2 - Eulogy of Lord Vişhnu 

The sages enquired: 

1. How did Sanatkumára relate everyone of the religious duties to Närada, the noble-souled sage? How did these two come together? 

2. O Sūta! In what place did those two expounders of the Brahman stay? Where did they sing the songs of (the glories of) Hari? Narrate that to us. 

Sūta replied: 

3. Sanaka and other great-souled (sages) were the mental sons¹ of god Brahmā; they were free from egotism or ‘I-ness.’ All of them observed perpetual celibacy. 

1. Mänasah Sutah: 

Spiritual sons. These are collectively called Sanakadi (Sanaka and others). When they were created they were asked by god Brahmå to procreate the world, but they, being saltvic incarnations, adopted the path of perpetual celibacy and devotion unto Lord Vişhnu. These should be distinguished from another group of manasa putras (mental sons) of god Brahmå who became the progenitors of the world. According to VP. 1.7.4.5, they are Bhrugu, Pulastya, Pulaha, Kratu, Angiras, Marichi, Dakşha, Atri and Vasişhtha. Mbh Adi 5.10 and 66.4 delete Bhrugu, Daksha and Vasişhtha and give only six mental sons.

4. I shall recount their names: - They were Sanaka, Sanandana, holy lord Sanatkumara and he who is remembered as Sanatana. 

5. They were devotees of Vişhņu. These noble-souled sages were engaged in the meditation of Brahman. They resembled a thousand suns (in brilliance). They were desirous of salvation and were highly truthful. 

6. O Brāhmaṇas! Once (while) they started towards their desired destination, the peak of Meru² (to attend) god Brahma’s assembly, they saw on their way, the river Gangā, originating from Lord Vişhnu’s foot (Vişhnu-padi). ³ 

2. Meru-Shrunga: 

The peak of mount Meru, the site of god Brahma’s abode, Manovati. The city is situated on the main peak or rather plateau (middlc) of the Meru and 10,000 yojanas in squarc-area. The Mt.P., ch. 113, states that Meru (or Sumeru) is bounded on the North by Uttara Kuru, on the South by Bharata Varşha, on the West by Ketu-mala and on the east by Bhadrashva. Scholars regard Pamirs as Meru (K. L. Daftari - Astronomical Method: Application to the chronology of Ancient India, pp. 196-98, V. S. Agrawala - Märkandeya Purāņa - Eka Samskrutika Adhyayana, p. 139; S. M. Ali - The Geography of the Puranas 63-64) Dr. Harsha’s ingenious identification of Mt. Altai (A Mount of gold’ - in Mongolia) with ‘Meru, the Homeland of Aryans’ in Vishveshwarananda Bharata-Bharati, Hoshiarpur, 1964 and accepted by Baldev Upadhyay in Purana Vimaršha, pp. 319-20, deserves consideration.

3. Vişhnupadi Gangå: 

According to Bh.P. 5.17.1-3, when Lord Vishņu, in his Våmana incarnation, manifested his cosmic form and raised his left foot to cover the heavenly regions in the second step, he let the upper crest of the shell of the cosmic egg (brahmanda) go cracked by the nail of the big toe of his left foot, and through that opening rushed in the water covering the cosmic egg externally. The stream of water washed the feet of the Lord and was designated Bhagavatpadi. After a period of thousands of yugas, she descended on the top of the celestial regions called Vişhnupada, where Dhruva, the son of Uttanapada meditates on the Lord (Bh.P.5.23). It is due to her association with the feet of Lord Vishņu and its first descent on Vişhnupada that Gangå is known as Vişhnupadi. In Brahma-Vaivarta P. Prakrutikhanda 11.127-140, we are told that Ganga went to Vaikuntha by Radhika mantra, and by Vişhnu’s order flowed out of the lotus-feet of Vişhņu. Hence, she is called Vishnupadi. 

nirgata Vişhnu-pådábját tena Vishnupadi smrută | ibid. 140.

7-8. On seeing it, they were about to take their bath in the waters of the Sītà⁴ (a branch of the Ganga). O excellent Brāhmaṇas! In the meantime, the celestial sage Närada came there. On seeing his elder brothers about to take their bath, he bowed to them with his palms joined in reverence. With great devotion and love, he invoked the names of the Slayer of Madhu.⁵ 

4. Sita: 

The Tårim-yarkand river called Sita by Chinesc (e.g. Hiuen Tsang) V. S. Agrawala identifics it with the Oxus (Markandeya P., p. 139). N. L. De remarks, “From the names of the places mentioned in the Brahmanda P. ch. 57 through which the Sità flows, its identification with the Jaxartes appears to be correct (GDAMI 1.187). 

