Establishment of various religious endowments

Chapter 41.

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1ff. Thus begins the fortyfirst chapter: The Lotus-Born Said: 1. I wish to know now, the installation of the Mantric form (of god) which is aimed at as per the prescribed path and which is accordingly described. The Lord Said: 2. In the case of the devoted people whose souls are exclusively absorbed in the Mantra, the worship of the enlightened Mantric form is beneficial by making it concealed. 3. Well, you may listen to, being attentive, the structural placement of (the shrines) made of wood etc and of metallic forms, annexed by columns. 41.4ff. 4. So also of the structures bereft of colums, and whose soles are set in ground portion the width is one third of the breadth. 5. Its channel is equal to that or it may be half of either length or breadth. Its small scale unit would be achieved by dividing the floor-area into equal parts. 6-7. The small scale type would be formed by the number twelve (12X12+144?) and the medium with fourteen (twiceseven) (14X14=296) and the large one with sixteen (twice eight: 16X16=256). Therein, forthese first pattern, an elegant, levelled and splendid altar is to be constructed either sound or squareshaped or comprising its own central lotus. (i.e. occupying no extra area than the lotus-area). 8. Its contour would be consisting of circle and the lotus. It would be half in dimension of the width of the lotus and one and half encompassig the lotus. 9. The characteristics of both the altars (square and round) told before are common with those accompanied by the disc and the lotus. 10. The drowing of conches in the corners or the group of four motifs: conch etc. (in the corner) is not to be repeated in the case of circle (obviously because a circle has no corners). 41.11ff. 11. O Lotus-Born! the height of the square-shaped altar which is bereft of the circle and the (encircled) lotus should be half that which has been prescribed for the circle and the lotus. 12. For the lonely seat of Mantra, no Mantra is prescribed. Its lotus should be be carved from the centre, two-two parts from all around. 13. The carved out portion as well as the levelld one is made one and half part in length. The waterreservoir around should be equal to the split of the dug out portion. 14. It is prescribed to be borderlined (lit. alongwith sacred thread) when the altar is having borderlines. This is the unitwise design of the pattern with twelve units (12X12=144) i.e. the small scale-pattern. 15-16. The same design is also prescribed for the altar made of timber class as well as stones. The scale designed from the split parts of divisions, out of those with seven (=number of Munis) one should execute everything aforesaid. And thereafter, two-two parts all around should be carved. 17. The water-resesvoir (Janmasraya=Jalasraya?) is known to be with one and half part on all sides. Whatever dimension said thereover, is prescribed thereto, indeed! 18-19. Having divided the area, sixteenfold (16X16=256), at the centre, all design should be executed as before in eight parts (8X8=64). And one should digout a water-pond all around O Brahman! with a row two and one forth quarter wide. (8X8+2 1/4+2 1/4 =12 1/2). The water-reservoir should be then with one and three fourth parts (lit. 2 -1/4) (12 1/2+1 3/4+1 3/4=16) 20. Having executed the aforesaid circle, accompanied by a lotus, as per prescription, one should design the set incorporating nine lotuses, for worship of the Lord. 41.21ff. 21. As and as the expansion takes place, having comprehed it all over, and having collected (the earth) from the portion dug earlier, it should be deposited at the centre. 22. By which (i.e. by that) the area would be separated of each lotus of the total nine lotuses and it will be inscribed by the Supreme Mantra. 23. The lotus surrounded by the water (Jalam) is better suited as compared to the ordinary one. Thus the distribution is of the expanded divisions as per injunction. 24-25. Having worked thus, one should compose structure of the width laboriously with girdles and the like. And with the level equal to the water-resesvoir, first of all having cleared proportionately from that sport, step by step, the width from all the four directions, one should ply, three, four five or six from the rear corner (Puccha+asri+teh?). 26. When the width is divided threefold, then there will be triple girdle alongwith a turban. And when it is fourfold divided, then the turban (motif) would be in the centre of the group of of six girdles (with 3 on either side). 