THE GARUDA PURANA 49 страница

138. There he eats the rice-ball etc. given by his relatives and then he goes to the city called Payo-Varsana.

139. While going he laments, as he is struck at the head. “Where the servants who with soft hands used to massage oil in my head.

140. Where my head being struck by Yarna’s servants”.

At the end of the year he eats the annual sraddha offered by his relatives.

141. Then at the end of the year he goes to Srotriya.

He weeps while his tongue is cut out with the knife.

142. “Where that sweet feeling of rasa and where this cutting of my tongue with the knife. ”

143. Having partaken of the annual iraddha there, he goes to Bahubhuti. He has assumed by this time a body composed of the essence of his merit accruing from the gift of rice-balls.

144. The sinner abuses his own self. He also abuses his wife and thus laments in the way.

145. Then he reaches the city of Yama nearby. It is forty yojanas in measurement.

146. There are fourteen door-keepers called Havanas.

They are pleased with the Sravdnd karma performed by his relatives or else they get angry.

147-149. There very soon among Death, Time, etc he sees Yama with red eyes, looking fierce and dark like a heap of collyrium, with fierce jaws and frowning fiercely, chosen as their lord by many ugly, fierce-faced hundreds of diseases, possessing an iron-rod in his hand and also a noose. The creature goes either to good or to bad state as directed by him.

150. A sinner goes to bad state, as I have told you before.

151. Those who give umbrella, shoes and shelter see Yama as gentle-faced with ear-rings and a shining crest.

152. In the Sraddha of the eleventh or twelfth month many br& hmanas should be feasted because then the deceased is very hungry.

153 He who does not perform the needful while alive being instructed by sons, wife and others suffers afterwards.

154. Thus I have told you how one goes to Yamas abode; what shall be done in his favour for one year by his relatives. Do you wish to ask anything more.

CHAPTER SIX.

The glory of Vrfotswrga.

Garufa said:

1. Even if he has the means and is fond of pilgrimage and offering gifts he cannot reach the splendid world if he does not perform a Vrfotsarga.

2-3. Hence, Vr? otsarga shall be performed, O Kr? ga;

this I have heard. Now tell me what type of bull shall be chosen. At what time shall the bull be released. What is the method? Please tell me everything.

4. O lord of birds, I shall tell you the past history which was told to king VIravahana by N& rada, the son of Brahma.

5. A king, VIravahana by name, reigned in the Vir& dha city. He was pious, truthful, generous as well as heroic. He used to satiate the br& hmagas with sumptuous meals.

6. With a mind to satisfy his curiosity he went to Vasitfha’s hermitage.

7. He saw the sage surrounded by the munis, bowed to him putting his problems before him.

Thi King said:

8-9. - O sage, I have performed religious duties to the best of my capacity. I am terribly afraid in my heart, O ocean of mercy. Now tell me the way that I may not see Yama and his fierce-looking messengers.

Vasiffha said:

10. O king, the sages who are well versed in scriptures have prescribed many religious rites. But due to their subtlety people attached to Karma-yoga do not know them.

11. Gifts, pilgrimage, penance, sacrifice, samnyasa and pitfyajfia — all these come under religion, specially the Vr? otsarga.

12. A man should desire many sons, because even if one of them goes to Gaya, he may perform a horse sacrifice or release a bull.

13. All heinous sins like the Brahmana slaughter, done knowingly, or unknowingly, are purified by releasing a bull or by swimming in the ocean.

14. O king, if the bull is not released on the eleventh day, the ghost hood of the deceased person becomes eternal.

Then what is the use of performing a Sraddha?

15. Somehow or other, in the holy place or in the town, a Vr$a-yajfia should be done, O bird.

16-17. A young Pafica-kalyana bull, moving among the cows should be wedded to the four she-calves or two or even one, reciting the wedding mantras accompanied by the auspicious rites.

18. An offering should be made to God Fire reciting the six fks Iha ratih etc. It is specially recommended on the full moon day of Karttika, Magha, Vaisakha or on Sankranti days or on Sampata days, in the Pitr-tlrtha or on Aksaya day

19-21. A bull red in colour, white in the tail, yellow in hoofs and horns is called Nila, that of white colour is Vipra, that of red colour is K$atra, that of yellow is Vaifya, and that of black is Sudra, just as the colours of four castes have been prescribed by the wise ones.

