Janamejaya said:—O foremost of the twice-born, by the grace of
Dwaipāyana you are informed of all things. Relate to me, therefore, the
origin of the religious rite of Punyaka (1).
Vaishampāyana said:—O foremost of the pious kings, hear, how, according
to the ordinances of Umā, the rite of Punyaka was introduced before
amongst mankind (2) O sinless king, after the tree Pārijāta had been
carried away from the celestial region by Krishna of unwearied actions,
the battle between the gods and demons had commenced and the dreadful
slaughter of the Dānavas, of Shatpur, had been brought about the
intelligent Muni Nārada went to the city of Dwāravati (3–4). O king,
after the goddess-like Jāmvavati, the honorable Satyabhāna, the ascetic
daughter of the king of Gāndhāra and numberless other virtuous, chaste
and accomplished wives of Keshava had assembled there, Rukshmini, the
daughter of Bhishma, asked the foremost of Brāhmanas Nārada, well read
in theology, who was there with Krishna. Rukshmini said:—"O Muni, O
foremost of speakers and virtuous men, we are greatly stricken with
curiosity to listen to an account of the origin of pious rites, the
rules regulating their performance, fruits, time and gifts connected
with them. Kindly remove it by describing them in detail (5-9)."
Narada said:—O sinless lady Vaidharbi, cognizant of religious rites,
hear how Umā described the regulations of the Punyaka rite in the days
of yore (10). O goddess, on one occasion, the goddess Umā, of pure vows,
performed the religious rite of Punyaka; and at the termination of the
ceremony she invited all her friends. Aditi and other daughters of
Daksha of indomitable energy, Pulomā’s daughter Sachi, renowned in the
world for her devotion to her husband, the great Sati, Soma’s beloved
spouse Rohini, Purvaphalguni, Revati, Shatabhisā and Maghā had all come
there before and had been worshipping the great goddess Umā (11–14). The
worshipful presiding goddesses of the charming rivers Gangā, Saraswati,
Vena, Godā, Vaitarani, Gandaki and others, the auspicious and chaste
lady Lopamudrā and others who, all, by virtue of their own prowess, have
been upholding the universe, the auspicious daughters of the mountains,
the daughters of the fire, of firm vows, Shāhā, the wife of the Regent
of fire, the illustrious goddess Sāvitri, Hriddhi, the beloved wife of
Kuvera, the queen of the lord of waters, the wife of the Regent of
departed manes, the wives of Vasus, the ascetic and vow-observing Hri,
Shree, Dhriti, Kirti, Ashā, Medhā, Priti, Mati, Khyāti, Sannati and
other chaste ladies, ever engaged in the well-being of creatures, (were
all present there) O highly youthful lady. At the termination of the
ceremony Amvikā, with mountains of various corns and jewels, cloths of
various colours and most excellent ornaments, honored them all (15-21).
Having accepted the offerings of the goddess those chaste ascetic ladies
took their seats and engaged in conversation on different topics (22). O
thou having thy husband as thy god, when the subject of the Punyaka rite
was cropped up in the course of their conversation the goddess spoke
many things about it and of the regulations regarding its performance
(23).
Thereupon with the consent of that assembly of chaste ladies Arundhati,
the daughter of Soma, addressed the goddess Umā about the most important
regulation regarding the Punyaka rite (24). O Vaidarbhi, to please them
all, the goddess Umā, compassing the well-being of all creatures, gave
them an account of religious rites in my presence (25). O fair one, at
that time Umā made over the mountain of jewels to me; and I too, having
accepted that present, dedicated it to the service of the Brāhmanas
(26). O auspicious lady, listen, with all these (ladies), to what I saw
about the Punyaka rites and what Umā said to the chaste Arundhati. I
shall relate it in full from the very beginning (27-28).