27-28. One should indeed design a splendid lotus (motif) with a pair of network of jingling bells. When however, the width is divided sixfold, then, O Lotus-Born! there would be a group of turbans with a loose-bond substratum. Beneath that, a chequrred chord is set with a shape of a shell. 29. One should design a circle with a pericarp beneath the portion of the shell. Then a circular seat and a surrounding square is prescribed. 30. One should design a set of three girdles of fine attributes, beneath that, endowed with pedestals in a given order with little, little graduation. 41.31ff. 31-32. The inter-chordal placement wholesome if generates divisions. One should design the image of Garuda at the centre of the auspicious seat facing both east and west with addition face and having a pair of hands folded in Anjali Mudra (on either side). 33. One should design (the image of) Varuna the Lord of waters, in between (the images of) Ganga and Yamuna, to the northern portion of the middle of the auspicious altar. 34. On both the rear sides of the dimension, the ocean with gentle contenance and holding a container of Jewellery, and Surrounded by divinemarine creatures should be designed. 35. The remainder (of left over space) thereabove should be filled with cluster of jingling bells or with mobile (or portable) image made of (light?) material, which is made in (tiny) finger unit scale. (The reading should be pù´ªÉVÉè¶SÉ±ÉÊ¤É¨¤Éè´ÉÉÇ +RÂóMÉÖ±Éè: {ÉÊ®úÊxÉÌ¨ÉiÉè:*) 36. Now onwards, it may be said that various stable endowments are beneficial for kings etc as well those others who are blessed with profuse wealth, who are desirous of achieving auspicious merit, for the sake of reputation. 37. A king or else some other spiritual aspirant may initiate then and there multiple religio-charitable endowment which is granter of both: mundane welfare as well as heaven. 41.38ff. 38-39. The termination of his (accumulated deed) is speedily achieved by the getting of the merit of dedication of a bull. Having done that (dedication of a bull), thereafter one should make the installation of Hari (s image), whereby the specific group of deeds also goes to extinction. And the person attains lifelong Eighteousness (Dharma) just by his mental resolve (to install Visnu's image). 40. And by that very activity by which the mental resolve culminates into perfection, he would attain the sublime knowledge originating from discriminating (Viveka) granting the accomplishment leading to emancipation. The Lotus-born said:--- 41. I would like to understand from you, for pacification (clarification) of doubts and benevolence of the people, the (details of) various religio- charitable establishments (endowments). 43-45A. Having established first, an auspicious temple (-complex) incorporating five (sub-) shrines, with pure and desire-free mind, one should layout a township suited for the twice-born (locality) and dependant on that (temple) (i.e. a temple-township), which is common in all respects to all population, destroyer of 41.44ff. 44-45A. all blemishes and best suited for all righteous activities and all the time fulfilling all desires. 45B-47A. Then having selected (i.e. one should select) a clan of Brahmins who are superb in grasp of the daily conduct as per fivefold division of each day (Abhigamana, upadana, Ijya, Svadhyaya and Yoga), dedicated to six duties as per Dharma-Sastra (Adhyayana, Adhyapana, Yajana, Yajana, Dana and Pratigraha) and fully engaged in the Trivedic duties, clan-wise pure, entertaining no mutual differences, accompanied spouses and the vow of retention of sacred fire and ardent in the study of Vedas. 47B-49A. Having aquired it (a land for township) in auspicious condition in a region, surrounded by river, mountain and forest not haunted by cruel animals, abounding in crops, paddy and fruit, and full of moist grass all around, yielding sweet (potable) water, adorned by pleasant topography (Suprakara), he should worship the Lord of the universe. 49B-50A. Then he should duty settle the aforesaid (group of) Brahmins on the aforesaid land, when he has, bathed, annoited and adorned with dress and ornaemnts, with copperplate-grants. 41.50ff. 50B-51. One should then worship that group (of Brahmins) with water to wash feet and water to sip and flowers, fumigation and fragrance and betel O magnanimous Soul! And when they have taken their seats as per protocol, then he should offer on their palm the water with dipped Kusa grass. 52. One should make them recite the hymn 'Prama' etc. and the Saman chant 'Pratisthasi' etc. Then he should offer the prayer thereafter. 53. By a person desirous of my blessing, the Lord with Lotus-eyes (Visnu) should be ritually worshipped, at home, in one's own domestic modality. 