The Story of Brahmana Mukunda

1-2. O Saubhari, of which holy place, situated at Sakratlrtha, did the sage Narada describe the greatness to abi? Therefore, a desire to hear it is produced in me. Tell me who have bowed (to you) the meritorious dialogue between Sibi and Narada. Saubhari said:

3. O Dharmaraja, king Sibi, having heard the description (made) by Narada, and also the greatness of Dvaraka, respectfully asked him only. Sibi said:

4-5. O son of Brahma, O greatest god, I have heard the excellent, wonderful greatness of Dvaraka situated on the slope of Indraprastha. O sage, if there is any sacred story (about someone) in Ayodhya, then tell it to me who am thirsty of drinking the nectar of your words. Narada said:

6-24. As to this there is a holy account, destroying great sins, of a barber and Mukunda, a diligent brahmaria. Both the barber, the killer of a brahmana, and the king who died prematurely, went to heaven due to the favour of Kos"ala. The city is situated on the bank of Candrabhaga. There was a sinful, censurable barber, Candaka by name. The sinful one snatched the wealth of others through stealing. He killed the travellers with weapons and nooses etc. and robbed them (of their possessions). He was always engaged in gambling and (drinking) liquor, and hankered after others' wives. He broke the walls of temples, and sold the bricks and stones. Near his locality lived a brahmana, endowed with wealth, knowing the Vedic rites, and named Mukunda, O king. Once at night he with his limbs loosened after fatigue due to coitus had fearlessly slept, having embraced his young wife. That Candaka entered at night the house of that Mukunda to snatch away ornaments etc. (found) in the mansion. Taking whatever was (found) outside the mansion, he went home, and again entered the brahmana's house. He made a great effort to break the door; (but) he was blocked by iron bolts and was unable to open it. He then climbed (over the wall) and entered the brahmana's house. The cruel one, holding a sword in his hand, entered the mansion. There he saw the couple, asleep and alarmed. To snatch away the golden ornaments, he approached them. The barber, after having taken many ornaments lying on one side of the bed, extended his hand to snatch away ornaments (put) on his body. The brahmana was awakened by the thief's touch and was overcome by fear. He did not say anything; (but) closing his eyes remained there only. When the sinful thief took the ornaments from his body and moved, the brahmana unable to bear the loss of his wealth, came from behind him, and seized him with his hands. O king, the thief also struck the brahmana with his sword. With his pierced belly, he cried. 'O father, O mother.' People shouting "What (happened)?" came near him. They saw him with his entrails coming out and his body smeared with blood. And they asked Mukunda: "Who has done such an act?" With great difficulty he too spoke like this to his relatives: Mukunda said:

25-26a. This is the result of my deeds done in the previous birth. None (else) gives pleasure or pain to a human being. These are just (the results of) piety and impiety. Their root lies in one's former act(s). Narada said:

26b-28a. Speaking like this, he was troubled by great agony. O king, at that time, when his friends were looking on (i.e. in the presence of his friends) he cast his life. O kind, then his mother, a chaste brahmana-lady wept after putting his head, adorned with ear-rings on her lap. The mother said:

28b-35a. O son, you, reaching the final stage (i.e. dying) have destroyed me, as the day's grace is destroyed by the sun going to the western mountain. O very intelligent one, this body (of you) which is fit for being smeared with sandal, has, having plunged me into the ocean of affliction and grief, been greyish due to dust. Your habit of chewing tambula is certainly being perpetuated by its being mixed with emission of blood. Those very eyes of you which formerly surpassed the beauty of lotuses have now become, as it were, covered with a mass of darkness. O child, get up, get up. Teach your students. At the end of the Vaisvadeva (sacrifice), honour the guest that has arrived. Your friends, standing at the door, have called you. Go to them. Give them whatever is to be given to them, and take from them whatever is to be received. Oh, Oh! Give reply tome. I fall at your feet. Otherwise, I shall cast my life near you.

