Purushottama Mahatmyam (Contd.)

1. O highly blessed lady! Now listen to the characteristics of Lord KnshJa, Janiirdana who is unsullied (blemishless), and an embodiment of consciousness and of the form of refulgence.

2. That lord is perpetually stationed in Goloka, in the midst of luminaries. He is the one without a second), supreme Brahman assuming the form that is visible and invisible.

3-4a. In that world there are only cows, cowherds and cowherdesses. O Mohini, there is Vrindavana and as before mount Govardhana of hundred peaks, the Viraja river and trees and birds of various kinds.

4b-5. O daughter of Brahmii, as long as the Prakriti remains awake, the lord is visible as stationed in the 'Goloka.' At the time of dissolution of the universe the cows and others are asleep and hence they do not know the great all-pervading lord.

6-7. He is stationed within the multitude of luminaries. He assumes a beautiful form and physical body of a youth. He is dark-complexioned like a cloud and is clad in yellow silken robes. He has two arms and is bedecked in coronet etc. He has the flute in his hand. The lord of Kaivalya (salvation) occupies the bosom of Radha and shines brilliantly.

8. Radha is his beloved, more dear to him than his own vital airs. He too is propitiated by her. That divine lady has golden complexion. She is of the form of consciousness and is beyond Prakriti.

1. This chapter marks a developed stage of Radha-cult. That there exists the replica of Vrindavana in the highest spiritual region of Cows, (Goloka) is described by later Vaishnavas like Vallabha. The influence ofTantra on the Radha-Krishna relationship (e.g. the idea of TugiJtlllddha) is obvious. The system of Advaita and Bhakti and the advocacy of Anirvacan;yata, (vide vv. 36-38), utmost regards for one's spiritual preceptors as veritable Almighty (!Jvara) and respect for Vaishnavas are some of the characteristics of the teaching of the NP.

9. When they are united in their bodies there is no difference between them, as in the case of the white colour and milk or as in the case of the element earth and its distinguishing quality called 'smell'. I 0. He is the cause of all causes. He cannot be specifically pointed out. What cannot be properly defined and described by even the Vedas cannot be specified by others.

11. The form that has been proclaimed as being within the luminary bodies is dark and beautiful. Once that form was visualised by Siva in the course of his meditation.

12. Ever since that, O daughter of Brahma, Narada and other sages as well as Sanaka and Yogins know that the description and account of the Goloka is desirable.

13. All of them meditate on him in the form that has been heard by them but never seen. Even today, the eternal lord Siva performs penance to see him directly.

14-15. But he does not see that form. He meditates on it and it is visible in the course of meditation. O gentle lady, on one occasion, while they were engaged in their dalliance, the body of Radha and Madhava split into two. The body to the left had four arms. The two forms had similar features and limbs, similar garments and ornaments.

16. O chaste lady, similarly, the form of Radha too split into two. That form was directly seen by them. Those two were also like them.

17. The beautiful form that had four arms was the beloved of Lakshmi. That was seen by Siva and many other groups of devotees.

18. O gentle lady, that four-armed form was seen once by Brahma. It was revealed to him out of sympathy by the lord, on being confused in the work of creation.

19-20. O daughter of Brahma, it has been described by Lakshmi to Sanatkumara, O daughter of Brahma, his only form has been indicated to Vishvaksena for understanding the real form, by Narayar;ta. Hence all meditate on it. O queen: the description of Goloka as being permeated by Radha and Knr:ta was described by Dharmaputra to Narada.

21-23. O daughter of Brahmii, goddess Radhii, worshipped by the excellent Devas, out of curiosity assumed the form of Siva herself, O fair-faced lady. On seeing this sudden surprising feature, Krishna, lord of the chiefs of Yogis, assumed the form of the primordial Prakriti as befitting that occasion. By his assuming the form of the opposite sex, Vamadeva became joyous.

24-25. One should day and night meditate on lord Hari who had assumed the form of Durga. She who is Riidhii is Lakshmi, Savitri, Sarasvati and Ganga. O daughter of Brahma, there is no factual difference between them. As a Vidya (lore) in the form of Kiimadhenu, she abides in these five different forms.

