Shiva Visits Rama: The Rite of Consulting the Purana as an Oracle

Verse 1 (padma.5.104.1)

ऋषय ऊचुः - भूयो वद महाभाग रामचारित्रमद्भुतम् । राममाहात्म्यसर्वस्वं भक्तानां प्रीतिदायकम्

ṛṣaya ūcuḥ - bhūyo vada mahābhāga rāmacāritramadbhutam rāmamāhātmyasarvasvaṁ bhaktānāṁ prītidāyakam

The sages said: Tell us further, O greatly fortunate one, the wondrous deeds of Rama — the entire glory of Rama, which brings joy to his devotees.

Verse 2 (padma.5.104.2)

सूत उवाच- अश्वमेधं क्रतुवरं कृत्वा दाशरथिर्यथा

sūta uvāca- aśvamedhaṁ kratuvaraṁ kṛtvā dāśarathiryathā

Suta said: After the son of Dasharatha had performed the excellent sacrifice of the Ashvamedha—

Verse 3 (padma.5.104.3)

प्रवृत्तो लोककृत्येषु शास्त्रकृत्येषु कोविदः । अयोध्यां गंतुकामेन शंकरेण महात्मना

pravṛtto lokakṛtyeṣu śāstrakṛtyeṣu kovidaḥ ayodhyāṁ gaṁtukāmena śaṁkareṇa mahātmanā

—he, skilled, engaged himself in the affairs of his people and in matters of the scriptures. Now, the great Shankara, wishing to go to Ayodhya—

Verse 4 (padma.5.104.4)

पार्वत्या सह देवेन उषितः सरयूतटे । मुनयस्तं समभ्येत्य शंकरं विश्वरूपिणम्

pārvatyā saha devena uṣitaḥ sarayūtaṭe munayastaṁ samabhyetya śaṁkaraṁ viśvarūpiṇam

—that god, together with Parvati, had come to dwell on the bank of the Sarayu. The sages, approaching that Shankara of universal form—

Verse 5 (padma.5.104.5)

कश्यपाद्या महात्मानः पप्रच्छुरमितौजसम् । स्वागतं ते मुनिश्रेष्ठ सभार्यः कुत आगतः

kaśyapādyā mahātmānaḥ papracchuramitaujasam svāgataṁ te muniśreṣṭha sabhāryaḥ kuta āgataḥ

—the great souls beginning with Kashyapa, questioned him of measureless splendor: "Welcome to you, O foremost of sages; from where have you come, together with your wife?"

Verse 6 (padma.5.104.6)

किमागमनकृत्यं ते कं देशं गंतुमुद्यतः । शंकर उवाच- अहं शंभुरिति ख्यातो विप्रो हिमगिरिस्थितः

kimāgamanakṛtyaṁ te kaṁ deśaṁ gaṁtumudyataḥ śaṁkara uvāca- ahaṁ śaṁbhuriti khyāto vipro himagiristhitaḥ

"What is the purpose of your coming, and to what country are you now setting out?" Shankara said: "I am a Brahmin, known by the name Shambhu, dwelling on the Himalayan mountain."

Verse 7 (padma.5.104.7)

द्रष्टुं च राघवं गच्छे मम कार्यं महत्ततः । मामाह्वयति राजासौ पुराणश्रवणे रतः

draṣṭuṁ ca rāghavaṁ gacche mama kāryaṁ mahattataḥ māmāhvayati rājāsau purāṇaśravaṇe rataḥ

"I go to see Raghava; I have great business there. That king, devoted to the hearing of the Puranas, has summoned me."

Verse 8 (padma.5.104.8)

आगच्छंतु भवंतोऽपि राघवः परितुष्यति । ततस्ते मुनयः शंभुर्ययू रामदिदृक्षया

āgacchaṁtu bhavaṁto'pi rāghavaḥ parituṣyati tataste munayaḥ śaṁbhuryayū rāmadidṛkṣayā

"You too should come; Raghava will be delighted." Then those sages went with Shambhu, desiring to see Rama.

Verse 9 (padma.5.104.9)

तानागतान्वसिष्ठस्तु ज्ञात्वा रामाय चोक्तवान् । ततः सत्वरमुत्थाय निर्ययौ स पुरोहितः

tānāgatānvasiṣṭhastu jñātvā rāmāya coktavān tataḥ satvaramutthāya niryayau sa purohitaḥ

Vasishtha, knowing that they had arrived, told Rama of it. Then that priest rose swiftly and went out.

Verse 10 (padma.5.104.10)

अर्घ्यपाद्यादिकैस्सर्वान्पूजयामास तानृषीन् । गृहराजं ततः सर्वान्प्रावेशयदरिंदमः

arghyapādyādikaissarvānpūjayāmāsa tānṛṣīn gṛharājaṁ tataḥ sarvānprāveśayadariṁdamaḥ

He honored all those sages with arghya, padya, and the like; then that subduer of foes led them all into the royal palace.

Verse 11 (padma.5.104.11)

प्रत्येकमासनं दत्वा स्वागतोक्त्यासनस्थितान् । क्रमेण रघुशार्दूलः पूजयामास तानृषीन्

pratyekamāsanaṁ datvā svāgatoktyāsanasthitān krameṇa raghuśārdūlaḥ pūjayāmāsa tānṛṣīn

Having given each of them a seat, and welcomed them with words as they took their places, that tiger among the Raghus honored those sages in due order.

Verse 12 (padma.5.104.12)

वाचा मधुरया प्रीणन्निदमाहासनस्थितान् । श्रीराम उवाच- अद्य मे सफलं जन्म प्राप्तमद्य तपः फलम्

vācā madhurayā prīṇannidamāhāsanasthitān śrīrāma uvāca- adya me saphalaṁ janma prāptamadya tapaḥ phalam

Gladdening them with sweet speech, he said this to them as they sat. Shri Rama said: "Today my birth has borne fruit; today the fruit of austerity has been attained."

Verse 13 (padma.5.104.13)

अद्याभ्यासस्य विद्यानां फलकालोऽयमागतः । अद्य मे पितरस्तुष्टा राज्यं च सफलं मम

adyābhyāsasya vidyānāṁ phalakālo'yamāgataḥ adya me pitarastuṣṭā rājyaṁ ca saphalaṁ mama

"Today the very time for the fruit of my study of the sciences has come; today my ancestors are satisfied, and my kingdom too has borne fruit."

