Prohibition regarding and Fruit of Vishnu Worship

1-10. A devotee of Vishnu should devoutly worship the immutable Vishnu along with the great Lakshmi in Margasirsa, O best brahmana. So also he should not worship Vishnu in a Mleccha region, in the house of a fallen person, or at a place full of bad odour, O best brahmana. He should not worship Vishnu near the heretics or great sinners, so also near those who tell lies. He should not worship Vishnu near those who are crying, who are quarrelling or at the place of those who are ridiculing. He should not worship Vishnu at the place of those who are engaged in accepting gifts, so also in the house of misers and of those who are greedy of others' wealth. So also he should not worship Vishnu in the house of those whose nature is deceitful. O brahmana, being highly devoted, he should, giving up attention to any other thing, be intent on meditating upon Vishnu at the time of worshipping Vishnu. He should not worship Vishnu, when there is loud wailing, when there are sighs, when there is a doubt, or a talk with the heretics, O best brahmana. Visrm receives that flower which is offered even into ash by him whose mind is concentrated, to the god of gods, the lord of the world. O brahmana, the lord does not receive that flower which a man fatigued due to hundreds of thoughts, offers even on the discs of the (salagrama) stones. With an undivided mind a wise man should worship Vishnu.

11. That act which is done with a confused mind is fruitless. Every act depends upon the mind. The three worlds depend upon the mind.

12-16a. Therefore, after making his mind steady he should worship Lakshmi's lord. O best brahmana, he who worships at one place, but whose mind is somewhere else, would not get the fruit of his act even after hundreds of crores of kalpas. He who has become (bodily) pure with effort, and engaged in Vishnu's worship, is taken to be like a candala if he is without the purity of mind. O brahmana, that penance which is duly performed for a long time, but without devotion, would all be fruitless, and would only purify the body. That gold, (even) as much as the measure of Meru (mountain), which is given without devotion to a brahmana with family for (securing) beatitude leads to the loss of the desired object.

16b-25a. Therefore, a devotee with a concentrated mind and full of faith and devotion, should give in his house vegetables with a dwelling etc. to Vishnu. O best brahmana, he who offers a very ripe, divine, orange to Vishnu is honoured by us. A devotee should devoutly and with effort give a new thing dear to Vishnu, to him, the enemy of Mura, in the month of Margaslrsa. The devotee of Vishnu should bathe with divine sugarcane juice (the image of) god Vishnu, the lord shrl Krishna, who grants boons, when the month of Pausa has come. O best brahmana, he who bathes (the image of) Vishnu with sugarcane juice, enjoys all pleasures here (i.e. in this world) and after death goes to the Iksu-sagara. So also he who would offer the sugarcane as an eatable to Vishnu, the god of gods, obtains the same fruit. What is the use of uttering many (more) words? A man by giving rice parched and flattened along with milk or with curd to Vishnu, would obtain all desired objects. Having removed the old garment (from Vishnu's image), he should offer him a new (piece of) cloth for keeping off cold, O brahmana, when the Sun passes from one Zodiacal sign to another. In Pausa (when he is in the Pusya asterism), a man desiring liberation should give to Vishriu with Lakshmi, a seat often colours.

25b-31a. O dear, I (shall) tell (you) the fruit of the religious merit of him who, after worshipping the lord of Lakshmi, would blow a conch. Listen to it. Being freed from all sins like illicit intercourse, he in the end goes to Vishnu's city and rejoices with him. O best brahmana, I (shall) tell you about the religious merit of him who sounds at the time of (Vishnu's) worship a bell marked with Garuda. He, being freed from all sins like eating articles that are prohibited, goes after getting into a charming chariot to Vishnu's abode. Having enjoyed there all desired objects for a period of hundreds of crores of kalpas, he again comes to (i.e. is born on) the earth as a best brahmana, well-versed in the four Vedas. Having enjoyed there all desired objects for a period of hundreds of crores of kalpas, he again goes to Vishnu's city and obtains excellent liberation.

31b-36a. That man who plays upon the lute at the time of worship of the lord, would become the chief among the learned in every existence. The lord, being pleased with him who beats a tabor at the time of the worship of the enemy of Kaitabha, gives him immense fruit. Listen to the religious merit of(i.e. gotby)him who beats a small drum shaped like an hourglass, a small drum, or who sounds sweet cymbals, or beats a tabor, a large kettledrum, a large drum, a sindhuvaraka (?), a gong of bell-metal, or claps, or plays upon a lute, at the time of (Vishnu's) worship; being freed from sins like theft, he goes to the abode of the Disc-holder (i.e. Vishnu).

36b-37. Getting the highest knowledge (there), he is freed there only. O best brahmana, I tell (you) about the religious merit of him who would produce sweet sound at the time of the worship of the lord of the world, or would play on the windinstrument. With crores and crores (members) of his family, he goes to Vishnu's abode.

38-42. Having obtained knowledge, he would obtain inexhaustible liberation there only. O best brahmana, he who devoutly dances in the temple of Vishnu, goes to that highest position of Vishnu. He who devoutly sings songs in front (of the image) of Vishnu, becomes a king in cities of gandharvas. With that devotee of Vishnu, who devoutly praises the lord of the world with hymns of praise, the lord is pleased and gives him all his desired objects. O brahmana sage, that Vishnu soon favours him who would worship Vishnu in this manner every month.

43. All those men who desire to cross this mundane ocean which is very deep and which gives all afflictions, should worship the pair of the lotus-like feet of the Supreme Spirit, that is charming and served by the hosts of gods.

1-3. O brahmana, listen. I (shall) again tell you about the greatness of Vishnu, having heard which a man becomes free from all sins. O best brahmana, this entire world is a portion of Vishnu. Therefore, those wise men who desire the highest knowledge, look upon it as full of Vishnu. All gods like Brahma, Shankara, Rudra are Vishnu's portions. Therefore, worship offered to all gods, goes to Vishnu alone.

4-6. By this means or that no inauspicious (things) ever take place in the case of those who remember Vishnu's names, removing all sins. O best brahmana, everything is said to be a sin due to the act (involved in it). (But) the recollection of Vishnu is indestructible and destroys sins. A devotee of Vishnu, desiring liberation, should, while sleeping, eating, speaking, remaining (at one place), getting up, walking constantly remember Vishnu.

7-8. No exalted sages have laid down any restriction about time, destroying all afflictions, on the recollection of Lakshmi's lord. O brahmana sage, I (shall) tell (you) in brief about the efficacy of the name of the magnanimous Vishnu, along with its history. Listen.

9-10. Formerly, in Krta age, there lived a vaisya named Parasu, who was the greatest in the family of vaisyas and who had mastered all virtues. O brahmana, due to (ill) luck, that vaisya, suffering from cough and asthma, died in his youth.

