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60-432: The Bhagavata Purana narrates that Satrajit was a great devotee of sun god, Surya . Greatly pleased, Surya offered him the dazzling Syamantaka as a present, which had the power of conferring great wealth upon its owner. When Satrajit wore the jewel, its brilliance was such that he was mistaken as the sun god himself. During a meeting, Krishna asked Satrajit to let King Ugrasena have the jewel, so that it could be used for

120-565: A form of religion ( dharma ) that competes with that of the Vedas , wherein bhakti ultimately leads to self-knowledge, salvation ( moksha ) and bliss. However the Bhagavata Purana asserts that the inner nature and outer form of Krishna is identical to the Vedas and that this is what rescues the world from the forces of evil. An oft-quoted verse (1.3.40) is used by some Krishna sects to assert that

180-637: A great importance on a Guru's guidance and blessings to understand the jnana from scriptures. According to Madhva, śravaṇa and manana are the only means for nidhiyasana. This sadhana leads the sadhaka to aparoksa-jnana (spiritual realisation) and liberation through grace of God. Dvaita philosophers challenge the Advaita Vedanta view that the perception of multiplicity in a singular, unchanging reality arises from cosmic ignorance ( avidya ) inherently linked to Brahman. According to Advaita, this ignorance explains why plurality appears to exist. Madhva questions

240-719: A servant to those who are well-versed in the Vedic lore. Consisting of 26 chapters, the fifth canto focuses on the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river . Notable additional layers of dialogue are between the avatar Rsabha and his sons, and between Bharata and King Rahugana (the former was perceived as a fool and made to carry the latter's palanquin ). Topics covered include the: SB 5.5.1 original Sanskrit: Dvaita Dvaita Vedanta ( / ˈ d v aɪ t ə v eɪ ˈ d ɑː n t ə / ); (originally known as Tattvavada ; IAST : Tattvavāda ),

300-479: A term would do justice to both the aspects of reality—the finite and the infinite". Quoting the term Advitīyatva , Sharma also states that "the term Advitīyatva has been interpreted by Madhva, in the Chandogya Bhashya , in terms of "absence of peer and superior" to Brahman , conceding by implication, the existence, the reality of "lesser reals" like matter and souls under the aegis of God . The first part of

360-419: A toy. When he did not hear news of his brother, Satrajit suspected that his brother must have been killed for the jewel, and suspected Krishna of committing the deed. The rumour spread, and Krishna set out to recover the jewel himself in vindication. Learning that Prasena had been slain by a lion, which had in turn been killed by a bear on the side of a mountain, Krishna entered the bear's den. He discovered that

420-454: Is a sub-school in the Vedanta tradition of Hindu philosophy . The term Tattvavada literally means "arguments from a realist viewpoint". The Tattvavada (Dvaita) Vedanta sub-school was founded by the 13th-century Indian philosopher -saint Madhvacharya . Madhvacharya believed in three entities: God , jiva (soul), and jada ( maya , matter). The Dvaita Vedanta school believes that God and

480-470: Is an essential part of Dvaita Vedanta. By devotion to God and God's grace, jiva attains moksha . However, bad karma results in condemnation from God. According to Madhvacharya, the jiva is unaware of its real nature due to ignorance ( avidyā ) caused by maya , and thus, is unable to realize its expression of intrinsic attributes. Liberation for each jiva means realizing its innate bliss by removal of covering of maya . Liberation can only be achieved by

540-471: Is believed to be almighty, eternal, always existing, everlasting, all-knowing, and compassionate. The second reality is that of dependent ( asvatantra-tattva or paratantra ) but equally real universe that exists with its own separate essence. Everything that is composed of the second reality, such as individual soul, matter, and the like exist with their own separate reality. The distinguishing factor of this philosophy, as opposed to monistic Advaita Vedanta ,

600-464: Is interconnected oneness, and Vishishtadvaita of Ramanuja which posits qualified nondualism—that ultimate reality ( Brahman ) and human soul are different but with the potential to be identical. Sanyasis of the Dvaita Vedanta tradition belong to the ēkadaṇḍi order. Dvaita (द्वैत) is a Sanskrit word that means "duality, dualism". The term refers to any premise, particularly in theology on