54-55. Alongwith one's righteous wife, the oblation etc. with fuel sticks to one or more sacredfires as per tradition or as per affording capacity, should be performed on an open fire altar, three times a day. One should then abide by one's righteous duty and entry should not be allowed to sinners once the ritual starts. 56. One's own sons, daughters, servant and secretaries belonging to ones own clan should be duly initiated with Vaisnava rites and they should be made charged with godliness. 57. Beginning with Brahma Muhurta (early dawn) upto sunrise, one should do the twilight rites with, bath, worship, mantra-muttering and authology-recitations. 41.58ff. 58. After the collection of the accessorics for worship and the food offerring, then the ablution or bath as prescribed in the code is beneficial. 59. The the devotee should practise elemental purification (lasting upto evening) and the the internal worship. Thereafter he should perform the exterior rite of worship. 60. Thereafter, he should do oblations to sacred fireand then the rite of homage to the manes, and then the offerring of oblations to worldly creatures (Bhuta-Bali) and the respectful hospitality to creatures. 61. That is to be followed by personal worship accompanied by kins and servants. Thereafter is prescribed the self study, beginning with Rgveda, Samaveda and contemplation on Itihasa. 62. Thereafter, should be practised contemplation within one's own heart-lotus. This is said to be the daylong activity pervaded by the Lord, marked by thirteen components. 63-64. This should be indeed practised daily, with devotion at the time when the prevalance of night is diminishing. (i.e. early dawn). Then one should adhere to renunciation and its initiation should be taken from the mouth of the Chief preceptor. 41.64ff. 64. He should give instructions to those who are performing domestic rituals through the mouth of the chief preceptor. And then, he should go out and do the rightward circum ambulation. 65. This is the ritual procedure of establishment of Brahmanical endowment, narrated to you. This should be obediently followed by Vaisnavas and also by chief of kings for their own accomplishments. 66-67. Now please listen to the endowment of one's own doctrine. Having constructed a monastery or a school (Matha) within the (Premises of a) temple with a non-artificial means of subsistance, it should be made equipped with marchant families and deperidants and also accompanied by serf clan, and also equipped with wells with pot-rotating machine and others with wind mills. 68. Therein, having cooked multifarious food, in abundance and supplemented by spices and condiments, at first, then he should take bath alongwith his preceptor. 69. He should then make his body charged with, mantras twelve-syllabled etc. and with well-poised mind, he should worship the Lord of the world, the Immulable Supreme Controller. 70-73A. Then he should invoke the Lord through chantings by the RgVedic and SamaVedic priests after inviting those, Brahmins who are wellversed in Vedas, of the following hymns: "Idam tad amrtam, idan channam idam ayuh Prajapatih, idam Visnur, idam Pranam, idam Jivam, idam Param, etc. 41.72ff. (He should pray Him as) "This ancillary worship-rite is undertaken (by me/us) for the sake of welfare of all the beings. O Janardana, in the form of food-incarnation and the source of the universe made of the five elements, be please present here until the time of dissolution of the Elemental creation." 73B-74. Then, at first, the preceptor is to be beseached as, "I should be employed in this worship-rite, alongwith my family, group of guests, and also others and protected with an attitude of favour on me. 75. Then he should propitiate the seated assemblage, with the food which is alread offerred to deity in worship. And then the left over should be cleansed. 76-77A. Then he should circumanbulate Eight wards, the group of guests seated in row. Thus is narrated the food-Endowment of the devotees of the Immutable Lord. The Educational-Endowment. (Jnana-Pratisthana) 77. Now please listen to the Educational Endowment, by making which, wisdom dawns (on the doer) alongwith descrimination, and which is Supreme. 78-79. One should collect the Pancaratra texts after critically examining thouse alongwith the genuine Agamic text in full also alongwith the texts of Vedas and Vedangas and also containg... 41.79ff. 79-80. the Smrtis, minor Smrtis, Itihasas i.e. Ramayana and Mahabharata and the works on logic and on word-analysis that is grammar. 