55 - The Greatness of Purushottama (Contd.)

Mohini said: -

1. “O excellent Brähmana, what is that time when one should go to the shrine of Purush0ttama? O bestower of Honour, what are the modes whereby the Pañchatirthi¹ (the pilgrimage to the five holy centres) should be performed?

1. This chapter deals with the Pancha-Tirthi (five important sacred spots) at Jagannåtha Puri.

2. Kindly tell me, everything, the benefit accruing from the holy ablution in each of these Tïrthas severally. Tell me the benefit of charitable gifts, visiting the deities separately”.

Vasu said: -

3-4. “A devotee may eschew all food and perform a penance standing on a single foot for seventy thousand years controlling his sense-organs and suppressing his anger. But, if one observes fast for once on the twelfth day in the bright half of the month of Jyeshtha and visits Purushottama, one derives a superior benefit thereby.

5. Hence, O blessed lady, it is in the month of Jyeshtha that Purushottama is to be visited ardently by self-controlled men who desire to attain heavenly world.

6. The excellent man should duly make a pilgrimage to the Pañchatîrthï and visit Purush0ttama on the twelfth day in the bright half of the month of Jyeshtha.

7. Those who visit the eternal lord Purushottama on the Dvàdašhï (twelfth) day attain the world of Vishnu. They never fall off therefrom.

8. Hence, O daughter of Brahma, one should go there ardently in the month of Jyeshtha. After duly visiting the five holy Tirthas (Pañchatïrthi) and (or after the due ablutions in the five sacred water reservoirs) Purushottama should be visited.

9. Even if the pilgrim is far off but he glorifies Purush0ttama with a pure soul and a delighted mind day by day, he too shall go to the city of Vishnu.

He who, with full concentration and faith, undertakes the pilgrimage of Krishna, shall be liberated from all sins. That man shall attain Vishnu world (Vaikuntha

11. By seeing from even a great distance the discus of Hari, stationed on the top of the palace (Temple) and bowing down to it, the man shall be liberated from his sins instantaneously.

12. O Mohini, I shall now narrate the procedure for the holy ablution in the five Tirthas (Pañchatirthi). Listen.

If this is performed duly, the man shall become a favourite of Mâdhava.

13. The clean and pure devotee should go to the Märkandeya-Hrada¹ (the Pool of Markandeya). Facing ‘the north he should plunge therein three times. He should repeat the following Mantra: -

1. Märkandeya Hrada or pool is at a distance of 4 furlongs from the Jagannätha shrine. It is near the water pool called Chandana (Kalyana 31-1. P. 198).

14. “O Bhaganetraghna (he who destroyed the eye of Bhaga). O Tripuräri (the destroyer of the Tripuras), save me who am immersed in the ocean of worldly existence, who have been possessed by sins and have fallen senseless. Obeisance be to you,

15. Obeisance to Shiva, the quiescent god, to the destroyer of all sins. O lord of the Devas, I am taking bath. May my sins perish.”

16. The intelligent pilgrim should stand in navel-deep water. With water and gingelly seeds he should duly perform the Tarpana rite of the Devas, sages, Pitris and others.

17-18. After the bath and Ächamana rite, the pilgrim should go to the temple of Shiva. After entering the shrine, he should circumambulate three times. With the Müla Mantra * he should respectfully worship the deity Märkandeyešha. Repeating the Aghora Mantra* * (as in Tait. Äranyaka 10.45. I he should make obeisance and crave forgiveness.

*viz. om namah Shiväya |

**Aghora Mantra: 0m aghorebhyo ghorebhyo ghoratarebhyah sarvebhyah namastestu Rudra-rüpephyah

19. “O three-eyed god, obeisance be to you. O moon-bedecked one, bow be to you. Redeem me, O lotus-eyed one (?) salute to you, O Mahâdeva.”

20. After thus taking ablution in the Mârkandeya Hrada and by visiting Šhañkara, the man derives the benefit of (the performance of) ten horse-sacrifices.

21-22. Liberated from all sins; he goes to the world of Shiva. Till all the living beings are dissolved, he enjoys excellent pleasures there and comes back to this world. He is born as a highly learned Brâhmana. Thereafter, he adopts the Yoga of Šhañkara and attains salvation.

23. The devotee shall then go to the Kalpa tree (i.e. the Banyan tree) and circumambulate it three times. He should then worship that holy Banyan tree with great devotion, repeating the following Mantra

24. “Om obeisance to you of unmanifest form, to the great one, to the protector of one who bows down to you. Obeisance be to you, the holy Banyan tree growing seated in the great waters.