5. Madhu-dvis: 

The enemy-slayer of Madhu, an epithet of god Vişhņu. Madhu and Kaitabha were demon-brothers who stole away the Vedas from god Brahma, while Lord Vishņu was in his yogic trance (sleep). Brahmå sought Vişhnu’s help. Vişhņu sought a boon from Madhu and his brother Kaitabha of killing them (Mbh. Vana. 203.30). Vishnu killed him by placing him on his lap. Hence, Vişhnu came to be known as Madhus üdana (slayer of Madhu), Devi Bhågavata X.11 supports the Mbh. information of their birth from ear-wax, and their power due to the boons received from Devi, the rest is the same as in the Mbh.

9-11. “Obeisance to you, O Nāråyaņa, O Acyuta, O Ananta (Infinite one), O Vasudeva, O Janårdana, O Lord of sacrifices, O Yajña-Puruşha, O Krişhņa, O Vişhnu, O Padmåkşha (Lotus-eyed god), O Kamala-kanta (Consort of goddess Lakşhmi), O Ganga-janaka (the Proginator of the Ganga), O Keśhava, O Kșhiroda-śhāyin (O Lord who couches in the milky ocean), O god of gods, O Damodara,⁷ I bow to you. O Śhri-Rama, ⁸ O Vişhnu, O Narasimha,⁹ O Vamana,¹⁰ O Pradyumna,¹¹ O Sankarşhaņa,¹² O Vasudeva, O Unborn god (Aja), O Aniruddha,¹³ O God of spotless splendour, O Murāri (Enemy of Mura), you save us perpetually from apprehensions.” 

6. Yajna Puruşha: 

Lord Vişhnu, the presiding deity of all sacrifices. In Bh.P. 2.7-11, He is described as ‘sacrifice incarnate (for whom sacrifices are performed), and an embodiment of Vedas, the Soul of all deities. Vedas are his breath.

7. Damodara: 

(I) One who is tied with a rope round the waist. Owing to complaints about his mischiefs by cowherdesses of Gokula, Lord Krishna was so tied to a wooden mortar by his foster-mother, Yashodá (Bh.P. 10.9.13-14). Hence (Krişhņa’s or Vişhnu’s epithet), also HV.63-14-26. 

(II) One who is approachable through intellect enriched by Self-Control and such other means (damadi-Sadhanena utkruşhtä matir ya, taya gamyate iti Damodarah. 

(III) One who carries universes in his abdomen

(III) damáni lokanămäni täni yasyodarantare 

ten Damodaro devah        – Shankara on Vishnusahasranama

8. Shri Rama: 

The Seventh incarnation of Vişhņu. The Hero of Vālmiki’s epic the Rāmāyana. The son of Daśharatha for whose word he exiled himself for fourrteen years, to a forest. He was an ideal king, a paragon of virtues.

9. Narasimha: 

The fourth incarnation of god Vişhņu. For saving the world from the tyranny of the demon-king Hiranyakashipu, and for protecting his devotee Prahlada, the demon-prince (Son of Hiranyakashipu), the Lord himself through a column in a half-lion-half-man form, and killed him on his own lap with his claws (thereby observing all the conditions of mmortality in the boon conferred on him by god Brahmă). After killing Hiranyakashipu and blessing Prahlada, he disappeared. For details vide Bh.P. 7.8.18-33, Moh. Sabha. 38.29.

10. Vamana: 

Vedic Vişhnu, the Sun-god and his three giant steps are famous in RV. 1-22.17, 18, etc. Shatapatha 1-2.5-7 is probably the source of the Puranic Våmana cpisode in Puraņas. He is the fifth incarnation of Vişhņu. To re-instate Indra to his post in the celestial world, which was occupied by the pious demon king Bali, Vişhnu was born of Kashyapa and Aditi. As a short boy (Vamana) whose investiture of thread was just performed, he went to Bali who was then performing a sacrifice on the bank of the Narmadá, and begged for three paces of land. Bali’s preceptor Shukra saw through this ruse of Vişhņu and opposed the gift. Bali was adamant. And as soon as Bali formally completed the gift with water, Vişhņu suddenly manifested his cosmic form. He occupied the earth in one step, and the heavens in the second, and asked Bali space for the third step. King Bali, the great devotee of Vişhnu offered his head for the third step. Vişhņu pushed Bali down to the nether world where hc was however provided with all the affluence of the celestial world. But Indra found the throne of the heaven vacant and occupicd it. 

