Friday, August 30, 2019

Gowri Habba

Gowri Habba is a Hindu festival celebrated a day before Ganesh Chaturthi.
This festival celebrates the goddess Gowri or Gauri, (also known as Parvati) who is venerated as the mother of Ganesha. It is usually observed by married women and is a significant festival in Karnataka and Tamil Nadu. It is known as Hartalika in the North Indian states of Uttar Pradesh, Bihar, Jharkhand, Rajasthan, Chhattisgarh, Maharashtra and Madhya Pradesh. Gowri, the mother of Ganesha and wife of Shiva, is worshipped throughout India for her ability to bestow upon her devotees courage and power. Hindu belief has it that Gowri is the incarnation of Aadhi Shakthi Mahamaya. She is the Shakthi of Shiva. It is believed that on Thadige, or the third day of the month of Bhaadra, Gowri comes home like any married woman comes to her parents' house. The next day Ganesha, her son, comes as if to take her back to Kailasa.
The Swarna Gowri vratha is performed on the occasion to appease the goddess.[1]

Swarna Gowri vratha rituals

{ On this day, married women, after bathing, wear new or smart clothes and dress up the girls of the family. Then they do the 'sthapana' of either jalagauri or arishinadagauri (a symbolic idol of Gowri made of turmeric). Painted and decorated clay idols of Gowri can be bought at the local market. The goddess' idol is mounted in a plate, with a cereal (rice or wheat) in it. As this puja or ritual is to be performed with 'suchi' (cleanliness) and 'shraddhe' (dedication), the women go to temples or to another person's house, where it is performed according to set procedures or they can perform the ritual in their own homes.
A mantapa, generally decorated with banana stem and mango leaves, is built around the idol. The Gowri is decorated with garlands, decorations made of cotton, and women have a 'gauridaara' (sacred thread with sixteen knots) tied to their right wrists, as blessings of gauri and as part of the vratha. Each of the sixteen knots is worshipped with mantras during the performance of the religious practice[2].[3]
An offering of baagina occurs during the festival. At least five baaginas are prepared as part of the vratha. Each baagina usually contains a packet of arshina (turmeric), kumkum, black bangles, black beads (used in the mangalsutra), a comb, a small mirror, baLe bicchoLe,coconut, blouse piece, dhaanya (cereal), rice, toor dal, green dal, wheat or rava and jaggery cut in a cube form. The baagina is offered in a traditional mora (winnow painted with turmeric). One such baagina is offered to Gowri and set aside. The remaining Gowri baaginas are given to the married women.[1][4]
Gowri Habba Swarna Gowri
Gowri Habba Swarna Gowri After Puja
Swarna Gowri Vratha
Gowri Baagna Container
Gowri Baagna contents part 1
Gowri Baagna contents part 2
Gowri Baagna contents part 3
Gowri Habba Protocol - Giving Arashina and Kumkuma

Gauri habbada mangaladravya

Another speciality of this festival is that the married woman's parents and brothers (tavaru maneyavaru) send all items required for worship[5] (mangaladravya) to the married daughters of their family. Some send money as a substitute for mangaladravya. This good practice remains unchanged and keeps people closer. Newly-married women give sixteen pairs (jothe) baagina to married women (Sumangalis) and obtain their blessings. One baagina is kept for the Goddess Gowri (Gowramma). The main food items in this festival's feast are the delectable "beLe hoLige" / "Kaayee-hoLige", "Huggi" / "Chitranna" and "Bajji" .

Customs

{ Newlywed couples are invited to the house of their in-laws and served with festive food. In the olden days, newly-wed couples had to wait till Gowri Habba to consummate their marriage. The logic behind this practice is that if a child is conceived during Gowri Habba, which falls during the winter, the child would be born nine months later, during the summer, when it would be less prone to infections. This practice has been in place for years but has declined in recent times due to modernisation and wide contraceptive options.
Unmarried girls (kanya) in the house also wear a gauridaara, but it doesn't have knots, just 16 strand cotton thread dipped in turmeric and a yellow chrysanthemum looped in it. These girls must give a variant of baagina to their own sisters, (and optionally to cousins whose mothers perform the Vratha). This childrens' baagina consists of the decorative ornamental items (metal plastic or glass bangles, metal earrings, wearable necklace, in addition to comb, mirror, biccholay) the food items are omitted. This is given along with kumkuma (vermilion), betel leaf, betel nut, and fruit (small fruit other than coconut), and dakshine in small amount (gift money)

References


  • http://www.mantraaonline.com/wp-content/uploads/Puja/Gowri/Gowrieng.pdf Page 15 Puja Text – Sri S.A.Bhandarkar Transliterated by Sowmya Ramkumar

  • Ome, Hari; HariOme (4 August 2016). "How to observe Swarna Gowri Vratha? • Hari Ome". Hari Ome. Retrieved 29 August 2019.

  • Sri Swarnagowri Vrata | Pooja Vidhana in kannada by VEDA BRAHMA SHRI GANAPATHI SHASTRYGALU, retrieved 29 August 2019

  • Blog, Bangalore Press (6 September 2013). "Celebrate with Bangalore Press: How to observe Swarna Gowri Vratha?". Celebrate with Bangalore Press. Retrieved 29 August 2019.

    1. "Hindu Temple of Central Illinois - 2005 Prana Prathista and Kumbhabhishekam". hinduheritage.wildapricot.org. Retrieved 29 August 2019.
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    Monday, August 26, 2019

    ART, CULTURE AND FOOD

     