Verse 14 (padma.5.104.14)

अद्य मे सफलं वृत्तमद्य मे सफलं श्रुतम् । एवं वदंतं राजानं ब्राह्मणाः कश्यपादयः

adya me saphalaṁ vṛttamadya me saphalaṁ śrutam evaṁ vadaṁtaṁ rājānaṁ brāhmaṇāḥ kaśyapādayaḥ

"Today my conduct has borne fruit; today my learning has borne fruit." To the king speaking thus, the Brahmins, Kashyapa and the rest—

Verse 15 (padma.5.104.15)

ऊचुः प्रियतरं वाक्यं रामं राजीवलोचनम् । ऋषय ऊचुः अयं शंभुर्द्विजः प्राप्तः सर्वशास्त्रविशारदः

ūcuḥ priyataraṁ vākyaṁ rāmaṁ rājīvalocanam ṛṣaya ūcuḥ ayaṁ śaṁbhurdvijaḥ prāptaḥ sarvaśāstraviśāradaḥ

—spoke a most pleasing word to lotus-eyed Rama. The sages said: "This Brahmin Shambhu who has arrived is skilled in every scripture."

Verse 16 (padma.5.104.16)

वेदवेदांगतत्त्वज्ञः सर्वभूतहिते रतः । कैलासवासी सततं तपसे कृतनिश्चयः

vedavedāṁgatattvajñaḥ sarvabhūtahite rataḥ kailāsavāsī satataṁ tapase kṛtaniścayaḥ

"He is a knower of the truth of the Vedas and Vedangas, devoted to the welfare of all beings, a dweller on Kailasa, ever resolved upon austerity."

Verse 17 (padma.5.104.17)

ब्रह्मणा ब्रह्मवर्चस्के तुल्यो ब्रह्मविदां वरः । हरिणा ब्रह्मवात्सल्ये प्रसादे शंकरोपमः

brahmaṇā brahmavarcaske tulyo brahmavidāṁ varaḥ hariṇā brahmavātsalye prasāde śaṁkaropamaḥ

"In the radiance of Brahman he is equal to Brahma, the best among knowers of Brahman; in his tender favor toward Brahmins he is like Hari, and in graciousness comparable to Shankara."

Verse 18 (padma.5.104.18)

एवंविधो महातेजाः शंभुर्ब्राह्मणपुंगवः । अष्टादशपुराणज्ञो मीमांसा न्यायकोविदः

evaṁvidho mahātejāḥ śaṁbhurbrāhmaṇapuṁgavaḥ aṣṭādaśapurāṇajño mīmāṁsā nyāyakovidaḥ

"Such is this Shambhu, of great splendor, a bull among Brahmins, knower of the eighteen Puranas, skilled in Mimamsa and Nyaya."

Verse 19 (padma.5.104.19)

त्वद्भाग्यगौरवादेव प्राप्तोऽयं मुनिसत्तमः । त्वयाहूतो मुनिवरः कैलासादागतः प्रभो

tvadbhāgyagauravādeva prāpto'yaṁ munisattamaḥ tvayāhūto munivaraḥ kailāsādāgataḥ prabho

"Only through the weight of your own good fortune has this foremost of sages arrived; summoned by you, O lord, this excellent sage has come from Kailasa."

Verse 20 (padma.5.104.20)

अतः पृच्छ महाभाग पुराणाख्यानमुत्तमम् । श्रोतुकामा वयं प्राप्तास्त्वामद्य रघुनंदन

ataḥ pṛccha mahābhāga purāṇākhyānamuttamam śrotukāmā vayaṁ prāptāstvāmadya raghunaṁdana

"Therefore, O greatly fortunate one, ask him for the excellent narration of the Puranas; we too, O joy of the Raghus, have come today desiring to hear."

Verse 21 (padma.5.104.21)

अंतं गतस्य वेदानां सर्वशास्त्रार्थवेदिनः । पुंसोऽश्रुतपुराणस्य न सम्यग्याति दर्शनम्

aṁtaṁ gatasya vedānāṁ sarvaśāstrārthavedinaḥ puṁso'śrutapurāṇasya na samyagyāti darśanam

"For a man who has reached the very end of the Vedas, who knows the meaning of every scripture — if he has not heard the Puranas, his understanding does not become complete."

Verse 22 (padma.5.104.22)

सूत उवाच- एवमुक्तो रघुश्रेष्ठो मुनिभिस्तत्त्वदर्शिभिः । प्रहर्षमतुलं लेभे पुराणश्रवणोत्सुकः

sūta uvāca- evamukto raghuśreṣṭho munibhistattvadarśibhiḥ praharṣamatulaṁ lebhe purāṇaśravaṇotsukaḥ

Suta said: Thus addressed by the truth-seeing sages, that foremost of the Raghus obtained matchless delight, eager to hear the Puranas.

Verse 23 (padma.5.104.23)

श्रीराम उवाच- लिगार्चनप्रकारं च लिंगमाहात्म्यमेव च । महेशनाममाहात्म्यं पूजामाहात्म्यमेव च

śrīrāma uvāca- ligārcanaprakāraṁ ca liṁgamāhātmyameva ca maheśanāmamāhātmyaṁ pūjāmāhātmyameva ca

Shri Rama said: "The manner of worshipping the linga, and the greatness of the linga; the greatness of Mahesha's name, and the greatness of worship—"

Verse 24 (padma.5.104.24)

नमस्कारस्य माहात्म्यं दृष्टिमाहात्म्यमेव च । जलदानस्य माहात्म्यं धूपदानस्य सत्तम

namaskārasya māhātmyaṁ dṛṣṭimāhātmyameva ca jaladānasya māhātmyaṁ dhūpadānasya sattama

"—the greatness of prostration, the greatness of merely beholding it; the greatness of giving water, O excellent one, and of giving incense—"

Verse 25 (padma.5.104.25)

दीपगंधादिदानस्य पुष्पमाहात्म्यमेव च । नानाख्यानेतिहासानां कथां पापप्रणाशिनीम्

dīpagaṁdhādidānasya puṣpamāhātmyameva ca nānākhyānetihāsānāṁ kathāṁ pāpapraṇāśinīm

"—of giving a lamp, sandal-paste, and the like, and the greatness of flowers too; and the sin-destroying tale of manifold narratives and histories—"

Verse 26 (padma.5.104.26)

धर्मार्थकाममोक्षांश्च तदुपायांश्च सुव्रत । तत्सर्वं श्रोतुमिच्छामि त्वत्तो मुनिवरोत्तम

dharmārthakāmamokṣāṁśca tadupāyāṁśca suvrata tatsarvaṁ śrotumicchāmi tvatto munivarottama

"—and dharma, artha, kama, and moksha, and the means to them, O one of good vows — all of this I wish to hear from you, O foremost among sages."