660-533: Is that "the jiva is different from every other entity including all jivas ". These five differences are said to explain the nature of the universe. The world is called prapañca ( pañca "five") by the Dvaita school for this reason. Madhva differed significantly from traditional Hindu beliefs owing to his concept of eternal damnation . According to him, there are three different classes of souls: One class, Mukti-yogyas , which would qualify for liberation , another,

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720-411: Is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe. Like Ramanuja , Madhvacharya also embraced Vaishnavism . Madhvacharya posits God as being personal and saguna , that is endowed with attributes and qualities (in human terms, which are not believed to be able to fully describe God). To Madhvacharya, the metaphysical concept of Brahman in

780-417: Is the fruit (essence) of the wish-yielding tree of Veda, dropped on earth from the mouth of the parrot-like sage Suka, and is full of the nectar of supreme bliss. It is unmixed sweetness (devoid of rind, seed or other superfluous matter). Go on drinking this divine nectar again and again till there is consciousness left in you. Consisting of 19 chapters, the first canto opens with an invocation to Krishna and

840-657: Is to promote Bhakti to Vishnu in his incarnation as Krishna referred to variously, and to illustrate and explain it... what makes the Bhagavata special is its emphasis on an intense personal and passionate Bhakti... As detailed in the Matsya Mahapurana , all Puranas must cover at least five specific subjects or topics referred to in Sanskrit as Pancha Lakshana (literally meaning 'consisting of five characteristics' – in addition to other information including specific deities and

900-530: The Nitya-samsarins , which would be subject to eternal rebirth or eternal transmigration and a third class, Tamo-yogyas , which would be condemned to eternal hell ( Andhatamisra ). Moksha (liberation) therefore is described as the realization that all finite reality is essentially dependent on the Supreme. God is believed to have shown the way to attain moksha through several avatars . Bhakti Yoga

960-550: The Srimad Bhagavatam (Śrīmad Bhāgavatam) , Srimad Bhagavata Mahapurana ( Śrīmad Bhāgavata Mahāpurāṇa ) or simply Bhagavata (Bhāgavata) , is one of Hinduism 's eighteen great Puranas ( Mahapuranas ). Composed in Sanskrit and traditionally attributed to Veda Vyasa , it promotes bhakti (devotion) towards Krishna , an avatar of Vishnu , integrating themes from the Advaita (monism) philosophy of Adi Shankara ,

1020-438: The Vedas systematized by the 13th-century Indian philosopher -saint Madhvacharya , which espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality ( svatantra-tattva ), states the Dvaita school, is that of Vishnu as the ultimate reality ( Brahman ) and Supreme God . Vishnu is the supreme Self , in a manner similar to the monotheistic God in other major religions. He

1080-480: The Vedas was Vishnu. He stated: " Brahmaśabdaśca Viṣṇaveva ", that Brahman can only refer to Vishnu . Scriptures which say different are declared as non-authoritative by him. To him, Vishnu was not just any other deva , but rather the one and only Supreme Being . According to him, the devas are souls of deceased persons who were rewarded for good deeds by being reincarnated into the heavenly worlds and becoming following organs of God's will, which would also be

1140-509: The Vishishtadvaita (qualified monism) of Ramanujacharya and the Dvaita (dualism) of Madhvacharya . It is widely available in almost all Indian languages . The Bhagavata Purana , like other puranas, discusses a wide range of topics including cosmology , astronomy, genealogy , geography, legend, music, dance, yoga and culture. As it begins, the forces of evil have won a war between

1200-583: The four aims or goals of life . From the K. L. Joshi (editor) translation: The following are the five characteristics of the Puranas: They describe (1) the creation of the universe, (2) its genealogy and dissolution, (3) the dynasties, (4) the Manvantaras , (5) the dynastic chronicles. The Puranas, with these five characteristics, sing the glory of Brahma , Vishnu , the Sun and Rudra , as well as they describe also

1260-499: The transcendence of the supreme over the other reals and its immanence in them and show how the conception of Brahman, here, differs from the Nirviśeṣādvaita of Adi Shankara . Quoting the term Svatantra-Advitiya-Brahmavāda , Sharma also says: "It would also stand terminologically balanced with the distinctions of other Vēdantic systems like Nirviśeṣādvaita , śuddhādvaita , and Viśiṣṭādvaita . It would also lay direct emphasis on