80-81A. Those books should be copied in characters: Nandi Nagari and other multiple alphabets and having filled in (with ink), those should be kept in undecaying caskets after having tied with strong cords white etc. (i.e. white, Red, Yellow and black).81B-83A. The storage of books should be made in a stone-made house, equipped with metallic mechanism and with, doors and bolts and whitewashed with lime. 83B-85A. It (Library) should also be embellished with, a painting (or an idol) of the Mistress of Speech, holding Conch, Disc, Mace and Lotus in her raised hands, and carrying rosary of beads and a bundle of Canonical books in her hand, and praised by Siddha and others super beings. 85B-86. Thereafter, having charged him body with Mantra, and wearing white garment as before, and with cleansed body, he should serially place the book of Sastric collection on metallically mechanised stacks, which are presided over by Omkara and duly worshipped. 41.87ff. 87-89. The books are worshipped, after those are procured and wrapped in carrier cloths. Then he should worship those with twelve-syllabled Mantra and then he should recite the following chant: " The eternity is established for Visnu the Supreme Self in the form of pure wisdom-body. O Lord! stay here without break in the form of Sastric Self, for the benefit of the ignorant people. Excepting you, in this immutable form, the immortals etc. are affected by decay." 90. Having uttered this, he should again worship the god in the form of Veda and Vedanta, and adorned by the classical Agamas and divine Puranas etc. 91-92. O doyen of twice-borns! One should construct, without fail, an altar incarnative of the Verbal Brahman on the auspicious altar, explained before, daily in front of the educational altar (Vidyapitha) with utmost devotion, employed for (daily) worship. Then having circumambulated it, sightwards, and having offerred incence, one should beg pardon. 93-94A. When the books are granted for being taken away (Sancara-dana) for the sake of (use by) borrowers, (Arthins) then the collection should be maintained by control (over the borrowing). Then having created profuse maintenance grant, registered in legal document, that grant should be made over to the upkeep of educational treasure, (Jnanakosa). 94B. In that temple (of learning), one should impart instruction to bachelors. 95A. One should then recite the two aforesaid Mantras, with folded palms. 41.95ff. 95B-97. With the establishment of seat of learning (Sastra-Pitha) pure knowledge accrues to people who are blinded by darkness of ignorance and who lack discrimination. (he should submit as under): By the great fruit arising out of this (endowment), Let Lord Hari get utmot satisfaction. The fruit is not to accrue to me. This endowment of the seat of of Learning (Vidyapitha) is appropriately revealed. 98A. For the seekers of fruit, this (endowment) yields the desired fruit pertaining to learning. 98B-99. For the seekers of fruit, the dedication of stepped well, well and pond, done, alongwith due endowment is bestower of heaven. And the same for renouncers of action is bestower of the abode of Visnu. 100-102A. Lord who has been the original cause of the worlds, and who is controller of all and Himself immutable, stays in the world by assuming the formless verbal incarnation characterised by the embodiment of knowledge and action, with His own form, by resorting to the identical body of gods, seers or human beings. 102B. Thus power assuming the body of the branches, and infused with various saps, and having its essence residing in wild fire manifested through various obvious vocalic sounds, mingled with moisture carried away by the breeze coming from sprouts, leaves and flowers. 41.104ff. 104. The immobile image chosen by gods and called as trees yielding leaves flowers and fruits, which is the site of the first part. 105A. The other image is mobile made of wishfulfilling cow (Saurabhi) and which takes sheltar on some support. 105B-109. Thereafter with the chanting of the five mantras arising out of it (image) which are charged by the embodiments of five secret lores and then in due order with cowdung etc. and accompanied by water dipped with kusa grass, along the chanting of mantras from Rg-Veda and Samaveda, having sprinkled that ditch all around, at first, for the sake of purification, one should then lead it to sanctitiy filled all over by water, which is underground: either that coming from stepped well or a small rope-well, O Twice-born! with good water which is saltless, fresh and cool, or by the water obtained from snow (kaimena). If it is possible, by the accessability of place and time, or by purchased water or by water from a lake by removal of folios etc. 110-111. Then having walked in front of cows and Brahmins, (read Sammukhyam for Sammnlyam) hundred steps etc., the water is to be powered in to that ditch. That ditch is to be made large, extensive, retainer of water for long time, and broad as per