11-14. His wife of a beautiful waist and quite young, and named Jivanti, went to her father's house after her husband was dead. Obest brahmana, since that Jivanti was proud of the prime of her youth, she went to paramours, though checked by her relatives. She, in the prime of her youth and with her heart attached to the paramours, gave up observing vows and domestic duties. O best brahmana, she of beautiful buttocks and stout breasts, was blinded by lust, and never followed a religious path.

15-17. Her father, devoted to piety, seeing her of a bad character, was afraid of infamy, and being very angry, spoke to her thus: "O wicked one, O sinner, having secured a birth in my family, without any blemish, why do you commit (this) sin? If you have (set) your mind on (committing) a sin, then there is no (food here for you) to eat. O you inauspicious one, go (away) from my house. Leave my house."

18-19. Thus addressed by her father, she, with her eyes red through anger, left her father's house and went as she pleased. Then that woman moving with a desire for (having) a paramour, and being shameless, lived after resorting to the way of a prostitute.

20-21. A pulinda, a mountaineer or even a candala came to her house, and the unchaste woman, with pleasure sported with him. That prostitute never properly entertained in her mind the fear of the next world, O brahmana.

22-28. O best brahmana, sometime a fowler, carrying the young one of a parrot, came to her house to sell it. That prostitute too took (i.e. bought) that excellent young one of a parrot with great delight after honouring the fowler with much wealth. Out of curiosity the prostitute everyday nourished the parrot by (giving) proper food. The prostitute who was childless, nourished that young one of a parrot, looking upon it as her own son. O best brahmana, that bird too by her order always behaved affectionately with her like her relative. Then that prostitute always taught the parrot that had developed devotion for her the name of Rama with beautiful letters. That parrot always repeated the name of Rama, the highest Brahman, great and superior to all (other) gods, and destroying all sins.

29-30. Due to just uttering the name of Rama the entire, very fierce sin of the parrot and the prostitute perished. O best brahmana, that prominent prostitute, so also the parrot, both died at the same time.

31-32. Then king Dharma (i.e. Yama) sent his servants like Canda to bring the two who had committed all sins (to him). Then all those very speedy servants with nooses and mallets in their hands came (there) by Yama's order.

33-34. All the servants of Vishnu, as valourous as Visou (himself), (also) came (there). Seeing the two bound by nooses and lying on the ground, the angry servants of Vishnu said to the unconquerable messengers of Yama these words: Vishnu's messengers said:

35-37. Oh, strange are the words heard by us (coming) from your mouths, O messengers of Yama, that these two though devoted to Vishnu, are being punished by (Yama) the Sun's son. Oh, the behaviour of the wicked is never excellent, since even with efforts they always harm the good. Wonderful is this behaviour of the wicked who have committed sins.

38-41. The religious-minded ones always look upon the entire world as sinless. The sinners do not look upon it like that. They look upon the entire world as having committed sins. The religious ones rejoice on hearing about the religious merit of the righteous; (but) the sinful persons are delighted on hearing about the sin(s) of the sinful ones. The sinful ones are not so much gratified after getting hundreds of bharas of gold, as they are after hearing the discussion about sins. Oh, powerful is the Maya (Illusive Power) of the noble, great Vishnu, (since, due to it) sinners commit a sin (in spite of its being) painful to their selves, O brahmana. Vyasa said:

42-43. Speaking like this, Vishnu's messengers, highly engaged in devotion for Vishnu, cut off their bonds with the edge of their discs, O brahmana. Then Yama's servants got angry. They, resembling fire, all of a sudden showered heaps of burning charcoals there.

44-45. To take the parrot and the sinful prostitute I have arranged like this; and you have (also) come. It is simply wonderful. O best ones, if you desire to take these two, then now fight with us.

46-47. Speaking like this, all the strong, haughty messengers of Yama, who had held weapons, filled the quarters with lion-like roars. So also the magnanimous messengers of Vishnu like Supratika, made the world full of sound with very charming sounds of conches.

48-53. In that very fierce battle, the great messengers of Yama then covered those messengers of Vishnu with arrows discharged from (their) bows. In that great ocean (of battle) some angrily discharged spears, some discharged (the missiles called) sakti, some discharged thousands of arrows and some discharged discs. The messengers of Vishnu, the great deities, pounded with weapons like maces the great missiles discharged by them. Then the followers of Vishnu cut off the feet of certain messengers of Yama and the hands of some with the edge of their discs. Some with their heads out off, some with their chests pierced, some with very amazing wounds, some with their mouths wide open, dropped dead (on the ground). The followers of Yama, with one foot of some cut off, with one hand of some cut off, suddenly left the battle, and fled away from it.

54-55. Seeing those messengers intent on fleeing, Canda holding a mallet, angrily entered the battle. Canda, the greatest among the host of Yama's messengers, and very brave, struck with mallets Vishnu's servants in hundreds.

56-57. Then Vishnu's messengers quickly showered Canda of a fearful valour with showers of sharp weapons. Then Canda with his body wetted with flowing blood, struck separately Vishnu's messengers.

58-68. The lord's messengers, struck by that Car^da in the battle, gave up their spirit and went behind Suprakasa. Then that angry and very strong Suprakasa, having eyes (red) like the japaflowers, taking a mace in his hand, entered the battle (going on) on the battlefield. He who was angry, and who resembled Vishnu in valour, struck (him). From the mallet in Canda's hand, which frightened the onlookers, a (column of) smoke having the smell of pus, rose. From him who was struck by the quick Canda, very fearful shower of sparks of fire was discharged. Then the angry Canda, struck, with that mallet only the very powerful Suprakasa, O brahmana sage. Then, O brahmana, that Suprakasa who was angry, forgot his pain and struck Canda, Yama's servant, with a mace. O Jaimini, Canda, struck by him, was wetted with blood, and he, resembling the young sun, fell unconscious on the ground. Then those messengers of Yama took Canda, who was in a swoon, and making a loud wailing, and being afraid of the battle, fled away. O brahmana, O Jaimini, O best brahmana, all the messengers of Vishnu, being very much delighted, blew (their) conches. Then those servants of Yama, wetted with streams of blood, overcome by fear and crying, approached Yama. Yama's messengers said:

69-72. O Sun's son, O you of large arms, we are obedient to you. Yet the messengers of Vishnu have reduced us to such a miserable plight. O lord, though the two (i.e. the prostitute and the parrot) were greatest among sinners, they went to Vishnu's abode due to the efficacy of Rama's name. Even those wicked sinners who are fit to be punished by you, go to Vishnu's city! What is your authority then? Oh, the messengers have not done this insult to us. It is, O lord, your insult only, since we are (just your) servants. Yama said:

73-74. O messengers, they recollect the pair of letters — Rama's name. So they are not to be punished by me. Vishnu is the lord of the two. Listen, O servants, there is no sin in the worldly existence, which does not instantly and thoroughly perish by recollection of Rama.