26. He who is Krishna, the lord of Riidhii is glorified as the lord of Lakf?mi. He alone assumes the form of Brahma. He is Dharma and Niiriiyal}.a as well.

27. Thus the unborn eternal lord has assumed the fivefold form. He is in the form of cause and effect. People on the surface of the earth meditate on him as such.

28. Hence, there is the love-relationship. He who is the object is Siva. The lord of Radhii is the form of Radhii, which is of the nature of existence, knowledge and happiness.

29. O blessed lady, the primordial Prakriti originated from the brilliance of the luminous lord. It is the goddess in the form of Krishna. It is the cause of destruction of the Daityas.

30-31. She was born as Sati, the daughter of Daksha. She resorted to Siva, the lord of the Vif?ayas (the Vif?ayin?). On hearing about the insult of her husband, Sati cast off her physical body and she was born again of Mena, the wife of Hima van. O gentle lady, after performing penance, she, the bestower of auspiciousness obtained Siva as her consort.

32. In fact, the Krishna-cum-Radha [ Radha who assumed the form of Krishna ] were engaged in deluding and fascinating Siva. Since Maya in the form of the mother of the universe is the lord himself.

33. That is why, O daughter of Brahma, Skanda is Ganapati; Krishna himself was Ganapati, and Skanda himself became Siva.

34. Some say that Siva is one and has resorted to the form of Radha. The region of the chest of KnJ).a is his (their?) abode. Hence no difference is seen between them.

35. This has not been decisively arrived at by anyone whether Krishna or Siva. Radha herself is the primordial Prakriti. It has not been decided whether this principle under these names is single or a couple.

36. It is not possible to describe specifically what is intrinsically indescribable. The assertion regarding Isvara (godhead) is a mere distinction. (implying something more unexpressed).

37. O blessed lady, the scriptural texts, and the Vedas describe Isvara. That is the product of Prakriti. Surely know that it can be specifically mentioned.

38. O gentle lady, what cannot be specifically described is being denied with the expression 'neti' (not such). What remains after negation is glorified as the overlord by those who seek refuge.

39. O gentle lady, the scriptural text is that which regulates all activities. The individual soul is termed as Karmin (one who is engaged in holy rites) and Vibhu (the overlord) as a part of Isvara (Godhead) himself.

40-41 a. The overlord is eternal and beyond Prakriti. O auspicious lady, the individual soul is deluded by Maya. The individual soul does not know the witness, the supreme soul who is complete in himself and is stationed along with the individual soul. But the Siikl?in knows the individual.

41 b-42. The individual souls who seek refuge in the lord have their pairs of arms adorned with the conch, discus, iron-club and lotus (?) O daughter of Brahmii, they should be known to be of two types: the Artas (the distressed ones) and the Drptas (the haughty ones). The distressed ones are those who cannot suffer.*

*Anusayin: The consequences or result of an act (which clings to it and causes the soul after enjoying the temporary freedom from transmigration to enter other bodies).

43-44-a. The haughty ones are those who can endure rebirths. They are fearless; they are both good and bad people. I shall recount to you the Mantra of those persons who have sought refuge in Mahalakshmi and who have adopted the type of Bhakti known as friendship with the deity. They attain the status made known by god Brahma.

44b-45a. (The Mantra): ''At the end of the word ''Gopijana" (the group of cowherdesses) one should utter the word 'vallabha' (lover). Then carai.J.am saraiJ.am prapadye (i.e. I resort to the feet of the lover of the groups of cowherdesses)

45b-47a. ('Gopi-jana-vallabha-carai.J.am sarai.J.aril prapadye"). This is the 'ring' of Mantras of sixteen syllables. This was revealed by Lakshmi himself to Sanatkumara at the outset, and to Sambhu thereafter. O gentle lady, the devotee should adopt the status of a friend and think ofhimself as present amidst the group of cowherdesses; and name himself and Radhamadhava.

47b. He should always behave humbly regarding his preceptors as Isvara and towards Vaishnavas (devotees of Vishnu) he must behave with great respect. Towards others he must have the feeling of equality. Day and night he must think about the masters with the bondage of love. During the festive occasions he shall always perform the rites of great festivals and pilgrimages. Vasu said:

1. Thereafter, the pilgrim should, Odaughter of Brahma, go to the holy centre originating from the sacrificial limb, where the splendid and holy lake called Indradyumna-Saras* is present.