one's approval and approachable and usable from all direction so that non-stagnation (an-avastha) would be brought about. (easy movement without stampede would materialise), 41.112ff. 112-113A. For the sake of facility to aristocratic ladies and old persons, who are fetching water, often, one should always make a passage equal to two bows (12ft.) with depression of level, or one and half bow, or equal to one bow string only. 113B-116. Beginning with two bows (-length) and reaching upto hundred bows, having executed the expanse of the ditch, or even more that that, it is known as pertaining to Earth, Wind, Moon and also Fire, consequently making it square-shaped, and of auspicious properties, and in the availability of land-portion (sa-bhubhagavasat) embellished by the row of steps. (staircase), surrounded by the row of trees and creepers, beautified by the plot of tender grass, equipped by travellers resorts (pathikavasakaih yuktam), and also arches for resting (visrama-torana) 117-120A. Having executed thus, as was aimed at, one should stem and protect the land which is causing erosion reduction to the ditch (khata-hrasanca kurvati) which is the land of tying the cows (go-vigraha-ksiti for...ksitan), so that it keeps on supplying water till the advent of rainy season (kalapravrtti=Varsa-kalapravrtti). Having thus made, rectification etc. and also supervising the eastern portion, the executive head, seated on the western portion, alongwith his preceptor and other Brahmins, should instantly smear the ground with clay mixed with cowdung, with the soil dug out from that pit alongwith water or some else one. 41.120ff. 120B-123. He should paste the floor of the east, south, and north, in proper order, by chanting the twelve-syllabled mantra, Gayatri or Saman addressed to Bhimi (Vasudhena). Then one should make the reciters of Rk, Yajus and Saman for offerring oblations. Then one should place on the seat of silk and flowers, a vessel, after taking out one lump of clay from the centre of the pit, with the chanting of twelve-syllabled mantra, and having done the mantric deposition with one's own mantra (Svakena) on the sandy place, or in auspicious fire-pits. 124-125. One should place over that a jar full of water, wrapped in cloth, and well-ointed by vermillion etc; containing to ater mingled with flower-garland, folliage, Durva grass, Dharbha grass, and cereals and fruit, and also white sacred thread, andsuper white turban (touching the eyes-netram usnisam) 126-127. One should conceptually visualise, the Omnipresent Acyuta, by the earthen cipher, accompanied by individual self, along with nasal dot, and with Amaya and Amrta i.e. nector. At the end the supreme iconic manifestation of Narayana and the lotussprouting from melodious sound, should be employed at the end of this triad of seeds (Bija-traya). 41.128ff. 128-129. The mantra, should be: "Narayanaya Bhagavate (in place of Bhagavan) and then Bhulatmane namah." Thereafter, the installation should be made either with twelve-syllabled or eight syllabled mantra after taking ritual bath and thereafter having executed the fumigation ritual ending in the finiale (Purnanta: purnahulyanta). 130-132. Having adored the Brahmin-doyens, beginning with one's preceptor, as per one's capacity; and then having held in hand, a jar filled with water, the performer should first drop that clay-lump taken out of (muddy) pond into the heart of the lotus. Then having sprinkled the water from the pitcher, one should pronounce the following mantra (prayer): 'O Lord! Master! Vasudeva! Iconic manifestation!, in the embodiment of nector, (amrtatmane) this water jar, Thou kindly remain well settled for a period coeval with the tenure of moon and stars. 133-134. Kindly do protection of mine alongwith my follower rightly o Lord (note: verb missing). Thou should attain utmost satisfaction by the fruit arising hitherfrom. Alongwith gods, manes, others kins (sa-sadhyan) and the creature, let thou be gratifier. (apyayita) forever. Let gratification take place for the creature residing in the core of all the three worlds. 41.135ff. 135. Having utter this prayer, one should ask the Brahmins to recite Saman and the chants comprising Rks: Dhruva etc. and the Saman:' Prahsthasi' etc. to eminent Brahmin expert in Sama Veda. 136. After that, one should propitiate all the Brahmins and all the pit-diggers with various adorations and with water taken from that jar. 137-138A. One should perform the charity of gold and land, as per one's affording capacity, for obtaining infinite fruit, after gratifying with gifts, the preceptors, and in case of availability of wealth conter gifts on to pitiable, helpless persons and also the servants, and also under the giving daughters in marriage, letting ox free to service of temple, preceded by ancestral homage worship. 