75-80. O soldiers, those men who everyday devoutly remember the names which destroy heaps of sins, of Vishnu, worshipped by the best among the wise, are not at all fit to be punished by me, even though they are sinners. Those men who, on the earth, utter constantly and devoutly (the names) Govinda, Kesava, Hari, Jagadisa, Vishnu, Narayana, affectionate to those who are humble, and Madhava are not fit to be punished by me, even though they are great sinners, O soldiers. O soldiers, those men who, on the earth, constantly utter (words like) 'O destroyer of the affliction of (your) devotees','O lord of gods', 'O friend of the distressed', 'O lord of Laksml', 'O you destroyer of all sins', are not fit to be punished by me even though they are great sinners. O messengers, everyday I salute even those in (i.e. by) whose mouths words like 'Damodara', 'Chief of gods', 'One who is fit to be served by the hosts of gods', 'Shri Vasudeva', 'Purushottama' (and) 'Madhava' are uttered. O best soldiers, I am always subservient to those men whose very kind heart is always engaged in the reflections on Vishnu, Mura's enemy, and the only lord of the world, and who resort to the form of the lotus-eyed (Vishnu). O soldiers, even though those who are engaged in Vishnu's worship, who are devoted to Vishnu's devotees, who are engrossed in the Ekadashi vow, who are free from fraud, who carry on their heads the water (flowing) from Vishnu's feet, are great sinners, they are not fit to be punished by me.

81-82. O soldiers, I salute them who enjoy the remains of the offerings of eatable made to Vishnu, which destroy the entire heap (of sins), and who always carry on their ears and head, a tulasi-leaf. O soldiers, I am always dependent on them who are eagerly engaged in worshipping Krishna's feet, who are engaged in honouring brahmanas, who resort to virtues, who give great joy to the hearts of the distressed people.

83-85. O soldiers, those men who are always given to speaking the truth, who are dear to people, who are like regents of the quarters to those who have resorted to them, who always look upon others' wealth as poison, are not fit to be punished by me. O messengers, they who are engaged in offering food, who offer water (to the thirsty), who give land, who desire the good of all people, who gratify those people who have no livelihood, who have curbed their senses, who are tranquil, are never to be punished by me. I never make any inquiry of them who speak pleasing word, whose minds are free from hypocrisy, anger, pride and jealousy, who do not have a sinful attitude, and who have controlled their senses. Vyasa said:

86-89. When the servants of Yama were thus informed by Yama, they knew the incomparable glory of Vishnu, the lord of the world. O best brahmana, names of Vishnu are superior to (the names of) all (other) gods. The knowers of Brahman have declared Rama's name to be the best among them. O brahmana, the couple of letters, viz. Ra-ma, is superior to all magical formulas, by just uttering which a sinner goes to the highest position. Shiva alone and none else knows the efficacy of Rama's name (which is) the worship of all deities.

90-92. A man gets the same fruit even by recollecting Rama's name as he gets by reciting the thousand names of Vishnu. Oh, wonderful is said to be the behaviour of men, that the wicked-hearted ones do not recollect the name 'Rama' which gives liberation. To utter it there is not the least effort. It is very charming to hear. Yet the wicked-hearted ones do not utter (the name) 'Rama, Rama'.

93-94. In the world, liberation which is attained with great difficulty, is attained by Rama's name only. What other (better) act can be there? So long as men do not recollect Rama's name giving pleasure, sins remain in their bodies.

95-97. A wise man desiring the fruit of that act should devoutly remember (the name) 'Rama, Rama' at a sraddha, at the time of offering oblations to the manes, at the time of offering a portion of the daily meal to all creatures, so also at a festival, at a sacrifice, at the time of (making) a present, at the time of a vow, so also at the time of the worship of a deity, so also at other Vedic rites. O best brahmana, he who would mutter the formula 'Namo Ramaya' (salutation to Rama) preceded by Orhkara, obtains absorption into Vishnu.

98. A man worshipping Vishnu with (this) formula of six letters, obtains all his desired objects through the grace of the Disc-holder (i.e. Vishnu).

99-103. O greatest brahmana, that man who at the time of death would remember (the name) 'Rama, Rama' obtains liberation, even though he is the most sinful. There is no doubt that the wise ones who remember the name Rama while on a pilgrimage, would get success in everything. O brahmana, he who would remember Rama's name in a forest, on a desolate road, or even at a frightful cremation ground would not face calamities. A man remembering Rama's name at the royal gate, at a difficult place, in a foreign country, in front of bandits, on seeing a bad dream, so also at the time of trouble caused by Planets, at the time of fear due to portents, so also at the time of fear due to the disease of gout, meets with nothing unfortunate, O Jaimini.

104-105. The wise should always remember Rama's name which removes all calamities, which gives desired objects and liberation. O brahmana sage, that moment at which Rama's name is not remembered, would be only useless. I am telling the truth.

106. Men, remembering Vishnu's names, do not sink down; and a man desiring the destruction of sins (committed) during crores of existences obtains affluence on the earth, and constantly remembers with devotion the very sweet name of Vishnu, giving liberation.

1. O greatest brahmana, I am again describing the greatness of Vishnu, the highest soul, which destroys all unhappiness. (Please) listen.

2-3. Those brahmanas, ksatriyas, vaisyas, shudras and others belonging to the lowest castes, who resort to Vishnu's devotion, are fortunate. There is no doubt about this. A brahmana who is not a devotee of Vishnu, should be known to be inferior to a candala, while a candala who is devoted to Vishnu, should be known to be superior to a brahmana.

4. How can he who is without devotion for Vishnu, be a brahmana? And how can he, in whose mind there is devotion for Vishnu, be a candala?

5. One should look upon that candala when he honestly worships Vishnu, to be superior to a brahmana knowing (all) the four Vedas.

6-16. Formerly in the yuga called Dvapara, there was a mountaineer named Cakrika, who tilled (others') land and who did not have a good birth (i.e. birth in a good family) but was without a good livelihood. He talked like brahmanas, had curbed his anger, was free from harming others, kind, without hypocrisy, and highly devoted to his father and mother. He had not talked about Vishnu; he had not learnt the holy texts about liberation. Yet there arose in his mind steady devotion for Vishnu. Everyday he remembered names of the Disc-holder (Vishnu) like Hari, Kesava, Govinda, Vasudeva, Janardana. He, born in a mountaineer's family, first put into his own mouth whatever wild fruit he had obtained. He then knowing its sweetness and taking it out of his mouth again and being very much pleased, everyday offered it to Vishnu. He did not discriminate between what is defiled (by being tasted by the mouth) and what is not. The habit of one's own class always remains at the top (i.e. prevails). O greatest brahmana, once he, while roaming in a forest, found a ripe fruit of priyala tree. He, not finding (such) a fruit (before), was delighted, and to know (its taste) he hastily put it into his mouth. O Jaimini, just when he put the fruit into his mouth, it got into his throat, O brahmana. O brahmana, holding (his throat) carefully with his left hand, he arrested (the downward movement of the fruit through) the entire cavity of his throat with his right hand.