2. After going there the pure and learned devotee shall perform the rite of Acamana and mentally meditate on Hari. After worshipping the lord, he should repeat this Mantra.

*This chapter has most of the verses common to the Brahma P. Chs. 63. 64, 65. Thus NP 1-18 are common to Ch. 63 of the Brahma P., NP. vv. 19-37 to Brahma P. Ch. 64 and NP 38-76 (to the end) to Brahma P. Ch.65. The description of Ablution of deities is ho.vever picturesque.

3. "O Tirtha, born of the limb of horse-sacrifice, O destroyer of sins, I shall take my holy bath in you. Dispel my sins. Obeisance be to you."

4-5. After uttering the above-mentioned Mantra and having performed ablution and after propitiating gods, sages and ancestors and others with water mixed with gingelly seeds and observing silence, he should perform the Acamana rite of sipping water and offer Pix;tc.fas (balls of rice) to Pitrs. After worshipping Lord Purushottama, one gets the benefit of ten horsesacrifices properly.

6. He shall uplift seven preceding generations and seven subsequent generations and shall go to the world of Vishx;tu like a god by means of the aerial chariot that moves about as he pleases.

7. He enjoys great and excellent pleasures there, as long as the moon, sun and stars shines Falling off from that world, he comes to this world and subsequently shall certainly attain salvation.

8-9. Mter performing the pilgrimage to the Paiicatirthi and observing fast on the eleventh day in the bright half of the month of Jyeshtha, the devotee should visit Purushottama on the fifteenth day (the full-moon day ofJyeHha). He shall thereby attain the benefit mentioned before. He shall sport about in the abode of Acyuta and go to the highest region from which he does not return to Sarhsii.ra.

10-11. Whatever places of sacred waters, rivers, lakes Pushkarix;tis (lotus ponds), tanks, wells, pools, rivers and oceans are on the earth, all of them appear in the holy centre of Purushottama for seven days beginning with the tenth day in the bright half of JyeHha. They appear there always. *This is near the GuQQ.ica mandira (or Janakapura) at a distance of.about a mile and a half from the shrine of Jagannatha.

12. O chaste lady, whatever is performed by men such as ablution, charitable gifts visiting the deity etc. at the holy place of Purushottama shall be of an everlasting benefit.

13. O Mohini, the tenth day of the bright half of the month of JyeHha dispells, the ten sins. Hence, it is called Dasahara.

14. The man who visits the ploughshare-armed Balaratna, KnJJ.a and Subhadra on that day shall be liberated from all sins. That excellent observer of vows shall go to the world of VishQU.

15. By seeing Govinda Purushottama seated in the swing on the full moon day in the month of Phalguna, while observing self-control, the man shall go to the city of Vishnu.

16-17. When the day of Vishuva (Equinox) arrives, O lady of beautiful eyes, the man should visit SarilkarshaQa Krishna and Subhadra in accordance with the same injunctions as in the case of Paficatirtha. By visiting these, the man attains the rare benefit of the Yajfias. Liberated from all sins he goes to the world ofVishnu.

18. He who sees Krishna fully smeared with sandal paste the third day in the bright half of the month of Vaisakha, goes to the mansion of Acyuta.

19. When the holy day of Mahajyaishthi arrives in view of the particular cofunction of the sign of zodiac and the constellation, men shall make special effort to go to Purushottama.

20. By seeing Krishna, Rama and Bhadra (i.e. Subhadra) on the Mahajyaishthi day, O Mohini, the man shall attain the benefit of twelve pilgrimages or even more.