    ART, CULTURE AND FOOD

    Dr. Ved Kumari


    Excerpts: 'NILAMATA PURANA' by Dr. Ved Kumari
     
    Means of recreation
    Amusements - music, dancing, drama and other means of recreation - are the true mirror in which the unrestricted mind of Kashmiris is reflected. The Nilamata says that the land of Kasmira was thronged with ever-sportive and joyful people enjoying continuous festivities. Living amidst scenes of sylvan beauty they played, danced and sang to express their joys, to mitigate their pains, to please their gods and to appease their demons. One thing deserves to be noted at the outset that there being hardly any distinguishing line between the secular and the religious in India, the Nilamata describes all the forms of recreation in a religious setting.
    (I) Music
    No myth about the divine origin of music is found in the Nilamata, but the injunction for the worship of seven metres may be taken as suggestive of its divine origin. The tune of Samas - the hymns with the musical notes - is referred to and one verse suggests the association of music with the Gandharvas.
    On each and every festive occasion, whether it is purely religious like the Sleep and Awakening of god Visnu or semi-religious as the advent and the departure of Nikumbha, or seasonal like the New Snowfall day or agricultural like the day of sowing the seeds, the chief item of the celebrations is music - vocal as well as instrumental. The sound of the musical instruments is regarded as extremely sweet and heart-captivating.
    (i) Varieties of vocal music
    We do not get reference to different varieties of the vocal music but the use of the terms 'vacana' 'prakirtana' end 'ghosa' [vacana is simple recitation, ~rakirtana is singing in chorus and ghosa is the enchanting of vedic mantras or making some other loud sound.] in connection with Purana, Stotra and l~rahma respectively, indicates that the mode of singing varied with different types of texts.
    (iii) Professional singers
    The Nilamata refers to four classes of professional singers viz. Suta, Magada, Vandi and Carana who, according to the Dharmasastras, maintained themselves by lauding the deeds of others. Their mention in one and the same line indicates that some difference, may be minute, was believed to be existing in these different types of singers.
    (iii) Musical instruments
    The general terms in the Nilamata for the musical instruments are vadya, vaditra and vadya-bhanda. As regards the different types, out of 'ghana' (cymbal), 'vitata' (percussion), 'tata' (stringed instruments), and 'susira' (wind instruments), made of brass, skin, strings and reed respectively and mentioned in the Visnudharmottara Pu. and Jayamangala commentary on the Kamasutra, only two namely, anaddha-vadya' (corresponding to 'vitata') and 'tantri-vadya' (corresponding to 'tata') have been mentioned in the Nilamata. Of the others we have venu and sankha belonging to 'susira' type and ghanta to 'ghana' type, though the terms 'susira' end 'ghana' are not mentioned. Here follows a historical account of all the musical instruments referred to in the Nilamata.
    (1) Vina
    The Rgveda does not mention it. The Aitareya Aranyaka describes it in detail with its parts - siras (head), udara (cavity), ambhana (sounding board), tantra (string) and vadana (plectrum). The Epics, the Jatakas, the Samyutta Nikaya and the Arthasastra testify to its high popularity. Sangita Makaranda refers to its nineteen varieties. The Nilamata refers to it thrice only but if the references to Tantri-vadya be taken as referring to vina, it will yield that vina was resorted to most by the musicians of Kasmira. The modern hundred-stringed santoor of Kasmira is probably satatantrivina or vana referred to in the Taittiriya Samhita.
    (2) Venu
    The Rgveda does not mention it. A.C. Das's view that venu may be taken as a later corruption of vana is not sound, because vana is not a wind instrument like venu. Roth takes venu of R.V. VIII. 55.3 as a flute of reed but scholars do not agree on this point. The Jatakas and the Epics know it. The Nilamata refers to it once only in connection with the celebrations of the Awakening of god Visnu.
    (3) Sankha
    We find no mention of sankha in the Rgveda. The Epics mention it many a time in connection with the music of war. The Nilamata mentions it twice.
    (4) Pataha
    Pataha, a sort of drum, is mentioned neither in the Vedas nor in the Jatakas. The Mahabharata also refers to it rarely. The Ramayana mentions it many a time. The Nilamata refers to it twice in association with lute. Probably the drum was played upon generally in accompaniment to the lute.
    (5) Muraja
    Muraja is also not mentioned in the Vedic literature. Bharata groups it with percussion instruments and refers to its three varieties 'alingya', 'urdhva' and 'ankika'. Originally different from 'mrdanga', it became later on identified with mrdanga.
    (II) Dancing
    Dancing, going hand in hand with music, is mentioned frequently in the Nilamata. There must have existed various types of dances in ancient Kasmira but as the Nilamata does not mention particular steps or movements characterizing different types, we may classify them on the basis of the occasions on which they were performed. Thus, the Nilamata speaks of dances performed on religious occasions, dances performed in social gatherings held in honour of seasons, and dances performed on agricultural festivals.
    Dances are prescribed at the time of ripening of grapes, so horticulture, too, seems to have had some dances to its credit.
    (III) Popularity of music and dancing in Kasmira
    The earliest definite corroboration regarding the popularity of music and dancing in Kasmira is provided by archaeology. A tile from Harwan, with Kharosthi letters which cannot be later than 4th century A.D., shows three musicians. "The one to left plays a flute; the centre one, cymbals; the third, a pair of drums." Another tile represents a female musician playing on a drum. One more shows a female dancer. The statue of a female dancer was also obtained from the courtyard of Kotisar temple. As regards the literacy evidence, Kalhana's Rajatarangini is full of references to 'gitanrtta'. Music, we are informed, had become popular even with the Buddhist monks. Reference is made to two female musicians songs which expanded in one melodious tone in harmony. Further, Kalhana informs about the existence of the custom of dancing girls associated with temples. King Jalauka dedicated hundred ladies of his seraglio to the temple of Jyestharudra. The two dancing girls whom Lalitaditya met in a forest informed him that dancing at that particular place was an ancient custom of their family. Kalasa's liking for the dancing girls is well described by Kalhana. Harsa had gone so far as to instruct personally the dancing girls to act. Ksemendra sarcastically refers to a singer who sings the songs of departure at the time of invoking a god. Bilhana testifies to the high skill of ladies of Kasmira in dancing. Even the philosophical sutras of Vasugupta take similes from this art, comparing Atma with a dancer, Antaratma with theatre and Indriyas with spectators.
    (IV) Nature of music and dancing
    As regards the nature of music and dancing referred to in the Nilamata, the major part of the former belonged probably to the category of spontaneously flowing folk-music. Of dances, those which were performed on religious occasions depicted probably the life histories of the gods. Such dances have been quite popular with various nations of the world. Robertson has described how the dances in the neighbourhood of Kasmira, among the Kafirs of Hindukush, are accompanied by chants in praise of the heroes in whose honour they are performed. The dim memories of such religious dances are still preserved by the Hindu ladies of Kasmira, who, at the time of Sivaratri-visarjana ceremony at the bank of some river, go round seven times with their hands lifted above their heads.
    Coming to the agricultural dances, we find that these are confined to no race or country. Frazer describes such dances prevalent in various countries of Europe and Asia and regards them as "intended both to stimulate the growth of vegetation in spring and to expel demoniac or other evil influences". The dances performed at the great festival of the Bopfau or Barley Seed-sowing, in Hunza in the neighbourhood of Kasmira, have been regarded by Mrs. Lorimer as imitating the actual agricultural process. Similar dances might have been performed at the Seed-sowing ceremony referred to in the Nilamata. Of course, it is a mere speculation, though not an improbable one.
    (V) Theatrical performances
    The words 'Preksa' and 'Preksanaka' - mentioned in the Nilamata refer to theatrical performances. The terms have been used in this sense in the Sanskrit literature. The Nilamata mentions also a peculiar phrase "Preksadana". Literally meaning 'the gift of a dramatic performance', it seems to have denoted 'a gift made for the arrangement of a dramatic show.' there may have existed some dramatic clubs which gave such shows on demand and the injunction of 'Yathavidhi Preksadana' i.e. the gift for the arrangement of a dramatic show made in the proper procedure, may have been made with reference to them. These gifts of various types are not, however, defined separately. The Kasmiri poet Bilhana extols the ladies of his native land for the excellent dramatic performances which excelled the acting of heavenly damsels Rambha, Citralekha and Urvasi. The simultaneous use of the terms 'nartaka' and 'nata' in the Nilamata indicates the difference between the two: the former was used for a dancer, the latter for an actor. These people received honours from the public on various occasions and were not regarded as degraded.
    The presence of theatre-halls in ancient Kasmira has been suggested on the basis of Damodaragupta's reference to a theatre-hall provided with cushioned couches, but we should not forget that the place referred to by him is Varanasi. Kalhana, on the other hand, compares the fleeing armies with people caught by a downpour while watching a theatrical performance. Most of the functions referred to in the Nilamata were performed either in the vicinity of bonfire outside the houses or in open fields. So it appears that the functions of the general public, in ancient Kasmira, were mostly held under the open sky.