22-26. A bull of red colour is preferred. Father, grandfather, and great-grandfather hope that the son will perform a Vr$otsarga. “You are Dbarma in the form of a bull, the delighter of the whole world. You are asja-murti 1, hence, give me peace. Drink and eat grass in the antarvedi of Ganga and Yamuna. O bull, you should speak about my good deeds, before Dharma raja. ” Thus praising and marking him with the sign of TriiUla in the right shoulder and with the sign of Cakra in the left thighs and worshipping the bull with incense, flowers, uncooked rice, etc., he should release the same along with the she-calf.

1. Perhaps the same as Ak? aya tftiyS, i. c., the third day of the bright half of Vai& kha.

27. Hence, O king, perform Vrsotsarga as prescribed in the Dharma-Sastras. You possess all the virtues for under taking the rite. There is no other way for you.

28-29. Long, long ago, in the Tretayuga, there lived a brahmana Dharma-vatsa by name, in the city of Vaideha. He was learned, dutiful, lustrous and devoted to Vi? nu. He remained satisfied with whatever he could get. When the pitypaksa came he went to the forest for collecting the Ku£ a grass.

30. When he was moving here and there, picking the sacred grass and leaves, four good-looking persons came all of a sudden.

31-33 They caught hold of him while he was perplexed.

They carried him forcibly into the sky. Grossing fierce mountains and forests, rivers and rivulets, they reached a city of huge dimension, with gopura doors, adorned with palaces, cross-roads, markets and shops crowded with men and women, resounding with the noise of trumpets, lutes and drums.

34-36. There he saw persons — some poor, some rich, some hungry, some good, some bad some ill clad, some dressed in golden clothes like the deities. He thought within himself. Is this a dream or an illusion or a fancy.

37-38. They took the surprised Brahmana to the king.

There he saw in a golden palace a divine throne fanned with Camara and Chatra and the king sitting there with a shining golden crest.

39-40. The king possessed great lustre and was praised by the singing bards. On seeing that brihmana come, the king stood up with folded hands, honoured him in the traditionally prescribed way with Madhuparka, seat, etc. Then with joy and delight he praised the Brahmana who was fully satisfied.

1. The eight-formed one. The eight forms being: the five elements (earth, water, fire, air, and ether), the sun and the moon, and the sacrificial priest.

41. To-day, my birth has been successful and my family purified, O lord, as I see today a religious devotee of Vi? nu.

42. Having bowed to the Brahmana and praised him in many ways, the king said: “you will be taken back to the place whence you have come here. ”

43-44. On hearing the king’s words the Brahmana said:

“What is this land? Who are the people? the noble, the middle, and the base ones? By what good deeds have you obtained the lordship of this region? What for was I brought here and why am I being carried away? ”

45. “I see many things unseen before. To me everything seems to be a dream. ”

The king said:

46. “As you have been always devoted to religion and have been a devotee of Visnu disinterested in any other thing I respect you. You have always been on the pilgrimage and have performed Vr? otsarga to the deserving.

47. As you always speak truth and give gifts, you are bowed to by the deities. O Parantapa, you have been brought for a glimpse of this land, as you are worthy of this honour.

48. Be pleased with me, O Lord, and excuse my rash act. ” Having said thus he presented his ministers by name by hint of brows.

49. “He will tell you everything. It is not proper for me to speak more. ” Thus he introduced Samanta who knew the Vedas, and understood their meaning, and asked him to speak. The Samanta spoke:

50. “This man was a Vai$ya, Viivambhara by name, in his previous birth, in the city named Viradha, adored by Br& hmanas and deities.

51. He lived by the profession of his caste and maintained his family. He served the cows and worshipped the 52. He offered gifts to the deserving, welcomed the guests and poured oblations into the fire. He performed the duties of his profession together with this truthful wife.

53-54. By his righteous conduct he won his people; by his gifts of oblations he won the deities. Once, when after completing his pilgrimage together with his relatives, he was returning home, he saw Sage LomaSa in the way. He bowtd to him immediately,, fell prostrate and then stood up with joined hands.

55-57. The pious sage who was the ocean of pity said to him:

The Sage said:

Gentleman, from where do you come together with your relatives and Brihmapas. On seeing you, a religious peiaon that you are, my heart has melted.

Viluambhara said:

After seeing the decaying body and the death standing before, I went to pilgrimage together with my wife.