17-20. Then Cakrika, solely absorbed in devotion for Vishnu, thought: 'If I do not offer this fruit to that enemy of Mura, then no sinner like me is born in the worldly existence.' Meditating on Vishnu in various ways he then decided. Yet that fruit did not come out of his throat, O brahmana. That exclusive devotee of Vishnu cut his throat with an axe. He brought (out) that fruit (from his throat) and offered it to Vishnu. He, thinking about him only in his heart, approached him.

21-22. And with his entire body wetted with blood, he fell on the ground. Seeing him dead, lord Vishnu was distressed. "There is no (other) devotee like him, since, he having cut his throat, pleased me.

23-25. Since this devoted one has done a good act, what object can there be, by giving which I can be free from his debt? He is blessed, he is very blessed. He is undoubtedly blessed.

Even sacrificing his life, he has pleased me. I do not know whether I (should) give him the position of Brahma, or of Shiva or an emperor and be free from his debt."

26-27. Saying so, and being very much pleased, the Garudabannered god touched his head with the lotus in his own hand. Due to the touch of the lotus in his hand, that mountaineer, freed from the anguish, solely devoted to Vishnu, got up with great vigour. Vyasa said:

28-29. Then Vishnu cleaned the dust on the body of that greatest devotee with his own garment as a father (cleans the dust on the body of his son), O brahmana. Cakrika, seeing Vishnu in an embodied form, humbly bent down his head, and with the palms of his hands joined, praised him with sweet words. Cakrika said:

30-32. O Govinda, Kesava, Hari, Jagadisa, Vishnu, though I do not know (i.e. find) words proper for your praise, yet my tongue desires to praise you. O lord, be pleased; remove this enhanced blemish. O lord of everything, O you having the disc in your hand, those men who, leaving you, worship another god in the world are just fools, since you are favouring even me who am the abode of the heap of sins only. Though I who am extremely sinful and who have been born in a mountaineer's family, know you (only) through devotion for you which removes the bond of the mundane existence of men, yet the lord is very much pleased with me, O you, the only lord of the world.

33-37. O lord, I have today gained the touch of your charming, lotus-like hands which even hosts of gods led by Brahma do not obtain. There is no one (more) kind than you to his servants. Salutation to you, the most auspicious (god), who, the lord, for the good of the group of gods like Indra, formerly (killed) the demon Karhsa, the first enemy of gods, and Nimi's son who had committed all sins. Salutation to you resembling a fresh cloud, who, the very powerful son of Vasudeva and the best god killed the twin Arjuna trees, so also the wicked Kalayavana in a battle, so also Dhenuka. O Shri Krishna, O Damodara, O Ananta, salutation to you, the best in Yadu family, who, the lord, the highest god, formerly gave steady prosperity to the lord of gods (i.e. Indra). Repeated salutations to you who took away the parijata tree, who vanquished Indra and easily conquered Mahesa.

38-40a. Making Bhima the instrument you knocked down Jarasandha. The arms of Banasura struck by you, perished. I always salute him who killed Sisupala. Constant and repeated salutations to him who, the noble one, having killed the ksatriyas through his Maya, removed the burden of the earth. Vyasa said:

40b-41a. O Jaimini, Vishnu, thus praised by the magnanimous Cakrika, being very much pleased, said to him: "Choose a boon." Cakrika said:

41b-47. O highest Brahman, O highest abode, O highest soul, O you full of pity, I am actually seeing you. What is the use of other boons, O twice-born? I did not meditate upon your form. I did not worship you with offerings of eatables, divine flowers, divine incenses or lamps. I never recollected your names. 0 lord, I never held on my head the water (flowing) from your feet. I did not eat the offerings of eatables made to you, nor did I observe any vow (in honour) of you. Yet I (am able to) see you. What shall I do with other boons? I am born in a mountaineer's family and am excluded from all religious rites. Yet I have today secured your lotus-like feet difficult to be secured even by deities. What (then) is the use of other boons tome? Yet, O lord of Lakshmi, when you desire to grant a boon, (then) let my heart remain on you; let it not sink from (want of) your favour. The lord said:

48-49. I, a sinful servant, nave got great satisfaction by this shower of nectar that you have offered, O large-hearted one. O dear, I am very much pleased with this excellent lotus that you offered me. Being delighted (i.e. gladly) I accept your devotion. Vyasa said:

50. Speaking like this, Vishnu who accepted devotion and who Was full of pity, embraced the devotee with his four long arms.

51-52. O dear, O Cakrika, O best one, I am pleased with your devotion. Odear, whatever I have given will certainly come off. The universal soul, the protector of the universe, the highest lord, having again embraced that great devotee, vanished there only.

53-54. That Cakrika, highly intent upon devotion for Vishnu was very much pleased, and abandoning his sons, wife etc. went to the city of Dvaraka. Having, due to the favour of Lakshmi's lord, thus gone there, he, at the end of his life, attained liberation, difficult to be had even by gods.

55-56. Therefore, god is dependent upon his devotees. He is pleased merely by means of devotion, and not by means of hymns of praise, wealth, austerities or muttering (a deity's names). O best brahmana, though he gave (Vishnu) the fruit that had been denied by him (by tasting), yet Vishnu, knowing his steady devotion, was pleased with him.

57-58. Therefore, in this world those who desire liberation, (should worship) god Vishnu. Those men, who worship with a firm devotion the pair of Vishnu's lotus-like feet, fit to be worshipped by great deities like Indra, go to (i.e. obtain) liberation.

1. O preceptor, again tell me the greatness of Lakshmi's lord. Who is satisfied after drinking the nectar of Vishnu's account? Vyasa said:

2-3. There is no one pious like you in the mundane existence, since you desire to listen to Vishnu's greatness with devotion. O best brahmana, the charming tale of Vishnu does purify the three worlds — (it purifies) the listener, the questioner and the speaker.

4-6. O dear, listen to the greatness of Laksml's lord, which destroys sins. I shall narrate it, giving the four goals of human life, in brief. Vishnu would instantly remove the sin, committed during crores of births, of him who would worship Vishnu very devoutly even one day. How can he be (called) pious who has not worshipped Vishnu? How can he be (called) a sinner who has devotion for lord Vishnu?

7-8. There is the best city called Purushottama, a city endowed with all qualities and resorted to by hosts of all gods. It is said to be the greatest of all holy places, since in that charming city Vishnu actually lives.