35b-36a. Saying so, the mother of Mukunda, then fainted. His wife, taking his head on her lap, wailed: The wife said:

36b-41. O lord, O ocean of virtues, listen to my words. If for some reason you are angry with your mother, speak out to me. O good one, formerly you never resorted to silence like this. Some younger brother has insulted you. This parrot in the cage does not eat food without you. Give him well-cooked food, so also to the sarika uttering indistinct but sweet words. Teach the parrot and the sarika the series of names of Vishnu (like) 'Rama, Rama; Hare Krishna'. Get up. The two are very clever. What offence have I done to you, that you are not talking to me? I have well preserved the wealth which you have given to me. O lord, I will not wait till the delivery of your lustre (i.e. semen) that you have put into me. I shall follow you. Narada said:

42-44. Having thus lamented, that dear wife of Mukunda, desiring to follow him, stopped weeping. Oking, then the ascetic, the preceptor of Mukunda, called Vedayana, wandering over the earth went to his house. "Where has Mukunda gone? The mother and the wife of the intelligent one are not seen." Thus he then asked the female servant. The female servant said:

45-47a. O preceptor, some thief killed my master at night. He took (away) all the ornaments and silken garments of the daughter-in-law. Falling dead, he (i.e. his body) is at the top of the mansion. His mother, the daughter-in-law, his brothers, fallen into the ocean of great grief, are weeping near him. Narada said:

47b-49a. Having heard these words uttered by the female servant, the ascetic, going up to (the top of) the mansion saw his dead disciple. Seeing his relatives weeping excessively near him, the wise one desiring to take them up from the ocean of grief, said to them: Vedayana said:

49b-59. O mother, tell me whether you are thus lamenting for his body or his soul. Tell me the truth. (Your) lamenting is not proper for both (the body and the soul). This body, an aggregate of the elements, is earned due to (i.e. as a result of) deeds commenced (by one in one's existences). When they are exhausted, the elements get separated from them. The coming together of them with the deeds is the birth of men. When they perish, the getting separated of them (i.e. the elements) is the death (of men). Since the coming together or getting separated of the beings is due to their deeds, the wise should not lament for the dull body, dependent on (the deeds). Birth and death are seen in the soul due to the beginningless illusion. (A man) thinks them (to be there) due to his looking upon the body as the soul. (In reality) they are not there. When that (notion of identifying the body with the soul) is removed, he (becomes) that pure, formless Brahman which is self-illumined, the cause of the world, itself beyond a cause (i.e. having no cause), distinguished with virtues, which is eternal, which is knowledge, joy and which always illumines the world with its lustre. The tongue never licks it. The eyes never see it. The ears never hear it. The nose never smells it. The skin never touches it. It is beyond the senses. It is self-illumined; it is self-sighted. It is never the object. It is heyond the mind. It cannot be grasped even by the intelligence. Deities of pure sattva that are the forms of its incarnation serve it, but do not understand its form which is beyond the existent and the non-existent. Such is the nature of the (highest) soul. What man would be so foolish as to be angry with it, since it is neither produced, nor does it perish?

1-15. Having thus enlightened them with words expressing the highest truth, the ascetic got done his (obsequial) rites. The learned one stopped the young, pregnant wife of Mukunda, who insisted on following her husband. O king, having taken his bones, his brother, along with the anchorite, went to drop thezn into the water of Ganga. O king, the brahmana (Mukunda's brother) and the ascetic reached along with the members of a caravan this holy place Indraprastha after a few days. O king, in this Kosala whicli is in Indraprastha on the bank of Ganga on earth, they slept at night. Keeping the bundle of the bones between themselves, the two, fatigued due to the journey, went to sleep. When, at night the members of the caravan had slept, a dog came there to take away cooked food etc. The dog, repeatedly smelling the kitchen, licking the vessels, at times tolerating the stroke of a staff, moved in the entire camp. Then being struck by someone on the head, he ran from there like a hen-pecked husband struck by his wife but unable to retaliate. The dog again entered the same place with a desire to lick the vessels containing food, as he was struck with staffs and bricks, like a poor person loving a prostitute (enters her house) with a desire for enjoyment. Thus wandering, the dog (came) where the two were asleep, and took away the bundle of bones. Having carried it for a distance, he tore the bundle with his teeth and seeing the fleshless bones in it, threw them into the water of this Kosala. The moment the bones were thrown into this water, O king, Mukunda, seated in a divine aeroplane, came there. Seeing his preceptor and younger brother asleep, he gently awakened them. O king, he, of a divine form, having saluted his teacher, said: Mukunda said:

16-19. O my preceptor Vedayana, I salute you. O my younger brother, my blessing to you. Due to your favour my bones have fallen into this holy place. This I, having died, having gone to hell and got its fruit, have secured a divine course due to the grace of this holy place. I have come here to salute you, my preceptor, who are a holy place. I, going to heaven in this divine aeroplane, saluted you, this holy place, and saw (i.e. met) my brother. (Please) allow me. I (shall) go to heaven causing happiness. Narada said:

20. Hearing these words of Mukunda, his preceptor Vedayana with his amazement removed, said to him seated in the aeroplane. Vedayana said:

21-22. O Mukunda, tell me the truth. After your death, to which world did you go, from where you are now going to heaven, O dear one? O dear one, what happened there? Who is the ruler of that world? What kind of subjects are there? What are the religious practices? Tell all that. Mukunda said:

23-28a. O preceptor, I shall tell you what took place after (my) death. Now my recollection is revived due to the favour of this holy place. When that wicked barber Candaka killed me, Yama's very fearful servants came (there). They were tawny-eyed; their hair was red; their bodies, nails and lower lips were dark. They were short; had long feet, short noses and projected teeth. They said to one another: "Take him, take him, by the order of Yama, to (Yama's) city (called) Samyamani only." Speaking like this, very angrily they put me into a body being tormented; fastening me by fierce nooses they struck me with iron mallets. I who was being taken by them, being overcome by grief, wept very much on the path having heated sand on it; and I was again beaten by them. And being firm, they, very much deriding me, said: Yatnds messengers said:

28b-33. Since you offended against your preceptor explaining (to you) the eternal Brahman, what will you do before Yama? You will have to see his fierce face. You will have to experience the fruit of that fearful sin. O sinner, due to that sin only you died prematurely. Saying so, in a short time they took me to Samyamani, Yama's city, situated in (an area of) many yojanas, where king Yama himself dwelt. Having saluted king Yama, and having placed me before him, they reported to him about me: "This sinful brahmana is brought." Seeing me, king Yama said to the members of his assembly: Yama said:

34-35a. O members of the assembly, being well attentive, listen to my words. When Brahma assigned me this charge, he, the grandsire of the worlds, spoke to me like this: Brahma said:

35b-37. You, the lord of Sarhyamani, will punish impious people. O son of the Sun, punish them in accordance with their offence. You should throw into hells these two, committing major sins, viz. one who does not support his parents and one who offends against his preceptor. The punishment would be staying in each hell for a myriad years. O you lord of the (Southern) quarter, you have not to show compassion to these two. Yatna said:

38-41. Therefore, O members of the assembly, by Brahma's words I do not take pity on a man offending against his preceptor or not supporting his parents. This brahmana has offended against his preceptor. Due to that offence he met with an untimely death; and he, unfit to be seen, is brought (here) by my servants at my order. O servants, first throw him into the fearful Raurava (hell) for a myriad years; and taking him who has offended against his preceptor out of that (hell), throw him again into another (hell) for that much period. Then quickly let him stay for the proper period in all the hells. Mukunda said:

42-51. O preceptor Vedayana, O master, the servants, by Yama's order, took me to the fearful Raurava (hell), and fastening me with chains, threw me into it. There, O dear one, I experienced very severe, poignant agony, so that even a moment was passed as a yuga by me. Staying there I passed thirty days painfully. Today on this thirty-first day I have come out (of it), when (my) bones fell into this most excellent holy place. Due to the grace of this holy place my sin due to offending against my preceptor, perished instantly; and I went to heaven. I shall happily live in heaven as long as fourteen Indras (rule the heaven). The subjects that live in Yama's city cause fear to sinners, but are pleasing to the pious. The young women there have faces like those of lions, elephants, boars; have large fangs, plump bellies; have faces like those of cats; have tawny hair; and have long feet and long hands. When I became free from the sin due to the favour of this holy place, I saw in Yama's abode the subjects of divine forms. All of them were truthful in their speech, were full of modest behaviour, had worn divine ornaments, and were adorned with divine garments. O dear one, I have told this (in reply to) what you had asked me. (Please) allow me to go to the city of the lord of gods. Narada said:

52. That ascetic, having heard these words spoken by his disciple at that time, again asked that brahmana, Mukunda, O king: Vedayana said:

53-55. From your childhood and with affection for your preceptor, you learnt everything from me — -Veda with the Pada (-patha) and Krama-patha (the two ways of reciting the Veda), along with the science of words (i.e. grammar). You excellently served me with devotion. O good one, in you reside the virtues of the good like tranquillity, control etc. O dear one, tell me, so that I shall understand it properly, how you committed the sin of offending against your preceptor. Mukunda said:

56-62. I have never disobeyed them who gave me birth, performed my thread-ceremony, those who supported their daughters and the Vedas, so also him who made me wear the sacred thread. I served my mother-in-law and my father-in-law like a servant. I did not also disobey you who taught me the holy texts. (But) I offended against him who was the family priest, the preceptor of my family, and who had mastered the Vedas and the Vedangas. (Please) listen to it. The settled rule of our family is: 'If a righteous son is born in our family, then his umblical cord is cut off after a cow, or a gift (equal to) her (value) is given to the family priest.' O dear one, when a son was just born to me only on an auspicious day, I, the foolish one, did not perform the rite of (i.e. befitting) my family. Due to my not performing it, I offended against my preceptor. I have told (you) all this as to how I committed a sin by offending against the preceptor. Now permit me. It (shall) go to heaven. Vedayana said:

63-64. Due to the favour of this auspicious Kosala, situated within Indraprastha, the recollection of the previous existence appears. O Mukunda, due to which religious merit were your bones dropped in this holy place? O sinless one, tell it (if) you have its recollection. Mukunda said:

I duly gave him a seat and food. He too, having eaten as he desired, slept on a good bed. At night his entire body suffered from a very severe fever. Troubled by it, the brahmana did not get sleep. In the morning only he died. When his death took place, O preceptor, I performed all the rites like cremation and dropped his bones, according to the sacred rule, in Ganga. Due to that religious merit my bones fell into this auspicious holy place, named Kosala, fashioned by Brahma. Narada said:

70. O king, the brahmana, having thus told his account, and having a charming body like that of a god, quickly went to heaven in an aeroplane. It is told how he met his death at the hands of the thief and obtained heaven through the grace of this best holy place.

1-3a. O Sibi, I have told you the entire excellent account of Mukunda. Listen also to the account of the barber Candaka from me. O king, on the day when Caridaka killed the brahmana Mukunda, the citizens heard that news. Hearing that they clearly reported like this to the king: The citizens said:

3b-4. O king, Candaka has killed Mukunda, the best brahmana, and has taken (away) his ample wealth. Do what is proper. You are the protector of us (your) subjects, and the chastiser of the bad. Narada said:

5-7. Hearing this, the king with his eyes red with anger, said to the minister who was by his side: "Listen to what these (citizens) say. Quickly bring that sinner. Otherwise I shall kill you. O most sinful one, get up, get up, (and) do (what leads to) the happiness of the good. A king in whose country his subjects are harassed by thieves and who does not protect them from them (i.e. the thieves), goes to hell." Narada said:

8-10a. O Sibi, having heard these words of the king, the minister quickly mounted his horse, and with a hundred footsoldiers went to Mukunda's house, and asked his relatives: "Who killed Mukunda? Tell me the truth. By the order of the king I shall kill the sinner."

