54 - The Glory of Purushottama (Contd.)

Vasu said:

1.1 Eulogised thus by him then, the Garuda-emblemed deity Vishnu became delighted, O blessed lady, and gave him everything mentally desired by him.

1. VV. 1-12 are the same as BM.P. 49-60-71. Although the NP begins a new chapter (54), vv. 1-12 the Phala-Shruti constitute the eulogy by Indradyumna in the previous (53) chapter. As such these verses should have formed part of the previous chapter as is done in the BE.P. ch. 49 where vv. 60-71 (the Phala-Shruti verses) follow Indradyumna’s prayer in a natural context.

2. The man who worships the lord of the universe everyday and intelligently eulogises him with this hymn, certainly attains liberation.

3. The pure and learned man who performs the Japa of this excellent hymn during the three junctions (i.e. the dawn, dusk and midday) accomplishes (the four objectives of life, viz.) virtue, wealth, love and liberation.

4. He who reads, listens to and narrates this with concentration and purity of mind, will shake off all sins and go to the eternal world of Vishnu.

5. This is conducive to wealth. It dispels sins. It is auspicious and it yields worldly pleasures and salvation. It is an esoteric secret very difficult to be attained. It is meritorious. It should not be given to anyone and everyone (indiscriminately).

6. None shall ever impart this to an atheist, a foolish fellow, an ungrateful one, an arrogant person, a man of wicked intentions or one without devotion.

7. It should be imparted to one endowed with devotion, to one endowed with good qualities and conduct, to a devotee of Vishnu, to a quiescent person and to one who is by nature faithful and who practises befitting rites and observances.

8. This great hymn of Purushottama narrated by me is the cause of destruction of all sins; it is designated as mercy; it yields happiness and liberation. It is the most excellent one bestowing the desired benefits.

9. Those who continuously meditate on the ancient Purusha who is very subtle and who resembles the pure firmament, attain salvation. They enter Vishnu like the ghee that has been consigned to the sacrificial fire with Mantras.

10. The lord alone is the destroyer of the miseries of Samsâra. He is greater than the greatest. There is none supreme to him. He is the creator, sustainer and the annihilator of all. vishnu is the same (impartial and good) to all. He is the essence of everything.

11. Of what avail are these—viz. learning, good qualities, Yajñas, charitable gifts and severe penances to those persons who have no devotion to Krishna, the preceptor of the universe and the bestower of happiness and salvation.

12. He who cherishes devotion to the deity called Purush0ttama is blessed in this world. He is pure, he is a learned scholar; he is affluent speaker, he has righteous conduct. He is the knower. He is the donor. He is the speaker of truth.

13-14. O daughter of Brahmä, after eulogising thus and bowing down to the eternal Väsudeva, the lord of the universe and the bestower of all desired benefits, the worried king spread Kusha grass on the ground and spread his cloth over it. With his mind dwelling on the deity, he went to sleep on the bare ground.1

1. VV. 13-14 to 71 in the NP are the same as Bm. P, Ch. 50 with a few v.ls. The description of the Purushottama idols in Sk. P. II. ch. 19 slightly differs from that in the NP.

15. He thought to himself thus— “How will Janârdana, the lord of the Devas, manifest himself to me? When shall this lord dispel my anxieties?”

16. When the king went to sleep, Vâsudeva, the preceptor of the universe, revealed himself to him in the dream in the form of) the wielder of the discus.

17-19a. He saw in his dream the lord of the Devas, the lord of the universe, who holds the conch and the discus; who is calm; who wields the iron club and the lotus by the tip of his hands; who is armed with the bow Šârañga, the arrows and the sword; who is encircled with the dazzling halo of brilliant refulgence: who displaced the lustre of the sun at the time of the end of the Yuga; who resembled the blue lapis lazuli in complexion, who was seated on the back of Garuda and who had eight arms.