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1320-431: The " Advaita philosophy of Sankara ", lead many scholars to trace its origins to South India. However, J. A. B. van Buitenen points out that 10th–11th CE South Indian Vaishnava theologians Yamuna and Ramanuja do not refer to Bhagavata Purana in their writings, and this anomaly must be explained before the geographical origins and dating are regarded as definitive. Since the 19th-century, most scholars believe that

1380-552: The Bhagavad Gita, suggesting that it was composed after these texts. The text contains more details of Krishna's biography than the 3rd- 4th-century Harivamsha and Vishnu Purana , and is therefore likely to have been composed after these texts, suggesting a chronological range of 500–1000 CE. Within this range, scholars such as R. C. Hazra date it to the first half of the 6th century CE, Bryant as well as Gupta and Valpey citing epigraphical and archaeological evidence suggest much of

1440-670: The Bhagavata Purana was written by a group of learned Brahmin ascetics, probably in South India, who were well versed in Vedic and ancient Indian literature and influenced by the Alvars . Postmodern scholars have suggested alternate theories. The Bhagavata Purana consists of twelve skhandas or cantos consisting of 18,000 verses of several interconnected, interwoven, and non-linear dialogues, teachings, and explanations espousing Bhakti Yoga that go back and forth in time: We have alluded to

1500-538: The Bhagavata's identity as a Purana , an important feature of which is its multilevel dialogical structure ... the layered arrangement of dialogues, in which a speaker (typically Suka , the main reciter, addressing his interlocutor, King Pariksit ) quotes an "earlier" speaker (for example, Narada , addressing King Yudhisthira , Pariksit's granduncle, in a dialogue understood to have taken place earlier and elsewhere), who may in turn quote yet another speaker. Two or three such layers are typically operative simultaneously ...

1560-487: The Lord of excellent renown. A unique and especial emphasis is placed on fostering transcendental loving devotion to Krishna as the ultimate good, i.e. for its own sake rather than for fruitive results or rewards such as detachment or worldly or heavenly gains, a practice known as Bhakti Yoga : What makes the Bhagavata unique in the history of Indian Religion... is its prioritization of Bhakti. The main objective of this text

1620-519: The Lord who wields the discus in His hand is infinite; though the Maker of this world, He remains ever beyond it. He alone can know His ways who inhales the fragrance of His lotus-feet through constant and sincere devotion to them. Consisting of 10 chapters, the second canto opens with an invocation to Krishna . The second layer of overarching narration begins as a dialogue between Sukadeva Gosvami and Pariksit on

1680-522: The Puranas continue to form a part, such originality is neither promoted nor recognised. Like most forms of cultural creation in India, the function of the Puranas was to reprocess and comment upon old knowledge ... SB 1.1.3 original Sanskrit: निगमकल्पतरोर्गलितं फलं शुकमुखादमृतद्रवसंयुतम् । पिबत भागवतं रसमालयं मुहुरहो रसिका भुवि भावुका: ॥ ३ ॥ O ye devotees possessing a taste for divine joy, Srimad Bhagavata

1740-628: The Srimad Bhagavatam. The common manuscript for translations of the Bhagavata Purana – seemingly used by both Swami Prabhupada and Bibek Debroy – is the Bhāgavatamahāpurāṇam a reprint of Khemraj Shri Krishnadas' manuscript. In regard to variances in Puranic manuscripts, Gregory Bailey states: [S]ignificant are the widespread variations between manuscripts of the same Purana, especially those originating in different regions of India... one of

1800-466: The Syamantaka was claimed by several individuals, including Satrajit's daughter, Satyabhama, he returned the jewel back to Akrura's possession. Bhagavata Purana Divisions Sama vedic Yajur vedic Atharva vedic Vaishnava puranas Shaiva puranas Shakta puranas The Bhagavata Purana ( Sanskrit : भागवतपुराण ; IAST : Bhāgavata Purāṇa ), also known as

1860-672: The assertion that the Srimad Bhagatavam, compiled by Vyasadeva , is sufficient alone to realise God. The overarching narration begins at the onset of Kali Yuga as a dialogue between Sukadeva Gosvami (the son of Vyasadeva) and a group of sages headed by Saunaka , as they perform a thousand-year sacrifice for Krishna and his devotees in the forest of Naimisaranya . Questioned by the sages , topics covered by Suta Gosvami include the: SB 1.3.38 original Sanskrit: स वेद धातु: पदवीं परस्य दुरन्तवीर्यस्य रथाङ्गपाणे: । योऽमायया सन्ततयानुवृत्त्या भजेत तत्पादसरोजगन्धम् ॥ ३८ ॥ The power of