- Bh.P. 8.19, Rām. Bala. 29 

Mbh.Sabha 38.29, Padma P. vol. V 

Uttarakhanda ‘ch. 240.

11. Pradyumna: 

According to puränas he is the god of Love burnt by god Shiva for disturbing his penance. He was then bom as the son of Krişhņa and Rukmiņi. As the epithet is applied to Lord Vişhnu, it implies his manifestation (Vyüha) as Pradyumna (Bh.P. 12.11.21), detailed in the Pancharatra agamas. He represents ahamkara (Ego, ‘I’-ness), and is the witness of the dreamless state of slcep. This is the Bhagavata concept. According to the Ahirbudhnya samhită, the difference between Prakruti and Puruşha starts in the Pradyumna stage. He actuates men to perform work (Ahirbudhnya 55.18). He is an intramundane vyüha and also a vibhava (incarnation) of Vasudeva. It must in the agamic sense that this epithet is applied to Vişhņu.

12. Sankarshana: 

N. of Balarama, Krishna’s elder brother who in his embryonic stage was transferred from Yashoda’s womb to Rohiņi’s. 

garbha-sankarşhat tam vai

pråhuḥ Sankarshanam bhuvi | Bh.P. 10.2.13.

But his identification with Vishņu is a Pancharätra concept which regards him as a manifestation (Vyüha) of Vishņu 

Vasudevaḥ Sankarshanaḥ Pradyumnaḥ Puruşhah svayam|

Aniruddha iti Brahman mürtivy üho’ bhidhiyate || 

Bh.P. 12.11.21.

The Bh.P. regards them as mere mürti-vyüha or a part incarnation. With the Pancharátra Agama, however, Sankarshana is an important vyüha and also a vibhāva. Sankarshara carries in him the whole of the universe, as if it is an atom. He is the support of the universe (asheșha-bhuvanådhåra). All the Shastras have been produced by him and in him they disappear at the end of the universe (Ahirbudhnya 54.16).

13. Aniruddha: 

The N. of a grandson of Krishna and the son of Pradyumna, the romantic lover of Uşhă, the daughter of Båņasura ((Mbh. Sabhi. 38) His identification with Vişhnu, god Brahmå being born out of the lotus sprouted from his naval is accepted in Mbh.Bhishma 65.71; Shanti. 340.30-31. As noted above, the Bh.P. accepts him as a mūrti-vyüha - part incarnation of Vişhnu. But his identification with Vişhnu and its use as Vişhnu’s epithet is a Pancharătra concept wherein Aniruddha is both a vyüha (manifestation) as well as a vidyeshvara. There are some conflicting statements about the functions of Aniruddha in the Lakshmi Tantra, Vishvaksena samhita, but to the Purana writer, Aniruddha being a vyüha was probably enough to use it as an epithet of Vişhnu. For details vide O. Schrader — Intro, to the Pancharätra.

12. Uttering the names of Hari in this way, and bowing down to the sages, his elder brothers, he (Närada) sat along with them, and took bath with great pleasure. 

13-14. All the five of them performed ablutions in the waters of the Sitä that dispel sins of the people, and performed the tarpaņa¹⁴ rites with reference to gods, sages and manes (pitrus). They were absolved of their sins. O Brahmaņas! They came up (from the river) and performed the twilight prayers, and their other prescribed duties. They then held various discussions and discourses based on the attributes of Nārāyaṇa. 

14. Tarpana -- (rites) 

One of the five daily yajñas to be performed by men, in which libations of water to the gods, sages and the deceased ancestors are offered by mentioning their names. 

tarpanam cha shuchiḥ kuryát pratyaham snatako dvijah |

devebhyashcha rushibhyashcha pitrubhyashcha yathäkramam|| - Shatatapa

15. When the sages had completed their sacred rites on the beautiful banks of the Gangå, Närada put these questions in the course of various discourses and narratives.

Närada said: 

16. O excellent sages, all of you are omniscient. You are exclusively devoted to the Lord. All of you are the spiritual lords of the universe, highly blessed and eternal. 

17. O learned sages! You are engaged in the (spiritual) uplift of the worlds, and entertain friendliness towards the indigent and the wretched. Hence, I (humbly) entreat you to relate the characteristics of the Lord. 