10b. Hearing these words of the minister, the relatives of the brahmana said: The relatives of the brahmana said:

11-12. O minister, Mukunda was killed by Candaka, the barber. This is his turban that had fallen when he was running away. The young wife of Mukunda herself has seen the sinner. What shall we do? We have plunged in the ocean of grief. Narada said:

13-19. Hearing these words of the relatives of the brahmana, the minister went to the house of that sinful barber. Quickly he got down from the horse and with some foot-soldiers went into his house and saw him asleep. Ordered by him the footsoldiers seized him by his hair that moment (only) and they raised that sinful, mean barber from (his) bed. When the sinful barber saying, "What is this? what is this?" opened his eyes, he saw him (i.e. the minister). Recollecting his act — the sin that he had committed at night — he, for a moment, remained with his face hung down and realising (that) Yama had stood over his head. Getting him arrested by his foot-soldiers, the minister took him to the king, and thus spoke to the king: "O king, this barber Candaka, the killer of the brahmana, has been brought. I shall quickly do what you order." The king said:

20-22. Obest minister, O you who know religious practices, O long-lived one, listen to my words. Here there is this clean, best river, Candrabhaga. Those who cast their lives here go to the place of gods. Therefore, this wicked barber should not be killed here. If (he would be killed) outside the boundary of five krosas of this (place), he would go to fearful hells. Make no delay. Narada said:

23-30. Thus addressed by the king, the best minister prompted candalas to kill him at the king's order, O king. The candalas taking him up on the other bank of Candrabhaga to a place at a distance of two yojanas, cut off his head. The sinner became a serpent having a deadly body, living in the hollow of a dhava tree, and with his mouth producing flames of poison. The dhava tree dried due to the fire from his hissing as a pool full of water dries due to the heat of the sun. Due to the sinner's going there the dhava tree and the land around it, with the grass etc. cut off, became a barren land. O abi, once there came a caravan from the southern region. It especially was going to Narayana's hermitage, called Badara. On the way a brahmana had joined the caravan. O king, carrying on his shoulder a holeless wooden box containing the bones of his father and mother, he was going to drop them into the water of Gahga giving the desired objects even to sinners.

31-41a. He too came there to the forest where the serpent was and kept the box made of red rods at a secluded place. Coming there the serpent raised a rod with his hood. When the box was partially opened, he entered the box. The rod returned to its original position. The serpent, dreadful due to poison, remained motionless there in the box only. Then in the morning all of them moved from that place, O king. The brahmana also taking the box covered with a blanket on his head, proceeded to Ganga.

O king, the caravan of the pilgrims reached this pure Kosala after some days. Then the brahmana, sick due to cold opened the blanket which covered the box there on the auspicious slope of Ayodhya. The serpent too who had no food (for a long time) got his food, i.e. air, and throwing up a strong rod, moved out of it. Seeing the serpent to have moved out, all men, saying 'A serpent, a serpent', and with clods in their hands, went there. While the serpent was running (away) he was hit by one of them. While the pilgrims were watching he cast his life. Giving up his serpent-body, he obtained godhead, difficult to be obtained. Getting into a divine aeroplane, he spoke these (words) to the people: The serpent said:

41b-44. O brahmanas from the south, hear my words. Formerly I was a mean barber named Candaka who killed a brahmana. Due to the great sin of the murder of a brahmana, I became a serpent in (this) desert. Having experienced the miseries in the hell for five lakhs of years, I have passed two myriads of years in this existence as a serpent. Due to the favour of this holy place, I have obtained excellent godhead. Therefore, this sacred place giving all (desired) objects should not be abandoned; from it, I, a sinner, have reached heaven. Narada said:

45-50. Thus that sinful barber, having reached a censurable existence, went seated in an aeroplane to heaven. The southerners, becoming ascetics, lived at that sacred place — whose grandeur they had seen — only, with their minds (fixed) on the lotuslike feet of Vishnu. That best brahmana, noticing the greatness of this holy place and having developed faith in it, dropped his parents' bones there. When the pieces of the bones fell there, his parents, seated in a divine aeroplane, came there at that moment only. And, while (other) people were listening, they said to their son: "O son, live long; be happy in the world with wealth and grains. Due to your having caused the liberation of both of us, you will obtain salvation. This is not false." Due to the dropping of the bones, both — the fruit that the son would have by offering pindas into Ganga and the parents' going to heaven — took place.

1-6a. Speaking like that, the brahmana's parents, of divine forms, got into the excellent aeroplane, and went to Vishnu's city. Their son, having lived there in Kosala only for three days, went home, thinking about the grandeur of the holy place. This, O king, is called Kosala by the wise. I shall tell (about) it to you whose mind has a curiosity to listen to it. Having gone to that Kosala, the brahmana chaps from the south, desiring to die (there), lived in it giving proper objects. One of them going to Narayana's place after ignoring it, was stopped by Vishnu in the guise of an old brahmana. He thus spoke to the brahmana:

6b-15. O best brahmana, ignoring this auspicious Kosala, where are you going? O brahmana, this holy place Indraprastha is the best of all holy places. O son, here is this Kosala, dear to Vishnu, and giving salvation. Success will not come to you there, where you are going after ignoring this giving a position free from all desires; and Vishnu will be averse to you. O brahmana, if you desire salvation, then this holy place will give you that object, with the desire of which, you, after taking a pledge, will bathe at this holy place. O brahmana, even within the range of your sight (i.e. when you were seeing), a serpent became a god. Due to the favour of this the brahmana couple resides in heaven. How then do you, even after having reached it due to the dawn of good fortune, and even after being convinced on seeing its greatness, ignore it? O fool, you appear to be like one who, after being oppressed by thirst, leaves the ocean of nectar, and goes to muddy water. Your fate appears to be like that of him who, being deluded, throws into a well the desire-yielding gem that was in his hand. Your fate is that of a foolish man who, after having propitiated Vishnu, desires the worthless pleasure of senses. No man goes (to another place) after having ignored this Kosala, giving all desired objects. One who bathes here, goes to heaven. One who dies here lives among the immortal.

16. O king, having heard (these) words of Vishnu, upholding the welfare of brahmanas, he spoke to the brahmana, "Badarikashrama is the best." The brahmana said:

17-21. O best brahmana, in me who have heard about the grandeur of the small village, faith is produced by means of these words of you. I have never heard about this holy place, Indraprastha. O old one, how is Kosala (situated) in it, where actually Vishnu (lives), and where the meditating saints are liberated. How should I ignore that meritorious hermitage and stay here as Vishnu, having himself come (here), and telling me like this, would stop me? O brahmana, this holy place is superior to Badarl. So, though driven to that hermitage, I shall not proceed (to it). Desiring salvation (I have come here). Otherwise I would not have stayed here. Narada said:

22-23a. When the brahmana spoke like this, Vishnu, the four-armed one, giving up the ordinary form (of a man), and having a divine form, said to the noble brahmana, desiring salvation:

23b-28. This Indraprastha is best of all holy places. As Shiva is among all those who know Brahman, as Ganga is among rivers, as Himalaya is among mountains, as Garuda is among birds, as!shakra is among gods, as Narada is among Vishnu's devotees, as the Sun is among luminaries, as the Milky Ocean is among oceans, as brahmana is among castes, as the grandsire is among the created, as the son of Kausalya is among the incarnations of Vishnu, so is this holy place Indraprastha the best of all holy places. A man, without or with a desire, sometimes goes to a holy place. At every place I myself am the giver of the fruit. A devotee who goes (to another holy place) by ignoring Kosala situated in Indraprastha, does not obtain the fruit from the protector of the host of the givers of fruits.