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1920-600: The banks of the Ganges river (narrated by Suta Gosvami to a group of sages headed by Saunaka in the forest of Naimisaranya ). Questioned by Pariksit, the topics covered by Sukadeva Gosvami include the: SB 2.5.35 original Sanskrit: स एव पुरुषस्तस्मादण्डं निर्भिद्य निर्गत: । सहस्रोर्वङ्‌घ्रिबाह्वक्ष: सहस्राननशीर्षवान् ॥ ३५ ॥ Bursting open that (Cosmic) egg, issued therefrom the same Supreme Person (the Cosmic Being) with thousands of thighs, feet, arms and eyes and thousands of faces and heads too. Consisting of 33 chapters,

1980-468: The bear king. He summoned Satrajit to a royal assembly, and narrated the tale of the recovery of the Syamantaka. He restored the jewel to the hands of the Yadu king. Deeply ashamed of his accusation, Satrajit decided to offer Krishna the hand of his daughter, Satyabhama , regarded to be a 'jewel among women', as well as the Syamantaka. Krishna married Satyabhama, but declined to receive the jewel, regarding it to be

2040-483: The benevolent devas (deities) and evil asuras (demons) and now rule the universe. Truth re-emerges as Krishna (called " Hari " and " Vāsudeva " in the text) first makes peace with the demons, understands them and then creatively defeats them, bringing back hope, justice, freedom and happiness – a cyclic theme that appears in many legends. The Bhagavata Purana is a central text in Vaishnavism . The text presents

2100-556: The case with Vayu and Lakshmi . He also believes that they are mortal, and that some of them could sink into lower stages of existence after death. Therefore, he believes that only God shall be worshipped through them, and that worshipping them on their own behalf is an apostasy which emerged during Treta Yuga , and did not yet exist during Satya Yuga . According to him, this must also be noticed regarding murtis . Dvaita Vedanta acknowledges two principles; however, it holds one of them (the sentient) as being eternally dependent on

2160-608: The colonial era. The Bhagavata Purana has been among the most celebrated and popular texts in the Puranic genre, and is, in the opinion of some, of non-dualistic tenor. But, the dualistic school of Madhvacharya has a rich and strong tradition of dualistic interpretation of the Bhagavata, starting from the Bhagavata Taatparya Nirnaya of the Acharya himself and later, commentaries on the commentary. The Chaitanya school also rejects outright any monistic interpretation of

2220-400: The compounding of voices serve to strengthen the message delivered; and second, one is left with the sense that one cannot, and indeed need not, trace out the origin of the message. From the N. P. Jain for Motilal Banarsidass translation: The divine seer, Vedavyasa , composed this Purana , known by the name of Srimad Bhagavata, which stands on a par with the Vedas and contains the stories of

2280-451: The creation and dissolution of the Earth. The four [aims of human life] ( Dharma , Artha , Kama and Moksa ) have also been described in all the Puranas, along with evil consequences following from sin. In the sattvika Puranas there is largely a mention of Hari's glory. The Srimad Bhagavatam adds another five characteristics, expanding this list to ten. The Bhagavata further elaborates on

2340-708: The differences between lesser and greater Puranas possessing five or ten characteristics, respectively. According to Hariprasad Gangashankar Shastri, the oldest surviving manuscript dates to c. 1124-25 and is held in the Sampurnananda Sanskrit Vishvavidyalaya in Varanasi. Poetic or artistic license with existing materials is a strong tradition in Indian culture, a 'tradition of several hundred years of linguistic creativity' . There are variations of original manuscripts available for each Purana, including

2400-401: The female descendants of Svayambhuva Manu , topics covered include the: SB 4.16.17 original Sanskrit: मातृभक्ति: परस्त्रीषु पत्‍न्यामर्ध इवात्मन: । प्रजासु पितृवत्स्‍निग्ध: किङ्करो ब्रह्मवादिनाम् ॥ १७ ॥ He regards and reveres the wives of others as His mother and loves His own wife as a half of His own body. He is loving as a father to those over whom He rules; He looks upon Himself as