139. After petitioning to the ruler of men (i.e. king), a proposal to condone the sin of execution of capital of fire etc, may be thought of in respect of people- 41.140. 140A. However, this is an alternative ritual act which has been prescribed in care of possibility or feasibility. 140B-142+. In the context of the installation of pleasure-garden, having procured one principal tree or a banyan tree, and having ritually decorated and garlanded (upanetya), for the purpose of bathing rites (Snana-karmanam) and making it wrapped with cloth and ornamented with flower garland, then one should carry out the entire rituals, alongwith mantras, ending with final Homa-rite: By that the performer crosses over the ocean of worldly mundave life. The establishment of endowment of fruits, roots and food-crops. 143. Now I shall speak about the endowment of Fruits, roots, and food, for the sake of aspirants of fruit. Do listen to. Indeed there is no charity superior to the gift of food in all the three worlds. 144. It is instantly pleasant, agreeable to heart, and also giving life to creatures. Both at the time of preparation and improvisation, the flavour is reputed for food. 145. The creatures originate from food and thereof is everything established. By his who has established it, every thing stands established. 41.146ff. He dwells in the heavenly world, termed as Brahmaloka, in this world alone, with one's own self, during life-span, free from diseases and rid of pair. 147. He goes to prosperity with, sons, wife, wealth and food, from moment to moment, and he receives utmost honour from the better of the best. 148. The deities, the seers and the realised souls always think about his welface, always also the exalted prosperity alongwith longevity. 149-150A. Thereafter, he becomes satisfied and nourished and then he becomes satiated for ever. After having enjoyed plenty of pleasures, then at the end the goes to the abode of Narayana, with the god-made aeroplanes which are resplendent like moon. 150B-152A. Thereafter, having resided in heaven, at first, for several hundred kalpa periods, in course of time, he returns to this world, in an auspicious place which is the best of all places, after having got birth in a family of saints, which is the excellent of all births, he is born as endowed with handsome form and who is eloquent and devoted to education and knowledge. 152B-154A. He is always respectable and always dearer ever to all the enemies. He is endowed with good character, gifted with valour, and combined with courage and enthusiasm. He becomes a devotee of the god in the form of Twice-borns and ever donor, and dedicated to the welfare of beings, singularly devoted to Narayana and knowen of Dharma. 41.154ff. 154B-155. Having enjoyed the entire set of three goals: Dharma, Artha and Kama, and having got cherished attributes, and having made righteous deed practised in life-time, multiplied by hundred times, achieves knowledge, by which he reaches the Supreme destination. 156. In fact, there is no adoration (rite) for rope-wells and step-wells as well as cows. One should give the pure and identification-rite should be performed in entirity. 157-159. Having led to subservience, the entire herd of cows in that shrine of god, the for the satisfaction of the cows, after making provision for their bathing, through the gratification of fire dedicated to Lord, one should preserve that fire, likegod, alongwith ghee-lamp upto the existence of moon and stars, perpetually, burning and then stay there over, alongwith, servants. 160-164. Having determined the time which is eighty-six-faced time, a time-junction noted in almanas having made merit-giver, well-charactered fire-pit at the hands of Vaisnavas who are divine etc, in one's house, the sacrificer, should slowly recite alongwith Rk, Yajus and Saman by the authologues of god. Having performed the pacificatory rite, with sesamum seeds dipped in ghee, and unbroken rice, and of yellow, white and and black colours, and then having sacremented the fire-pit with fire, by Prajapatya rite, one should fumigate with oblations: ranging from one thousand of ten thousand in number and also, hundred to thousand with copper laddle. 41.165ff. 164B. Thereafter, one should offer ghee to fire, with one eighth quantity of whatever is in the plate of dish (Paliyena astamamsena). Thereafter, the worshipper: either having fruit expectation or no expectation, one should offer concluding oblation. 166. Lord Narayana, who is the embodiment of Vedas grants desires of preference, and also faithful path through the accompanying Vedic mouth, indeed. 