18. How is Lord Hari realized — Hari, by whom the entire universe consisting of the mobiles and immobiles, is created, and the waters from whose fect constitute the holy Ganga? 

19. How do the threefold religious acts of men become fruitful? O honour-bestowing ones! (Be pleased) to expound the characteristics of the perfect knowledge and penance. 

20. How is the worship of a guest to be performed whereby Vişhņu becomes propitiated? O lords! Be gracious unto me. It behoves you to relate precisely and in details, these and other similar things considered to be mystic secrets, bringing satisfaction unto Hari. 

Shaunaka said: 

(Närada begins the eulogy of Vişhņu)

21. Obeisance to the Supreme Lord, who is greater than the greatest. He is immanent in the greater and the lesser beings. He is both endowed with attributes and still devoid of attributes (saguna and nirguna). Salutations unto Him. 

22. Hail to the Lord devoid of Maya;¹⁵ Obeisance to the Deity termed Atman, the possessor of the deluding Potency called Maya and who constitutes the universe. I bow to the Lord of yogins, identical with Yoga and comprehensible through Yoga. Salutations to Vişhņu. 

15. Maya 

The illusion by virtue of which one considers the unreal universe as really existent, and as distinct from the Supreme Spirit. Lord Vişhnu is above this illusion. Hence. he is called amāya (devoid of transcendental to Måyå), But Maya is regarded as the deluding Potency of Vişhņu. Hence, he is called the Lord of Mäyå (Mäyin) as well, in this verse. In the Varaha P., the presiding deity of the earth asks Vişhņu to describe His Måyå potency to her. In reply Vişhņu recounts in details how the whole universe works under the influence of his Måyå. It is also called yoga-Maya resorting to which Krişhņa (Vişhnu) participated in the råsa in the Bh.P. 10.30-31. Panchadashi 6.122-141 describes the Vedantic concept of Maya (as succinctly stated at the beginning). God Vişhnu is not affected by the Måyå. Hence the epithet ‘amaya’. 

23. Obeisance to the Perfect Knowledge, to one who can be realized through perfect knowledge, to the sole cause of all knowledge, to the Lord of perfect knowledge, to the Deity identical with Jñeya (object of knowledge). Jñätru;, (the knower) and the Vijñāna-sampad (riches of perfect knowledge). ¹⁶ 

16. In an advanced spiritual stage, the triad of the knower, knowledge and the object of knowledge or the meditator, meditation, and the object of meditation loses the distinctness of these components, and is realized as one. This is known as Tripuți-niråsa. Here, all these trinities are merged in Vişhnu and hence regarded as identical with Lord Vişhnu.

24. Obeisance to the meditation, to the one comprehensible through meditation, to him who dispels the sins of the meditator, to the Lord of meditation, to the intelligent one, and to one who represents the identity between the dhyeya (object of meditation), dhyatru (the subject, the person who meditates). 

25. I always bow down to that unborn primeval, real, truthful Lord of prayer, whose energy and power inspire the sun, moon, fire, the creator of the gods, the demigods known as Siddhas, Yakşhas and the Asuras, and the groups of serpents. 

26. I take resort to that unborn Lord who assumes the form of Brahmä, and creates the worlds, who alone is the protector (of the worlds) assuming the forms of Brahmaņas and Vişhnu, and who assumes the body called Rudra for dissolving the world, at the end of the Kalpas, and then lies (in the form of a small child) licking (the big toe of) his foot. 

27. I seek refuge in that primordial Deity Vişhņu – the Lord who shines in his region called Para (the transcendental), that Lord by reciting whose name, the mighty leader of elephants¹⁷ was released from the terrible grip of the crocodile (I seek refuge in that primordial Vişhņu). 

17. Gajendra 

King Indradyumna, the Påndyan king, born in the family of Svayambhuva Manu, was a great devotee of Vişhnu. While engaged in meditation during retirement from kingship, he did not notice the arrival of sage Agastya who, being enraged, cursed him to be an elephant. When he, as a king elephant, entered the lake near mount Trikūta, a crocodile which was previously a Gandharva called Hühů and was cursed to be a crocodile, caught hold of his leg. The elephant wanted to extricate its leg, but could not do so, despite a struggle for 1000 years. At last, finding all his strength exhausted and that he would be dragged into the water and meet death, he appealed to Lord Vişhņu who relieved him by killing the alligator with his discus Sudarshana and both the elephant and the crocodile got absolved from their curses. This episode from Bh.P. 8 chs 2-4 is mentined here.

