,

And after that they will be better.

“ ‘The moon being the presiding deity at that time,

One should make a bali offering of lentil broth.

Through this act of offering bali,

They will be cured of that illness. {M.124}

“ ‘If a woman or a man

Falls sick under Ārdrā,

The illness will last for ten days,

And after that they will be better.

“ ‘Rudra being the presiding deity at that time,

One should make a bali offering of rice porridge.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Punarvasu,

The illness will last for eight days,

And after that they will be better.

“ ‘The sun
being the presiding deity at that time,

One should make a bali offering of fragrances and garlands.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Puṣya,

The illness will last only a little while,

And after five days they will be better.

“ ‘Bṛhaspati being the presiding deity at that time,

One should make a bali offering of fragrances and garlands.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Aśleṣā,

There is no curative treatment,

But the Serpent is then the
presiding deity.

“ ‘If a woman or a man

Falls sick under Maghā,

The illness will last for eight days,

And after that they will be better.

“ ‘The ancestors being the presiding deities at that time,

One should make a bali offering of khichri.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Pūrvaphalgunī,

The illness will last for five days,

And after that they will be better. {M.125}

“ ‘Aryaman being the presiding
deity at that time,

One should make a bali offering of fragrances and garlands.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Uttaraphalgunī,

There is no curative treatment,

But Bhaga is then the
presiding deity.

“ ‘If a woman or a man

Falls sick under Hastā,

The illness will last for five days,

And after that they will be better.

“ ‘The sun being the presiding deity at that time,

One should make a bali offering of fragrances and garlands.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Citrā,

The illness will last for eight days,

And after that they will be better.

“ ‘Tvaṣṭṛ
being the presiding deity at that time,

One should make a bali offering of ghee and mung beans.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Svātī,

The illness will be afflictive

For twenty-five days.

“ ‘The wind being the presiding deity at that time,

One should make a bali offering of variegated garlands.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Viśākhā,

The illness will be a heavy one,

Lasting for nineteen days.
{M.126}

“ ‘Indra being the presiding deity at that time,

One should make a bali offering of fragrances and garlands.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Anurādhā,

The illness will last for half a month,

And after that they will be better.

“ ‘Mitra being the presiding deity at that time,

One should make a bali offering with a bowl of ghee.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Jyeṣṭhā,

The illness will be an afflictive one,

Lasting for thirteen days.

“ ‘Indra being the presiding deity at that time,

One should make a bali offering of fragrances and garlands.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Mūlā,

The illness will last for a month,

And after that they will be better.

“ ‘Nairṛti being the presiding deity at that
time,

One should make a bali offering of liquor and meat.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Pūrvāṣāḍhā,

The illness will be a very afflictive one,

Lasting for eight months.

“ ‘Water being the presiding deity at that time,

One should make a bali offering of sesame khichri.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Uttarāṣāḍhā,

The illness will last for seven days,

And after that they will be better.

“ ‘Viśva being the presiding deity at that
time,

One should make a bali offering of rice porridge.

Through this act of offering bali,

They will be cured of that illness. {M.127}

“ ‘If a woman or a man

Falls sick under Abhijit,

The illness will last for six months,

And after that they will be better.

“ ‘Viṣṇu being the presiding deity at that
time,

One should make a bali offering of whey.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Śravaṇā,

The illness will be a heavy one,

Lasting for a full twelve months.

“ ‘Viṣṇu being the presiding deity at that time,

One should make a bali offering of fragrances and garlands.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Dhaniṣṭhā,

The illness will be a heavy one,

Lasting for thirteen full months.

“ ‘Vāsava being the presiding deity at that time,

One should make a bali offering of ghee and garlands.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Śatabhiṣā,

It will last for eighteen days,

And after that they will be better.

“ ‘Varuṇa being the presiding deity at that time,

One should make a bali offering of rice porridge.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Pūrvabhādra,

There is no curative treatment,

But Ahirbudhnya is then the presiding deity.

“ ‘If a woman or a man

Falls sick under Uttarabhādra,

The illness will last for seven days,

And after that they will be better. {M.128}

“ ‘Aryaman being the presiding deity at that time,

One should make a bali offering of fragrances and garlands.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Revatī,

The illness will last for twenty-eight days,

And after that they will be better.

“ ‘Pūṣa being the presiding deity at that time,

One should make a bali offering of fragrances and garlands.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Aśvinī,

The illness will be a very afflictive one,

Lasting for twenty-five days.

“ ‘Gandharva
being the presiding deity at that time,

One should make a bali offering of barley meal.

Through this act of offering bali,

They will be cured of that illness.

“ ‘If a woman or a man

Falls sick under Bharaṇī,

There is no curative treatment,

But Yama is then the presiding deity.

A sagacious person should keep moral discipline,

Because consequently they will go to heaven.

“ ‘This, dear Puṣkarasārin, is the lecture on the occurrence of
illness.