25. You resided in the banyan tree that is the abode of Hari, always during the Kalpa. O Nyagrodha tree dispel my sin. O Kalpa tree, obeisance be to you” *

*cf. BM. P. 57.13-14.

26. By approaching the Kalpa tree* * the Banyan tree, and by circumambulating it with devotion, the man instantaneously dispels the multitude of sins like a serpent casting off its slough.

**The Banyan tree is styled as Kalpa-vruksha in BM P. 57. 12; 60, 18.

27. O Mohinï, by coming under the shade of that Kalpa tree, a man shall dispel even the sin of the murder of a Bràhmana. What then of other sins?

28-29. O daughter of the creator, by visiting Vishnu in the form of the holy banyan tree that is born of Krishna’s limbs and that has the greatest brilliance of Brahman, and by bowing down to it, one attains more benefit than that of the Räjasüya sacrifice and the horse-sacrifice. He uplifts his family and goes to the world of Vishnu.

30. By bowing down to Vainateya (Garuda) stationed in front of Krishna the devotee shall be liberated from all sins and he will go to the city of Vishnu.

31. He who sees Purush0ttama, Samkarshana and Subhadrä after visiting the banyan tree and Vainateya, attains the greatest goal (viz. Moksha).

32. After entering the shrine of Vishnu and circumambulating the deity three times, the pilgrim should worship and propitiate Samkarshana and Subhadrä with devotion.

33. “Obeisance to you, the deity named Haladhara (wielder of the ploughshare); Hail to you, O deity armed with the threshing pestle, salute to you, the lover of Revatï; obeisance to you O deity favourably disposed to the devotes.

34.  Obeisance to you, O most powerful one among the strong persons; Bow to you the supporter of the earth; obeisance be to you, O enemy of Pralamba¹ save me, O elder brother of Krishna.”

1. N. of a demon killed by Balaräma at Gokul, vide Bh. P. X.

35-37. Thus propitiating Ananta, who is unconquerable, who is worshipped by the Devas; who has the shape of the peak of Kailàsa; whose face is as excellent and resplendent as the moon; who is clad in blue robes; whose head is formidable due to the hood; who is highly mighty; who is wielding the ploughshare and who is bedecked only with one earring—by worshipping the son of Rohinî thus with devotion, a man may attain the desired benefit. Liberated from all sins, he goes to Vishnu’s world.

38-39. The learned devotee shall enjoy all pleasures there, till the ultimate dissolution of all living beings. When the merits arc exhausted, he comes here in the world and is born in the family of Yogins. He becomes an excellent Brâhmana and masters all the scriptural texts and their meanings. After attaining perfect knowledge, he attains liberation that is usually very difficult of access.

40. After worshipping Balaràma (Lit. one armed with the ploughshare) thus, the clever devotee should, with great concentration, worship Krishna by means of the twelve-syllabled Mantra (viz. Om namo Bhagavate Väsudeväya).

41. Those self-possessed men who devoutly worship Purushottama always by means of twelve-syllabled Mantra attain salvation.

41. O daughter of Brahma, neither the Devas, nor the Yogins nor the imbibers of the Soma juice attain that state which those who are devoted to the twelve-syllabled Mantra attain.

Hence, the devotee should worship the preceptor of the universe, devoutly by means of scents, fragrant flowers etc., repeating that Mantra alone. After bowing to him, he should propitiate him: -

44.  Victory to you O Krishna; O lord of the universe, be victorious; victory to you, O slayer of Chánüra and Kešhin, O slayer of Kamsa, be victorious.

45. O deity with eyes resembling the petals of the lotus, be victorious; victory to you, O bearer of the discus and the iron club; O deity dark-complexioned like the blue cloud, be victorious; O bestower of all happiness, be victorious.

46. O lord worthy of being worshipped by the universe, be victorious; O destroyer of worldly existence (Samsära) be victorious; O lord, O lord of the worlds, be victorious; victory to you, O deity bestowing the desired benefits.

47-48. O Purushottama, rescue me. I am immersed in the terrible ocean of worldly existence, though factually it is insignificant. Miseries constitute its foams; it is turbulent with furious temperament constituting its sharks and crocodiles, The mundane affairs are its flood of waters; the different kinds of ailments are its waves; it is impassable due to the whirlpool of delusion.”