28. He assumes the form of Shiva in regard to those possessing devotion unto Shiva; he assumes the form of Vişhnu for the sake of those who are sanctified by meditation upon Hari. Ever and anon, I seek refuge in him alone, who causes physical bodies in accordance with the previous conception. 

29. I bow always unto that son of Vasudeva who slew Keshin ¹⁸ and Naraka, ¹⁹ who, even as a boy lifted up a mountain²⁰ by means of the tip of his hand, and the God who habitually removes the burden of the Earth. 

18. Keshin 

A demon, follower of Kaṁsa; he possessed the power of 10,000 elephants. At the instance of Kamsa, he assumed the form of a horse and attacked Krishna, and was killed by Krişhņa at a place now known as Keshighãt at Vrundavana (UP.) VP.5.16. - MBH.Sabha, ch. 38. In Mbh. Advamedhika 69.23, Krishna declares to have killed Keshin as per dharma.

19. Naraka alias Bhaumasura 

A valiant asura — son of the goddess presiding over the earth. He was a king of Pragjyotişha (Assam). He carried away and kept in confinement 16000 princesses and daughters of siddhas, asuras, etc. He attacked the celestial region and defeating Indra carried away the ear-rings of Aditi, and the white umbrella, insignia of Indra’s sovereignty. Indra appcaled to Krishna at Dvårakā. Krishna, along with his queen Satyabhamă, rode on Garuda, flew to Naraka’s capital and slew him. He installed his son Bhagadatta on the throne at Prágjyotisha, and released the 16000 princesses who subsequently married him. Bh.P. 10 dh.59., V.P 5.29 

- HV. (Harivamsha) - Vishnu Parva ch. -63, Mbh. Sabha 38, also Udyoga 48, 80-84.

20. Gotram 

Mount Govardhana, 18 miles from Vrundåvana in Mathurá district. In the village known as Paitho, Krişhņa is said to have lifted up the mountain on his small finger, and held it as an umbrella over the heads of inmates of Nanda’s Vraja and the cattle, to protect them from the deluge like rain-showers sent by Indra, to punish them for not offering him his annual sacrifice. The story is detailed in the following: 

Mbh. Sabha 41.9, udyoga 130.46 

VP.5. Ch.11, HV. Vishnu P. ch. 18, Bh. P. 10.25

30. I salute to that unborn Lord who, incarnated in the terrific form of the Man-lion (from the pillar), tore up the chest of the demon (Hiranyakaśhipu), as hard as the rock, and who protected Prahlada, his own devotee. 

31. I pay obeisance to that Supreme Primeval Person designated as the Self (atman), who is embellished by means of the ether, etc., who is ever unsullied, Eternal and incomprehensible; who (though) the creator of the universe, is devoid of activities. 

32. I worship that First Principle, the Soul (atman) who stays as undivided one, with all his different forms, viz., Brahma, Indra, Rudra, the firc-god, ²¹ the wind-god and the categories or classes of beings e.g. the mortals, demigods, like Gandharvas and Yakşhas, Asuras and gods (devas). 

21. In the 1st half of this (No. 32) verse, in Brahmendra-Rudranilavayumartya: the underlined word be emended as anala instead of the present anila ‘wind’, as the word is followed by vayu and anila-väyu is tautologous.

33. I have sought asylum in that from which all this (universe) became distinct, and was originated, sustained and in which it will get dissolved afterwards. 

34. I have resorted (for refuge) to him who stands in the form of the universe, and appears to be involved in and attached to the world but who, in reality, is not attached at all, and is perfect. 

35. I seek refuge in him who, though stationed in the heart (as antarätman), is not cognised by those whose selves or minds are deluded by Måyå, and who is the supreme-most and the purest of all. 

36. I seek shelter in him who is of the nature of the perfect knowledge. He shines forth everywhere to those who refrain from all attachments, and whose souls or minds revel in the path of meditation. 

37. When there was an impediment at the time of churning the ocean for the sake of nectar, he held the mount Mandara²² his back, for the welfare of the gods. I seek refuge in that Tortoise. ²³ 

22. Mandara 

The mount that was used as a churning-rod for churning the ocean, for obtaining nectar (amruta) (Mbh. Adi 18-6-8, 13, 16-21, Bh.P. 8.5-10). It is now identified with a hill two or three miles to the north of Bamsi, in the Bankä sub-division of Bhagalpur District. It is an isolated hill of about height with a groove all round the middle, to indicate the impression of the coil of serpent Väsuki. This groove is artificial and bears the marks of chisels.