19b. On seeing him, the lord said: - “O king of great intellect, well done, O ruler of the earth, I am satisfied with this divine sacrifice, your devotion and faith. Why do you worry unnecessarily?

20. O King, I shall tell you the means whereby you will get the idol that is eternal and worthy of being worshipped by the kings.

21-24. When this night is over and the pure sun rises up you must find out this tree. It is inside the waters of the sea. The place is beautified with various trees. On the shore also much water can be seen, O King, that has accumulated from the tides of the sea. Supported by the shore, the great tree stands there partly in water and partly on the ground. The tidal waves lash against it but it is firm and steady (and immovable). It does not quake or move.

25-27. Take an axe in your hand and wade alone (without taking any companion) through the waves sportingly. You will notice the tree by means of snigs indicated; unhesitatingly cut it down. On seeing the huge tree of wonderful appearance felled down, you make an idol of the lord from that tree. You should cast off your anxiety that deludes you.

28. After saying this, Hari, the. highly blessed one disappeared. The king too was extremely surprised by what he saw his dream.

29. He spent the remaining part of that night keeping awake with his mind dwelling on the lord, repeating the Mantras of Vishnu and the hymn pertaining to him.

30. When the night dawned, with his mind not dwelling on anything else, he duly took his bath in the sea.

31. He gave villages and cities by way of religious gifts to the Brahmanas The excellent king performed the duties of the forenoon and went ahead.

32. He did not take any chariot, foot soldier, elephant or charioteer along with him. The ruler of the earth entered the great seashore, alone.

33. He saw the lofty tree, the brilliant great tree, the great destroyer (?) and one that has grown immensely. It was auspicious but had no fruit (viphalam). *

*This verse is he same as Brahma P. 50.21 where that Puräna reads Mahatigam i.e. great transcending (all in height), and Vipula ‘extensive, for Viphala of the NP above.

34. It was a means of great festival for him (Mahotsavam) ** (?) It had such a huge stem. It lay as though it was sleeping by the side of the water. It had the colour of the dense Indian madder. It had no name or genus.

**Brahma P. 50.2 reads mahotsedha: ‘of great height and thickness.’

35. On seeing the tree of Vishnu, the lord of men rejoiced. With the sharp axe he cut it off steadily.

36. The mind of Indra’s friend (Indradyumna) was in a dilemma. While he was looking at the wood (i.e. the tree cut by him) there appeared a miraculous sight.

37-39. Višhvakarman and Vishnu assumed the forms of Brâhmanas. Those two noble souls came there. They were shining brilliantly with great lustre. They had divine scents, garlands, and unguents; they then approached king Indradyumna, the friend of Indra, and enquired: “O great king, what will you do here? O mighty-armed one, why was this tree felled down?

40. Unaided by anyone, in this great impassable lonely and dense forest on the shores of the great sea, this huge tree has been felled down.”

41-42. O lady of beautiful eyebrows, on hearing their words, the king was filled with joy. On seeing those two Brahmanas who had come there like the moon and the sun, he bowed down to them, the lords of the universe, and stood there with the head bent down. Then he addressed these sweet words to them: -

43. “It is my intention that I should make an idol of this wood in order to propitiate the god of the Devas, the lord of the universe who has neither a beginning nor an end, the lord who cannot be measured or comprehended.

44. In the course of a dream, I have been advised by the lord of the Devas, the greatest and noblest Ätman; I have recounted that to you also”.

45. On hearing the words of the king who was on a par with Devendra, the lord of the universe became delighted. Laughingly he spoke these words

46-48. “O ruler of the earth, well done. Your mind had been excellent, since you had an inclination towards the propitiation of Vishnu. This ocean of mundane existence is very terrible. It is like the leaf of a plantain tree (that can be torn easily). it is insignificant, yet it is full of miseries. It is boisterous and turbulent due to lust and furry. It is full of whirlpools of sense-organs. It is impassable and generates horripilation. Hundreds of ailments repeatedly assail the people. The ocean of worldly existence is like a transient bubble.