Verse 27 (padma.5.104.27)

शंभुरुवाच- रामराम महाबाहो पुण्यवानसि राघव । राज्यासक्तस्य ते जाता पुराणश्रवणे रतिः

śaṁbhuruvāca- rāmarāma mahābāho puṇyavānasi rāghava rājyāsaktasya te jātā purāṇaśravaṇe ratiḥ

Shambhu said: "O Rama, Rama, mighty-armed one, you are truly meritorious, O Raghava; though engrossed in your kingdom, delight in hearing the Puranas has arisen in you."

Verse 28 (padma.5.104.28)

स्यान्महत्सेवया राम पुण्यतीर्थनिषेवणात् । सा जिह्वा या शिवं गायेत्तच्चित्तं यत्तदर्प्पितम्

syānmahatsevayā rāma puṇyatīrthaniṣevaṇāt sā jihvā yā śivaṁ gāyettaccittaṁ yattadarppitam

"This comes, O Rama, through the service of the great, and through the frequenting of sacred fords. That alone is a true tongue which sings of Shiva; that alone is a true mind which is offered up to him."

Verse 29 (padma.5.104.29)

तावेव केवलौ श्लाघ्यौ यौ तत्पूजाकरौ करौ । सुजन्मदेहमत्यर्थं तदेवाशेषजन्मसु

tāveva kevalau ślāghyau yau tatpūjākarau karau sujanmadehamatyarthaṁ tadevāśeṣajanmasu

"Those alone are truly praiseworthy hands which perform his worship. Only that birth, among all one's countless births, is exceedingly well-born—"

Verse 30 (padma.5.104.30)

यदेवोत्पुलकोभासि हर नामानुकीर्तनात् । कृतार्थोऽसि महाराज तत्प्रश्नानुगता मतिः

yadevotpulakobhāsi hara nāmānukīrtanāt kṛtārtho'si mahārāja tatpraśnānugatā matiḥ

"—in which one's hair stands on end at the recitation of the name of Hara. You are indeed accomplished, O great king, your mind now bent upon that very question."

Verse 31 (padma.5.104.31)

अनंतरं समाजग्मुर्जांघिकाः सत्वरश्रमाः । तत्करात्पत्रिकां गृह्य पपाठ रघुसत्तमः

anaṁtaraṁ samājagmurjāṁghikāḥ satvaraśramāḥ tatkarātpatrikāṁ gṛhya papāṭha raghusattamaḥ

Just then, swift-footed runner-messengers arrived, weary from their haste. Taking a letter from the hand of one of them, that best of the Raghus read it.

Verse 32 (padma.5.104.32)

मनसाऽचिंतयद्रामः कथमेतदभूदिति । रामं शंभुस्तदा प्राह देव्या ब्राह्मणवेषवान्

manasā'ciṁtayadrāmaḥ kathametadabhūditi rāmaṁ śaṁbhustadā prāha devyā brāhmaṇaveṣavān

Rama thought within his mind, "How has this come to be?" Then Shambhu, disguised as a Brahmin together with the Goddess, spoke to Rama.

Verse 33 (padma.5.104.33)

किं चिंतयसि काकुत्स्थ मुनिष्वग्रे वसत्स्वपि । तद्वाक्यं राघवः श्रुत्वा पप्रच्छ मुनिपुंगवान्

kiṁ ciṁtayasi kākutstha muniṣvagre vasatsvapi tadvākyaṁ rāghavaḥ śrutvā papraccha munipuṁgavān

"What are you pondering, O scion of Kakutstha, even while sages sit before you?" Hearing that word, Raghava questioned the foremost of sages.

Verse 34 (padma.5.104.34)

श्रीरामउवाच- विभीषणः कथमसौ बद्धः शृंखलया नृभिः । मत्स्थापितं शिवं लिगं दृष्ट्वा रामेश्वरं त्वहो

śrīrāmauvāca- vibhīṣaṇaḥ kathamasau baddhaḥ śṛṁkhalayā nṛbhiḥ matsthāpitaṁ śivaṁ ligaṁ dṛṣṭvā rāmeśvaraṁ tvaho

Shri Rama said: "Why has Vibhishana been bound with a chain by certain men, upon seeing that very linga of Shiva established by me, called Rameshwara — ah!"

Verse 35 (padma.5.104.35)

द्राविडैः कुटिलैर्दुष्टैरात्मना तद्विचार्यताम् । विचार्य मुनिवर्यास्ते नेशास्तज्ज्ञातुमल्पतः

drāviḍaiḥ kuṭilairduṣṭairātmanā tadvicāryatām vicārya munivaryāste neśāstajjñātumalpataḥ

"By crooked and wicked Dravidas — let this be pondered by yourselves." Those foremost of sages, having pondered, were unable to know it even a little.

Verse 36 (padma.5.104.36)

न जानीम इति प्राहू रामं रामस्तदाब्रवीत् । पुराणं वीक्ष्य विधिना तत्सर्वं ब्रूत सत्तमाः

na jānīma iti prāhū rāmaṁ rāmastadābravīt purāṇaṁ vīkṣya vidhinā tatsarvaṁ brūta sattamāḥ

"We do not know," they said to Rama. Rama then said: "Consult a Purana according to due procedure, and tell me all of this, O excellent ones."

Verse 37 (padma.5.104.37)

भवदज्ञानहेतुश्च विचार्यस्तदनंतरम् । किं किं पुराणं प्रेक्ष्यं स्याद्वर्जनीयं तथैव किम्

bhavadajñānahetuśca vicāryastadanaṁtaram kiṁ kiṁ purāṇaṁ prekṣyaṁ syādvarjanīyaṁ tathaiva kim

"And the cause of your not knowing should also be considered thereafter. Which Puranas should be consulted, and which, likewise, should be avoided?"