23. Kurma (A Tortoise) 

The second, out of ten chief incarnations, of Vişhnu. At the time of churning the ocean for getting the nectar, gods and demons|used the mount Mandara as the churning-drill and serpent Vásuki as the churning-rope. But mount Mandára having no fixation of the bottom, began to sink down. God Vişhnu then assumed the form of a tortoise with a back 100,000 yojanas in extent, got under the sinking mountain and lifted it up, and supported it till the nectar was churned out. 

-Bh.P. 8.7.8-10, Agni P.3. VR. Båla 45 (sarga).

38. With his pointed and curved fang, the Infinite Being lifted the carth from the ocean, and stabilised this entire universe. I bow down to that Boar. ²⁴ 

24. Varaha 

In Vedic Literature, Varaha is a manifestation of Prajapati (Tait. Samhita 7-1-5-1, Tait. Br. 1.1.6, Shatapatha 14.1.2.11) But in Puränas the Boar is an incarnation of Vişhnu. This is usually regarded as the third, out of the ten main incarnations of Vishnu, (AP.--Agni Purana-Ch.4), but according to the Bh.P. 

1.3.7, it is the second incarnation which Vişhnu, the presiding deity of sacrifices, undertook for lifting up the earth which sank down to the nether-world - rasåtala (Bh.P.3.13.15), but AP.4.2 states that the killing of demon Hiranyākṣha is the main purpose. Bh.P. 3.13.18-45 describes the fight betwcen Varáha and Hiranyakşha in which the demon was killed, but he killed the demon as he came in the way of lifting up the earth, and stabilising it in its proper position. (also Mbh. Sabha, ch. 38). MP. in ch.5.247-48 details the symbolism of this incarnation. The description of yajna-varáha (in MP. 248. 67-73) beginning with Vedapådo yüpa-damshtrah Kraludantash chitimukhah, etc. has its echoes in VP. 6.16.23, Bd.P. - Prakriya Pada 5.9-23, Bm.P. 213.33.7 and even in Smrutis like the Vişhnu Smruti 1.3-9. The image of yajña-Varáha, at Vihara (ancient Varahanagara), 8 miles from Vijäpur, N. Gujarat, shows the influence of the concept till 1000 A.D. Maha-Varaha images at Udayagiri cave ... (circa 400 A.D.), at Badami (Bijapur Dist. Karnataka) of the 7th cent. A.D., and at the Daśhävatāra cave at Ellora (circa 800 A.D.), show the hold of this avatāra on popular mind. It must, however, be noted that originally yajña-varäha is a Vedic concept with profound meaning with reference to Vedic cosmogony, though Puråņa-writers draped it differently with their imagination, and a correspondence between the elements of sacrifices and the parts of Varaha’s body is established.

39. Desirous of protecting Prahlada, ²⁵ he tore up the rock-like hard chest of the demon Hiranyakaśhipu and killed him. I pay obeisance to that Nrusimha (Man-lion). 

25. Prahlada or Prahrada 

Son of demon Hiranyakashipu and Kayadhū. When Hiranyakashipu went to perform penance, gods attacked his kingdom and Indra carried away Kayadhū who was pregnant, but Närada rescued her and gave her asylum in his hermitage. It was while dwelling here that Prahlada, in his mother’s womb, was given instructions in spiritual matters (Bh.P. 7.7 10-16). He was sent by his father to Shukra’s son for education, but he became a staunch devotee of god Vişhņu — the enemy of their family. While testing the progress of his son, Hiranyakashipu discovered this (Bh.P. 7.5.23-32), and used torture to, correct him (Bh.P. 7.5.37-44; VP. 1.17.32-53, also ch. 18 to 20). In the final interview, Hiranyakashipu asked Prahlada if god Vişhnu was the pillar of the audience hall, and Vişhnu manifested himself as a Man-Lion from within, and killed Hiranyakashipu. Prahlada was crowned as the king. Våmana P. chs. (7 & 8) describe his pilgrimage to Pushkara, and fight with sages Nara and Nårāyana and defeat by Nārāyana. He is regarded as a great devotee of Lord Vişhņu - mahâbhagavata (Bh.P. 6.3.20). When Vişhņu incarnated as Vämana and manifested his cosmic form to put down his grandson Bali, he praised Vamana (Bh.P. 8.23.6). In the Mbh. also, he is a respectable figure. According to Bh.P. 5.18.7, he spends his remaining days as a devotee of god Vişhņu as Man-Lion in the * Harivarşha - (Bh.P. 5.18.7). 