    (VI) Other sports
    The Nilamata gives us an idea of other games and sports also resorted to by the people of Kasmira.
    (i) Garden-sports
    Garden-sports have been popular in India since early times. The Ramayana refers to girls going to the gardens in the evening for play. Panini - an inhabitant of Gandhara in the neighbourhood of Kasmira - was familiar with such sports. The land of Kasmira being full of gardens and parks, her people, naturally, accepted Nature's invitation to sing, dance and play in her company. The Nilamata points out their intimacy with Nature expressed in joyful dances performed at the arrival of Spring. Kasmiri women enriched their natural beauty on such occasions with garlands of Ira flowers. The Nilamata probably described a few garden-sports in connection with Asokikastami, but unfortunately the verses are lost now. The Harwan tiles showing ladies carrying flower-vases indicate Kasmiris love for flowers. The pose of the queen-mother in the scene of Siddhartha's birth, with her right hand holding a branch of the Asoka tree and the left placed on the shoulder of her sister Prajapati, is just a replica of a lady plucking flowers from a tree or just swinging with the help of a branch of a tree.
    Special meals, taken in the gardens in the company of friends and the members of the family, were a part of such garden-sports. We have reference to such feasts in the Bhagavata Purana also.
    (ii) Water-sports
    The Nilamata prescribes water-sports for the maidens on Sravani festival. An idea of such sports can be had from the Kamasutra and Harivamsa.
    (iii) Wrestling
    Wrestlers are mentioned in the Nilamata as being honoured by the people and it is reasonable to suppose that the Kasmiris did enjoy the shows put forth by them.
    (iv) Gambling
    Chance plays a great part in human life and no wonder if man tried to gain some knowledge of future events through games of chance and also adopted them as means of recreation. Giving instances from many ancient and modern races, E. S. Hartland has rightly pointed out: "Gambling is a passion confined to no race or country, to no rank of society, to no plane of civilisation". Beginning from the famous hymn of the R. V., Indian literature provides innumerable instances of gambling. The Nilamata prescribes gambling on Dipavali, to know the goodness or otherwise of the coming year for the players. The belief still exists in various provinces of India but has gone away from Kasmira. The neighbouring land of Tibet has it in the form of annual gambling ceremony wherein the Grand Lama at Lhasa plays dice with the demon and by defeating him announces good luck for the coming year.
    (v) Hunting
    The Nilamata describes the land as filled with the sound of bow. On some Harwan tiles also we find huntsmen with bows and we may state on this basis that hunting was also an amusement for the Kasmiris.
    (vi) Playing with toys
    Playing with toys must have been a form of entertainment for children. Toy has been mentioned once in the Nilamata in connection with the worship of Skanda - the presiding deity of the children. Playing with birds tied to strings was another amusement for children.
    II Arts and Crafts
    The Nilamata contains some information about the different branches of art, namely, architecture, sculpture and painting, and refers to some handicrafts also.
    (I) Architecture
    The terms - bhavana, grha, nivesana, alaya, vesma, ayantana, attalaka etc. have been used in the Nilamata for buildings but it is not possible to distinguish between the significance of one term and the other. The place of Buddhist worship is mentioned as Caitya and the dwelling place of the Buddhist monks as Sakyavasa. As archaeology has revealed, the former consisted of a chamber surrounded by a circumambulatory passage and containing the object of worship, while the latter usually had cells surrounding an open courtyard. No example of the period of the Nilamata has been preserved. Of Brahmanical temples the Nilamata gives hundreds of names but architectural details of none are given therein. It may be inferred, however, from the ruins of the apsidal temple of Harwan that the temple of early Kasmira consisted of an antechamber (mandapa) with a cell (garbhagrha) behind,
    The Nilamata says nothing about the building-materials. All that is known about the houses mentioned in the Nilamata is that those had doors and ventilators and were whitewashed. The decoration of houses with fruits, leaves and garlands of rice-plants is also referred to. About town-planning the Nilamata gives no information. There is reference to roads which were even and to catuspathas (squares where four roads meet). The Vitasta Mahatmya contained in the Nilamata refers to bridges over the Vitasta but does not elucidate their formation.
    (II) Image-making
    The Nilamata refers to images made of stone, earth, gold, silver, copper, brass, wood, sand, straw and ghee. Instructions for making Sayanamurti images of Visnu with his feet placed in the lap of Laksmi are given in vv. 409-10. Reference is also made to Caturmurti Visnu with four faces, four arms and Ayudhapurusas. The Visnudharmottara Pu. describes this form in detail and J. N. Banerjea rightly takes it as an illustration of the Vyuha doctrine of the Pancaratras.
    (III) Painting
    The Nilamata testifies to the existence of the art of painting in ancient Kashmira. In connection with the celebrations of Buddha's birthday festival, the people are directed to decorate the Caityas with beautiful paintings. References are made to paintings painted on the cloth, the wall and the ground. Bhumisobha or decoration of the ground with paintings seems to have been a necessary item of most of the religious and secular functions. Viug - a circular pattern drawn on the ground on which a Kasmiri bridegroom has to stand before entering, for his marriage, the house of the bride - is a direct descendant of 'bhumisobha' mentioned in the Nilamata. Damodaragupta refers to courtesans practicing the art of painting for advertising their trade. Somadeva refers to portrait painters carrying out confidential missions of their masters.
    (IV) Handicrafts
    Craftsmen and their tools are referred to in the Nilamata which enjoins upon the inhabitants of Kasmira the worship of Visvakarma - the originator of all crafts. The industries in which these craftsmen were engaged, have to be inferred only from the stray references to finished products. Thus, the articles of dress point to the art of spinning, weaving, dyeing and washing. The ornaments, the pitchers made of gold and silver and the silver-stools presuppose jewellery. Weapons of war, probably, made of iron or some other hard metal, indicate smithery. Similarly pottery, wood work and leather-work are pointed to by earthen-pitchers, wooden pitchers, wooden seats and leather shoes. Probably, wood was used also for structural purposes and for making kutagaras, umbrellas and walking sticks.
    III Dress and Ornaments
    The terms used in the Nilamata for clothing in general are vastra, ambara, vasas, vasana and samvita. Cinamsuka is used for silk imported from China. Kambala is woollen blanket and pravarana - referred to in connection with the festival of the New Snow-fall - seems to be the same as pravara mentioned in the Mahabharata as a cloth offering protection against cold Panini also knows it. Kautilya mentions it as pravaraka and says that it is made of the wool of wild animals.
    References to a pair of clothes worn by Visnu, a pair of clothes (one shining like the lightning and the other China-silk resembling the rays of the moon) worn by Nila, a pair of clothes to be offered to a Brahmani and a pair of clothes to be given in charity on Atyantamahati indicates that the male as well as the female dress in Kasmira comprised of two garments, the upper one and the lower one. Mention is made of white as well as coloured clothes. The term 'ahata' is used for new clothes. The word 'civara', which occurs often in Buddhist literature for a monk's robe, is used in this sense in the Nilamata. Bed-sheet is also referred to once.
    As regards ornaments, we have reference to earrings, bracelets, diadem and jewels.
    IV Cosmetics and other requisites of personal decoration
    Personal decoration is recommended often in the Nilamata. The garlands and perfumes which seem to have been necessary materials for the worship of the deities are no less essential for the worshippers who, too, are enjoined upon to be well-anointed and well-decorated at the time of worship. Reference is made to various sorts of scents, perfumes, unguents, flowers and garlands. Some processes of decoration like rubbing the body with emollient unguents (udvartana), anointing it with unguents (utsadana) and applying sandal-paste etc. after bath (anulepana) are referred to. Other requisites of personal decoration are collyrium, comb, staff and shoe-wear.
    V Food and drinks
    Most of the references to the articles of diet occur in the Nilamata in connection with the offerings made to the gods but it is not difficult to infer from them the food and drink of the common people because "what a man eats his gods eat."
    The term 'anna' from  ad 'to eat' used for food in the Nilamata, includes all sorts of eatables. 'Sasya' represents all cereals and pulses and 'saka' all green vegetables. References are made to cooked, dry and lasting food which in their turn suggest uncooked, watery and perishable food. Spices, sweetmeats, fruits, roots and medicinal herbs are also mentioned.
    Meat also seems to have been a popular item of diet, otherwise there would have been no necessity of prohibiting strongly the eating of meat for five days dedicated to the worship of Visnu. Even Visnu's image at one place is stated to be worshipped with animal sacrifices. The offerings enjoined to be made to the Pisacas, Chandodeva and the goddess Bhadrakali include non-vegetarian dishes.
    Pana includes both alcoholic and non-alcoholic drinks.
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    POSITION OF WOMEN IN ANCIENT KASHMIR

