The Glory of Purufottama (Contd.)

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

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. 1

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-Sruti constitute the eulogy by Tndradyumna 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-Sruti verses) follow Indradyumna’s prayer in a natural context.

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 Purusottama 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 Purusa 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 Samsara. 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 everythi ng.

11. Of what avail are these — viz. learning, good qualities, Yajnas, 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 Purusottama 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. О daughter of Brahma, after eulogising thus and bowing down to the eternal Vasudeva, the lord of the universe and the bestowerof 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

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

16. When the king went to sleep, Vasudeva, 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 liis hands; who is armed with the bow Sarnga, 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 Garutfa and who had eight arms.

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

20. О King, 1 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, О 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 offyour anxiety that deludes you.

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

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, footsoldier, 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 (viphalain).

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 wrater. It had the colour of the dense Indian madder. It had no name or genus.

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

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

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. О lady of beautiful eyebrows, on hearing their words, the king was filled with joy. On seeing those two Brah- manas 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 Atman; 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. О 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. О highly blessed one; Gome 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 tyHva- karman 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 Brah- mana, 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, О daughter of Brahma, 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 form of Krishna. It shall be extremely peaceful with eyes large and resembling the petals of lotus. It must have the mark of Srlvatsa and the jewel Kaus- tubha. 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, Danavas, Gandharvas, Vidyadharas and serpents. Hence he is remembered as Ananta.

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

60. On hearing these words of his, Visvakarman, 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 eyes 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, Acyuta, with the Srlvatsa 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 Subhadra) 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. Visvakarman 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 Brahmanas? Both of you achieve wonderful feats and divine activities. You are super-human.

71-72. Are you Devas or human beings, or excellent Yaksas or Vidyadharas, or Brahma and Vishnu or Vasu and Rudra or the twin gods Asvins? 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.”

73.1 “I am neither a god nor a Yaksa. I am neither a Daitya nor a king of Devas. I am neither Brahma rtor Rudra Know me as Purusottama.

1. VV. 73-125 in the NP. are the same as Вт. P. ch. 51. 1-58 with a few deletions, and some 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) iti all scriptures and is so recounted in the Vedantas (Upanishads). I am) that which has been spoken of by Yogins as Vasudeva 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.: I am 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. О excellent king. I am pleased with you. О 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 Vasudeva, О Mohinl, the hairs stood on ends on the body of the king. He sang the following hymn:

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

83. I bow down to the primordial Purusha, Isana, 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 Hrsikcsa, Hari who lies down on his serpent couch, who stays in the milk ocean and who dispels all sins.

87. О 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, Yaksas, Raksasas 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.”

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. О 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 Vijfteya 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, eternaf, 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, Mcru 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 Yajfta. By taking ablution even once in this, people will attain Sakra’s world.

101. He who offers Pincjas here, on this auspicious shore of the ocean, shall redeem twentyone generations of his family and go to Sakra’s world (Heaven).

102. As long as fourteen Indras reign he will continue there, worshipped by the Apsaras and sung about by Gandh- arvas 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 Mantjapa (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 Asa^ha, when the constellation Magha 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.1 2

1. This is one of the important sub-Urthas forming the РаЯса-tirthf at Puru?ottama K?etra. It is near GuiidicS Mandira (or Janakpur) at a distance of about a mile and a half from Jagannatha temple.

107b-109a. Other people, the religious students, Sarui- yasins, lifelong students of Veda, excellent Brahmanas, householders, forest-hermits, Siddhas, and other twice-borns will be chanting hymns from Rk, Yajus and Saman, the hymns consisting of many words and syllables. О king, they will eulogise Rama and Keshava.

109b-110. 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.

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 Brahmana. 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, О gentle lady, Hari vanished along with Visvakarman.

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 Krishna, Rama and Subhadra 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 Brahmanas on an auspicious Tithi when the constellation was favourable and on the whole the time was characterised as splendid, on an auspicious Muhurta.

120-121. In accordance with the Sastric 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 Rtviks and others in accordance with injunctions.

122. He installed those idols made by Visvakarman, 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.

1. “O excellent Brahmana, what is that time when one should go to the shrine of Purusottama? О bestower of Honour, what are the modes whereby the Paficatlrthl1 (the pilgrimage to the five holy centres) should be performed?