40. Having secured the gift of land from the son of Virochana (i.e. Bali), with two paces he covered the entire universe upto the region of god Brahma, and handed over the same to gods. I bow down to that Ajita (the unconquered Lord). 

41. Due to the crime committed by Kärtavirya Arjuna of the Haihaya²⁶ clan, he destroyed, for twenty-one times, the race of Kshatriyas. I bow down to that son of Jamadagni.²⁷ 

26. Harihaya-Sahasrarjuna. 

This refers to king Arjuna, the son of king Krutavirya of the Haihaya clan a branch of Yadus. According to Bk.P. 9,23.24-27, he was the lord of the entire earth. ‘No other ruler of the earth can reach Arjuna’s status in performance of sacrifices, munificent donations, yogic powers, scholarship, military victories’. He was a disciple of Datta who conferred on him 1000 arms, and thus he came to be known as Sahasrarjuna. (Bd.P.44). He ruled at Mahişhmati (Mod. Maheśhvara) on the right bank of the Narmada in M.P. He defeated Råvana and kept him a captive. His glorious rule is described in Bd.P.58, Mbh.Vana. 115, Anušhasana 29. 

The hereditary rivalry between Bhrugus and Haihayas for supremacy in Western India, culminated in the raid of Jamadagni’s hermitage for the possession of Kamadhenu (a wish-yielding cow) (Bd.P.chs 67-70, BH.P.9,23. 24-28, Mbh. Vana 116.19-21). In a lightening reprisal, Parashurama killed Arjuna in a surprise attack near Māhişhmati-an act strongly disapproved by Jamadagni (Bh.P.9.15.38-41). 

The mention of annihilation of Kshatriyas for 21 times in the above verse is a mythological representation of the struggle between Bhrugus and Haihayas. Paraśhurāma discomfited the Haihayas a number of times, but after his retirement, the Bhřugus withdrew from Central and Western India and shifted to the North.

27. Jamadagnya (Parashurama) 

Parashurama, the son of Jamadagni of the Bhrugu clan. A great military leader of his times. In the hereditary feud between Bhrugus and Haihayas in which Jamadagni was killed, Parashurama defeated the Haihayas 21 times, which is inflated as “the annihilation of the Kşhattriya race for 21 times” (Mbh. Adi.64.4, Vana 117. etc. Bd.P.ch.83, etc.) It appears that he was dissuaded from his ruthlessness by his elderly clansmen and he performed a sacrifice at Samantapanchaka (Kurukshetra) where he gave to Kāshyapa as a gift, all the land conquered by him. Kåśhyapa requested him to go out of the donated lands and find out for him some new place. He seems to be the first explorer of the land bctween the Western Ghats and the Arabian-sea, as people from Northern Konkaņa to Kerala claim him as such. He finally retired to mount Mahendra-Eastern Ghats probably to Mahendra malei near Ganjam. After retirement, he had a scuffle with Rama for breaking Shiva’s bow (Mbh. Vana. ch.9) and with his disciple Bhişma for his refusal to marry Princess Amba abducted by him. 

He is popularly regarded as the 6th incarnation of Vişhņu though he is called the 16th in the Bh.P. 1.3.20; 9.15.13. They suppose that he is one of the seven eternally living persons (chirajivin). Also vide M.P.47, V.P. 4-7, 4-11.

42. He manifested himself in four forms (4 sons of Daśharatha). Surrounded by monkeys, he killed the army of the demons (Räkşhasas). I bow down to that Ramachandra. 

43. Assuming (lit. by resorting to) the two forms (viz. Śhrikrishna and Balarama), he removed the burden of the earth and (ultimately) destroyed his own family. I worship that Śrīkrishna. 

44. People of the three worlds beginning with the Earth see within their souls that pure Lord who is delighted within himself. I worship that Ruler of the universe who is resplendent and pure, ²⁸ devoid of impurities. 

28. Here nirmala and Shuddha are not tautological, God is both resplendent (nirmala) and pure (unmixed) despite his being antaratman the Inner Soul and Controller’ of all, as mentioned in the 1st half.

45. Having massacred all the impure sinners by means of his sharp-edged sword,²⁹ at the end of the Kruta Age, he re-established the Dharma at the beginning of the Kruta Age. To him I salute. 