     

    POSITION OF WOMEN IN ANCIENT KASHMIR

    - EXCERPTS FROM NILAMATA PURANA

    Dr. Ved Kumari


    The most relieving feature of the family-life of Kasmira as seen in the Nilmata, is the position of women. Nowhere is she considered 'the living torch illuminating the way to hell' or 'the devourer of the intellect of men'. There is no reference to any veil worn by her and she moves quite freely in the society, emulating as it were the free-going sparkling waters of the springs of her country. The Nilmata allows her to participate in almost all the festivals and religious ceremonies. In the moonlit night of Kaumudi Mahotsava, we find her sitting beside the sacred fire in the company of her husband, children, servants and husband's friends. It is not clear, however, as whether she is merely a silent spectator or takes active part in the musical and dramatic performances performed during this night. She is present in the common feast which takes place on the next day.
    Not only on the festivals celebrated at home but also in the outdoor festivals, she is seen freely enjoying herself. Thus, on the ceremonial day for ploughing the fields and sowing the seed, characterized by music, dancing and feasting, the peasant's wife is not behind the walls of her home. She is lucky enough to participate in the joyous festival celebrated in the refreshing open fields of Nature.
    On the day of Iramanjari-pujana - a festival of flowers - the ladies are honoured with presents of flowers and garlands. In another verse we find reference to the women going to fruit-gardens to worship the fruit-giving trees.
    In the happy valley of lakes, rivers and fountains, water-sports could bring the highest pleasures to the society and the Nilamata does not deny this means of merriment to the ladies of Kasmira. "The young maidens" it says, "should specially play in the waters" during the celebrations of Sravani festival.
    Playing with men is allowed to women. We find the joyful ladies dressed in their best attire, perfumed with scents and decorated with ornaments, sporting in the company of men on the last day of Mahimana celebrations.
    The ladies of the house are honoured on various occasions. The householder is enjoined upon to honorer them on the New Snow-fall day. The sisters etc. and the ladies whose husbands are alive are honoured on the 4th of the bright half of Magha. Similar honour is given to them on the 4th days of Asvayuj and Jyestha. On the full moon day of Margasirsa, the gift of a pair of red clothes is prescribed for a Brahmana lady whose husband and son are living. Sister, paternal aunt and friend's wife are also invited and given clothes. The mention of the presentation of gifts to friend's wife is quite significant as it could have been possible only in a free atmosphere where women were allowed to move freely with no restrictions on their receipt of gifts from their husband's friends.
    On Madana Trayodasi - a festival in honour of the god of love - the wife receives bath with the sacred water from the hands of her husband as an indication of his love for her.
    Wife is the charm of the decorated bedroom in the night of Dipamala (Sukha-suptika) festival.
    Charming beauty and the life-long happiness of married life are the things highly prized by the ladies of Kasmira. They are often asked to be well-dressed and decorated, the special term for such act being 'pratikarma'. As regards their place in the religious life, they are not only allowed to accompany their husbands in the performance of various rites and ceremonies but are also enjoined upon to perform singly some rites specially prescribed for them. Thus, the god Chandah is to be worshipped and rajasvala Kasmira is to be bathed by the women only. The triad of the 4th days (Caturthi-tritaya) is to be observed specially by ladies.
    Another factor which points to the high position of women is the prominence of the goddesses in the religion depicted in the Nilamata. The gods are mentioned often with their consorts. Shakra plays with Shaci; Visnu's feet rest in the lap of Laksmi; Parvati accompanies Shiva; Sita is worshipped during the celebrations of Rama's birth-day and Krsna's wife receives worship on the birth-day of her lord. The mothers of the gods are also referred to. Besides these we come across various other female deities. The goddesses Asokika, Syama, Durga, Sri, Karisini, Bhadrakali, I3heda, Kapinjali, Suresvari, Bhadresvari, Gautamesi, Kalasila, Udyogasri, Gavaksi, Candika, Gauri, Suvijaya,
    Sakuni, Brahmacarini, Chakresvari and Grhadevi form the shining galaxy of female deities worshipped by the people of Kasmira. The rivers of Kasmira are also personified as goddesses. Urna transforms herself into the Vitasta, Aditi becomes the Trikoti, Shaci assumes the form of the Harspatha, Diti becomes the Candravati and Laksmi turns into the river Visoka. The very land of Kasmira is the mother goddess Kasmira - a form of Uma.
    On the whole the Nilamata offers a pleasant picture of the woman of Kasmira. As a daughter she was trained in fine arts etc. and was allowed to move freely in the society. By giving her in marriage, the father obtained religious merit. As a wife she was loved and honoured by her husband and as a mother she shone with her sons who prized her highly. A would-be mother could even be installed on the throne on the demise of her sonless husband-king.
    This account of the women of Kasmira - respected in the home and esteemed highly outside - is quite different from the account available in other Puranas and so gives distinctive character to the Nilmata. The other Puranas generally despise and deprecate the ladies as seducers of men. To quote R.C. Hazra "As a matter of fact, in the Puranas, women have not been allowed full freedom in the social and religious life under any circumstances and conjugal fidelity and devoted service to their husbands have been stressed as the highest duties for them. The statement, evidently, does not apply to the Nilamata which gives a somewhat different and unconventional picture of the female-life. The genuineness of the account given by the Nilmata is
    proved by the corroboration it receives from the works of many Kasmiri writers. Bilhana gives a testimony to the literary efficiency of the women of Kasmira who could fluently speak Sanskrta and Prakrta. Damodara Gupta in his Kuttanimata gives a list of the subjects which they learnt and Kalhana's Rajatarangini is full of instances showing the high status of women in the fields of religion and politics.
    WOMEN OUTSIDE MARRIAGE
    A few words may be now added about prostitutes and dancing girls attached to temples. The numerous references to courtesans in connection with the description of festivals indicated that prostitution was freely allowed in the society of the days of the Nilamata. The Nilmata does not decry the courtesans. The prominent ones of them, on the other hand, are enjoined upon to visit the king on his coronation day and take due part in the ceremonies - a fact proving evidently their high political status.
    The use of a simile comparing Kasmira with a temple due to the presence of tender ladies, indicates the popularity of the institution of 'devadasis' or temple dancers, as then alone the hearers or readers of the Nilamata could have recognized the idea underlying the simile.
    A significant and rather unusual point is that the Nilmata attaches importance to the singing and dancing of courtesans and not to the sexual intercourse with them, indicating thus less moral laxity among the people than what is shown in the works of Kalhana, Ksemendra and Somadava.
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    Dr. Ved Kumari

    by Dr. Ved Kumari

    Om auspiciousness. Salutation to the auspicious Ganes'a.
    Salutation to the venerable Vasudeva Om.