Verse 38 (padma.5.104.38)

प्रशस्तः कीदृशः श्लोकस्तदन्यः कीदृशो भवेत् । कीदृशेषु च कार्येषु कीदृशः पूजकस्तथा

praśastaḥ kīdṛśaḥ ślokastadanyaḥ kīdṛśo bhavet kīdṛśeṣu ca kāryeṣu kīdṛśaḥ pūjakastathā

"What kind of verse obtained thus is auspicious, and what kind is otherwise? For what kinds of undertakings, and what kind of worshipper?"

Verse 39 (padma.5.104.39)

पूजा च कीदृशैर्भक्तैः कार्या निर्णयदर्शने । इति रामस्य वचनं श्रुत्वा ते द्विजसत्तमाः

pūjā ca kīdṛśairbhaktaiḥ kāryā nirṇayadarśane iti rāmasya vacanaṁ śrutvā te dvijasattamāḥ

"And by what kind of devotees should the worship be performed, for the purpose of obtaining a clear determination?" Hearing this word of Rama, those best of Brahmins—

Verse 40 (padma.5.104.40)

प्रत्यूचुस्तं रघुश्रेष्ठं चिंताव्याकुलमानसम् । न वक्तारो वरं राम वीक्षतां तु पुराणवित्

pratyūcustaṁ raghuśreṣṭhaṁ ciṁtāvyākulamānasam na vaktāro varaṁ rāma vīkṣatāṁ tu purāṇavit

—replied to that foremost of the Raghus, his mind troubled with anxiety: "We are not the best speakers on this, O Rama; rather, let one who knows the Puranas examine it."

Verse 41 (padma.5.104.41)

तच्छ्रुत्वा राघवः शंभुं पप्रच्छ विनयान्वितः । सोपि तद्वाक्यमाकर्ण्य प्रत्युवाच महामतिः

tacchrutvā rāghavaḥ śaṁbhuṁ papraccha vinayānvitaḥ sopi tadvākyamākarṇya pratyuvāca mahāmatiḥ

Hearing this, Raghava, filled with humility, questioned Shambhu. He too, having heard those words, that one of great wisdom, replied.

Verse 42 (padma.5.104.42)

शंभुरुवाच- पुराणजीवी पूजार्हः स्वशाखाध्ययनः शुचिः । मीमांसातत्त्वविज्ञानः श्रोत्रियोऽनृतदूषकः

śaṁbhuruvāca- purāṇajīvī pūjārhaḥ svaśākhādhyayanaḥ śuciḥ mīmāṁsātattvavijñānaḥ śrotriyo'nṛtadūṣakaḥ

Shambhu said: "One who lives by reciting the Puranas is worthy of worship as the examiner, learned in his own Vedic branch, pure, versed in the truths of Mimamsa, a Shrotriya, a condemner of falsehood—"

Verse 43 (padma.5.104.43)

देवेषु च समस्तेषु समदृष्टिः शिवे रतः । शतरुद्रियजापी च साग्निकश्चातिवाचकः

deveṣu ca samasteṣu samadṛṣṭiḥ śive rataḥ śatarudriyajāpī ca sāgnikaścātivācakaḥ

"—of even regard toward all the gods, devoted to Shiva, a reciter of the Shatarudriya, a keeper of the sacred fire, and a most eloquent speaker."

Verse 44 (padma.5.104.44)

यजुर्वेदी विशेषेण पूजयेत्पुस्तकं सुधीः । श्रीतालपत्रलिखितं देवलिप्यन्वितं शुभम्

yajurvedī viśeṣeṇa pūjayetpustakaṁ sudhīḥ śrītālapatralikhitaṁ devalipyanvitaṁ śubham

"Especially a follower of the Yajurveda; that wise man should worship the manuscript, written on fine palm-leaf, in the sacred script, auspicious."

Verse 45 (padma.5.104.45)

बंधाद्यतिप्रपंचं यद्युगपत्प्रणवाक्षरम् । प्रागूर्द्ध्वंरेखयोः प्रांते प्रणवस्याग्रयोजिका

baṁdhādyatiprapaṁcaṁ yadyugapatpraṇavākṣaram prāgūrddhvaṁrekhayoḥ prāṁte praṇavasyāgrayojikā

That which, through its binding and elaboration, forms simultaneously the syllable Om — at the far end of the two lines, upward and forward, is the connecting line at the tip of the Om-syllable.

Verse 46 (padma.5.104.46)

रेखा भवेदेवमेका अकारस्तस्य पार्श्वतः । शिरोभागमुपक्रम्य सकोणाधः प्रलंबिनी

rekhā bhavedevamekā akārastasya pārśvataḥ śirobhāgamupakramya sakoṇādhaḥ pralaṁbinī

Thus there is one line; the letter A is beside it — beginning from the top portion, a line slanting down at an angle, hanging below.

Verse 47 (padma.5.104.47)

आकारः स हि विज्ञेयः पट्टिकादक्षरेखया । वामे षड्वक्रबिंदूद्वा विकार इति कीर्तितः

ākāraḥ sa hi vijñeyaḥ paṭṭikādakṣarekhayā vāme ṣaḍvakrabiṁdūdvā vikāra iti kīrtitaḥ

That should be known as the letter Ā, by the horizontal line to the right of the tablet-stroke. To the left, with six curving points, is what is called the "Vikara."

Verse 48 (padma.5.104.48)

तस्य वामशिरोरेखा लंबिन्या ई उदाहृतः । सर्वाक्षरे शिरोरेखा अवक्रा प्रणवं विना

tasya vāmaśirorekhā laṁbinyā ī udāhṛtaḥ sarvākṣare śirorekhā avakrā praṇavaṁ vinā

With its head-line to the left, hanging down, that is declared to be Ī. In every letter, the head-line is straight, except in the syllable Om.

Verse 49 (padma.5.104.49)

तस्यां तु लंबरेखान्या तदंते च लवित्रवत् । उकारः स हि विख्यातो लवित्रद्वयतस्तदू

tasyāṁ tu laṁbarekhānyā tadaṁte ca lavitravat ukāraḥ sa hi vikhyāto lavitradvayatastadū

On that head-line, another hanging line, and at its end, shaped like a sickle — that is called U; and with a pair of sickle-shapes, that becomes Ū.