49-50. O leading king, you are blessed; you are adorned with the good attributes. The whole earth inclusive of subjects is blessed. The earth where you are the overlord, inclusive of mountains, forests and cities, containing many cities, villages and towns and adorned with the people of four castes, is blessed, since you are the lord and protector of the subjects.

51. O highly blessed one; Come on, come on. Stay under this tree which is cool and pleasant. Sit here with us discussing pious and virtuous matters.

52. This most excellent one among sculptors and artisans has come here to render help to you. He is equal to Višhvakarman himself. He is an adept in all arts and crafts.

53-54. He will make the idol thought of by you for me. Leave off the seashore”. On hearing these words of the Brahmana, the king left the seashore and went near him. The most excellent king went and sat under the cool shade of the tree.

55. Thereafter, O daughter of Brahmä, the Atman of the universe instructed the chief of artisans— “Make these idols in their respective shapes and sizes.

56. The first idol shall be the fòrm of It shall be extremely peaceful with eyes large and resembling the petals of lotus. It must have the mark of Shrîvatsa and the jewel Kaustubha. It must wield the conch, discus and iron club.

57. The second idol should be white in complexion. It must have the lustre and colour of cow’s milk. It must be marked with the sign of Svastika. It is the lord wielding the ploughshare as his weapon. It is the highly mighty lord named Ananta.

58. His final limit for nature has not been known by the Devas, Dânavas, Gandharvas, Vidyâdharas and serpents. Hence he is remembered as Ananta.

59. The third idol shall be that of the sister of Vâsudeva. She has the golden complexion. She is extremely beautiful. She is Subhadrâ marked by all the auspicious characteristics.”

60. On hearing these words of his, Višhvakarman, the expert in excellent artisanship. instantaneously made those idols with beautiful and auspicious characteristics.

61. He made the idols shine resplendently with ear-rings of diverse kinds in their ears. Markings of the discus and the ploughshare ‘were clear in the hands. They shone like the sun (?)

62.The first idol had white colour like the lustre of the autumnal moon. The eyes were red and the body huge and there was a hood over the head. It was Bala wearing the blue cloth. He was fierce and had wonderful earrings. He held a great ploughshare and a big threshing rod. He was divine in form.

63. The second idol resembled the blue cloud in complexion. It had eves resembling lotuses. The lord resembled the flower of Atasi (Hemp or flax) and his eyes were as large as the petals of the lotus.

64.He was Hari, Achyuta, with the Šhrîvatsa mark on the chest, with shining yellow robes. He was divine in character, holding the discus and the conch. He dispelled all sins.

65-67. The third idol had the golden lustre. It had eyes as large as the petals of a lotus. (It was that of Subhadrä) covered with various garments, bedecked in necklaces and armlets and equipped with ornaments of different kinds. There was a necklace of gems and jewels. The bosom was plump and protruding. Višhvakarman thus made a beautiful idol.

68-69. The king saw that wonderful feat and was surprised very much. Within a moment, he saw those beautiful idols covered with pairs of divine robes, embellished with different kinds of jewels and richly endowed with all characteristics. Being very much surprised, he spoke these words.

70. “Is it possible that both of you are Devas who have come here assuming the forms of Brähmanas? Both of you achieve wonderful feats and divine activities. You are super-human.

71-72. Are you Devas or human beings, or excellent Yakshas or Vidyädharas, or Brahma and Vishnu or Vasu and Rudra or the twin gods Ašhvins? I do not know your true nature (since) you are present here assuming a magic form. I seek refuge in you. Kindly reveal yourselves to me.”

The Brahmana replied:

73 1 “I am neither a god nor a Yaksha. I am neither a Daitya nor a king of Devas. I am neither Brahma nor Rudra, Know me as Purushottama.

1. VV. 73-125 in the NP. the same Bm. P. ch. 51. 1-58 with a few deletions, and v.l.s.

74. I am the destroyer of the anguish of all the worlds, I possess infinite might and manliness. I am worthy of being worshipped by all living beings. I have no end.