2460-639: The former composed in more archaic Sanskrit and the later in a different linguistic style, suggesting that the texts may not have been composed by one author or over a short period, but rather grew over time as a compilation of accretions from different hands. The Bhagavata Purana contains apparent references to the South Indian Alvar saints and it makes a post factum prophecy of the spread of Vishnu worship in Tamil country (BP XI.5.38–40); these facts, along with its emphasis on "emotional Bhakti to Krishna" and

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2520-533: The fundamental principles accepted. B. N. K. Sharma suggested to use the term Svatantra-Advitiya-Brahmavāda as an alternative name to Madhva's system. Sharma says, Satyadhyana Tirtha of Uttaradi Math approved this. B. N. K. Sharma further states that "the term Svatantra-Advitiya-Brahmavāda is capable of conveying directly rather than by implication or definition, the highest reach of its thought and its metaphysical ideology do often stressed by Madhva and so well expounded by Jayatirtha ". It may be seen that such

2580-409: The good of all. Proud of his possession, Satrajit refused to part with the Syamantaka. One day, Satrajit's brother, Prasena, borrowed the jewel from Satrajit, and went into a forest for hunting. However, a lion killed him, took the jewel, and went inside a cave. The cave was of Jambavan , the immortal king of the bears. Jambavan killed the lion and took the jewel for himself, offering it to his son as

2640-495: The grace of God with self-effort on the part of the jiva . Practicing vairāgya allows Mukti-yogyas ( jivas qualified for liberation) to gain freedom from worldly attachments and develop faith in God. Self-effort which makes a jiva worthy for liberation involves karma (good work), Jnana Yoga (knowledge) and Bhakti Yoga (devotion). S ādhaka performs such sadhana through śravaṇa , manana and nididhyasana . Madhva also placed

2700-492: The heart as well as to the ear. By hearing such stories one is sure to develop one after another reverence and fondness for and Devotion to the Lord, whose realization is preceded by the cessation of ignorance. Consisting of 31 chapters, the fourth canto continues the dialogues of Sukadeva Gosvami , Uddhava , and Maitreya . There are additional layers of dialogue, such as between the sage-avatar Narada and King Pracinabharhisat (as narrated by Maitreya to Vidura ). Focusing on

2760-495: The individual souls ( jīvātman ) exist as independent realities, and these are distinct, being said that Vishnu (Narayana) is independent ( svatantra ), and Souls are dependent ( paratantra ) on him. The Dvaita school contrasts with the other two major sub-schools of Vedanta, the Advaita Vedanta of Adi Shankara which posits nondualism —that ultimate reality ( Brahman ) and human soul ( Ātman ) are identical and all reality

2820-436: The jewel was being used as a toy by a child. Hearing the child's nurse scream at the sight of the intruder, an enraged Jambavan attacked Krishna. They fought for 28 days and nights, before Jambavan finally realised that Krishna was Rama 's reincarnation. Awestruck, he glorified Krishna, and offered the Syamantaka, as well as his daughter, Jambavati , in marriage to the deity. Krishna accepted both of them, and offered moksha to

2880-480: The material and the divine, where two principles (truths) or realities are posited to exist simultaneously and independently. Indologist B. N. Krishnamurti Sharma says: "The English term Dualism is inadequate to express the full content and depth of meaning that Madhva has put into the term Dvaita , as it is to be implied to his system. Even the Sanskrit word Dvaita is not literally capable of expressing more than

2940-650: The other. The individual souls ( jiva ) are depicted as reflections, images or shadows of the divine, but never in any way (even after moksha , or liberation) identical with the divine. Being a reflection of God, each jiva has a nature with some characteristics (truth, conscious, bliss) of God in varying degree which is under the influence of karma in bondage and expands to its distinct full intrinsic capacity in moksha . Liberated jivas do not attain equality with Brahman and also are not equal to each other. Five fundamental, eternal and real differences are described in Dvaita school: The theory of five differences

3000-418: The possibility of liberation if both the universe and ignorance are mere illusions connected to Brahman. Madhva further argues that there is no similarity between Brahman and the cosmos to justify such an illusion. Madhva questions the idea that avidya is unique to individual selves, arguing that if individuality itself is a misconception, then avidya must also inherently belong to Brahman. He also criticizes