    Verses 1199-1300

    1199-1207. By seeing (the images of) the god erected by Sakra, Varuna, Brahma, Dhanesa, Yama, Hara, Divakara, Soma, Vahni, Pavana, Kasyapa, Bhrgu, Pulastya and Atri, and by seeing anyone of these, namely, Bhurjasvami, Mahasvami Satasrnga, Gadadhara Janardana-Bhrgusvami near the abode of Meru, the god Taittiriyesvara, the god Dandakasvami, Janardana-Ramasvami near Bhava, the boon- giver god Narayanasthana towards west, the god Gajendramoksana near Varaha, Varaha, Nrsimha, the boon-giver Bahurupa, the images of seven sages near Sumukha, the boon-giver Turigavasa, the boon-giver Svayambhu, Guhavasa, Yogisa, Ananta, the sage Kapila, Asvasirsa, Matsya, Hamsa, Kurma, Uttankasvami, the god erected by Valakhilyas, Garuda, Jalavasa and the god possessed of hoods, one gets the merit of ( the gift of) ten cows. 1208. Seeing the image erected formerly in Magadha by Prthu - the son of Vena - a man obtains the merit of (performing) Pundarika.
    1209-10. And by seeing the auspicious image called Asramasvami, erected by Bhrgu on Grdhrakuta and brought down from the hill to the vicinity of his place, by the high- minded Rama - the son of Bhrgu - one is freed from all sins. There is no doubt herein.
    1211. Gonanda(asked): "Why was the image constructed by Bhrgu, brought down from Grdhrakuta - the best of the mountains - to the vicinity of his own hermitage ?"
    1212. On account of the murder of his father (committed by Haihaya Ksatriyas), Rama - the oppressor of the Ksatriyas - made the earth devoid of Ksatriyas for twenty- one times.
    1213. O best of the kings, at the time of the 21st massacre, some Ksatriyas reached the hilly fort in Kasmira.
    1214-16. O lord of the earth, being excessively angry, Rama pursued and killed them. From amongst them also, a few Ksatriyas escaped death and leaving Kasmira due to his fear, reached where there is the river Madhumati and the other Rajanirmala. Even then Rama overtook them and angrily pulled them down.
    1217-18. Having killed all the Ksatriyas, he,with his hands drenched in blood, erected an image of the high-souled Kesava. (That image) called Rajavasa is famous in all the worlds. By sceing that, a king quickly obtains success in his undertakings.
    1219. As Rama had erected that image in a mood of violence so Hari is always present there in a fierce mood.
    1220. Human beings also worship Him with a feeling of violence and as a result of this feeling (they worship Him) daily with such actions as the killing of animals.
    1221. O lord of the earth, having excavated, at first, pits (filled) with the blood of Ksatriyas, the pious Rama also went to Kuruksetra.
    1222-24. That destroyer of the royal enemies obtained pleasure after worshipping the forefathers in those (pits). The pleased forefathers addressed him thus: "O long- armed Rama, deviate yourself from this act and go on a holy pilgrimage. As you have killed the kings who were frightend and had taken flight, your body has become sinful with that sin. Hence, O son, go to the holy places for purifying yourself.
    1225-26. Till you become possessed of a purified body, O son, the fast sticking blood would not disappear from your hands. When both your hands become free from blood, then having become purified, you should practise penance as may please you.
    1227. O king, addressed thus and honoured by the forefathers, Rama went then, as a pilgrim, to all the holy places.
    1228. Then, he went to Kasmira and baving bathed in all the holy places, he reached near Grdhrakuta.
    1229. After a bath at the place where the Suddha and the Sarasvati meet, the hands of Rama became purified.
    1230-31. Rama also gave to that place, a boon, viz. "After taking bath at this holy spot, a man will give up all his sins. With his body purified, he shall attain the world as is accessible to the Bhrgus." Thus the tormentor of the armies of the enemies purged of sin.
    1232. He practised hard penance after arrirving at Pathesvara and thereafter anived as the river Punyoda which had originated from the Brahmasara.
    1233. When the high-minded Rama performed austerities there, the river became famous on the earth, by the name Ramahrada.
    1234. Having performed austerities there, for a year, Rama went for penance to the foot of Grhrakuta.
    1235-36, Not far from the place where his hands had attained purity and not far from the Punyoda, there is the abode of the high-souled Naga king Ananta. (Rama) performed hard penance there and erected the image of the god Sarngi.
    1237-38. While Rama of unwearied activity was staying there, a good Brahmana went to see Asramasvami. He took a cow along with him to offer to that god. She breathed her last there on tbe hard way on that mountain.
    1239. O lord of the earth, the Brahmana also - immersed in repentance - came back with a mind full of grief and sorrow, after leaving the cow.
    1240-41. Persistent in piety, that Vasistha (Brahmana) went to the hermitage of Rama and related all that bad happened, to the high-souled Rama. Then Rama, seeing with his celestial sight, said to him.
    1242. "O best among the twice-borns, this charming celestial woman born in heaven deceived, in the guise of a cow, Narada - the heavenly sage. 1243-44. Having come to know this, he cursed her and she became your cow. Further, he pronounced the end of the curse thus: "While being carried by the cow-owner, to the mountain Grdhrakuta, you shall give up the body and again turn into a nice fairy.
    1145. O twice-born, she has been freed from the curse by you, so no sin accrues to you. By my favour you shall be endowed with the merit of the gift of a cow.
    1146. Go and see your own lord of the gods living in Asrama. By his sight you shall be freed from all the sins.
    1247. I, too, with a desire to do good to the world, shall bring that image here, by propitiating Madhusudana - the best among the gods.
    1248. O Brahmana, people often worship that Hari with the gift of cow and the cows suffer a lot while climbing up the hill.
    1249. O chief among the twice-borns, there would not be (any suffering), when the image is brought here." Then, that descendant of Bhrgu practised penance at that very place.
    1250-1252. Then, O king, at the end of the year, he saw with his celestial sight, pleased Madhusudana, standing in front, resembling a heap of snow (due to being) adorned with white clothes, decorated with a crown of the hue of the sun and with earrings, four-faced, four-armed, accompanied by the abode of the four Vedas, and with cries of victory pronounced by weapons endowed with human bodies. Seeing Madhusudana, O king, he praised him thus.
    1253. Salutation to you, O lord of the gods of the gods, destroyer of the sufferings of those who prostrate (before you).
    1254. Salutation to you who are possessed of four forms, endowed with a bulky body, abode of four Vedas, long-armed, finder of the cow, (earth), lotus-eyed and having Varaha and other incarnations.
    1255. Bearing the earth on the front part of the jaws, crushing the mountains into pieces, you are Varaha by whom this world is held constantly.
    1256. Salutation to you, O Man-lion - surrounded by garlands of flames - who broke forth the chest of Hiranyakasipu with the tips of nails.
    1257. Salutation to you - the god who took three steps - desirous of victory. Salutation to you, O lord, possessed of the head of a horse and with face embellished with Soma.
    1258-60. O god, you are the final resort of all the gods when they are in suffering. The senses, the objects of of senses, the gross physical elements, the mind, the intellect, the soul, avyakta born of Purusa, sattva, rajas, tamas, Brahma, Visnu, Mahesvara, the three worlds including movables and immovables, all this is pervaded by you. I do not see anything else than yourself in the three worlds.
    1261. O god, it was through your strength that I killed, on the earth, the Ksatriyas and one crore highly strong Saimhikeyas.
    1262. Obeisance to you, O lord of the gods, O minutest among the rninute and the greatest among the great, O lover of the daughter of the ocean, O assumer of forms at your own will !
    1263-64. O giver of desired wishes, O destroyer of sins, honoured by the enemy of Kama, praised continually by the btus-born (Brahma) by means of four mouths, cause of the causes of the world, how should I praise you? O praisod one, O lord of the three worlds, O master, salutation to you by all means !
    1265-66. 0 god, salutation to you on sides; O lord, salutation to you all around i.e. on the mountains, in the seas, in the worlds and in the sky. Salutation to you, salutation to you, salutation to you everywhere."
    1267. Eulogized thus by Rama, Janardana said to him: "O long-armed Rama - possessed of good vow - ask for a boon.
    1268. O child possessed of a good vow, with your valour, penance and this hymn of praise, I am pleased as much as of none else."
    1269. Rama (spoke): "O lord, I want to bring here, the image erected by Bhrgu, firom the peak of Grdhrakuta Your honour may permit me for that."
    1270. The god spoke: O best arnong the Bhrgus, I have bestowed a favour upon you. Do as you like, so that the people may be freed from sin without any suffering.
    1271. Brhadasva (said): Having spoken thus, the lord Visnu disappeared. Rama also brought down that image from Grdhrakuta.
    1272. He erected with devotion that image which belonged to him, midway between Ananta and Kuta. By seeing that, a man obtains the merit of (performing) Pundarika.
    1273. Shining with austerities, Rama also went to Mahendra Mountain, after giving the earth to Kasyapa, in the great sacrifice (called) Vajimedha.
    1274. O well-versed in piety, thus was the auspicious image brought by Rama, from Grdhrakuta - the best of the mountains - to the vicinity of his hermitage.
    1275. Gonanda (said): "O best among the narrators and possessed of unlimited intelligence, tell me ( about ) the sacred places situated near this country and also the merit which accrues from each."
    1276-77. Brhadasva (spoke): "By climbing up the Grdhrakuta one gets the merit of (the gift of) one thousand cows and goes to heaven (by bathing) in the confluence of the Vitasta and the Madhumati.
    By climbing up the Indrakila, one obtains the merit of (the gift of) one thousand cows. Having reached the river Kumunari, one is freed from all sins by taking bath therein.
    1278-79. One gets the merit of (the gift of) one thousand cows (by bathing in) the confluence of the Krsna and the Vitasta and gets the merit of performing Vahnistoma by seeing Cakresa erected by Sandilya on the bank of the Madhumati.
    One gets the fulfilment of one's cherished desire by seeing Durga.
    1280. There flows also the river named Sandili - the destroyer of sins. By taking bath in that, one becomes free from sins and goes to heaven.
    1281. The man who takes bath in the confluence of the Sandili and the Madhumati, is freed from all sins and goes to heaven.
    1282. Through a sight of Hari (called) Rajavasa, one obtains one's desired object and after reaching Rajovinirmala, one is freed from sins by taking bath (therein).
    1283. Uma, in her monthly course for the 1st time, took bath therein. Through a sight of Gaurisikhara one obtains the world of the Moon.
    1284. O king, at first her hue was like that of a blue lotus but by performing penance there, she obtained heart- enchanting fair complexion.
    1285. O giver of honour, it is highly strange indeed that even in the dark half (of the month), the human beings continually see that hill endowed as it were with moonlight.
    1286. By plunging separately in the Telala and in the holy Bhurjala, one gets the merit equal to that of (the gift of) hundred cows.
    1287-88a. By taking bath in the confluence of these two, one obtains the merit of (performing) Vajapeya. O king, it is stated by the sages that for him who bathes in the confluence of these two and the Madhumati, there accrues the holy merit of the gift of an elephant.
    1288b-89. Having reached the charming source of the Madhumati, one is freed from all the sins and is honoured in the world of Rudra.
    By bathing in Uttaramanasa, one gets the merit of (the gift of) thousand cows.
    1290. The forefathers who are satiated at that place have fulfilment of cherished desires. By bathing in the (lake of) Haramunda, one gets the merit of (the gift of) ten cows.
    1291-92. By climbing up Haramunda, a man obtains the merit of (performing) Rajasuya sacrifice.
    Fallen from the moon, Ganga - the best of the rivers - is situated there, by taking bath in which, all sins are certainly washed away.
    At the confluence of Ganga and Manasa, one acquires the merit of (performing) Rajasuya.
    1293. By taking bath in Devatirtha, a man reaches Uttaramanasa.
    In the Agastya (lake) constructed by the Valakhilyas, one becomes equal to the sages, in lustre.
    1294-95. Having reached Kalodaka, Nandikunda, Sankha, Cakra, Gada, Padma, Kapilatirtha, the holy places of Vatika and Sandika, the holy places of the nymphs and the highest Brahma and Krpanitirtha, one gets at each, the merit of (the gift of) hundred cows.
    1296. All the sins are completely washed away by bathing at the place where the river originated from Manasa meets Kalodaka.
    1297. Holy are the wives of the gods. Suryasara is remembered tobe holy; Tarasara, Candrasara and the great Kalusaka are holy.
    1298-99. O lord of the earth, there is the holy place of the sacrifice of Brahma. By seeing every one of these, namely, Sakratirtha, Devatirtha and Brahmanakundi katirtha, one obtains the merit of (the gift of) a hundred cows. Having reached Hamsadvara, one certainly attains heaven.
    1300. Having arrived at the source of the Sindhu, one gets the merit of (performing) Rajasuya, and by bathing in Bindusara one gets that of (performing) Pundarika.