75. I am that which is learnt (i.e. described) in all scriptures and is so recounted in the Vedântas (Upanishads), I am that which has been spoken of by Yogins as Vãsudeva who is approachable through meditation.

76. I alone am Brahma himself. I am Vishnu; I am Shiva. I am Indra, the king of the Devas. I am Yama, the restrainer of the universe.

77-78. I am all the elements such as the Earth etc.: Iam the three sacrificial fires as well as the devourer of what is consigned as offerings. I am Varuna, the lord of the waters, the earth, the mountains, whatever there is in this world worthy of being spoken about (in words) —whether mobile or immobile. Know me to be the embodiment of the universe. There is nothing other than I in the whole universe.

79, O excellent king. I am pleased with you. O king of good holy rites, choose a boon. I shall give you whatever is desired by you, whatever is fixed into your heart.

80. A vision of mine is not possible even in a dream for non-meritorious persons. But, as for you, you have seen me directly, thanks to your steadfast devotion.”

81. On hearing these words of Vâsudeva, O Mohinï, the hairs stood on ends on the body of the king. He sang the following hymn:

The King prayed:

82. “0 lover of Shri, obeisance be to you, O lord of Shri, Hail to the yellow-robed one; O bestower of fortune, lord of Shri, O abode of Shri, salutations to you, O abode of good fortune.

83. I bow down to the primordial Purusha, Ishana, the lord of all, having faces all round; the greatest Deva devoid of any stigma; I bow down to the eternal one.

84. I bow down to him that is beyond all words, and all attributes, and devoid of existences as well as nonexistence. I salute to one that is unsmeared i. e. extremely pure, free from attributes, subtle, omniscient and the conceiver and creator of all.

85. I pay obeisance to the lord holding conch, discus, iron club and threshing rod. I shall bow down to the lord who bestows boons and has the complexion of the petals of blue lotus.

86. I shall salute to Hrushïkešha, Hari who lies down on his serpent couch, who stays in the milk ocean and who dispels all sins.

87. O lord of the chiefs of the Devas, I shall again pay obeisance to you, the lord and bestower of boons, Vishnu the lord of all the worlds and the immutable cause of liberation”.

88. After eulogising the lord thus, after bowing down with palms joined in reverence, he laid himself prostrate on the ground again and said

89-92. “O lord, if you are pleased with me, I shall choose this excellent boon. I wish to go to that region of yours which all these meditate upon: - viz. The Devas, Asuras, Yakshas, Rakshasas and the great serpents along with the Gandharvas, Siddhas, Kinnaras, Guhyakas, Sages; those blessed persons who are experts in different scriptural texts; who are endowed with renunciation and Yogic practice; who ponder over the real meaning of the Vedic texts and who know the path of salvation as well as others; who meditate upon that highest state. Your region is devoid of impurities, free from attributes and quiescent; learned men see it. It is very difficult of access; yet I wish to attain it through your grace.”

The glorious Lord (Shri Bhagavän) said: -

93. “May everything concerning you be auspicious and conducive to welfare. Attain everything as desired by you. Everything will happen as you desire, thanks to my grace. There is no doubt about this.

94. O excellent king, rule over your great kingdom without any break for ten thousand nine hundred years.

95-97. I, therefore, shall reveal to you that supreme state called Vijñeya which is the highest, divine, very difficult to attain even by gods and demons; is perfect and bestower of all desired objects; quiescent; deserves to be kept as secret; unmanifest, unchanging, greater than the greatest, subtle, perfectly pure (unstained), devoid of attributes, eternal, perfectly free from worries and sorrows, transcending causal relationship. After attaining it you will get the highest bliss and reach the supreme goal.

98-99. May your fame spread here on the earth as long as the earth, sky, moon, sun, stars, seven oceans, Meru and other mountains exist here. It shall be steady as long as the eternal Devas stay in the heaven and everywhere.