Verse 50 (padma.5.104.50)

एवमन्यानि सर्वाणि अक्षराण्याह भारती । लिप्यानयैव लिखितं पुराणं तु प्रशस्यस्ते

evamanyāni sarvāṇi akṣarāṇyāha bhāratī lipyānayaiva likhitaṁ purāṇaṁ tu praśasyaste

Thus Sarasvati has declared all the other letters as well. A Purana written in this very script alone is to be esteemed by you.

Verse 51 (padma.5.104.51)

ब्राह्मं पाद्मं वैष्णवं च मार्तंडं नारदेरितम् । मार्कंडेयमथाग्नेयं कौर्मं वामनमेव च

brāhmaṁ pādmaṁ vaiṣṇavaṁ ca mārtaṁḍaṁ nāraderitam mārkaṁḍeyamathāgneyaṁ kaurmaṁ vāmanameva ca

The Brahma, the Padma, the Vaishnava, the Martanda (declared by Narada), the Markandeya, and then the Agneya, the Kaurma, and the Vamana as well—

Verse 52 (padma.5.104.52)

गारुडं लैंगमाख्यातं स्कांदं मात्स्यं नृसिंहकम् । तथैव गदितं राम पुराणं कापिलं तथा

gāruḍaṁ laiṁgamākhyātaṁ skāṁdaṁ mātsyaṁ nṛsiṁhakam tathaiva gaditaṁ rāma purāṇaṁ kāpilaṁ tathā

—the Garuda, the Linga, the Skanda, the Matsya, the Narasimha, and likewise, O Rama, the Purana called Kapila—

Verse 53 (padma.5.104.53)

वाराहं ब्रह्मवैवर्तं शकुनेषु प्रशस्यते । शैवं भागवतं दौर्गं भविष्योत्तरमेव च

vārāhaṁ brahmavaivartaṁ śakuneṣu praśasyate śaivaṁ bhāgavataṁ daurgaṁ bhaviṣyottarameva ca

—the Varaha, the Brahmavaivarta — these are esteemed for the purpose of omens; the Shaiva, the Bhagavata, the Daurga, and the Bhavishyottara as well—

Verse 54 (padma.5.104.54)

भविष्यं चोपसंज्ञानि त्वन्यानि च विवर्जयेत् । विमुच्य पुस्तकं रत्नपीठे निक्षिप्य संस्कृतम्

bhaviṣyaṁ copasaṁjñāni tvanyāni ca vivarjayet vimucya pustakaṁ ratnapīṭhe nikṣipya saṁskṛtam

—and the Bhavishya, and the minor upa-Puranas — but any others one should avoid. Having taken up the sanctified manuscript, one should place it upon a jeweled seat.

Verse 55 (padma.5.104.55)

धौतवस्त्रधरः स्नात्वा शुचिरक्रोधनोऽज्वरः । आदावात्मानमभ्यर्च्य कृत्वा संकल्पमेव च

dhautavastradharaḥ snātvā śucirakrodhano'jvaraḥ ādāvātmānamabhyarcya kṛtvā saṁkalpameva ca

Having bathed, wearing washed garments, pure, free from anger, free from inner agitation, one should first worship one's own self, and having made the ritual resolve—

Verse 56 (padma.5.104.56)

अंकुशं चाक्षसूत्रं च पाशं पुस्तकमेव च । धारयंतीं सितां ध्यायेत्प्रसन्नास्यां सरस्वतीम्

aṁkuśaṁ cākṣasūtraṁ ca pāśaṁ pustakameva ca dhārayaṁtīṁ sitāṁ dhyāyetprasannāsyāṁ sarasvatīm

—one should meditate upon Sarasvati, white of hue, her face serene, holding a goad, a rosary, a noose, and a book.

Verse 57 (padma.5.104.57)

गोक्षीरसदृशाकारं त्रिनेत्रं वृषवाहनम् । सहासवदनं शांतं शुक्लांबरधरं शिवम्

gokṣīrasadṛśākāraṁ trinetraṁ vṛṣavāhanam sahāsavadanaṁ śāṁtaṁ śuklāṁbaradharaṁ śivam

And also of Shiva: of a form white as cow's milk, three-eyed, bull-mounted, his face bearing a smile, tranquil, clad in white garments—

Verse 58 (padma.5.104.58)

हरिणं चाभयं चोर्द्ध्वबाहुयुग्मं किरीटिनम् । व्याख्यामुद्रा चं दक्षेधो वामहस्ते वरप्रदम्

hariṇaṁ cābhayaṁ corddhvabāhuyugmaṁ kirīṭinam vyākhyāmudrā caṁ dakṣedho vāmahaste varapradam

—holding a deer and the gesture of fearlessness in his upper pair of arms, crowned; his lower right hand in the gesture of teaching, his left hand granting boons—

Verse 59 (padma.5.104.59)

नानारत्नविभूषाढ्यं गिरिजार्द्धांबुजासनम् । बहुभिर्मुनिमुख्यैस्तु ध्यायमान पदांबुजम्

nānāratnavibhūṣāḍhyaṁ girijārddhāṁbujāsanam bahubhirmunimukhyaistu dhyāyamāna padāṁbujam

—richly adorned with various jewels, seated upon a lotus-seat shared with Girija, his lotus-feet meditated upon by the foremost of many sages—

Verse 60 (padma.5.104.60)

मूर्तिमद्भिस्तथा वेदैः स्तूयमानं पुराणकैः । अन्यैः समस्तलोकैश्च संसेवितपदांबुजम्

mūrtimadbhistathā vedaiḥ stūyamānaṁ purāṇakaiḥ anyaiḥ samastalokaiśca saṁsevitapadāṁbujam

—praised likewise by the Vedas in embodied form, and by the Puranas; his lotus-feet served also by all the other worlds.

Verse 61 (padma.5.104.61)

ध्यात्वैवं पूजकः सम्यगादौ पूजां समारभेत् । आपो वा इदमित्येतत्कलशस्याभिमंत्रणम्

dhyātvaivaṁ pūjakaḥ samyagādau pūjāṁ samārabhet āpo vā idamityetatkalaśasyābhimaṁtraṇam

Having thus meditated, the worshipper should properly begin the worship. "Apo vai idam" is the consecration-mantra for the kalasha.

Verse 62 (padma.5.104.62)

तज्जलं च गृहीत्वा च पात्रस्थमभिमंत्रयेत् । तत्सद्ब्रह्मेति मंत्रेण प्रशस्य प्रणवेन तु

tajjalaṁ ca gṛhītvā ca pātrasthamabhimaṁtrayet tatsadbrahmeti maṁtreṇa praśasya praṇavena tu

Taking up that water placed in a vessel, one should consecrate it with the mantra "tat sad brahma," preceded by the syllable Om.