49-52. By visiting Purushottama, with palms joined in reverence and by prostrating oneself flat, like a staff (before him) one attains, O Mohinï, the benefit of thousand of horse-sacrifices. By propitiating the lord of the Devas (the devotee attains great benefits); the lord who is the bestower of boons; who is favourably disposed towards the devotees; who is the destroyer of all sins, who grants all desired benefits, that lord Krishna has two arms and plump shoulders. His eyes are as large as the petals of the lotus. His chest is large; his arms are mighty; his face is splendid. He is clad in yellow robes. He holds the conch, discus and iron club in his hands. He is bedecked with crown and armlets. He is endowed with all auspicious characteristics. He is adorned with garlands of sylvan flowers.

53. By visiting and bowing to Krishna, a man attains that benefit which has been glorified in the case of ablution in the Tïrthas and the offering of charitable gifts.

54. By bowing down to Lord Krishna a man attains that benefit which is linked up with the Vedas and Yajñas.

55. By visiting and bowing down to Krishna a man attains that benefit which results from all charitable gifts, holy rites and observances.

56. By visiting and bowing down to Krishna, a man attains that benefit which is reputed to result from celibacy duly observed.¹

1. VV. 56-59 affirm the superiority of merely visiting Purushottama to the life-long observance of all Äšhramas (stages of life).

57. By visiting and bowing down to Krishna, a man attains that benefit which is cited as the benefit of the life of a householder duly practised.

58. By visiting and bowing down to Krishna, a man attains that benefit which is glorified as being yielded by dwelling in the forest to one who practises Vànaprastha stage of life.

59. By visiting and bowing down to Krishna, a man attains that benefit which has been cited as resulting from the due observance of the life of an ascetic Sannyâsin.

60. O beautiful, woman, of what avail is much talk about its greatness? By visiting Krishna with devotion, a man attains salvation which is so difficult to attain.

61-62. He will be liberated from the sins originating since crores of Kalpas. He will be endowed with the greatest glory and all attributes. After uplifting twenty-one generations of his family, the man shall go to the city of Vishnu by means of an aerial chariot of great brilliance richly equipped with all desirable things.

63. Then for the duration of a hundred Kalpas, he will be enjoying pleasures sweet to the mind. He will be sporting about with Gandharvas and Apsaras like the four-armed Vishnu.

64. Falling off from that world, he comes down here and is born in the excellent family of Brähmanas. He becomes omniscient. He knows everything. He eschews malice and jealous rivalry.

65. He will be engaged in his own righteous duties. He will be quiescent and charitable. He will be engaged in the welfare of all living beings. After acquiring perfect knowledge pertaining to Vishnu he shall attain liberation.

66. Thereafter, bowing down to Subhadrã with palms folded in reverence and with the following Mantra, the devotee should propitiate Subhadrâ, who is favourably disposed towards her devotees, O daughter of god Brahma.

67. “Obeisance to you, O omnipresent goddess; obeisance to you the bestower of auspiciousness and happiness. Protect me O Kâtyâyanï, you who are possessed of eyes resembling the petals of a lotus.” *

*Cf. BM. P. 57.58.

68-70. Thus propitiating that goddess, the mother of the universe, Subhadrä, the sister of Baladeva, the auspicious bestower of boons, the man shall go to the city of Vishnu by means of an aerial chariot that can go wherever he desires to go. After sporting about there like a god till the time of final dissolution of the universe, he will take birth as a human being. He shall then be a Brahmana who knows the Vedas. After acquiring the Yoga of Hari, he certainly attains liberation.

71. After coming out from the shrine, the man shall have the feeling of satisfaction (of having obtained his life’s objects). After bowing down again to the deity in the shrine, the devotee should depart from there with great concentration.

72. Even though he has disappeared, one should bow down to the place where the sapphire idol of Vishnu is buried in sand. The devotee who bows down to this place shall go to the city of Vishnu.

73. O queen, the lord with half of his body being that of a lion (viz. Narasimha) is present there always. It was he who uplifted Hiranyakašhipu. He is identical with all Devas.

74. There is no doubt in this that by visiting that lord Narahari and by devoutly bowing to him, O splendid lady, the man is liberated from all sins.

75. Those men who are devotees of Narasimha on this earth have no sin attached to them at all. They derive the benefit as desired by them.

76. Since he grants the benefit of all Purushârthas, viz. virtue, wealth, love and liberation, the devotee shall by all means resort to Narasimha.

77. Hence, O daughter of Brahma, the devotee should always devoutly worship the highly powerful lord of animals (Nara-Simha), the bestower of all desired benefits.

78-80. (All the people) —the Brähmanas, Kshatriyas, Vaišhyas, Shüdras, women, Antyajas (outcastes) and others shall, by worshipping with devotion, the most excellent of all gods, possessing the physical form of a lion, be liberated from inauspicious misery originating from crores of births. They attain all desired things such as the state of being a god, of being the lord of the immortal beings, the state of the lord of wealth and the state of being Yakshas and Vidyàdharas. O beautiful woman, he bestows these and other things.