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

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

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 Jyestha and visits Purusottama, one derives a superior benefit thereby.

5. Hence, О blessed lady, it is in the month of Jyestha that Purusottama 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 Paficatirthi and visit Purusottama on the twelfth day in the bright half of the month of Jyestha.

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

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

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

10. He who, with full concentration and faith, undertakes the pilgrimage of Krishna, shall be liberated from all sins. That man shall attain Vishnu’s 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. О MohinI, I shall now narrate the procedure for the holy ablution in the five Tlrthas (Paficatirthi). Listen.

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

14. “O Bhaganetraghna (he who destroyed the eye of Bhaga). OTripurari (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. О 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, Pitrs and others.

17-18. After the bath and Acamana rite, the pilgrim should go to the temple of Shiva. After entering the shrine, he should circumambulate three times. With the Mula Mantra he should respectfully worship the deity Markandeyesa. Repeating the Aghora Mantra (as in Tait. Aranyaka 10.45.1 he should make obeisance and crave forgiveness.

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

20. After thus taking ablution in the Markandeya Hrada and by visiting Sankara, 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

1. Markandeya Hrada or pool is at a distance of 4 furlongs from the Jagannatha shrine. It is near the water pool called Candana (Kalydpa 31-1. P. 198).

Aghora Mantra: От aghorebhyo ghortbhyo gkoratarebhyah sarvebhyah namasUstu Rudra-rUpephyah born as a highly learned Brahmana. Thereafter, he adopts the Yoga of Sankara 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. О Nyagrodha tree dispel my sin. О Kalpa tree, obeisance be to you’5.

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.

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

28-29. О daughter of the creator, by visiting Vishnu in the form of the holy banyan tree that is born ofKrishna’s limbs and that has the greatest brilliance of Brahman, and by bowing down to it, one attains more benefit than that of the Rajasiiya 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 Purusottama, Samkarsana and Subhadra 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 Samkarsana and Subhadra with devotion.

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

34. Obeisance to you, О most powerful one among the strong persons; Bow to you the supporter of the earth; obeisance be to you, О enemy of Pralamba;1 save me, О elder brother of Krishna.’

35-37. Thus propitiating Ananta, who is unconquerable, who is worshipped by the Devas; who has the shape of the peak of Kailasa; 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 Rohini 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 are exhausted, he comes here in the world and is born in the family of Yogins. He becomes an excellent Brahmana 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 Balarama (Lit. one armed with the ploughshare) thus, the clever devotee should, with great concentration, worship Krishna by means of the twelve-syllabled Mantra (viz. Oih naino Bhagavate Vasudevaya).

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

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

43. Hence, the devotee should worship Krishna, 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 О Krishna; О lord of the universe, be victorious; victory to you, О slayer of Canura and Kesin, О slayer of Kamsa, be victorious.

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

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

47-48. О Purusottama, 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 Purusottama, with palms joined in reverence and by prostrating oneself flat, like a staff (before him) one attains, О MohinI, 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 Tirthas 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 Yajftas.

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

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 w ho practises Vanaprastha 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 Sannyasin.

60. О 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. fie will be liberated from the sins originating since crores of Kalpas. He will be endowed with the greatest glory and all attributes. After uplifting twentyone 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 Brahinanas. He becomes omniscient. jHe knows everything. He eschews malice and jealous rivalry.

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

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 tp Vishnu, he shall attain liberation.

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

67. “Obeisance to you, О omnipresent goddess; obeisance to you the bestower of auspiciousness and happiness. Protect me О KatyayanI, you who are possessed of eyes resembling the petals of a lotus.’5

68-70. Thus propitiating that goddess, the mother of the universe, Subhadra, 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. О queen, the lord with half of his body being that of a lion (viz. Narasimha) is present there always. It was he who uplifted Hiranyakasipu. He is identical with all Devas.

74. There is no doubt in this that by visiting that lord Nrhari and by devoutly bowing to him, О 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 Purusarthas, viz. virtue, wealth, love and liberation, the devotee shall by all means resort to Narasimha.