58-76. I am returning home when I happen to see you just now.

LomaSa said:

There are many holy places in this sacred region. Tell me those which you have visited now.

Vaifya said:

I have visited Gangl, the daughter of the sun 1 2, holy Sarasvati where Brahma performed ten horse-sacrifices; Kafi, the best of holy places where the kind Mahadeva recites Tdraka in the ears of dead creatures; the holy hermitage of Pulaha;

Phalgutirtha; Ga^dakl; Cakratirtha; Naimija; Sivatirtha;

Goprataraka; Nageia; Ayodhya where the lotus-eyed Rlma lived to confer mukti (salvation); Madhuri where Hari always stayed; Puskara; Satyadrtha; Jvala-tlrtha; Dinefvara; Indratirtha; Kuruk? etra where flows the ancient Sarasvati; Tapi 1;

Payo? nI a; Nirvindhya; Malaya; Kr^^-Vetiika; Godavari;

Dandaka; Tamracuda; Sadodaka; DyavabhumHvara; Sriiaila 4, the best of mountains where many Lingatirthas exist; Venkafa, a mountain where god Hari Sriranga, lives, and also the goddess Venkap, the slayer of Mahi$a lives, Candratfrtha, Bhadravaja, Kiveri; Kulilacala; Avatoda;

Tamraparni, Trikuta; Kollaka mount; Vasi? tha Brahmatirtha and Jfianatirtha ocean; 5 Hrsikeja; Viraja; the huge Nila mountain; Bhima Kufa; Sveta-giri; Rudra-tl rtha; Umavana where Goddess Girija obtained Sankara by performing penance;

Varuna; Surya-tirtha, Hamsa tirtha; Mahodaya 6 where ravens become royal geese after having a dip and where the demons became deities after bathing; ViSvarupa; Bandi-tirtha; RatneSa;

Kuhakacala where one is released from crores of sins after seeing Nara-Narayana; Sarasvati; Dr? advati; Narmada that grants happiness to kings; Nilakanjha; Mahakala; 7 holy Amarakanfaka; Candrabhaga; Vetravati 8; Virabhadra;

Gaines vara; Gokarna, Vilva tirtha; Sataraka 9; Karmakunda where one is immediately released from the bondage of Karmas by taking a dip; and so many other holy places I have visited by your grace.

1. The Yamuni.

2. in Uttara Pradesh.

77. Whenever the saints take pity there dawn upon the visitor so many good thoughts. Hence, all sacred places are on the one side and the compassionate saints on the other.

78. These men of character are moved to pity all creatures. By knowledge and by age you are the instructor of all Vardas, 79. Hence, I shall ask you the secret about the spiritual eternal. What shall I do and whom shall I approach?

Tell me O sage, my mind is wavering.

1. Modern T& pti.

2. Modern PftrQ& in Central India.

3. The rivers and VeQQ.

4. A mount near Karaool in South India.

5. The modern Tirupati in Andhra.

6. Modem Kannauj in Uttara Pradesh.

7. At UJjayini.

8. Betwa in Central India, 9. Perhaps modem Satara in Maharashtra.

80. It has no desire for attaining Brahma. It is very much fond of worldly objects and it cannot stand their separation even for a moment, nor can it consider them to be illusory.

81. Infatuated by various bhavas it thinks the field of Karmas to be the best. O Brahmapa, now tell me how it may obtain peace.

82. How it may incline towards good thought and how it may become pure. Now enlighten me on this point, please.

The Sage said:

83. The mind is always very powerful and naturally inclined to error.

84-85. As the elephant keepers can bring under control even an uncontrollable elephant, similarly by association with the saints, by constant application of proper means, by adopting the path of devotion and virtue, the mind can be controlled.

I shall now tell you an old history to make you believe it.

86-87. Now, hear what Narada had told me about the history of his previous life.

Ndrada said:

In my previous birth, I was the maid’s son of a Br& hmana.

In my childhood, I was taught continuously and I remained in the company of pious people who stayed by good luck, in my house during the rainy season. Once, interested in their talk and wholesome precepts I was greatly delighted. I approached them with extreme politeness and due reverence and addressed them thus:

88. I said: O noble sages, be pleased to purify my thoughts so that my intellect may get pure and seek the good only, seeing everything full of Vi? nu.