9-14. Formerly there lived a brahmana named Bhadratanu. He was handsome; he spoke pleasing words; and was born in a pure family. The handsome brahmana, on attaining youth, was deluded by passion of love; and giving up the fear of (not attaining) the other world, he was attached to a prostitute. He did not study the Vedas, nor did he at all study the Puranas. Due to the company of heretics he abandoned the excellent Gayatri hymn. That brahmana, highly attached to sins, accepted gifts not fit for sacrificial purposes, snatched others' wealth, and censured religion. He, the mean brahmana, abandoned the conduct of brahmanas, so also devotion to truth, and also the worship of elderly persons (or preceptors) and guests. He did every act that was more and more sinful. O Jaimini, he never did the most meritorious act.

15. Once that brahmana who had committed sins and who was not ashamed and afraid of people, performed a sraddha without faith in it.

16-25. Having gone to the prostitute's house at night he said to her: The brahmana said: O you of large buttocks, this is the day of the sraddha to be offered to my manes. Yet, bound by your virtues I have come to your house. O dear one, see this night fearful to all people. The sky, (right) from the ground, has multitudes of clouds dropping water, and is covered. Even at this night, at which the way is lost due to fresh clouds, I, with my mind attracted towards your qualities, have come (to you), with the lamp of lightning in the clouds and my longing directing me to the object. O dear one, I, with anxiety about and relying upon your qualities have come (to you) at night. Not seeing you even for a moment, I am not happy. O slender one, I have come to see you with difficulty. O dear, what have I to do with a bath with the water of a holy place? Sprinkled with the holy water of your love I have reached heaven. What fruit would I get by exerting for pleasure in the other world (i.e. heaven)? Due to your favour, O dear one, I get heaven even while alive. O dear one, I performed the sraddharite at home for fear of bad name. I do not have the slightest faith in this sraddha. O beautiful lady, you are my muttering of prayers, my penance, and my prudence. O beautiful lady, I have resorted to you only in this mundane existence with full devotion. I always belong to you. Order (me) what I (should) do. Sumadhyama said:

26-34. With you as his son, your father has become like one who is sonless. You desire to have coitus even on the day of the sraddha (offered) to the manes. O wicked one, the manes of him who has coitus on the day of (the sraddha offered to) his manes, and he also eat semen. If a fool, through folly, has coitus on the day of (the sraddha offered to his) manes, the sraddha is fit to be received by demons. There is no doubt about this. I have clearly told you. What would one not get if one's mind in accordance with that (i.e. what I have said) would be (set) on Vishnu? The life of living beings remains within (the control of) Yama's staff. Yet, O fool, you, being fearless are always commiting sin(s). O fool, life perishes in a moment like a water-bubble. Then thinking that it is eternal, why do you always commit (sinful acts) secretly? How does he, on whose head the couple of letters 'mr-tyu' (i.e. death) is written, commit a sin, giving pain to all? Oh! wonderful is great Vishnu's Maya on the earth, since, O brahmana, a sinner is always delighted. The sacrifice performed in the stage of a householder, burning like fire (says:) "Give place to (your) sin in my body, difficult to be resorted to." Vyasa said:

35-40. Due to the sin impelled by destiny that good prostitute spoke like this. The brahmana who had committed sins, thought in his mind. 'Fie upon me a great sinner, a fool, the greatest among sinners! I, a wicked one, do not have that knowledge which the prostitute has. I, having got birth in a pure brahmana family, have everyday committed great sin(s), destroying myself. How do I still commit sin(s) through indiscrimination, when death is certain, and Yama is my master after my death! When I have not muttered (the names of Vishnu), when I have not observed penance, so also when I have not performed a sacrifice, when I have not studied the Vedas, when I have not practised the conduct of a brahmana, when I have not honoured guests, when I have not been devoted to my preceptor, when I have not honoured brahmanas, so also when I have not offered a sraddha to my dead ancestors, so also when I have not offered worship to Lakshmi's lord, how can I have an excellent position (after death)?'

41-43. That brahmana, having saluted like (i.e. prostrating himself like) a staff on the ground, the illustrious Markandeya, the best among the knowers of religious rules, praised him with (proper) words. "Salutation to you, O greatest brahmana. Salutation to you, O long-lived one. Salutation to you the illustrious one, of the form of Vishnu. Salutation to Mrkandu's son, desiring the good of all people. Salutation to you, the ocean of knowledge. Salutation to you, the immutable one."

44. Thus praised by the brahmana, the great ascetic Markandeya, master of the significance of all holy texts, being very much delighted, spoke (thus): Markandeya said:

45. O very blessed one, I am very much pleased by your devotion. Choose a boon. I shall instantly accomplish your desired object. (This will) not (be) otherwise. The brahmana said:

46-48. I am the greatest of sinners. I am without (i.e. I do not follow) the practices of a brahmana. I am always connected with doing harm to others. I am always interested in others' wives. O best brahmana, I, a fool, always committed great sin(s). I have never done any pious act with regard to the other world.

How can I, a great sinner, cross the fearful ocean of the worldly existence which causes pain and which is very fierce? Markandeya said:

49-51. O best brahmana, even if you have committed sins, you are the best among the pious, since (in you) has arisen this knowledge difficult to be found in the world. The liking for religious merit of the pious ones increases everyday. The liking for sins of the sinful ones (also) increases everyday. Though you are a sinner, you (can) keep off your thought for sins. Therefore, the lord indeed appears to be pleased with you.

52-53. They call the man to be the best, who having first committed a sin, turns away from it (afterwards), and who has worshipped Vishnu in his former existence(s). Lord Vishnu, the great one, seeing his devotee attached to sins, gives him broad understanding, so that he gets felicity.

54-55. Therefore, O best brahmaria, you who have worshipped Vishnu in every existence, will soon have good fortune. There is no doubt. (But) O brahmaria, since now it is time for me to perform my religious rites, you will not hear from me (the answers to) whatever you have asked me.

56-62. There is a brahmana named Danta, who knows the truth of every object. He will tell you all that. Go to his hermitage. Advised by that intelligent Markandeya, the brahmana quickly went to the pure and very beautiful hermitage of Danta. It was adorned with trees like asvattha, campaka, bakula and priyaka, so also other flowered trees and was very charming. The atmosphere was filled with the fragrance of full-blown flowers. It had swarms of humming bees. It was very much resounding with the sounds of (i.e. produced by) fruits. Breezes gently blew there. The water there was cold. It was crowded with hundreds of wild beasts, and with pupils and their pupils. That brahmana, having entered that very charming hermitage, saw Danta who knew the true nature of Brahman and who was surrounded by the hosts of his pupils. That best brahmaria, having praised that best brahmana, Danta, of the nature of Vishnu, saluted his feet with (i.e. by bowing) his head.