81. O daughter of the creator, listen to the powers of Narasimha, the unconquered deity, the incomprehensible god, the bestower of worldly pleasures and salvation.

82. O lady of good rites, who is competent to recount fully the attributes of that deity half of whose body is that of a lion? I shall tell you succinctly.

83. There is no doubt about this that, thanks to his grace, one shall realise those Siddhis (super-human powers) both divine and human, that are heard about.

84. Thanks to the grace of that lord, one will have unimpeded movement in the heaven, mortal world, nether worlds, firmament, water, landmass or on a mountain.

85. O blessed lady, in this world consisting of the mobile and immobile beings, there is nothing that is unachievable to lord Narasimha who is always sympathetic to the devotees.

86. I shall narrate the procedure that will facilitate devotees and whereby the deity half of whose body is leonine (i.e. Narasimha) is delighted.

87a. The real nature of that lord is unknown even to the Devas and Asuras.

87b-89. The leader of the Sädhakas (aspirant devotees) sustains himself by means of vegetables, roots, fruits, barley grains, oil cakes, powdered fried grains or milk. He wears only a lion cloth or woven Kâšha grass. With the sense organs fully conquered, he meditates on the lord seated in a secluded spot, the confluence of rivers, the mountains, the Siddhakshetra (the sacred places of the Siddhas), in a barren land or in the hermitage of Narasimha.

90-91a. He himself instals the idol and performs the worship in accordance with the injunctions. There is no doubt about this that, even if the Sädhaka is defiled by subsidiary sins or great sins, he is liberated from them.

91b-93. The devotee should circumambulate and worship Narasimha with scents, fragrant flowers, incense etc. After bowing down the head to the lord, he shall offer the Jâti flowers smeared with camphor and sandal-paste on the head of Narasimha. Thereby, Siddhi is realised. In none of these acts or (bestowing of Siddhis) the lord is thwarted.

94-95. Brahmà, Rudra and other gods are not competent to cross him. What then is the case of Dänavas in the world, and of the Siddhas, Gandharvas, human beings, Vidyädharas, Yakshas, Kinnaras and serpents? All those divine beings are annihilated by the splendour of divine fire. (of Narasimha).

96-97. By performing the Japa once, the devotee shall smite all harassing persons by the flame of fire. The performance of Japa for three times of the Divine Narasimha Kavacha (mystical syllables protective like an armour) shall protect one from Daityas Dânavas, goblins, ghosts, demons as well as other enemies. The Kavacha-Mantras repeated thrice cannot be split by the Devas and suras.

98. Lord Narasimha of great strength and exploits, O highly blessed lady, always protects the devotees within twelve Yojanas (I Yojana = 4 krošhas or 8 miles).

99-100. The devotee should thereafter go to the opening of the cave and fast there for three nights. By means of the Palasa twigs, he should ignite the fire and perform Homas with the Paläša twings soaked in Trimadhu (honey, ghee, sugar) for twenty thousand times. O lady of lotus-like eyes, a cart shall come into the view of the Sädhaka.

101-102. Then, the Kavallivivara (the opening of Kavalli¹ (?) shall be revealed instantaneously. The learned devotee should unhesitatingly enter the opening. As the cart proceeds, darkness and delusion perish. O Mohini, wide highway is seen there.

1. Kavallï is not traced to any Sk. Dictionary. The text in the NP. here: tato vishet tu nihshañkam kavallî-vivaram budhah | is obscure. Brahma P. 58.35a reads: tato vishet tu nihshankam Kavachï vivaram budhah ‘The wise man who has armoured himself with Narasimha kavacha should enter fearlessly.

103. Remembering Narasimha, he should enter the nether worlds. After going there, the pure devotee should perform the Japa of the immutable Narasimha.

104. Thereafter, thousands of women shall come out of the city with lutes, chowries etc. in their hands and speak words of welcome to him.

105, O lady of beautiful eyes, they will grasp the leading Sädhaka by the hand and take him into the city. They will make him drink divine Rasâyana (elixir of life).

106. The moment he drinks, he will be endowed with a divine body. He will become very strong. He will be sporting about with divine virgins until the dissolution of the universe.

107. (?) With a different body, he is taken to Väsudeva.² When these virgins do not appeal to him, he will come out of that place.

2. The text is corrupt. This verse in the Brahma P. 58.40 reads: (bhinna deho Väsudeve lîyate nätra Samshayah) “There is no doubt that though his body is different, he is absorbed in Väsudevu.”