77. Hence, О 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 Brahmanas, Kshatriyas, Vaishyas, Shudras, 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 Yaksas and Vidyadharas. О beautiful woman, he bestows these and other things.

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

82. О 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. О 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.

87b-89. The leader of the Sadhakas (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 Kasa grass. With the sense organs fully conquered, he meditates on the lord seated in a secluded spot, the confluence of rivers, the mountains, the Siddhaksetra (the sacred places of the Siddhas), in a barren land or in the hermitage of Narasiriiha.

90-9la. He himself instals the idol and performs the worship in accordance with the injunctions. There is no doubt about this that, even if the Sadhaka 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 Jati 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. Brahma, Rudraand other gods are not competent to cross him. What then is the case of Danavas in the world, and of the Siddhas, Gandharvas, human beings, Vidyadharas, Yaksas, 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 Kavaca (mystical syllables protective like an armour) shall protect one from Daityas Danavas, goblins, ghosts, demons as well as other enemies. The Kavaca-Mantras repeated thrice cannot be split by the Devas and suras.

98. Lord Narasimha of great strength and exploits, О highly blessed lady, always protects the devotees within twelve Yojanas (I Yojana — 4 kroSas 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 Palana twigs, he should ignite the fire and perform Homas with the Palasa twigs soaked in Trimadhu (honey, ghee, sugar) for twenty thousand times. О lady of lotus-like eyes, a cart shall come into the view of the Sadhaka.

101-102. Then, the Kavalllvivara (the opening of KavalH1 (?) shall be revealed instantaneously. The learned devotee should unhesitatingly enter the opening. As the cart proceeds, darkness and delusion perish. О MohinI, wide highway is seen there.

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. О lady of beautiful eyes, they will grasp the leading Sadhaka by the hand and take him into the city. They will make him drink divine Rasayana (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 Vasudeva.1 2 When these virgins do not appeal to him, he will come out of that place.

108-109. (Through the grace of Narasimha) the excellent Sadhaka shall obtain a magic tablet, trident, sword, yellow pigment, jewel, mercury, elixir and the collyrium and the sandals. He shall grasp the Vidyas (lores) of Gutika (magic pills)

1. kavalli is not traced to any Sk. Dictionary. The text in the NP. here: tato viUt tu nihiankam kavalli-vivaram bud hah is obscure. Brahma P. 58.35a reads: tato viiet tu nifiSankaifi Kavaci vivaram budhah ‘The wise man who has armoured himself with Narasimha kavaca should enter fearlessly.

2. The text is corrupt. This verse in the Brahma P. 58.40 reads: (bhinna- deho Vasudeoe liyate natra Samiayah) “There is no doubt that though his body is different, he is absorbed in Vasudevu.

Manahshila (red arsenic), Krishnaftjali (handful of Krishna?) Mandala(?) (kamandalu-water-pot) AksasQtra (string of rosary) and the sixth Saftjivanl) the lifegiver). i.e. the lore of restoring a dead man to life).

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-Vidya) and Shastras (scriptures), the lord of Sadhakas, 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, Pimjaka and Krtyas. In order to dispel ailments, the devotee should perform Нота with the sacrificial twigs, ghee and milk.

115. If this is performed during the three Sandhyas (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 Angulas in length; should then write (the

An obvious error for Krishnaj\na vide the same verse repeated in the Brahma P. 58-42.

The Brahma P. ibid reads kama^iahm. <Мавд1а1а’ in the NP. is obscure. Hence the reading of the Br. P. is adopted.

Mantra) on the leaf of Bhurja with Rocana (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 Muhurta 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 Sadhaka shall whirl it. Within a Mahurta 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 О daughter of Brahma, one shall always worship it with devotion.

125-126. By visiting, eulogising, bowing to and worshipping Nrhari, the lord of beasts who has great prowess and who bestows all desired benefits, О splendid lady, men obtain kingdom, heavenly pleasure, and liberation (from samsara) 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 theGutikas (Mystic pills), Anjana (magical collyrium), the Padalepa(unguent for the foot)and the elixir of life, enabling one to go anywhere. He achieves other desired benefits too. If a man worships Nrhari meditating on other desired results, he shall undoubtedly attain those objects.”

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