63. O good one, who are you that have come (here)? What is your intention (in coming over) here? Tell the truth. With what motive are you praising me now? Bhadratanu said:

64-65. O distinguished one, I am a brahmana without (i.e. not following) the practices of a brahmana. I am known by the name Bhadratanu, and have committed all sins. O brahmana, since you know the true nature of Brahman, tell me this: How can I, a sinner, destroy the sins (I have committed) in the world? Danta said:

66-72. O brahmana, listen to a great secret. Through affection for you I tell it, by which the fetter of the worldly existence of men is cut off. Give up the company of heretics. Always resort to the company of the good. Give up lust, anger, delusion, greed, pride and jealousy. So also, O brahmana, carefully avoid falsehood and doing harm to others, while always recollecting the names of the magnanimous, great Vishnu. O best brahmana, in the same way clean and also besmear Vishnu's temple. Adorn the path leading to it, and put lamps in it. Always giving water (to the thirsty) and performing the five great sacrifices, serve the brahmanas and your relatives. Listen to the tale of Vishnu. Mutter the formula of TWELVE

syllables. O best one, you who will be doing all these acts, will have excellent knowledge, and due to knowledge you will obtain liberation. The brahmana said:

73-76. O brahmana, explain these good (qualities) which you talked about. (Tell me:) What is moha, what are religious hypocrisy and jealousy? What is falsehood? What is (doing) harm (to others)? What is pity? What is tranquillity? And what is control? What is said to be impartiality? What is (said to be) the worship of Lakshmi's lord? What is said to be the day and the night? What is recollection of Vishnu? What are the five great sacrifices? What is twelve-lettered formula? O best brahmana, give me the full explanation of these, so that through your favour I shall reach the highest place.

77-86. Those who, giving up acts approved by the Vedas, do other acts, and who are without their own practices (i.e. who do not follow practices laid down for their own caste) are declared to be heretics. Those who follow their practices (i.e. practices laid down for their caste) approved by the Vedas, and who are without sins and greed are declared to be good people. O best brahmana, that constant longing for women and for obtaining wealth is said to be kama, desire of sensual enjoyments. That torment which is produced in one's heart after hearing one's censure should be known as anger. It destroys all virtue. That desire which is produced in one's mind to take others' wealth on seeing it, is said to be greed, O best brahmana. The feeling of mineness as 'This is my mother, this is my father, this is my wife, this is my house', is said to be moha (attachment). The (feeling viz.) 'I am noble, I am rich, nobody is comparable to me on the earth,'which is produced in one's mind is called pride. 'People always censure me. Fie upon my life!' He who says like this to himself (has) contempt for himself. Such contempt is (called) matsara, self-condemnation. That which is the statement of facts and which delights all people should be known to be truth. The opposite of it is falsehood. Such a thought — when will his affluence, wife, sons perish? — which is produced in a man's heart is called himsa, harm.

87-95. That desire which is produced in the heart to remove the affliction of others even with an effort is said to be pity, O best brahmana. The satisfaction that is produced in the heart is called tranquillity. Taking away the heart from a censured act is declared by the wise to be self-control and is approved by those who see the truth. O best brahmana, that contentment which always prevails in misery or happiness, so also viewing an enemy or a friend as equal is called impartiality. O brahmana, that is said to be the worship of Vishnu, when reverence is paid to Vishnu with faith by means of offering of eatables, sandal, flowers etc. Abstinence from taking food observed during the day and at night on the first and the subsequent day is known as fast. O best one, the unification of oneself and of Vishnu is said to be the recollection of Vishnu. Teaching and reciting the Vedas (brahmayajfid), reception of guests (nryajna), sacrifice to the superior gods made by oblations to fire (devayajnd), obsequial offerings (pitryajna), an oblation to all created beings (bhutayajna), are said to be the five sacrifices. The wise call this — namo bhagavate Vasudevaya (Salutation to the revered Vasudeva) preceded by (the syllable) Om to be a great formula of twelve syllables. O best brahmana, I have thus told you what was asked by you.

96-97a. Hearing it all men get excellent knowledge. O brahmana, therefore, having everyday recited the one hundred and eight names of the lord of Lakshmi, you will obtain liberation which is difficult to be obtained. Bhadratanu Said:

97b. (Please) tell (me) the hundred and eight names of Vishnu, the lord of Lakshmi. Danta said:

98-102. O brahmana, listen. Having drawn the essence of the thousand names of Vishnu, the highest soul, I shall tell you the mode of meditation, having meditated in which way the hundred and eight names destroy great sins. Having meditated upon the excellent face of Krishna, which has the form of a hemp-flower, of Krishna whose eyes are like full-blown lotuses, the entire body of whom (i.e. of the lord) is adorned with the dust from cows' feet, whose excellent head is adorned with the beautiful hair of a cow's tail, the lord who has put on his charming lips the beautiful sound of the flute (i.e. the sweet-sounding flute), who is surrounded by children living in cowpens, who has put on a yellow garment, whose face is like that of Cupid, one should repeat the hundred and eight names of Vishnu.