21-32. The holy centres and sacred rivers mentioned below are not as meritorious as paying a visit to Krishna.1 They are Prayaga, Kurukshetra, Naimisha, Pushkara, Gaya, Gangadvara, Kubjamra, the confluence of the Ganga and the ocean (the mouth of the river Ganga), Kokamukha, Siikara, Mathura, Marusthala (the desert of Rajasthan), Salagrama, Vayutirtha, Mandara, Sindhusagara, Pii;t(iaraka, Citrakiita, Prabhasa, Kanakhala, Sankhoddhara, Dvaraka, Badarikasrama, Lohakiita, Asvatirtha, that dispels all sins, Kardamala, Koti-Tirtha Amarakai;ttaka, Lolarka, Jambiimarga, Somatirtha Prthiidaka (mod. Pehoa in Karnal dist), Utpalavartaka, Prthutunga, Kubjaka, Ekamraka. Kedara, Kasi, Virajii., Kalafijasha, Gokari;ta (mountains like) Srisaila, Gandhamadana, Mahendra, Malaya, Vindhya, Pariyatra, Himalaya, Sahya, Suktimat, Gomanta, Arbuda, (in rivers like) Ganga, Yamuna, Sarasvati, Gomati,. the seven Brahmaputras, Godavari, Bhimarathi, Tungabhadra, Narmada, Tapi, Payoshti, Kii.veri, Sipra, Carmai;tvati, Vitasta, Candrabhaga, Satadrii, Bahudii., Shikulya. Marudvrdha, Viplisii. Drishadvati, Sarayii, Nakaganga Gai;t(iaki, Mahanadi, Kausiki, Karatoyii., Trisrota, Madhuvii.hini, Vaitarai;ti and other rivers not mentioned here. All these are not equal to the visit to Krishna in the matter of yielding benefits.

1. These verses describe how a visit to Krishna (especially on the Full Moon day in the month of Jyeshtha) is much more benefit-yielding than a visit to any other sacred place. The list of these verses shows what places Or spots (rivers, mountains, forests, towns etc.) were regarded as holy at the time of the NP. Though many of these are common to other Purushas as well, the similarity in name is sometimes deceptive. For example, Kubjamra according to the Kilrma (also 37.10) is Kanakhala, but the NP mentions Kanakhala separately in this list later on. Thus we must assume that by Kubjiimra, the NP. means the famous place to the north of Hnikesa (in the U. P.) the miiluitmya of which has been treated in the Vardha P. It is noteworthy that the Variiha P. gives separate Miiluitmyas of Kubjiimra and Hrishike8a. Hence these two places cannot be identical as believed by some.

33. By visiting Krishna on the Mahajyaishthi day, a man shall obtain that benefit which one gets by taking a holy dip and offering charitable gifts when the sun is swallowed by Rii.hu (i.e. when there is solar eclipse)

34. Hence, by all means, O daughter of Brahma, all those who wish to obtain desired benefits shonld put in all efforts and go to Purushottama on MahajyaiHhi day.

35. By visiting Rama and Kni;ta along with Subhadrii on the MahajyaiHhi day, the man goes to the world of Vishnu after uplifting hundred members of his family.

36. He shall enjoy excellent pleasures there as long as all the living beings are not dissolved. When the merits are exhausted he comes here and is born as a Brahma:Q.a wellversed in the four Vedas.

37. He will be devoted to his own duty. He will be quiescent devotee of Krishna. He will be conquering all senseorgans. By adopting the Yoga pertaining to Vishnu, he shall attain salvation.

38. In the month of JyeHha when the full moon day comes in conjunction with the constellation having Indra for its deity, the ablution in the ocean is well praised.

39. There is a well there which becomes identical with the Tirthas. It is full of water and pure; so also the Bhogavati (the Ganga ofthe nether-worlds) manifests itself.

40-42. Hence, on the Jyaishthi day, O Mohini, water must be drawn out of it by means of gold or other pots for the ablution of Kn:Q.a, Rama and Subhadra. A Mafica (a raised platform) of great splendour should be erected and decorated with flags. It must be finn and of easy access. It should be decorated with clothes and flowers. It must be adequately extensive. It must be fumigated with incense for the purpose of ablution of Rama and Kn:t:J.a. It must be covered with a yellow cloth; pearl necklaces should be suspended by way of decoration.

43-44. O chaste lady, to the accompaniment of auspicious shouts of victory Krishna, Balarama and Subhadra should be installed on the platform. It must be surrounded by thousands of people both men and women as well as all types of castes such the Brahma:Q.as, Kshatriyas, Vaisyas Siidras and others.

45. O Mohini, life-long students of Vedas, the householders, ascetics and religious students should bow to Kn:Q.a along with Balarama seated on the platform.

46. O beautiful woman, all the Tirthas mentioned before bathe there separately; one should bathe there offering sweets mixed with flowers.