“ ‘Now, dear Puṣkarasārin, let me set forth the lecture on
imprisonment and release. Please listen. {M.129}

“ ‘Dear Puṣkarasārin, it should be said that if one is chained or
imprisoned under Kṛttikā, one will be released after three days. If one is
chained or imprisoned under Rohiṇī, one will be released after three days.
If one is chained or imprisoned under Mṛgaśirā, one will be released after
twenty-one days. If one is chained or imprisoned under Ārdrā,
one will be released after half a month; if chained or imprisoned under
Punarvasu, after seven days; under Puṣya, after three days; under Aśleṣā,
after thirty days; under Maghā, after sixteen days; under
Pūrvaphalgunī, after ten days; under Uttaraphalgunī, after seven days; under
Hastā, after five days; under Citrā, after seven days; under Svātī, after
ten days; under Viśākhā, after twenty-six days; under
Anurādhā, after thirty-one days; under Jyeṣṭhā, after eighteen days; under Mūlā, after thirty-six
days; under Pūrvāṣāḍhā, after fourteen days; under
Uttarāṣāḍhā, after fourteen days; under Abhijit, after six days; under Śravaṇā, after five days; under Dhaniṣṭhā, after
twenty-eight days; under Śatabhiṣā, after eighteen days; under
Pūrvabhādrapadā, after some time; under Uttarabhādrapadā, after thirteen
days; under Revatī, after fourteen days; and under Aśvinī, after three days.
It should be said that if one is chained or imprisoned under Bharaṇī, one
will be released after three days.

“ ‘This, dear Puṣkarasārin, is the lecture on imprisonment and
release.

“ ‘Now, dear Puṣkarasārin, let me set forth the lecture on
birthmarks. Please listen.

“ ‘If a woman has a birthmark on the crown of her head

That is subtle and smooth and has the color of a pink lotus,

It is said that she will have a king as her husband

If she has a beauty spot above the breasts.
{M.130}

“ ‘If a woman has a birthmark on her forehead

That is subtle and has the color of black eyeshadow,

She will have an army general as her husband

If she has a beauty spot between the breasts.

“ ‘If she has a mole between the brows,

They say that young woman is of bad conduct.

She will come to have five husbands

If she has a beauty spot within her navel.
{M.131}

“ ‘If she has a birthmark on her cheek,

They say that the young woman

Is liable to experience sorrow

If she has a beauty spot amid her body hair.

“ ‘If she has a mole on her ear,

They say that the young woman is learned.

She is erudite and possesses knowledge

If she has a beauty spot on her lower back.

“ ‘If she has a mole on her upper lip,

They say that the young woman is dishonest.

She will have a miserable married life

If she has a beauty spot on her thigh. {M.132}

“ ‘If she has a mole on her lower lip,

They say that the young woman is of bad conduct.

She gets plenty of sweet food and drink

If she has a beauty spot on her private parts.

“ ‘If she has a mole on her chin,

They say that the young woman is of bad conduct.

She gets plenty of sweet food and drink

If she has a second beauty spot on her private parts.

“ ‘This, dear Puṣkarasārin, is the lecture on birthmarks.

“ ‘Now, dear Puṣkarasārin, let me set forth the lecture on the
qualities of being born under an asterism. Please listen.

“ ‘A person born under Kṛttikā

Will be ardent, kindly daring,

Brave, fierce, and someone

Who speaks kindly.

“ ‘A person born under Rohiṇī

Will be wealthy, righteous,

Vigorous, resolute, brave, and firm,

And they will always have happiness. {M.133}

“ ‘A person born under Mṛgaśirā

Will be gentle, charming,

Beautiful, and particularly

Loved by women.

“ ‘A person born under Ārdrā

Will be violent natured, fierce,

Very talkative, engaged in savage actions,

And a great lord over many hundreds.

“ ‘A person born under Punarvasu

Will be undesirous, intelligent,

Disposed to the Dharma,

And short tempered.

“ ‘A person born under Puṣya

Will be a radiant brahmin,

A kṣatriya, a king,

Or a revered vaiśya or śūdra.

“ ‘A person born under Aśleṣā

Will be hot tempered, irascible,

Cruel, a bad person, and fierce—

So may one foretell everything.

“ ‘A person born under Maghā

Will be very discerning, will perform śrāddha,

And will have a lot of good fortune,

Riches, grains, and enjoyments.

“ ‘A person born under Pūrvaphalgunī

Will be disposed to having a mind

That is unrighteous and will be someone

Who violates the wife of his guru.

“ ‘A person born under Uttaraphalgunī

Will have enjoyments,

Divine knowledge,

And good fortune.

“ ‘A person born under Hastā

Will be pure natured and courageous,

Will eat soft food, will lead an army,

And will not engage in stealing.

“ ‘A person born under Citrā will have bright eyes (citrākṣa),

Will be a dazzling storyteller (citrakathākara),

Will be beautiful, will have many women,

And will be disposed to what is diverse (citraśīla). {M.134}

“ ‘A person born under Svātī

Will be celebrated among friends,

Will be discerning, gentle, and fond of drinking,

And will make friends and be thoughtful.