103-117. (He should repeat it in the following way:) 'Om, salutation to him. Of the hundred and eight names of Krishna, the seer is Veda Vyasa. The metre is anustup. The deity is arl Krishna. Application is to the muttering: Salutation. Krishna, Kesava, Kesi's enemy, Sanatana (ancient), Kamsari (Kamsa's enemy), Dhenukari (Dhenuka's enemy), Sisupala-ripu (Sisupala's enemy) Prabhu (the lord), Devaklnandana (Devaki's son), Sauri, Pundarikanibheksana (having lotus-like eyes), Damodara, Jagannatha, Jagatkarta (creator of the world), Jaganmaya (full of the world), Narayana, Balidhvarhsl (destroyer of Bali), Vamana, Ditinandana (Diti's son), Vishnu, Yadukulasrestha (the best in Yadu's family), Vasudeva (son of Vasudeva), Vasuprada (giver of wealth), Ananta, Kaitabhari (enemy of Kaitabha), Mallajit (conqueror of Malla), Narakantaka (destroyer of Naraka), Acyuta, aridhara, Shrimat (possessing abundance), Shripati (Lakshmi's lord), Purushottama (the highest Brahman). Govinda, Vanarnalin (who wore a garland of wood-flowers), Hrslkesa, Akhilartiha (who removes all afflictions), Nrsirhha, Daityasatru (enemy of demons), Matsyadeva (the Fish-god), Jaganmaya (full of the world), Bhiimidharin (sustainer of the earth), Mahakurma (the great tortoise), Varaha, Prthivlpati (lord of the earth), Vaikuntha, PItavasas (who wears a yellow garment), Cakrapani (who has a disc in his hand), Gadadhara (who holds a mace), iSamkhabhrt (who holds a conch), Padmapani (who has a lotus in his hand), Nandakin (who holds the Nandaka sword), Garudadhvaja (the eagle-bannered god), Caturbhuja (having four arms), Mahasattva (very powerful), Mahabuddhi (very intelligent), Mahabhuja (having large arms), Mahotsava (very joyful), Mahatejas (very lustrous), Mahabahupriya (liking the large-armed i.e. mighty ones), Prabhu (the lord), Visvaksena (Aniruddha), ^arngin (having the Sarnga bow), Padmanabha, Janardana, Tulasi-vallabha (lover of Tulasi), Apara (unlimited), Paresa (the highest lord), Paramesvara (the highest god), Paramaklesaharin (remover of great affliction), Paratrasukhada (giving happiness in the next world), Para (the highest one), Hrdayastha (remaining in the heart), Ambarastha (remaining in the sky), Mohada (causing delusion), Mohanasana (destroying delusion), Samastapataka-dhvarhsin (destroying all sins), Mahabalabalantaka (destroyer of the power of the very mighty ones), Rukminiramana (Rukminfs husband), Rukraipratijnakhandana (who broke Rukmi's pledge), Mahat (the great one), Damabaddha (who was tied with a rope), Klesaharin (who removes affliction), Govaradhanadhara (who held up the Govardhana mountain), Hari, Putanari (Putana's enemy), Mu<ikari (Mustika's enemy) Yamalarjunabhanjana (who broke the twin Arjuna trees), Upendra, Visvamurti (of a universal form), Vyomapada (having his foot in the sky), Sanatana (the eternal one), Paramatman (the highest soul), Parabrahman(the highest brahman), Pranatartivinasana (destroying the affliction of those that bow to him), Trivikrama (having three strides), Mahamaya (having great divine power), Yogavid (knowing the Yoga), Vistarasravas (far-famed), Shrinidhi (treasure of wealth), Srlnivasa (abode of glory), Yajnabhoktr (enjoyer of sacrifices), Sukhaprada (giving happiness), Yajnesvara (lord of sacrifices), Ravanari (Ravana"s enemy), Pralambaghna (killer of Pralamba), Aksaya (inexhaustible), Avyaya (immutable).

118-120. O best brahmana, I have told you these one hundred and eight names (of Vishnu) (selected) from his thousand names, for pleasing Vishnu. All of them destroy sins. They destroy (the effect of) bad dreams. They destroy the trouble due to Planets. They destroy all diseases. They give great afflusnce also. They destroy all harms. They give the fruits of all acts.

121-125. With him who, three times everyday, would repeat these hundred and eight names before Vishnu, Vishnu is always pleased. The dead ancestors of him, the devotee of Vishnu, who would devoutly recite these hundred and eight names at the time ofasraddha, are pleased, and go to the highest position. He who would recite them at the time of a sacrifice, at the worship of a deity, at the time of giving (gifts), during a pilgrimage, would (also) obtain that fruit. By repeating this hymn, one who has no son gets a son, one longing for wealth gets wealth, one desiring knowledge gets it. Never any evil befalls them on the earth who devoutly recite these hundred and eight names of Vishnu. Danta said:

126-131. O brahmana, go. Well-being to you. Having very devoutly propitiated Vishnu in the manner as told by me, you will obtain the highest happiness. Thus advised by Danta, the knower of Brahman, he was engaged in worshipping Vishnu in that excellent holy place. O Jaimini, that brahmana devoutly worshipped Vishnu in the manner as told by Danta everyday for five days. Knowing his very firm devotion, Vishnu, full of compassion, and lustrous like a crore of suns, appeared before him. Seeing that lord of the worlds, Acyuta, dear to Lakshmi, the brahmana saluted his pair of feet by (bowing) Jiis head. Then the greatest brahmana, with his mind full of joy, praised Laksml's lord by joining the palms of his hands.

132-134. "O Vishnu, you have taken my intellect disposed to sins to your kind devotion giving auspicious objects. Therefore, I, a rustic, who has done abundant sins, have been today made a (gentle) man. O highest lord, I have known this much only: When you whose pair of feet is saluted by the three worlds, are angry, then man's intellect goes towards a sin. And when you are pleased, the same goes to good acts. O lord, I tell you about the efficacy of remembering you, due to which I who have committed all sins, went, after getting into an aeroplane covered with pure gold, to the highest place.

135-136. The hunter Kanika, who was rich in virtues, (but) who had committed sins, knows (the efficacy) of the water (flowing) from your lotus-like feet. O you, the only lord of the world, king Yajfiadhvaja, honoured by gods, knows the fruit of smearing the abode of you, the lord, O Mura's enemy, O you the cause of the creation, the maintenance and the destruction of the world. Yajfiamalin, his brother Sumalin who is afraid of sins (also) know it, O you having on your banner (Garuda) the enemy of serpents.

137-140. Dharma alone, and none else in the three worlds, knows that fruit which would be (obtained) by going round you, Vishnu. O lord, on the earth who is able to describe your heart and your kindness? A hunter, having pierced you with arrows, went to the highest place. O lord of the world, even after censuring you Sisupala obtained liberation. (Then) what to say about your devotee? May my mind delight in you who, in the form of Brahma, created this world, O great Vishnu.

141-153. O Vishnu, the entire destruction of the world is done by you in the form of Rudra in this mundane existence. Salutation to you who are that. Salutation to you, than whom the world is neither smaller nor larger, and who has occupied the entire world. Salutation to you, from the eyes of which god the Sun that causes the day is produced; and from whose mouth fire is produced. O best god, O Kesava, I always salute you, from whose ear airs and vital airs also have sprung up. Salutation to you, (embracing) the chest of whom, of a dark body, Lakshmi was very happy as the lightning is (after resorting to the body) of a cloud. Salutation to you, the limit of whose greatness even gods like Brahma have not been able to reach. Salutation to you who would be born in every yuga for establishing righteousness and destroying sinners. Salutation to you who, the noble one, has deluded this world, and due to whose delusion Shiva destroys it. Salutation to you who are pleased by means of devotion alone, and not by means of wealth, eulogies, gifts and austerities. Salutation to you who bring about the welfare of and who favour cows, brahmanas and the good. Salutation to you, the god, who remove the affliction of the helpless, the kinsmen, and the meditating saints. Salutation to you who behave equally with all men, gods and elephants. Salutation to you, on whose being pleased even a mountain suddenly becomes (soft) like grass, and on whose being angry grass becomes (hard) like a mountain.

154-156. May I have my (mind) on you (i.e. may I think of you), as the meritorious ones have theirs on religious merit, as the father has his (mind) on his son, or as the chaste ladies have theirs on their husband. May I have my (mind) on you (i.e. may I think of you) as that of the hungry on food. May I have my (mind) on you (i.e. may I think of you) as those that are tormented by heat have theirs on the moon, as those that are afflicted by cold have theirs on the sun, or as those oppressed by thirst have theirs on water.