167-168A. Having done so, one should tie on the top of the altar (read dhisanopari for Visanopari) the flow of ghee from out of the acquired one (Sampadyat), for seven days or auspiciouns three days or a single day in accordance with one's modest capacity. Now its procedure is being stated. 168B-170. Having produced fire, in a spacious, smokeless fire-pit, with sacrificially fit hard sticks, threabove, a pan (Katahaka) which is exceeding in size to the girdle-space (mekhalabhumeradhikam), of the shape of a palanquin, which is made of copper and which is flattened should be placed on a stable quadruped made of bamboo, which is capable of bearing the impact of steps, which is two bows in height (12ft.), on a wooden hard ring (kasthaje valaye drdhe). 171. Having poured (Samutkirya), un adulterated ghee (Vyajahinam), which fit for oblation, and which is fragrant and of good quality, into the frying pan, after recessing with effort. 41.174ff. 174-175A. The flow of ghee over a day and night time, is said to be threefold. Beginning with whatever is told so far, from morning the first period of time (prahara=1/8 of a day), one should offer shee for the (fire-) god, incessantly (read aksayam for aksamam). to oneself, or for couple of praharas or triple as well, or else a quadruple of praharas, in accordance with one's or else a quadruple of Praharas, in accordance with one's own affording capacity. 175B-177. One should fetch the quanlity of ghee in the dish, equal to six Prasthas to begin with and four to end with (Prastha=liquid measure), through it flow, by having conceived the ghee through self-presidence enriched by elemental and deified presidence (Adhyama-adhibhuta-adhidaiva) 178. Indeed, the Self-pesidonce (adhyatma) is the holy nectar ghee conceived as Brahman. The exalted deified presidence (adhidaiva) is the sacred fire, and the elemental presidence is the cattle (go-ganam). 179-180A. It is conceived as expressed as my own form-bearing majesty. It exists, in the context of ritual, through the quantification of day (and its parts.), by whose power, this entire world is in itself impoverised. 41.180ff. 180B-181. Having covered the frying pan with a expanded lid (vitatena patrena), Lord Purusottama, the Supreme person is to be worshipped in the divine form, at appropriate (Samprata) time, with reverential water and flowers etc. in the pan impregnated with richess (Vasugarbha). 182. The Lord Himself stays over, being bestower of favour on the faithful human beings, who are from beginning to the end engaged in righteous deeds. 182. The Lord Himself stays over, being bestower of favour on the faithful human beings, who are from beginning to the end engaged in righteous deeds. 183-184A. Having worshipped and saluted with twelve syllabled chant, Lord Acyuta, then one should give Him fragrant ointment and flower garland and incense, and the great food offering and the eatables and honey etc. and with fruit as well. 184B-187. Well then, having worshipped the omnipresent Lord, the controller of all, who is residing in the shrine, with great affuence, and with action beginning with bath, and as per canonical covention, with auspicious hymus, appropriately full with beginnings of secret chants, and with eight or twelve syllables, then he should prostrate in from by toching the ground with knees and bending the head. 187. Having placed Him with unique stability (eka-ksema-purvam to) one should chant the following: "O Lord! the superb richess of Rgveda, the whole is fill by Thee through the ghee." 41.188ff. 188-190. O God! This is the prowess Tara (mantric term) the Supreme She is adored by me (Sa maya in place of Svamiya) (Pujita for Pujitah). The fruit of sacrifice, is equivelent to the mouth of Agni which is the dwelling etc. (Vasadyananam), which is the village originating from a distried (Visaya) endowed with very large herd of cows, that should be concluded by (copper plate...) grant to Brahmins who are the guardians of sacred fire, so that the great lofly nature of fame is not uprooted, in such a way that (donation) is to be made by king for the cause of increase of success and righteousness. 191-193A. The triad: 1. cowpen 2. Sacre-fire and 3. Lamp which is a component in temples (Dipa-mata: Dipa-stamba etc) is said to be very auspicious more than the six items (mention before?). That should be protected, forever by the knowers of righteouscode. (Dharma-jnaih). So that no intermission occurs. Since, through the mouth of sacred fire alone, the thirty three crores of gods (Panronic number noteworthy) daily go to unparallelled satiation. 