Verse 63 (padma.5.104.63)

आत्मानं सर्वपात्राणि तत आवाहयेदिति । यद्वागिति तृचेनैव भारती षोडशार्चनम्

ātmānaṁ sarvapātrāṇi tata āvāhayediti yadvāgiti tṛcenaiva bhāratī ṣoḍaśārcanam

Then one should invoke oneself and all the vessels with that water. With the verse-triad beginning "yad vak," one should worship Bharati with the sixteen offerings.

Verse 64 (padma.5.104.64)

पुरुषसूक्तेन वा कुर्याद्गायत्र्या वा समर्चयेत् । ॐ नमो भगवते अमुक पुराणेति पुराणमर्चयेत्

puruṣasūktena vā kuryādgāyatryā vā samarcayet oṁ namo bhagavate amuka purāṇeti purāṇamarcayet

Or one may do it with the Purusha-sukta, or worship with the Gayatri. Saying "Om, homage to the blessed such-and-such Purana," one should worship the Purana.

Verse 65 (padma.5.104.65)

कांडादिति हि मंत्रेण दूर्वामानीय पूजयेत् । ॐ नमो भगवत्यै दूर्वायै इति

kāṁḍāditi hi maṁtreṇa dūrvāmānīya pūjayet oṁ namo bhagavatyai dūrvāyai iti

With the mantra beginning "kandat," one should bring durva grass and worship with it, saying "Om, homage to the blessed Durva."

Verse 66 (padma.5.104.66)

सलोकपाल पूजा स्यादथ कन्या समर्चनम् । वत्सरात्पंचकादूर्द्ध्वं दशवर्षादधः शुभाः

salokapāla pūjā syādatha kanyā samarcanam vatsarātpaṁcakādūrddhvaṁ daśavarṣādadhaḥ śubhāḥ

Then there is the worship of the guardians of the directions, and next the worship of a young girl. Auspicious girls are those above five years of age and below ten—

Verse 67 (padma.5.104.67)

अनुत्पन्नऋतुर्वापि तां प्रयत्नेन पूजयेत् । गंधपुष्पाक्षतैर्धूपैर्दीपतांबूलभूषणैः

anutpannaṛturvāpi tāṁ prayatnena pūjayet gaṁdhapuṣpākṣatairdhūpairdīpatāṁbūlabhūṣaṇaiḥ

—or one who has not yet reached puberty; her one should diligently worship, with sandal-paste, flowers, unbroken rice, incense, a lamp, betel, and ornaments.

Verse 68 (padma.5.104.68)

पाठयेदप्यमुं मंत्रं पूजकः कन्यकामिमाम्

pāṭhayedapyamuṁ maṁtraṁ pūjakaḥ kanyakāmimām

The worshipper should also have this girl recite this mantra.

Verse 69 (padma.5.104.69)

सत्यं ब्रूहि प्रियं ब्रूहि भगवति सरस्वति नमस्ते नमस्त इति

satyaṁ brūhi priyaṁ brūhi bhagavati sarasvati namaste namasta iti

"Speak truth, speak what is pleasing, O blessed Sarasvati; homage to you, homage to you" — thus.

Verse 70 (padma.5.104.70)

गायत्र्यानुक्रमार्थात्तु दूर्वायुग्मं तु कारयेत् । सन्निधौ पुस्तकस्याधः सहस्रपरमेत्यृचा

gāyatryānukramārthāttu dūrvāyugmaṁ tu kārayet sannidhau pustakasyādhaḥ sahasraparametyṛcā

With the recitation of the Gayatri in due order, one should have a pair of durva-blades prepared; in the presence, beneath the manuscript, with the verse beginning "sahasra-param"—

Verse 71 (padma.5.104.71)

दूर्वायुग्मत्रयं दद्यात्तस्या हस्ते विचक्षणः । सा प्रक्षिपेत्पुस्तसंधौ शलाकात्रयमन्वनु

dūrvāyugmatrayaṁ dadyāttasyā haste vicakṣaṇaḥ sā prakṣipetpustasaṁdhau śalākātrayamanvanu

—the discerning worshipper should place three pairs of durva-blades into her hand. She should then insert, one after another, three small sticks into the binding of the manuscript.

Verse 72 (padma.5.104.72)

विसृज्यतां पुनर्दद्याच्छिवाभ्यां नम इत्यथ । पत्रयोर्मध्यमः श्लोकः कार्यसिद्धेर्हि सूचकः

visṛjyatāṁ punardadyācchivābhyāṁ nama ityatha patrayormadhyamaḥ ślokaḥ kāryasiddherhi sūcakaḥ

"Let it be released" should then be said, followed by "homage to the auspicious couple." The verse in the middle of the two marked leaves is the indicator of the success of the matter.

Verse 73 (padma.5.104.73)

पूर्वपत्रे समाप्तिः स्याच्छ्लोकस्य यदि राघव । परपत्रे पठेच्छ्लोकं विविच्यार्थमुदीरयेत्

pūrvapatre samāptiḥ syācchlokasya yadi rāghava parapatre paṭhecchlokaṁ vivicyārthamudīrayet

If, O Raghava, the verse comes to its end on the earlier leaf, one should read the verse on the following leaf, discerning it, and declare its meaning.

Verse 74 (padma.5.104.74)

शनैःशनैः पठेत्प्राज्ञो व्याख्यासेच्च शनैःशनैः । त्वरेह न हि कर्तव्या कुप्यति त्वरया तु गीः

śanaiḥśanaiḥ paṭhetprājño vyākhyāsecca śanaiḥśanaiḥ tvareha na hi kartavyā kupyati tvarayā tu gīḥ

The wise man should read slowly, and should explain slowly as well; haste should not be made here at all, for hurried speech becomes garbled.

Verse 75 (padma.5.104.75)

घटिकायास्तु पादः स्यादत्वरास्यात्ततोधिका । त्वरयेन्न च वक्तारं ज्ञातव्यांशमनुद्विजम्

ghaṭikāyāstu pādaḥ syādatvarāsyāttatodhikā tvarayenna ca vaktāraṁ jñātavyāṁśamanudvijam

A quarter of a ghatika, or more, should be taken without haste. One should not hurry the speaker, who should be a learned Brahmin.