29. This refers to Vişhnu’s future (the 10th) incarnation called Kalki who will terminate the Kali age by massacring all sinners, re-establish dharma and pave the way for the Golden Age (Kiruta yuga). He will be born in a place called Shambhala, as a son of a Brāhmaṇa Vişhnuyashas (Bh.P.1.3.25, AP.ch.16.8.10).

46. I resort to him whose these and other innumerable forms are impossible to be enumerated by him (i.e. by any person) even in millions of years, O Pandavas. I worship him. 

47. Even great sages, gods, demons (Asuras) and Manus³⁰ cannot³¹ fully comprehend the greatness of his name. How can I, an insignificant person, worship him (with full realisation)? 

30. Manu 

The mythical progenitor and Law-giver of the human race and the first sovereign of the entire world. His reign or life-span extends to 71 Chaturyugas or roughly (71 x 36,00000 = 2566,00000 human years) V. Mani-Puránic Encyclopaedia, p. 482. But in Siddhanta-shiromani on Kalamana, manvantara - 30,67,20.00 human years. He is helped by seven sages, gods, Indra and his sons or kings. There are-14 Manus whose reigns taken together make one day or kalpa of god Brahmå. The fourteen Manus are as follows: 

(1) Svayambhuva, (2) Svårochisha, (3) Auttami, (4) Tåmasa, (5) Raivata, (6) Chåkçhuşha (7) Vaivasvata (the present Manu) (8) Såvarni, (9) Dakshasåvarni, (10) Brahmasävarņi, (11) Dharmasävarni, (12) Rudra-såvarni, (13) Deva-Såvarni, and (14) Indrasåvarni (Bh.P.8.13; V.P. 3.1, 3.2.)

31. Syntactically a defective verse for lack of a finite verb. The meaning is obvious. Hence cannot’ is supplied to make the sentence complete.

48. Even by hearing his name, men who have committed great sins attain sanctity. How can I, a weak-minded person of mean intellect, eulogise him (adequately)? 

49. If somehow or other (by a lucky chance) the sinners manage to glorify or hear his name, they become purified and the purified ones attain Liberation (from Samsára). 

50. I seek refuge in that deity of the form of perfect knowledge whom Yogins, freed from sins, perceive after stabilising their individual soul (åtman) in the (supreme) atman. 

51. The Samkhyas³² (followers of the path of knowledge) perceive Hari of perfect atman, in everything. I worship that Ageless, Eternal (hence the First) Deity who is of the nature of perfect knowledge. 

32. Samkhya 

Used in the epic sense ‘Path of knowledge’ as in the BG.II Samkhya yoga. It is the theistic Samkhya Philosophy that is implied here. It may be noted that at the worst the Sankhyas are Agnostic and not Atheist, as about God the Sūtra says ‘God is not proved logically’ (Ishvaräsiddhoh|and not Ishvarabhavåt|)

52. I salute Lord Hari who is immanent in all living beings, is quiescent, omniscient (perceiver of everything), who has thousands of heads³³ and who is very real (of positive existence). 

33-34.       Echoes of the text of the Puruşha Sukta, viz. 

Sahasta-Shirsha puruṣhaḥ sahasräkşhah sahasrapat|

sa bhūmim vishvato vrutvå atyatishthad dashăngulam ||

RV.X.90.1

53. I worship that unaging Supreme Ruler who stands the breadth of ten fingers above the universe of both past and the future, whether mobile or immobile. ³⁴ 

34.    Echoes of the text of the Puruşha Sukta, viz. 

Sahasta-Shirsha puruṣhaḥ sahasräkşhah sahasrapat|

sa bhūmim vishvato vrutvå atyatishthad dashăngulam ||

RV.X.90.1

54. Again and again do I pay obeisance to that unborn mystic Deity, who is minuter than the minutest and greater than the greatest, ³⁵ and the secret-most among the secrets. 

35. cf. Katha Up. 2.20, Shvet. Up. 3.20. 

Mahanärayana 8.3, Kaivalya Up. 20. 

55. I salute the Supreme Person, the Ruler of the universe who bestows his own region if he be meditated upon, remembered, worshipped, heard of or even bowed to. 

56. As Nárada eulogised the great Lord thus, those great sages like Sanandana and others, with eyes bedimmed with tears of joy, became highly delighted, in the company of Närada. 

57. He who gets up early in the morning and reads this hymn to the Supreme Person (Vişhņu) gets his soul purified of all sins, and attains to region of Vişhņu (Vaikuntha)