“ ‘A person born under Viśākhā

Will be radiant, very wealthy,

Brave, courageous, and dexterous,

And they will have good fortune.

“ ‘A person born under Anurādhā

Will have friends and be magnetic.

They will be pure and grateful

And have a righteous nature.

“ ‘A person born under Jyeṣṭhā

Will have friends, overcome all,

Delight in archery,

And be fond of women.

“ ‘A person born under Mūlā

Will be ungrateful and unrighteous.

They will have firm courage

And commit bad deeds.

“ ‘A person born under Pūrvāṣāḍhā

Will be selfish and have distracted senses.

They will be fond of fish and meat

And will be someone who kills.

“ ‘A person born under Viśvadeva

Will be empathetic, generous,

Consummate in knowledge,

Kind-hearted, and certain.

“ ‘A person born under Śravaṇā

Will be a teacher, a composer of treatises,

Trustworthy, attentive to his duties,

Long lived, and prosperous.

“ ‘A person born under Dhaniṣṭhā

Will have an unsteady mind

And manifold possessions

And will harbor doubts about everything. {M.135}

“ ‘A person born under Vāruṇya

Will be disposed to hatred.

They will be someone

Who speaks ill everywhere.

“ ‘A person born under Pūrvabhādrapadā

Will have good conduct and virtue.

They will be grateful

And talkative.

“ ‘A person born under Uttarabhādrapadā

Will be discerning and sagacious.

They will have many children and much wealth

And be disposed to the Dharma.

“ ‘A person born under Revatī

Will be righteous and serve their relatives.

They will be poor, have little wealth,

And always be giving and unenvious.

“ ‘A person born under Aśvinī

Will be very discerning.

They will be liked by many people.

They will be brave and have good fortune.

“ ‘A person born under Bharaṇī

Will be of evil conduct, undiscerning,

Lustful, desirous of giving,

And one who lives off others.

“ ‘Moreover, great brahmin, I can veridically turn this mind to
recollecting, knowing, and directly realizing past lives. I can fully
recollect numerous past lives.

“ ‘You may be having doubts or uncertainty, brahmin, thinking it
was someone else who at that time, at that moment, was Brahmā, preeminent
among gods. But it should not be seen in this way. It was I who, at that
time, at that moment, was Brahmā, preeminent among gods. Then, having passed
away, I was Indra Kauśika. Then, having passed away, I was the brahmin
Araṇemi Gautama. Then, having passed away, I was the great sage named
Śvetaketu. Then, having passed away, I was the paṇḍita Śuka. It was I who
then divided the Vedas into four, {M.204} namely,
Puṣya of the Ṛgveda branch,
Paṅkti of the Sāmaveda branch, the twenty-one schools of the Yajurveda
branch, and Kratu of the Atharvaveda branch.

“ ‘You may be having doubts or uncertainty, brahmin, thinking it
was someone else who at that time, at that moment, was the great sage named
Vasu. But it should not be seen in this way. It was I who, at that time, at
that moment, was the great sage named Vasu. It was I who obtained Takṣaka’s
maiden daughter as my wife. Having become completely impassioned, I lost my
miraculous power and strayed from the meditative absorptions. I reproached
myself and on that occasion uttered the verse:

Oṃ bhūr bhuvaḥ svaḥ |Tatsavitur vareṇyaṃ
bhargo devasya dhīmahi |Dhiyo yo naḥ pracodayāt ||

“ ‘Therefore I say to you, brahmin, that it is a mere commonplace
notion of people to speak of “brahmin,” “kṣatriya,” “vaiśya,” or “śūdra.”
This is in fact one—all this is one and the same. So please grant your
daughter Prakṛti as wife for my son Śārdūlakarṇa. I will bestow on you
whatever dowry you have in mind.’

“Having heard these words from the outcaste king Triśaṅku, the
brahmin Puṣkarasārin said:

“ ‘Being the lord, versed in the Vedas, superior,

There is no one who is better than you.

You are the same as great Brahmā

In all the worlds with their gods. {M.205}

“ ‘Dear sir, to your son I give my daughter Prakṛti,

Who is endowed with ethics, appearance, and virtues.

May the two of them, Śārdūlakarṇa and fine Prakṛti,

Be happy together—it is much to my delight!’

“At this point, the five hundred brahmin youths loudly erupted in a
great uproar: ‘Dear teacher, please do not approve of a matrimonial bond
between brahmins learned in the Vedas and an outcaste! It is not proper,
dear teacher, for brahmins learned in the Vedas to forge a matrimonial bond
with an outcaste!’

“The brahmin Puṣkarasārin then reprimanded them, putting an end to
the uproar, as he spoke on this matter with a verse:

“ ‘It is like this: what Triśaṅku has been saying

Is true, accurate, real, truthful, certain, and sound.’ {M.206}