29-35. Having thus heard those words, and having seen that excellent form, and having saluted Vishnu, the brahmana left. The lord, the soul of the universe, instantly disappeared. He devoutly worshipped that brahmana as the supreme principle. Having come there to Kosala the brahmana told the entire account to all his companions, O king. Those noble brahrnanas from the south, did not eat there and abandoned their ordinary bodies. Just then, Shri Vishnu mounted upon Garuda came there with his attendants in those many aeroplanes shining with lustre. They, with divine forms, seeing him and the aeroplanes with attendants, fell prostrate like staffs on the earth. All the brahmanas, having divine knowledge and bodies praised that god of divine form whose lotus-like feet are adored by gods. The brahmanas said:

36-44. Salutation to you who have a body shining like an atasi-flower, who have covered yourself with a yellow garment, who have various lotuses put on the bright ear-rings, who have put blue small lotuses on your ears. Devotion to you is indeed the desire-yielding creeper (tree) which, when resorted to, gives what is desired by the mind. Similar is this your Kosala with objects of enjoyment. The two are secured through your grace. We salute your lotus-like feet saluted by respectable hosts of gods etc., thought of by delighted groups of meditating saints, and the root of salvation, the source of the highest joy. O lord of Lakshmi, we have reached your form, distinguished with charming marks like Shrivatsa etc.; yet we long for your service, secured and honoured by Narada and others. (Even) Lakshmi, residing within your chest (i.e. in your heart) does not have that happiness which is obtained by those who have become your servants. O lord of Lakshmi, Shri Mahesa knows it. He and none else has experienced it in the world. Among us, even having no attachment, he is to be honoured. The best sages like Narada, your devotees, worship the lord of the worlds, due to him. Sambhu, though his heart is full of the joy due to Brahman, is satisfied only by serving you. Full of devotion to you he repeatedly dances excessively to receive your virtues. For this reason human beings who have secured your service, have no desires.

His two doorkeepers, with your marks on their bodies reach their own abode through delusion(?). Your desire is with reference to this world. Quick fall of your worlds never takes place. Who would know your Maya which is difficult to be known by gods like Brahma, Shiva etc.? Narada said:

45. That lord, eager to reach his place, being thus praised by them, said with a voice deep like that of clouds, to the southerners. The lord said:

46-52. O brahmanas, due to the grace of this Kosala you have obtained absorption into me. You will also obtain ray service. O brahmanas, from today this excellent holy place of me will be known by the great name 'Daksinakosala', where, Rama, born as Dasaratha's son, will kill Ravana. That where a poor wise man goes up to Vaikuntha is called Uttarakosala by all excellent sages. Even he who would live here without that (i.e. knowledge) goes to heaven. They say that this Daksinakosala is ten times superior to it. Some best sages describe it to be eleven times superior. I think the difference between that and this is: My attendants carry to Vaikuntha one who dies there; while I myself take him who dies here; putting him on Garuda I absorb him into myself. Narada said:

53-55. O king, having thus spoken to those brahmanas, and taking them (with himself) and himself praising the greatness of this holy place, Vishnu went to Vaikuntha. O lord of the world, I have told you the reason for which the wise call her Daksinakosala. O best king, I have described to you the greatness of Kosala which destroys the sins of Kali, which is desired for reaching the feet of the Lotus-eyed (Vishnu); (now) I shall tell you the account that took place in Madhuvana.

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