3060-589: The primacy of the supreme as the Para-Siddhanta of the Madhva's thought, and put the teachings about the finite in their proper place as constituting the Apara-Siddhānta (subsidiary truths)". Aluru Venkata Rao opines that the term Dvaita is not suitable for Madhva's philosophy, hence it should not be used. Instead, he suggests to use the term Pūrnabrahmavāda . Dvaita Vedanta is a dualistic interpretation of

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3120-532: The principal characteristics of the genre is the status of Purana as what Doniger calls "fluid texts" (Doniger 1991, 31). The mixture of fixed form [the Puranic Characteristics] and seemingly endless variety of content has enabled the Purana to be communicative vehicles for a range of cultural positions ... [the] idea of originality is primarily Western and belies the fact that in the kind of oral genres of which

3180-406: The property of Satrajit, as its donor had been Surya. The Bhagavata Purana narrates that three Yadava warriors, named Kṛtavarmā, Akrura , and Śatadhanvā, were captivated by the jewel's glory, and wanted it for themselves. One night, when Satrajit was asleep, they killed him, and took the jewel. Krishna and Balarama later avenged Satrajit's death by killing Śatadhanvā, but realised that the jewel

3240-460: The purana. Modern scholarship dates its composition to between 500 CE to 1000 CE, but most likely between 800 and 1000 CE. A version of the text existed no later than 1030 CE, when it is mentioned by al Biruni and quoted by Abhinavagupta . The Bhagavata Purana abounds in references to verses of the Vedas , the primary Upanishads , the Brahma Sutra of Vedanta school of Hindu philosophy, and

3300-440: The sage Maitreya ; their dialogues form a third layer of narration. Topics covered by Sukadeva Gosvami, Uddhava, and Maitreya include the: SB 3.25.25 original Sanskrit: सतां प्रसङ्गान्मम वीर्यसंविदो भवन्ति हृत्कर्णरसायना: कथा: । तज्जोषणादाश्वपवर्गवर्त्मनि श्रद्धा रतिर्भक्तिरनुक्रमिष्यति ॥ २५ ॥ Through the fellowship of saints one gets to hear My stories, leading to a correct and full knowledge of My glory and pleasing to

3360-435: The text could be from the 4th to 7th century, while most others place it in the post- Alvar period around the 9th century. Parts of the text use an archaic Vedic flavour of Sanskrit, which may either suggest that its authors sought to preserve or express reverence for the Vedic tradition, or that some text has an earlier origin. There are two flavors of Krishna stories, one of warrior prince and another of romantic lover,

3420-529: The text has been taken to emphasize the unity of God-head by excluding internal distinctions of substance and attributes in Brahman in conformity with text like नेह नानास्ति किंचना , which are understood as nagating some internal distinctions ( nānātva ) alone in Brahman. The only internal distinctions that are logically conceivable in Brahman, are those of attributes. This is negated by the way of significant negation. The adjunct Svatantra would thus serve to emphasize

3480-461: The text itself is Krishna in literary form. The text consists of twelve books ( skandhas or cantos ) totalling 335 chapters ( adhyayas ) and 18,000 verses. The tenth book, with about 4,000 verses, has been the most popular and widely studied. It was the first Purana to be translated into a European language, as a French translation of a Tamil version appeared in 1788 and introduced many Europeans to Hinduism and 18th-century Hindu culture during

3540-568: The third canto continues the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river . Vidura , the sudra incarnation of Yama and devotee of Krishna , is the main protagonist narrated. After being thrown out of his home by King Dhritarashtra (his older half-brother) for admonishing the Kaurava's ignoble behaviour towards the Pandavas , Vidura went on a pilgrimage where he met other devotees of Krishna such as Uddhava and

3600-487: Was not in his possession. He performed the funeral rites of his father-in-law. Krishna soon discovered that Śatadhanvā had deposited the jewel with Akrura, and the latter had been performing religious sacrifices upon golden altars for days on end. Krishna summoned Akrura to Dvaraka , who brought the jewel wrapped up in a piece of cloth. He handed the Syamantaka over to the deity in the presence of his clansmen, thereby vindicating him of any accusation of its theft. Observing that

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