    by Dr. Ved Kumari

    Om auspiciousness. Salutation to the auspicious Ganes'a.
    Salutation to the venerable Vasudeva Om.

    Verses 1301-1403

    1301. By taking bath in the Madava, one gets the merit of (the gift of) thousand cows and by seeing the river named Sandhya, one is freed from all sins. 1302. Not going to the unfaithful, she approaches nicely one who is possessed of unfailing vow. By merely seeing there the holy place of Agni, one is honoured in the world of Agni.
    1303-4. Holy is the river Citrapatha and so also Mrgananda and Mrga. One gets the merit of (the gift of) a a hundred cows thtough every one of these, namely, Godavari, Vaitarani, auspicious Mandakini, Candrabhaga and Gomati, the remover of all sins and fears.
    1305-6. The sins of a person who bathes at the place where the boly Citrapatha and the great river Madava meet, are destroyed. Moreover, he attains heaven and purifies his family. O king, these great rivers have been described to you.
    1307. Their confluences are sacred and give heaven as award. Sacred is the mountain Citrakuta where Uma was married.
    1308. There is the celestial ointment by anointing the body with which, a mall becomes possessed of a beautiful form and good gifts.
    1309-11. There is Gavyasara and Pancagavyasara. O king, there are flve other (lakes) and also the sacred Tailasara, the sacred Udvartanasara, the sacred Atasisara, Siddharthakasara and the (lake filled witb the) water of tbe Myrobalan fruit (amalakavari) . There is the holy Madhuparkasara and thc holy Usnodaka. One obtains heaven by seeing every one of these.
    1312. One is honoured in heaven by climbing up the Citrakuta. There is a holy place named Saptarsi which gives the fruit of all desires.
    1313. The offering of boiled rice to Saptarsi is more efficacious than (the performance of) one thousand Asvamedhas, one hundred Rajasuyas and (the gift of) one lac cows.
    1314. O king, funeral ceremonies, charity, recital of the name of the God, bath, sacrifice and worship, all these become imperishable when performed at that place.
    1315. Having arrived at Vastrapada, one is honoured in the world of Rudra and after reaching Chagalesvara, one gets one's desire fulfilled.
    1316. Having become an attendant of Rudra, one enjoys oneself in His company. By reaching the source of Parosni, one obtains the merit of (the gift of) one thousand cows.
    1317. After bathing in Usnodaka one gets the merit of giving one thousand cows in charity and having reached Sahasradhara, one is honoured in the world of Visnu.
    1318-1320. Visnu, while stepping over the worlds, crcated that lake by means of his foot, so it is called Kramasara as is the other place Visnupada. When the god Brahma performed Vedic sacrifices there, then that Kramasara came to be spoken of as the destroyer of all sins. When there was the abode of the Naga Kaundinya, then that place became famous by the name Kaundinyasara only.
    1321-22a. By worshipping the gods and the manes, by seeing three beautiful peaks (named) Brahma, Visnu and Mahesvara, and after having taken bath therein, one certainly obtains the three worlds of those (gods) .
    1222b-23. O lord of the earth, one attains heaven a saves one's family by seeing the sacrificial place of Brahma there. By seeing there the beautiful Ksirasara, one is released from sins.
    1324. By bathing on the dark 14th after reaching the source of the Samara, one is freed frorn all the sins and is honoured in the world of Rudra.
    1325. I have narrated to you the sacred places which are near and which remove the sins of all. What else should I tell you ?"
    1326. Gonanda (spoke): "O twice-born, with (your) sins burnt by austerites, tell me about the prominent tirthas in Kasmira and about the merit which can be obtained by taking bath in them."
    1327-28. Brhadasva (said): "The sacred great river named Kaundinya originating from the lake Kramasara gives, through bath, the merit of (performing) Pundarika. And the holy river Ksira is the giver of the merit of (the gift of) a hundred cows. One gets the merit of (giving) one thousand cows by bathing in the confluence of both of them.
    1329. A man becomes devoid of grief and possessed of wealth, by taking bath in the Visoka and obtains the holy merit of (performing) Devasattra.
    1330. O chief of the kings, one gets the merit of (performing) Vajapeya, by taking bath at the place where the Kaundini meets the Visoka.
    1331. A man gets (the merit of performing) the sacrifice Gosava, by taking bath at Vrddhatirtha. Vasuki - the lord of the Bhujagas - is always present there.
    1332. By bathing in Devasara, a man obtains the world of gods and by bathing at Agnitirtha he obtains the world of Agni.
    1333. In the south-eastern portion of Devasara is present the river named Sarasvati, by bathing in which, a man goes to heaven.
    1334. A man obtains the merit of (the gift of) a hundred cows by bathing in two tirthas, one in front of Vinatasvami and the other near Kadrusvami.
    1335. O giver of honour, there is the goddess Samdhya, the holy river, by bathing in which, sin is removed from the body and one goes to heaven.
    1336-37. Samdhya Puskarini is another (holy place) which gives the merit equal to that of the previous one. One is honoured in heaven after plunging with devotion into the holy Brahmanakundika and after seeing the holy place bearing three names Nilakunda, Vitastakhya and Sulaghata.
    1338-39. Having reached Vinasana, one gets the merit of (the performance of) Vajapeya. Charity, funeral ceremonies and penance (performed) at Brahmanakundika and Nilakunda, are stated to be imperishable. By bathing in Vitastonmajjana, one obtains the merit of (giving ) one thousand cows.
    1340. 0 lord of the earth, by bathing in Pancahastsaka, one obtains the (merit of performing) five sacrifices which a householder is required to perform daily.
    1341. Lokapunya is, verily, the remover of all sins. By bathing in Kapotaka, a man gets the merit of giving a cow.
    1342. O best of the kings, Vitastonmajjana in the hermitage of Visnu in front of Nrsimha is holy. One is honoured in the world of Visnu (by bathing in that).
    1343-44. The merit of (the gift of) one thousand cows accrues for him who bathes in the Dhyanadharini, and by bathing in the sin-destroying confluence of the Vitasta and the Dhyanadharini, a man obtains the holy merit of (performing) Vajapeya. Having entered the Dhyanadharini, the Vitasta disappeared at that place.
    1345. The river Visoka, concealing herself, reached that place soon. The merit of (perforrning) Rajasuya is considered to accrue at the confluence of these two at Dhaumyasrama.
    1346. By seeing Caturvedi, a man gets the merit of giving a daughter (in marriage).
    Having arrived at the Harsapatha, a human being obtains much gold.
    1347. By reaching the source of Trikoti, one is freed from all sins and having reached the source of the Candravati, one is honoured in the world of the Moon.
    1348. By bathing in Devatirtha one becomes a god and gets a son. And by bathing in Trikoti, a man is honoured in the world of the gods.
    1349. By bathing in Harsapatha, one is honoured in the world of Sakra and by bathing in Candravati one gets the merit of (giving) ten cows.
    1350. Holy is the river Harsapatha and so also is Candravati. The wise say that there accrues (the merit of the performance of) Rajasuya at the confluence of these two.