Verse 76 (padma.5.104.76)

विविच्य पाठं श्लोकस्य निश्चित्यार्थं च मानसे । प्रतीपं तन्न वक्तव्यं विविच्य रघुनंदन

vivicya pāṭhaṁ ślokasya niścityārthaṁ ca mānase pratīpaṁ tanna vaktavyaṁ vivicya raghunaṁdana

O joy of the Raghus, having discerned the reading of the verse and ascertained its meaning within the mind, that should not be spoken in a contrary sense, once so discerned.

Verse 77 (padma.5.104.77)

यदि युक्तमयुक्तं वा श्लोकमन्यं पठेदसौ । पुस्तकस्थं च हित्वैव पूजकः स द्विजो यदि

yadi yuktamayuktaṁ vā ślokamanyaṁ paṭhedasau pustakasthaṁ ca hitvaiva pūjakaḥ sa dvijo yadi

If, whether fitting or unfitting, that Brahmin worshipper reads a different verse, setting aside the one actually present in the manuscript—

Verse 78 (padma.5.104.78)

तत्तथैव हि विज्ञेयं विसंवादो न शस्यते । दैवागतो हि स श्लोको दैवं हि बलवत्तरम्

tattathaiva hi vijñeyaṁ visaṁvādo na śasyate daivāgato hi sa śloko daivaṁ hi balavattaram

—that should be known just as it is spoken; no contradiction should be raised, for that verse has come by fate, and fate is more powerful than the letter of the text.

Verse 79 (padma.5.104.79)

उपश्रुतिषु यद्वच्च नापराधो द्विजस्य तु । विस्मयो न च कर्तव्यो दैवस्य कुटिला गतिः

upaśrutiṣu yadvacca nāparādho dvijasya tu vismayo na ca kartavyo daivasya kuṭilā gatiḥ

As with omens overheard by chance, there is no fault attributable to the Brahmin; nor should astonishment be shown — the workings of fate are ever crooked.

Verse 80 (padma.5.104.80)

यत्तत्पदविपर्यासे पत्रे चोपरिवारिणि । तमादेशं तिरस्कृत्य द्वितीयं तु पठेदतः

yattatpadaviparyāse patre coparivāriṇi tamādeśaṁ tiraskṛtya dvitīyaṁ tu paṭhedataḥ

If there is a reversal of the word-order, or if it falls upon the uppermost leaf — one should set aside that indication and instead read a second verse.

Verse 81 (padma.5.104.81)

ततस्तृतीयं पाठ्यं स्यात्ततः कार्यं विवेचनम् । अविसर्गांतपूर्वास्ते पवर्गेतरपंचमाः

tatastṛtīyaṁ pāṭhyaṁ syāttataḥ kāryaṁ vivecanam avisargāṁtapūrvāste pavargetarapaṁcamāḥ

Then a third should be read, and thereafter the determination should be made. Certain phonetic patterns — those ending without visarga, and other such distinctions—

Verse 82 (padma.5.104.82)

स्तुतिलिड्वर्जितः श्लोकः शकुनेषु प्रशस्यते । अध्यायादिः समाप्तिश्च वृथा पत्रं वृथा लिपिः

stutiliḍvarjitaḥ ślokaḥ śakuneṣu praśasyate adhyāyādiḥ samāptiśca vṛthā patraṁ vṛthā lipiḥ

A verse free of the optative mood used in praise is esteemed for omens. The beginning of a chapter, its ending, a blank leaf, or blank writing—

Verse 83 (padma.5.104.83)

उक्तानुवचनं चैव द्व्युपस्तुतमथैव च । दग्धपत्रं नष्टलिपिः संदिग्धाक्षरमेव च

uktānuvacanaṁ caiva dvyupastutamathaiva ca dagdhapatraṁ naṣṭalipiḥ saṁdigdhākṣarameva ca

—a mere repetition of what has already been said, a verse of double eulogy, a burnt leaf, effaced writing, and a doubtful syllable—

Verse 84 (padma.5.104.84)

एतानि शकुने नित्यं वर्जनीयानि पंडितैः । प्रश्नो हि द्विविधो ज्ञेयो दीप्तशांत प्रभेदतः

etāni śakune nityaṁ varjanīyāni paṁḍitaiḥ praśno hi dvividho jñeyo dīptaśāṁta prabhedataḥ

—all these should always be avoided by the learned in the matter of omens. The question posed should be known as twofold, distinguished as 'blazing' and 'tranquil.'

Verse 85 (padma.5.104.85)

शांतं च द्विविधं ज्ञेयमुत्पत्तिस्थितिवृद्धितः । तत्र शांतं प्रशस्तं स्याल्लक्षितं पूर्वलक्षणैः

śāṁtaṁ ca dvividhaṁ jñeyamutpattisthitivṛddhitaḥ tatra śāṁtaṁ praśastaṁ syāllakṣitaṁ pūrvalakṣaṇaiḥ

And the 'tranquil' should be known as twofold, according to its arising, its persistence, and its growth. Of these, the 'tranquil' is more esteemed, marked by prior good signs.

Verse 86 (padma.5.104.86)

कार्यभेदास्तु वर्ण्यंते केचिन्मर्त्योपयोगिनः । कस्यचित्कार्यमादाय कश्चित्प्रष्टा भवत्यपि

kāryabhedāstu varṇyaṁte kecinmartyopayoginaḥ kasyacitkāryamādāya kaścitpraṣṭā bhavatyapi

Now the different kinds of matters, useful to mortals, shall be described. Someone, taking up another's business, may also become the questioner on their behalf.

Verse 87 (padma.5.104.87)

स करोति तदा प्रश्नं समेत्य स्मरतेऽत्र किम् । स पुनर्धार्य पत्रं तत्तस्मिन्पत्रं प्रशस्यते

sa karoti tadā praśnaṁ sametya smarate'tra kim sa punardhārya patraṁ tattasminpatraṁ praśasyate

He then poses the question; the matter at hand is held clearly in mind. He should then again hold the leaf; the verse upon that leaf is esteemed as the answer.