The Sages said:

89-92. O child, hear. We shall tell you something for your benefit, by understanding which you will achieve happiness here and hereafter. Different types of creatures of the world —

deities, animals, men are tied with the noose of Karmas and experience different types of enjoyment. By sattva they attain deityhood; by rajas they attain manhood; by tamas they attain animalhood. A creature is led by desires and is ignorant He b bom again and again out of the womb of his mother and dies again and again in different births.

93-94. They pass through several births as the result of their activities. Sometimes, (hey are bom as men by virtue of their previous actions. It happens that they come in contact with the pious people and by their good will and blessing they come to realize the Supreme Self and achieve liberation.

95-96. This vast ocean of Existence abounds in crocodiles, overspread with the network of illusions. Any person who wishes to cross this ocean has no means other than the recitation of the name R& ma.

97-98. As we get butter by churning the curd, fire by rubbing the two pieces of wood, so by constant and concentrated meditation we can realize the Self and obtain peace. The Self is eternal, indeclinable, truth, omnipresent, all-supporting, great, non-comprehensible, self-refulgent, non-apprehensible even to the mind. In the form of Existence, Consciousness and Bliss, the self is stationed in the heart of all creatures.

While all other things are mortal, the Self alone is immortal.

The Self b present in all beings as the ether in fire and water.

99. The Supreme Self, like the fire, is not attached to any one. It b compassionate to the devotees and for their protection it assumes human form but the ignorant regard it as man.

100. If a person, possessed of differential knowledge meditates on him in the heart, the Unborn Self is pleased by his devotion and appears to him in his true form.

101. It makes the seeker ever gratified when all sorts of desires forsake him for ever.

102. Hence, leaving your ego and attachment for this mortal frame you should move all alone in this dream land without imbibing any sense of desire.

103. Where is stability in dream, truth in magic, eternity in the autumnal cloud and reality in the body.

104. Knowing that the world is born of ignorance, you should restrain your senses and control your mind, thereby you will obtain peace.

105. Having said thus the affectionate saints went away and I followed the path shown by them.

106. Then very soon, I saw within myself a wonderful ever-joyful Atman pure like the autumnal moon.

107. Sprinkling me with happiness and making me more inclined, the dazzling light hid itself inside like lightning in the sky.

108. Realizing the same in my mind through devotion, I left my mortal coil in due course and went to the eternal abode of Hari.

109. Then by His desire, O Brahmana, I was born again through the grace of God. I had no attachment in the world.

1 10. Playing on my lute and singing I moved from place to place. Thus telling me his experience, the selfwilled sage went away.

111-114. I was surprised and satisfied. Thus, indeed, in the company of virtuous men and by God's grace, a person becomes pure and calm in mind and attains perfect peace. O Knower of Virtue, even the sin inherited from previous births disappears immediately in the company of good men like the water of the autumnal clouds.

Vaitya said:

Drinking the nectar of your words, my soul has obtained peace. I have received the fruit of all pilgrimages at the very sight of yours. Having heard the words of the king the sage said unto him.

115. O mighty monarch, who desire the result of Trivarga 1, this is for your benefit. Whatever good you have done is, in my opinion, rendered fruitless because it is done without Vfsotsarga.

1 16. Hence, it is like a dew-drop. There is no other means of accomplishment in this world except the performance ofVr? otsarga.

117. Know that the two can easily obtain the status of pious persons — One who performs Vrsotsarga and the other who performs the horse-sacrifice.

1. The three objects of worldly existence, i. e., dharma, artha and kama.

118. I have seen the two standing side by side near the Great God Indra. Hence, go to Puskara and perform a Vftotsarga.

1 19. Then go home, O gentleman, and do the needful.

For what is t6 be done should be done immediately.

Vipakit said:

120. Then in the month of Karttika come to the Puskara lake where god in the form of boar himself performs a sacrifice. Thus told he performed Vrsotsarga as prescribed by the best of the sages.

12 1-122. He visited holy places in the company of Lomasa and his merit was increased by performing Vp? otsarga. After death he went to heaven, enjoyed heavenly pleasures, travelling in magnificent cars (and after the exhaustion of merit) was born in the royal family of Virasena.