100. Here is the Tirtha named Indradyumna saras.1 It is evolved out of the ghee used in the Yajña. By taking ablution even once in this, people will attain Šhakra’s world.

1. This is one of the important sub-Tirthas forming the Pañcha-tïrthï at Purush0ttama Kshetra. It is near Gundichä Mandira (or Janakpur) at a distance of about a mile and a half from Jagannätha temple.

101. He who offers Pindas here, on this auspicious shore of the ocean, shall redeem twent-yone generations of his family and go to Šhakra’s world (Heaven).

102. As long as fourteen Indras reign he will continue there, worshipped by the Apsaras and sung about by Gandharvas with their harmonious notes. He will move about by means of the aerial chariot.

103-104a. On the southern bank of the lake, to the south-west side of it, there is a holy fig tree. Near it a Mandapa (pavilion) will be erected. It will be covered with a cluster of Ketaki trees and surrounded by many trees.

104b-107a. On the fifth day in the bright half of the month of when the constellation Maghä is there, and people will take us there for seven days and instal us in the pavilion with splendid courtesans expert in diverse types of dalliance and charming in their dances and songs. They will have chowries with gold handles and fans bedecked in jewels. The great ladies must be standing there fanning us. 2

2. W. 104b-107a refer to the famous Ratha Yatra.

107b-109a. Other people, the religious students, Sannyäsins, lifelong students of Veda, excellent Brähmanas, householders, forest-hermits, Siddhas, and other twice-borns will be chanting hymns from Ruk, Yajus and Sàman, the hymns consisting of many words and syllables. O king, they will eulogise Rama and Kešhava.

109b-1 10. Then after eulogising, bowing to and visiting the deity with great devotion, such a man shall stay in the glorious city of Hari for ten thousand divine years, being worshipped by Apsaras and sung about by Gandharvas with harmonious notes of music.

111. He sports there as an attendant of Hari with Kešhava.

112. He shines with a jewelled necklace, in an aerial chariot of the refulgence of the sun. All that he desires is to abide in the excellent abode that is highly blessed.

113. After the merit of penance dwindles down, he comes here to the earth as a human being and is born as a Brâhmana. He shall be the lord of crores of wealth. He shall certainly be a glorious master of the four Vedas.

114. After granting him this boon and stipulating the conditions thus, O gentle lady, Hari vanished along with Višhvakarman.

115. The king became delighted. His hairs began to stand on their ends. Thanks to the visit of Hari, he considered himself blessed and of having accomplished all objectives in life.

116-117. The king accompanied by his ministers and family priests carried the idols of Räma and Subhadrä, the bestowers of boons, by means of chariots resembling aerial chariots, variously decorated with jewels and gold pieces. After carrying them along to the accompaniment of auspicious shouts of victory, he brought them to his city.

118-119. The intelligent king along with the family priests and ministers installed the idols in a splendid spot to the accompaniment of different musical instruments and the recitation of Vedic Mantras. After keeping them in a holy, charming and splendid spot for a few days, he formally got these installed through the Brähmanas on an auspicious Tithi when the constellation was favourable and on the whole the time was characterised as splendid, on an auspicious Muhürta.

120-121. In accordance with the Šhastric injunctions and following the prescribed procedure to be observed and according to the precepts approved by the chief priest, the king performed every rite and gave the requisite monetary gift to the preceptor. The lord distributed wealth among the Rutviks and others in accordance with injunctions.

122. He installed those idols made by Višhvakarman, duly, in an excellent apartment in the palace.

123. He worshipped them duly with different fragrant flowers, gold, jewels, pearls as well as with different kinds of splendid clothes.

124-125. He granted large tracts of lands, cities and towns to the Brahmanas. He ruled over the kingdom in a befitting manner. He performed sacrifices in various ways. He made over charitable gifts. Contented with everything, the king eschewed all possessions. He went over to the greatest place, the great region of Vishnu.