Verse 88 (padma.5.104.88)

अथवा तत्क्षमोपेतं वैराग्यं परमेव च । यतः कुतश्चिद्दृष्टस्तु स्तुतिपादकमेव च

athavā tatkṣamopetaṁ vairāgyaṁ parameva ca yataḥ kutaściddṛṣṭastu stutipādakameva ca

Or else, the answer may indicate that patience is fitting, or supreme dispassion; and whatever is seen, if it is a mere line of eulogy—

Verse 89 (padma.5.104.89)

परिहृत्य परं चापि तस्मिन्नर्थे शुभावहम् । मृतो गृह्णाति वागर्थमिति प्रश्नोऽशुभप्रदः

parihṛtya paraṁ cāpi tasminnarthe śubhāvaham mṛto gṛhṇāti vāgarthamiti praśno'śubhapradaḥ

—that too should be set aside, and another, auspicious for that matter, should be taken. 'The dead one seizes the meaning of the words' — such an answer is inauspicious.

Verse 90 (padma.5.104.90)

विवादे विजयप्रश्ने जयद्योतकमिष्यते । सृष्टिरप्यत्र शस्ता स्यात्क्रूरायां क्लेशतो जयः

vivāde vijayapraśne jayadyotakamiṣyate sṛṣṭirapyatra śastā syātkrūrāyāṁ kleśato jayaḥ

In a dispute, when the question is of victory, a verse indicative of triumph is desired. In a fierce context, even a verse describing creation is favorable; victory comes through hardship.

Verse 91 (padma.5.104.91)

प्रशांतायामुपायैस्तु मिश्रायां विड्वरो भवेत् । पुरादिवर्णनं यत्तु मध्यमं यदि चोत्तमम्

praśāṁtāyāmupāyaistu miśrāyāṁ viḍvaro bhavet purādivarṇanaṁ yattu madhyamaṁ yadi cottamam

In a tranquil context, victory comes through peaceful means; in a mixed one, there is only common gain. A description of a city or the like gives a middling result, and if more, an excellent one.

Verse 92 (padma.5.104.92)

कलिसंभावनायास्तु शृंगारस्योपवर्णने । राज्यनिर्वाहचिंतायां राज्यलिंगंशुभावहम्

kalisaṁbhāvanāyāstu śṛṁgārasyopavarṇane rājyanirvāhaciṁtāyāṁ rājyaliṁgaṁśubhāvaham

When there is apprehension of strife, a description touching on romance is favorable; in concern over governing the kingdom, a sign indicating kingship is auspicious.

Verse 93 (padma.5.104.93)

यस्यापि यादृशं योग्यं विचार्य तादृशं बुधैः । स्तुतिवैराग्ययोः कार्यं विलयः परिकीर्तितः

yasyāpi yādṛśaṁ yogyaṁ vicārya tādṛśaṁ budhaiḥ stutivairāgyayoḥ kāryaṁ vilayaḥ parikīrtitaḥ

For whatever matter, whatever is fitting to it should be discerned by the wise accordingly. Between eulogy and dispassion, the outcome is declared to be dissolution.

Verse 94 (padma.5.104.94)

कार्याल्पसिद्धिः स्खलितेन च निर्वाहमृच्छति । तस्यान्यार्थस्यान्यभावो राम शांतिविचारणे

kāryālpasiddhiḥ skhalitena ca nirvāhamṛcchati tasyānyārthasyānyabhāvo rāma śāṁtivicāraṇe

A stumbling reading indicates only slight success in the matter, though it still reaches its conclusion. In this, O Rama, for one matter, another meaning may also be indicated — this pertains to peace.

Verse 95 (padma.5.104.95)

विसर्गांतश्च पूर्वार्द्ध विपर्यासो भविष्यतः । संकल्पितान्यथाभावो ह्यध्यायस्य समापने

visargāṁtaśca pūrvārddha viparyāso bhaviṣyataḥ saṁkalpitānyathābhāvo hyadhyāyasya samāpane

A verse ending in visarga in its first half indicates a reversal is to come; when the verse falls at the very end of a chapter, it indicates a change from what was resolved upon.

Verse 96 (padma.5.104.96)

कांडादेस्तु समाप्तौ तु स्यात्तत्कार्यविनाशनम् । तस्मादेतादृशे दोषे शकुनस्य विपर्ययः

kāṁḍādestu samāptau tu syāttatkāryavināśanam tasmādetādṛśe doṣe śakunasya viparyayaḥ

At the ending of a whole section of the text, it indicates the destruction of that very matter. Therefore, in such a fault, the omen is reversed in its meaning.

Verse 97 (padma.5.104.97)

क्षुते पुस्तकपाते च त्वाहते मस्तकादिषु । वक्ता वैमाननं याति ततः शकुननाशनम्

kṣute pustakapāte ca tvāhate mastakādiṣu vaktā vaimānanaṁ yāti tataḥ śakunanāśanam

If there is a sneeze, or if the book falls, or if the reciter is struck upon the head or the like, he becomes agitated, and thereby the omen is nullified.

Verse 98 (padma.5.104.98)

तस्मादेतादृशे दोषे शकुनं परिवर्जयेत् । उपमायां भवेद्राम कार्याभासो न वस्तुतः

tasmādetādṛśe doṣe śakunaṁ parivarjayet upamāyāṁ bhavedrāma kāryābhāso na vastutaḥ

Therefore, when such a fault occurs, one should altogether set aside that omen. O Rama, in the case of a mere simile, the matter is only apparent, not real.

Verse 99 (padma.5.104.99)

संतानं भोन्यत्र चोक्ता सृष्टिर्मध्यफलप्रदा । स्तुतिः प्रशस्ता कुत्रापि गुणवत्कार्यनिर्णये

saṁtānaṁ bhonyatra coktā sṛṣṭirmadhyaphalapradā stutiḥ praśastā kutrāpi guṇavatkāryanirṇaye

A verse mentioning progeny is favorable when the question concerns a child; and elsewhere, a verse of creation bestows a middling result. A verse of eulogy is esteemed favorable everywhere, in determining a matter of good qualities.

Verse 100 (padma.5.104.100)

विवाहे चौषधे दाने व्यवहारे कृषौ तथा । यथार्था च स्तुती राम निर्वाहेऽपि न दूषणम्

vivāhe cauṣadhe dāne vyavahāre kṛṣau tathā yathārthā ca stutī rāma nirvāhe'pi na dūṣaṇam

In marriage, in medicine, in giving, in trade, and likewise in agriculture, O Rama, a verse of eulogy, taken in its true sense, is no fault even for the completion of the matter.