    1351. The area beginning from the confluence of Trikoti up to Raupycsvara Hara should be regarded equal (in merit) to Varanasi or even more powerful.
    1352. One attains the world of Rudra by taking bath in Kapatesvara and is honoured in the world of Rudra (by taking bath) in the holy Visalingahrada.
    1353. O lord of the earth, one attains the world of Rudra and saves one's family by taking bath in the Vitasta in front of Vijayesvara.
    1354. One is honoured in the world of Visnu by taking bath in front of Pingalesa and the same merit is stated to accrue from a bath at the hermitage of Khandapuccha.
    1355. By taking bath in Pundarika, a man gets the merit of (performing) Pundarika sacrifice and by bathing in Surparka, one obtains the merit of the gift of cows.
    1356. One who gives food in charity at the confluence of the Vitasta and the Dhyanadharini, gets merit which remains imperishable so long as there are the fourteen Indras.
    1357-58. All the scred places are present, at that time, in the hermitage of Narasimha. O lord of men, the area beginning from the confluence of the Vitasta and the Dhyanadharini up to the worthy abode of the Naga Kalpasodasa is as holy as Priayaga.
    1359. By taking bath in Gangodbheda near Bhedadevi, a man obtains the merit of bathing in the Ganga and is honoured in heaven.
    1360-61. By plunging in the holy Katha, one gets the merit of the gift of ten cows and by badling in Aujasa in front of Dharmaraja, one does not reach the state of misery and obtains the merit of (performing) Vajapeya.
    1362. O king, one enjoys endlessly, the meals offered after death at that holy place, specially on the dark fifteenth of the month Asvayuj.
    1363. One is honoured in the world of Visnu by taking bath at Narayanasthana and a similar merit is stated to accrue at Ramatirtha and Bhavotsa.
    1364. By taking bath at Sailaprstha and the holy place of Vaisravana, one is sure to possess wealth, wherever he may be born.
    1365. Having bathed at Kamatirtha, a man obtains the fulfilment of his desires and having bathed at Apasarastirtha, he becomes possessed of beauty.
    1366. By bathing at Rsitirtha, one becomes pure like a sage and by bathing in Vaitaram, one does not reach the state of misery.
    1367-68. One gets the merit of the gift of cows by arriving at Rsikulya, Devakulya, Asvatirtha, Prabhasa, Varuna, Vahnitirtha, Candratirtha Nagatirtha, Cakratirtha and Vamana.
    1369. A man is honoured in heaven after having bathed at Madatirtha, Skandatirth and Suresvaritirtha.
    1370. Having arrived at Madhuri, one gets the merit of giving one prastha of sesame in charity and by bathing in her confluence with Vitasta, one is removed from sins.
    1371. One is honoured in the world of Rudra by seeing the mountain Mahadeva after having a plunge in the Mahuri in front of Tripuresa.
    1372. By bathing at Amaresa, a man may get the merit of (the gift of) a hundred cows and by bathing in the Malini, one may get the merit of giving ten cows.
    1373. Having bathed at Pandavatirtha, one enjoys the merit of (performing) the five sacrifices and having arrived at Uccesatirtha, one is honoured in the world of Rudra.
    1374-75. One gets much gold by bathing in the water of the Ramahrada. O king, the merit of (bathing) both at the confluence of the Malini with the Sindhu and at the place where the Ramahrada meets the Sindhu is stated to be equal to (that of the performance of) Rajasuya and Asvamedha.
    1376. One gets one thousand cows and becomes rich by taking bath at the place where the Kanakavahini joins the Sindhu.
    1377-79. Holy is the river Pavana. (There is also) the Rajobinduvinirmala, by taking bath in which a man obtains the merit of performing) Pundarika. The merit of (performing Rajasuya is considered to be accruing at the holy confluence of these two rivers) . The area, beginning from that place and extending up to Ciramocana is regarded as sacred as that of Varanasi.
    1380. The sacred place Cirapramocana is stated to be the provider of the way to heaven. The presence of all the tirthas at that place has been mentioned by me.
    1381. Leaving their clothes there, the seven sages went to heaven. By bathing there, even those who are sinners, go to heaven.
    1382-83. One gets the merit of (the gift of) one thousand cows by taking bath in Sodara. The merit of (the performance of) Rajasuya and Asvamedha is stated to accrue from both (the places), for a person who visits the confluence ol the Kanakavahini where meets also the holy river Kalodaka.
    1384. The wise say that by bathing in the confluence of the Sindhu and the Vitasta, specially on the full-moon day of the month Prausthapada, one obtains the merit of (the performance of) Asvamedha.
    1385. One gets the merit of (performing) Pundarika by taking bath in Patratirtha and saves one's family through bath in the Apaga.
    1386. By taking bath in the lake Manasa, especially on the full-moon day of the month of Asadha, one gets the merit of (performing) Agnistoma. There is no need to doubt this.
    1387-88. One obtains the merit of (performing) Vajapeya, (by bathing) in the lake Mahapadma. A man gets the merit of (performing) Agnistoma by bathing in the holy river Hiranya which takes rise from the Haramunda.
    1389. One gets the merit of (performing) Asvamedha, especially on full-moon day, (by bathing) at the place where Hiranya meets the holy lake Mahapadma.
    1390. By bathing at Bahurupa, one is honoured in the world of Visnu. This, O best among men, is stated to be the ment at Bahurupa.
    1391-93. O king, the lord of men, it is stated by the sages - perceivers of true essence - that the merit of the gift of ten cows accrues separately at each sacred place, namely, the good sacred place Satasrnga, the sacred place of Vaisravana, the sacred place near Bhurjasvami, the places sacred to the Vasus, the Rudras, the Sadhyas, the Maruts, all the gods, tlse Bhrgus and the Angiras.
    1394. The merit of (the gift of) a hundred cows has been formerly stated for each of the (two) places where the Biilasa and the Silama meet the Vitasta.
    1395. The best amongst men immediately purifies his family by taking bath at the place where the river Kularani meets the Vitasta.
    1396. One gets the merit of (performing) Atiratra by having a plunge in Puskara and that of Agnistoma by bathing at the holy place of the seven sages.
    1397. A man attains the world of Visnu and saves his family by reaching the sacred place Varaha in the water of Vitasta.
    1398. A man surely obtains the world of Visnu by bathing in the water of the Vitasta at Narayanasthana.
    1399. For one who is bathed in both (the rivers) at the place where the river Gotranadi approaches the Vitasta, the merit of (the gift of) one thousand cows is pronounced.
    1400-1403. The river Madhuri is specially holy like Mathura. One obtains the merit arising from the gift of a cow by taking bath in every one of these viz. the Satanila, the Samala, the river Vimalodaka, the holy river Rahula; the great river Srimadhya, the second Suddha, the Samula, the Surasa. A man gets the merit of giving ten cows by plunging in the confluences of all these (rivers) separately. Having bathed in Anantatirtha, one is honoured in the world of the Nagas.

    by Dr. Ved Kumari

    Om auspiciousness. Salutation to the auspicious Ganes'a.
    Salutation to the venerable Vasudeva Om.