47-50. Thereafter, a loud sound like roaring of the sea is heard. It is the loud sound of drums, war drums, Murajas, trumpets, cymbals, Mrda:rigas, gongs, and other types of instruments, mixed with the sound of bells, auspicious shouts of women, charming sound of eulogies, shouts of victory, drums, the sounds of flutes and lutes, of the chanting of the Vedas by the sages and the sounds of Mantras, holy hymns heightened by the singing ofSamans.

51. Rama and Kesava should be fanned with chowries having jewelled handles red and yellow silken cloths, by courtesans both of dark and fair complexion.

52-53a. The Adityas, Vasus, Rudras, Sadhyas Maruts, the guardians of quarters and others along with the Yakshas, Vidyadharas, Siddhas, Devas, Gandharvas and Carai.J.aS eulogise Puru\lottama.

53b-55a. "0 lord of the chiefs of the Devas, obeisance to you. O excellent ancient Purusha, O lord, the cause of creation, sustenance and annihilation of the universe, O lord of the worlds, O lord of the universe. We shall bow down with devotion to that lord who is the refuge of the three worlds; who is favourably disposed to the Brahmai.J.as and who is the cause of salvation. The lord who is the bestower of all desired benefits."

55b-56. O daughter of Brahma, Devas shall then be stationed in the firmament after eulogising, KnQ.a, Rama of great strength and Subhadra. Devas and the Gandharvas sing while the divine damsels dance.

57. The divine drums and musical instruments are sounded. Cool breezes blow. The clouds in the sky shower flowers.

58-59a. The sages, Siddhas, CaraQ.as, Sakra and other Devas, sages, Pitrs, Prajapatis, Nagas and other heaven-dwellers raise shouts of victory.

59b-72. With the articles of ablution along with other auspicious requisites duly consecrated with Mantras, the following deities etc. approach Purushottama to bathe him. The deities are: Indra and Vishnu of great prowess, the sun and the moon, Dhatr, Vidhatr, the firegod, the windgod, Piishan, Bhaga, Aryama, Tvashtr, Vivasvan, Arnsuman, intelligent Rudra, along with Asvins, Mitra, VaruQ.a, Rudras1, Vasus, Adityas, Valakhilyas, the sons of Marici. The Bhrgus, Ailgiras, those who abide by all learning, Pitamaha, Pulastya, Pulaha of great penance, Ailgiras, Kasyapa, Atri, Marici, Bhrgu, Hara, Pracetas, Manu, Daksha, seasons, planets, luminaries, excellent BrahmaQas, rivers in their embodied forms, the eternal Devas, the deep pools of great auspiciousness, the different kinds of Tirthas, earth, heaven, quarters, trees, excellent birds, Aditi the mother of the Devas, Hri, Sri, Svaha, Sarasvati, Uma, Saci, Sinivali, Anumati, Kuhii, Raka, DhishaJ)a and other wives of the heaven-dwellers, the Himalayas, the most excellent among the mountains, the king of serpents, Vamana, Pariyatra, the Vindhya-Meru of many peaks, Airavata with its followers, the Kalas, KaHhas, months, fortnights, seasons, day, night, years, Uccaissravas the most excellent among horses, Vamana the king of serpents, AruQa, Garul;la, creepers, herbs, lord Dharma, Kalayana, Mrtyu, and other attendants of Yama-all these come. Since they are too numerous they have not been mentioned fully. Different deities come there for the ablution of the lord.

1. The duplication of Rudra, at first in the sg. number and then in the pl. number shows that the latter imply the eleven Rudras. But it is an indiscriminate list for if Rudra in the sg. no. indicates god Siva. Hara is enumerated later as if these two are separate gods.

73. They come equipped with divine requisites, gold pots and holy waters of the Divine Sarasvati.

74. Staying in the sky, they bathe Kpishna along with Rama by means of the water of the celestial Ganga and waters of the pots in which flowers are mixed.

75. The divine aerial chariots of the Devas move about in the sky. Some fly high, some fly low. They can go as they please. Some are stationary.

76. They are variously decorated with divine jewels. They are resorted to by the Apsaras. They are rendered splendid by means of banners and musical instruments.

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