193B-195A. The lord attain satisfaction by wholesome offerings, curds, milk, ghee etc. as well as those varied products emerging from cow: And He illumines entirity by his lustre like the Supreme Sun, through the impact of Lamp which is all the time inimmediate presence. 195B-196A. One who, having addressed to the Lord of the world at the lunar dates of which eighty six are main (Sadasitimukhabutithisu.) wherein the Lord deserves to be worshipped in water-pot, in mystic diagram (Mandale) and in fire. Wonships HIm so. 41.196ff. 196B-198A. He (the worshipper) having fasted, purified after taking bath, and having performed the rite of wearing sacred wrist-bracelet, should pracy with the mantra, beginning with 'Om' and ending with the 'namah' salutation, with this phrase: 'Let the Lord of gods: Vrsakapi i.e. Indra, who is presiding over the righteous code (Dharma), who is dwelling among cows (or sense organs), who is protector of cows and the Protector of all, who resides by pervading all. 198B-201A. Thereafter, on a plot which is pasted (by cowdung), either in a blanket or open, having spread a carpet which is unused, unwashed (new) pure, alongwith sessamum seeds and unbroken rice-seeds, and all cereals, with kusa grass and perched cereals (Siddharthaka), outside that one should place eight vessels filled: beginning with east etc. in serial order, with milk, paddy, curds, unbroken rice, juices and sessamum seeds, and ghee mixed with all cereals with curtain cloth outside. Having placed the jars filled with Jaliseeds placed on full jars, and full with trees branches full with leaved, sub-branches, and with arross tied with threads with their blades facing outside and having good altars, with lighted lamps, placed with chanting of Rks etc. 41.202ff. 202B-207. Thereafter having brought down at its centre, a sacred cow which is well ornamented (krta-mandanam for... lam), having put ornaments on her, and well-dressed and embellished by bell and chowries, and having golden socket with jewells with which her horns are embellished, having pearls and corals tied to her tail, and having silver shoes in her feet and looking charming and having mirrors tied to her forehead, and having rich garland and turban which is majestic. Such a cow is to be placed by the left side of a bull, one which is ornamented, youthful and not defiled, for the sake of fertilisation impregnation. It should be accompanied by the milking pot made of zinc-alloymetal and which is kept in seclusion from previous day and which is having the appellations. Nanda, Sunanda, Surabhi Sitala etc. 208-209A. Facing to them, four cows are to be deployed on foursides: East etc, those which are endowed with strength, elegance and capable of yielding milk-flow, pregnant or having calf or who have had a single dilivery each. 209B. Having then addressed the god of one's faith (Ista-deva) on the respective directional zones: (East, southeast etc.), one should release, alongwith sandle paste with cardimum aloy with Sudarsana mantra, (Hetina) and the land for the cattle and in its pancity comparable moretary equivalent as per one's capacity without evaluation. 41.211ff. 211B-212. Having placed them outsides four Brahmins who adopt Fire-maintenance Vow, and/or the money value for the clothing and ornamentation of cows, and also the land or land-equivalence, which is the great means of maintenance of cattles. 213-215. Having offerred it to preceptor with devotion, one should abandon that bull and the cow, at the southern zone alongwith a preferred Sudarsana disc-markings with fire-hot metal stamp. Having thus done the donation of the bull, then in celebration of it, one should do profuse donation of food alongwith monetary gifts addressing the Lord of Mantras, for one's own and others sales. 216-219A. One who does a ritual abandonment of a bull, goes to Braha's world. A bull indeed is the Lord Dharma incarnate descended to earth through the bond of kama and Artha (goals of life). By his release, the life-span-sorrow is released by him. Thecow is indeed by nature always perishable. However by its speciality three powers. Which are of the nature of cupid are: Intellect, Ego (Asmi iti Purva) and then the five sense organs and the lower prakriti (Apara). All those retrace, for those who arestaying by resorting to the state of a cow. 219B-220A. O Lotus-born! thus is explained the establishment of various religious endowments alongwith the release of a bull. 41.220ff. 220B-220+. The installation-consecration of Acyuta which is divine and grantor of liberation as indicated again and again, is O Lotus-born! donor of both: material happiness (Bhukti) and spititual liberation (Mukti). Thus ends the forty-first chapter, named: establishment of various religious endowments, of the Pauskara Samhita of the great secret Lore: Sri Pancaratra.