123-130. He was known as Virapaficanana. When he performed Vrsotsarga that obtains for the performer the fruits of Trivarga he was assisted by a number of attendants. These were sprinkled over by the drops of water from the bull’s tail and as a result got divine forms. These were the persons who looked strong, stout and beautiful. Then there were the persons who out of jealousy did not cherish the performance of Vf? otsarga. They were born lean, remained naked and dirty. This, in brief, is the record of the past life of the king. This strange story I have heard from ParaSara. Having heard this story you may go home immediately.

On hearing the words of VipaScit the Brahmana was very much surprised. He went home escorted by the King’s servants.

Vasiftha said:

Therefore, O Icing, perform Vrsotsarga, the best of all pious acts, if you are afraid of Yama.

There is no other means better than Vrsotsarga, O King, I have told you the secret of Dharma to-day.

131-132. If a woman whose husband and son are alive dies in the presence of her husband, Vrsotsarga should not be performed and as an alternative a milch cow should be given to a Brahmana The lord said:

133. On hearing the words of Vasi$tha, the king went to Madhupuri and performed Vnotsarga and was gratified at heart. When in due course of time he passed away he was carried by Yama’s messengers.

134-135. He passed by the city of Yama in the way. He asked the escorting messengers about the city of

Sraddhadeva where the sinners were let down by Yama’s servants for the purgation of their soul, and where the lord who knows dharma and adharma resides.

136. Thereupon the messengers told him that they had passed by the city of Sinners which was not to be seen by persons like him. They then escorted him to the city of Dharmaraja and standing before Dharma-raja informed Him about the history of the monarch.

137-140. The lord who stood along with the deities and gandharvas showed His divine form. The king bowed prostrate and then stood with hands joined in reverence. Delighted in mind, he praised the lord in many ways. Then Dharmar& ja praised the king and asked the messengers to take him to Devaloka where many delights exist.

Viravahana was surprised. He asked Dharmaraja to tell him what merit he had performed in life that he was brought to heaven by the messengers.

Dkarmar& ja said:

141. You have done several pious deeds, given gifts and performed sacrifices and accomplished Vr$otsarga in Mathura at the instance of Vasi? tha.

142. O King, even a little dharma if done properly multiplies, due to the favour of brahma^as and deities.

143. Having said thus, Yama disappeared at once.

Virab& hu went to heaven and enjoyed there in the company of deities.

The lord said:

144. Obird, I have told you in detail all about VjrsotsargarOn hearing this, the people get released from sins which they incur as the result of their bad activities.

CHAPTER SEVEN.

The story of fit ghosts.

Garuda said:

1. I have heard the story relating to the rite of Vftotsarga. I wish to be enlightened further upon this topic, for your knowledge b very great.

The lord said:

2. Now I shall tell you a wonderful dialogue between Santapana and the ghosts on this very point.

3. There was a br& hmanaSantapana by name whose sins had been destroyed by penance. Knowing the futility of the world he left home and went to the forest.

4. Whenever Vaikh& nasas, sages and Vratas saw him they bowed to him with respect. Once he went on a pilgrimage.

5. Though he controlled the outer senses and acted in the prescribed way, he was still dragged by the organs and he slipped in his path.

6-7. Once in the morn while he was taking bath, he opened his eyes and looked around. He saw a forest full of shrubs, creepers, trees, barks, branches, etc.

8-9. He saw talas 1 2 3, tamalas 1, priyalas, panasas 4 5, fupargi, salas 6, & kho(as 7, syandanas 8 9, tindukas 0, sarjas 10, aijsinas^, amrasf, £ le? m& takai?, bibhltakas 1 2 3 4 5 6, picumardas, Cifieimas, Karkandhus and Karamkaras 7.

1. Boraisus FlabelJifer.

2. Cinnamemum tmntftla.

3. Buchanania laman.

4. Artocarpus heterophyllus.

5. Gmelina arborea.

6. Shores robusta.

7. Strebhia asper.

8. Ougdnia dalbergioides.

9. Diofpyros tomentosa.

10. Valeria indica.

1 0. All these and other trees were there among which the way could not be seen even by the birds, not to say of men.

11-12. There in that fierce forest, full of lions, tigers, hyenas, wild oxen, bears, buffaloes, elephants, deer, cobras, monkeys and other animals and also demons and goblins, 13. Santapana was terrified in his heart and could not decide where to go. Then thinking ‘Come what may\ he went further.

14. Hearing the singing of crickets and the hooting of owls, he moved forward about five steps.

15. There he saw a corpse tied to a banyan tree and five fierce ghosts eating the same.

16-17. They were rejoicing over their feast by relishing the head-bones, stomach attached to the back, fallen bones of the body, marrow, brain, etc.