108-109. (Through the grace of Narasimha) the excellent Sãdhaka shall obtain a magic tablet, trident, sword, yellow pigment, jewel, mercury, elixir and the collyrium and the sandals. He shall grasp the Vidyâs (lores) of Gutikã (magic pills) Manahšhilä (red arsenic), Krishnanjali (handful of Krishna) *Mandala**(?) (kamandalu-water-pot) Akshasütra (string of rosary) and the sixth Sañjïvani) the lifegiver). i.e. the lore of restoring a dead man to life).

*An obvious error for krishnajina vide the same verse repeated in the Brahma P. 58-42.

**The Brahma P. ibid reads kamandalum. ‘Mandala’ in the NP. Is obscure. Hence the reading of the Br. P. is adopted.

110-113. It is as though the lord in the heart is enveloped by the blazing flames of the fire. Placed but once, it burns all sins originating from crores of births. Having (mastered) the mystic lore (Siddha-Vidyä) and Šhästras (scriptures the lord of Šhädhakas, if places in his heart the fire enveloped with flames and burning sparks only once, it burns down all of his sins and evils perpetrated in a crore of births. Placed in poison, it destroys poison; kept on the body, it dispels even leprosy.

If one kills a foetus and commits similar sins and places that divine fire on his person, he is absolved of the sins (by that divine fire). One should think of the blazing deity when overwhelmed by great evil planets. The evil and terrible planets begin to cry and they perish quickly. When the amulet is tied round the necks of children it is a perpetual protection.

114. It certainly destroys evil spirits such as the Ganda, Pindaka and Krutyâs. In order to dispel ailments, the devotee should perform Homa with the sacrificial twigs, ghee and milk.

115. If this is performed during the three Sandhyäs (i.e. dawn, dusk and midday) for the period of a month, it will destroy all ailments. I do not find anything in the world consisting of the mobile and immobile beings, anything that is unachievable to this Tattva (principle or lore).

116. By worshipping the lord of beasts alone for hundred and eight times, the devotee certainly attains all those Siddhis whichever he may desire.

117-119. In the ant-hill, in the cremation ground, and in the crossroads, the devotee should smear the oil mixed with red sandal paste and cow’s milk. With this paste he should make an idol of the lion six Añgulas in length; should then write (the Mantra) on the leaf of Bhürja with Rochana (yellow pigment). This leaf with Mantra should be tied to (the idol of Narasimha). He should then perform the Japa of the Mantra for unlimited number of times after worshipping it near a water reservoir.

120. By the time the devotee with all his sense-organs controlled, performs the Japas for seven days, the whole earth shall be showered with water. Within a Muhürta the earth will be flooded with water.

121-122. Alternately, the devotee should sit on the top of pure tree and worship Narasimha. By performing a hundred and eight Japas of the Tattva (Narasimha Mantra), the devotee shall ward off that rain. After placing (the idol) in a cage the excellent Sàdhaka shall whirl it. Within a Mahürta a great violent gust of wind shall blow.

123-124. He can ward it off once again by sprinkling the idol with water charged with the Mantra seven times. If the aspirant were to put that idol under the ground at the threshold of anyone the whole of his family shall be exterminated. When it is taken out, it shall accord peace. Hence O daughter of Brahmä, one shall always worship it with devotion.

125-126. By visiting, eulogising, bowing to and worshipping Narahari, the lord of beasts who has great prowess and who bestows all desired benefits, O splendid lady, men obtain kingdom, heavenly pleasure, and liberation (from samsära) which is very difficult to get. By seeing Narasimha, a man shall achieve the desired benefits.

127-128a. He shall be liberated form all sins. He shall go to the world of Vishnu. By visiting that lord having the leonine body, with great devotion even for once, the devotee is liberated from all sins, whether physical, verbal or mental in origin.

128b-130a. A man shall necessarily remember that lord in the following circumstances: When there is a war; when there is any difficulty; when in misery, when afflicted by thieves, tigers, etc., in the forest, when there is doubt about the safety of life, when oppressed by poison, fire or water, when there is fear from the king etc., during the day of battle, when one is afflicted by evil planets ailments etc., By remembering the lord, the man is liberated from difficulties.

130b-131a. Just as dense darkness perishes at the rise of the sun, so also all torments perish when the lord is visited.

131b-132. When Narasimha is delighted the devotee achieves the Gutikãs (Mystic pills), Añjana (magical collyrium), the Pädalepa (unguent for the foot) and the elixir of life, enabling one to go anywhere. He achieves other desired benefits too. If a man worships Narahari meditating on other desired results, he shall undoubtedly attain those objects.”