    Verses 1404-1453

    1404-1405. One obtains the merit of giving ten cows by seeing every one of these, namely, Bindunadesvaratirtha, Somatirtha, Prthudaka, Tungesatirthaksetra, Utankasvami, Ramatirtha, Bhrgutirtha and the holy place of Angiras. 1406. O king, all the good rivers and the fountains are sacred and all these mountains are also sacred.
    1407. O lord of the earth, all the images erected by the sages, and all the great lakes (are holy) everywhere but spccially so in Kasmira.
    1408. Holy are all the confluences and the pools of the Nagas. One surely obtains the merit of the gift of hundred Suvarnas (by bathing in them).
    1409. Holy are these sacred places and specially so is the Vitasta. O king, the goddess Vitasta is stated to be purifying everywhere.
    1410. Even those men who are sinners go to heaven by bathing in that. O lord of men, one gets the merit of (performing) Vahnistoma by bathing in that.
    1411-1413. One, with one's forehead anointed with goraja, is freed from all sins, by seeing (the river Vitasta) and by bathing in the Vitasta on the bright thirteenth, at the places where the Vitasta is holy always but is specially so on the bright thirteenth of a month. (The places are) the hermitage Vitastakhya, Dhaumyesa, the confluence of (the Vitasta and) the Sindhu, and Varahatirtha which destroys the sins and gives (the merit of performing ) Rajasuya.
    1414. A man who has committed any invisible sin except the five (great sins), removes (that sin) away by one bath in the cold waler.
    1415. O king, a man gets his desired objects if he takes bath there, before sun-rise, for the whole winter.
    1416-1417. One attains heaven so long as there are the fourteen Indras, by bathing properly, worshipping the fire in the right procedwe and then offering boiled rice and pulses mixed with purified butter to the Brahmanas.
    1418. O lord of men, a person who takes bath daily thus for the whole year will obtain the means of getting salvation and then will obtain salvation.
    1419. I have narrated to you, all the sayings of Nila and the merit of all the sacred places of Kasmira. I am going. May you be happy.
    1420. Whatever has been narrated by me to you, should be remembered with effort. By listening to this, a man obtains the merit of the gift of ten cows."
    1421. Vaisarnpayana said: "Having spoken thus to the king Gonanda, the pious-minded Brhadagva took his desired route for holy pilgrimage.
    1422. The militant Gonanda also thought highly himself and ruled over the earth, in accordance with the instructions of the Sastras.
    1423. Janamejaya (said): "O best among the twice- borns, tell me again the glorification of the Vitasta. I shall go after being free from sins by listening to that.
    1424. Vaisampayana (said) ;"O king, it was beautiful Sati, the daughter of Daksa and the beloved wife of Hara, who was called Uma in Vaivasvata Antara.
    1425. The same daughter of the Himadri was the sin- destroying Yamuna and the same was spoken of as the greatest boat in the three worlds, at the end of Manvantara.
    1426. The (same) goddess is called Kasmira and the same is the river Vitasta. The river goddess arose from the Nether world, by means of the stroke of the spear.
    1427. On account of the destruction of all sins after bathing in the water of the Vitasta, one by one's own self knows oneself to be possessed of the quality of lightness.
    1428-29. O lord of men, the Ganga does not excel the Vitasta. The on]y thing which the water of the Ganga has more than that of the Vitasta, is the heap of the bones of men. Bath and other things are equal.
    1430-31. O king, this Ganga was brought down formerly by the king Bhagiratha desirous of deluging the bones of the highminded Sagaras, so she is stated to be famous in that act. The auspicious Vitasta is verily the holy river, remover of all sins.
    1432. All those who died with the water of the Vitasta in their bellies, reached heaven like the soma-drinkers.
    1433. The gods are satisfied not so much with the sacrifices accompanied by sacrificial fees as they are with those waters (of the Vitasta) .
    1434. The Fathers are satisfied just as with various sorts of offerings of sweet food given to proper persons in proper time at holy place, so with those clean waters (of the Vitasta).
    1435-36. The Nagas of various forms, the rivers, the holy places, the gods, the sages, the Gandharvas, the Yaksas and the Raksasas constantly approach her. The wise (man) should go to her to make his birth a success.
    1437. Varuna knows the man who merely bathes in the Vitasta and how can he, who is known by the lord of the waters, fall in hell?
    1438. The goddess Vitasta - destroyer of sins- gives protection with her hand, to the evil-doing sinners falling into hell.
    1439-1441a. Those who will go to the Vitasta, the staircase for climbing up to heaven and the giver of the fulfilment of desires, shall go to Amaravati, by means of a sky- chariot containing the swans and the aquatic birds (Sarasa), decorated by the Cakravakas, having a colour like that of the sun, garlanded with a net-work of small bells, swarming with a host of heavenly maidens and resounding with the sounds of the Vina and the Muraja.
    1441b-1444. O chief of the kings, those men obtain fame on the earth, who go to the goddess Vitasta, endowed with various bridges, decorated with blue and red lotuses, filled with the sounds of the herds of the cows, resounding with the bellowing-sounds, full of fish and tortoises, possessed of good bathing places, giver of the desired objects, possessed of the water which tastes like nectar, charming to the eyes of men and boon-giver like a mother.
    1445. 0 king, pay obeisance to her, the purifying one praised by the high sages, passessed of tasty water, daughter of the Himalaya who is the king of the mountains, and the wife of Hara in the form of the sea.
    1446-47. The Sindhu, the Trikoti, the Visoka, the holy and auspicious river Harsapatha, the holy Sukha, the Candravati, the Sugandha, the sin-destroying Punyodaka, the Kularani, the sin-removing Krsna, the holy Madhumati and the holy river Parosni go to the boon-giver and celestial Vitasta.
    1448. O king, the river Ganga on the matted hair of Sambhu - torn forth by the god Moon and hence called Candrabhaga in the human world - comes to the sacred and extensive Vitasta.
    1449. O king, the sacred places, the lakes, the rivers, the tanks, the various types of wells, all these come to the boon- giver Vitasta, on the bright thirteenth of Bhadrapada.
    1450. Who can be able, O king, to describe to you the merits of the goddess even in several hundred years? Having heard a little which has been narrated by me with devotion, you should be always devoted (to her).
    1451. Having listened to the glorification of the Vitasta, one is freed from all sins and having heard the whole of the Nilamata, one gets the merit of (the gift of) ten cows.
    1452-53. Narrated thus to Janamejaya by Vyasa's pupil who had undertaken a great vow, this was not included in the Bharata lest that should become exhaustive with the inclusion of all the treatises. As it was not useful everywhere, so the high-souled venerable (Vyasa) did not include it in the most interesting though highly exhaustive Bharata - dear to the people like the full moon.
    This is Vitasta mahatmya. This (treatise) named the Nilamata is complete.
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