18. Seeing the ghosts who were loudly cracking the bones with their fierce jaws, he was awe-struck in his heart and stopped at once.

19. When they saw that brahmana in that lonely forest, they ran towards him saying ‘I first, I first.

20. Two of them caught hold of his two arms, two caught hold of his legs and the fifth one caught hold of his head.

21. Speaking loudly in their own language, ‘I shall eat first, I shall eat first, they got busy in dragging him.

1. Terminal! aijuna.

2. Mangifera indica.

3. Cordia mix.

4. Terminalia bderica.

5. Azadiragbta indica.

6. ZlzyphuFTOunniularta.

7. Cassia fistula.

22. Then, all of a sudden, they went up in the sky.

From there they looked down how much flesh was left in the corpse.

23. They saw the corpse bitten by their jaws. Then they got down and caught hold of the corpse by legs.

24-26. Thus taking hold of the body cut by themselves, they went up again in the sky. Then seeing himself being borne in the heaven, the brahmana praised the lord in his mind.

“I bow to lord Visnu, the holder of discus who is supreme consciousness, who kept away the crocodile by throwing his discus and released the elephant from the noose of crocodile.

May he release me from the noose of my actions.

27. When the kings were captured by Magadha Bhima, the lord got them released so that they might visit Bharga’s sacrifice. May he release me from the noose of my activities. ”

28. He praised me in his mind and being praised I got up all of a sudden arid I went to the place where he was being carried by the ghosts.

29. Seeing him thus carried away by the ghosts I was surprised and without speaking anything I followed them a while.

30. Simply by the dint of my presence, O bird, that Br& hmana felt the pleasure of riding a palanquin.

31. Then in the way, I saw Manibhadra going to Meru and winking at him I took the king of Yak§as by my side.

32. I said to the lord of Yaksas to be active and destroy the ghosts and take away the corpse.

33. Being instructed thus he took the form of a ghost terrific even to those ghosts.

34. He stretched his arms besmeared with blood and appeared before the ghosts challenging them.

35. He struck two with arms, two with legs and one with head and beat the ghosts with severe blows.

36. They held that corpse bound by hands and legs and began to fight.

37. They attacked the Yak? a lord with nails, feet and jaws.

38. But avoiding their attacks, the Yak? a-lord snatched the corpse, as death takes away the breath.

39. When the corpse was snatched by Yaksa they ran towards him.

40. As soon as they reached the Yak? a moving in air, the Yak$a vanished immediately. In utter dejection they went to the Brahmana.

41. As they were goiny to kill that Brahmana on the mountain they remembered their previous birth. It happened by the glory of my position and by the nobility of the brahmana.

42. Then they encircled the brahmana and spoke to him reverentially.

43. Please excuse us to day. They spoke like the echo of the mountain or the turmoil of the stormy sea.

44. Hearing their words he asked: ‘Who are you?

Is it simply an illusion, a dream, or a fancy?

The Chief ghost said:

45. Hear, O brahmana, we shall tell you what you have asked us, O Mahayogin. We are absolved of our sins by seeing you. My name is Paryusita. He is Sucimukha.

46. The third one is Sighra and the fourth one is Rodha and the fifth one is Lekhaka.

The Brdhmana said:

47-48. Why are these meaningless names borne out by you? Can they be derived from actions performed by you? O ghosts, now tell us the meanings of these names.

The lord said:

49. Being thus addressed by the brahmana, they replied separately.

Paryufita said:

50. Once, in a month, when Siiddha is performed for the manes, I invited a brihmana to my house. He arrived after I had eaten the part of food out of hunger.

5152. Then I gave stale food to that Brihmana when he came. On account of that sin, when I died I became a ghost and got the name Paryufita since I had given him the stale food.

SQcimukha said:

53. Once an aged woman of the Brahma^ia caste went to the holy place Bhadravafa.

54-56. The old woman lived with her son aged five years.

I being a k? atriya pretender stopped her in wilderness, became a wayside robber and I took her viaticum with clothes along with the dress of her son. I wrapped them around my head and wanted to leave.

57. I saw the little boy drinking water from a jar. In that wilderness, only that much water was there. I frightened the boy from drinking water and being thirsty myself began to drink from the jar.

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