157-186. May the sin of cohabiting with my preceptor's wife, which I, who am seeing you, committed, perish. May the sin of the murder of those who did not merit it, who was deluded by (your) Maya and who am seeing you, committed by me perish. O highest lord, I drank (liquor etc.) that is prohibited. May that sin of me who am seeing you (perish). May the sin which I who am seeing you, committed (when) I emitted my semen in water or in a vulva (perish). May the sin which I who am seeing you, committed, when I, sprinkling (i.e. dropping) my semen on the earth, caused an abortion, perish. May the sin which I who am seeing you, committed, by unintentionally deceiving (others), perish. May the sin which I who am seeing you, committed when I told lies every moment (perish). May the sin which I who am seeing you, committed when I censured the good and always harmed others (perish). May the sin which I who am seeing you, committed (when) I kept phlegm in my mouth (perish). May the sin which I who am seeing you, committed, (when) I cut off a tree which had some life in it, perish. May the sin which I who am seeing you, committed, (when) I urinated or evacuated feces on a path, in a temple of a deity or in a cowpen, perish. May the sin which I who am seeing you, committed, (when) I had no devotion to my father and mother, perish. May the sin which I who am seeing you, committed (when) I stopped (a person) going for a bath or for a meal, perish. O best god, may the sin which I who am seeing you, committed, (when) I took a meal on the Ekadashi-day (perish). O lord, I did not honour a guest coming to my house. May that sin of me who am seeing you, perish. May that sin which I who am seeing you, committed, (when) I twice took meals on Dvadasi (the twelfth day) and Dasami (the tenth day of a month), perish. May the sin which I who am seeing you, committed, (when) I stopped cows running to drink (water), perish. May the sin which I who am seeing you, committed, (when) I gave up a vow without completing it, perish. May the sin which I who am seeing you, committed, (when) I gave a false testimony due to my love for my friends, perish. May the sin which I who am seeing you, committed, (when) I did not approach my wife during the time favourable for conception, perish. May the sin which I who am seeing you committed, (when) I took meals in an unhallowed house, perish. May the sin which I who am seeing you committed, (when) I followed the livelihood of a beggar, perish, O Nrhari. May the sin which I who am seeing you committed, (when) O lord, I showed ascendancy when I was being punished by the king, perish. May the sin which I who am seeing you committed, (when) I put up an obstacle in the (narration of) the tales from the Puranas, perish. May that sin which I who am seeing you committed, (when) I listened to the account of the consequences of acts done by others, perish. May that sin which I who am seeing you committed, (when) I cut off the holy fig tree and the dhatri tree, perish. May that sin which I committed, (when) I sold curd, milk and ghee, perish. May that sin which I committed, (when) I gave hope to others, and made it fruitless (i.e. disappointed them), perish. May that sin which I committed, when I cast an angry glance at brahmanas and mendicants, perish. May that sin which I committed, (when) through anger I reproached those who gave me means of livelihood, perish.

187-189. What is the use of speaking much in this regard? The sins of me who am seeing you, have perished. There is no doubt that I am fortunate, I am fortunate, I am fortunate. O Lord of the world, salutation to you, salutation to you, salutation to you." O Jaimini, having spoken like this, that brahmana, with his body horripilated due to devotion, fell at the charming pair of the feet of Vishnu. The lord said:

190. Rise, get up, O brahmana, I am pleased with you by your devotion. Tell me what is desired by you. I shall certainly give it to you. Bhadratanu said:

191-193. O highest lord, O Govinda, O kind one, O greatest one, O Acyuta, who will get on the earth what I have received now? Yet, O enemy of Mura, I ask for one boon from you. O lord, may I have firm devotion to you in every existence. You, being pleased, will give everything desired by that man who would devoutly recite this hymn composed by me. The lord said:

194-195. O brahmana, the boon is given to you. There is no doubt about it. Yet, O wise one, I desire to form friendship with you. I do not deserve to have a servant (like you), since you are just like (i.e. equal to) me. Therefore, I have now displayed this friendship with you. Vyasa said:

196-201. O Jaimini, then that kind god Vishnu, loving his devotees, formed friendship with the pious one. Vishnu gladly gave him the garland put round his own neck. The brahmana also devoutly gave Vishnu a garland of tulasl (-leaves). Having spread out his four hands, Vishnu embraced him. The brahmana also joyfully embraced lord Vishnu. Having thus formed friendship with that brahmana, kind Vishnu, accepting devotion, vanished there only. Then Vishnu everyday played with the brahmana with a ball in that holy place (called) Purushottama. O brahmana sage, once, seeing the brahmana (to be) weak, Vishnu, full of pity, said (these) words to the brahmana with affection:

202. O friend, how have you become weak? Who snatched away your wealth? What is the anxiety in your mind? Friend, please tell it. Bhadratanu Said:

203. O lord of the world, to please you I practise penance everyday. Due to that, O lord, my body has become weak. The lord said:

204-209. I am not so much pleased with anyone else as I am pleased with you. (Then) O best brahmana, why do you trouble your body again? Seeing you weak, anxiety is produced in my heart. Therefore, O best brahmana, give up this trouble to your body. The brahmana was adorned by the lord of gods with his own upper garments, with his own garments and ornaments, with very charming golden rings, and with bracelets shining round his own hands. Lord Krishna took the crown from his own forehead, the pair of anklets from his own feet, a golden necklace from his own neck, and gave them to the best brahmana. The pious brahmana, adorned with those ornaments given by Shri Hari, and knowing the game with a ball would always play with Krishna charming like a black lotus. Once Danta saw him who had adorned his body with ornaments, whose pair of lips was bright due to the redness of tarnbula, who had put on a divine garment and a very beautiful upper garment and who had a smiling face. Danta said:

210-219. O good Bhadratanu, you still do not give up sinful notions. All people, even after seeing your act, condemn it. Since I made you my disciple, all the ornaments are mine. An egotist, one of a bad character, a cruel one, one addicted to sins, one who destroys the teacher's fame, are five defiled disciples. So also, one having no faith, one who is garrulous, one of a fickle mind, one who censures the preceptor behind his back — these are said to be mean disciples. The wise ones should make a disciple after ascertaining his excellent character, since knowledge going to the wicked always causes pain to the preceptor also. Those sciences which are declared by the philosophers to bring fame, instantly destroy the tree of the teacher's fame, when they are taught to the wicked. The sinful ones never like pious deeds, as the flies do not like fragrant sandal. As donkeys are not gratified by eating sweet meats, in the same way the wicked are not gratified by pious thoughts. Lakshmi and piety, giving all desired objects, would never resort to a wicked one for fear of infamy. Or if they resort to him, they perish. And by chance he obtains, through (good) luck, highest knowledge; (if) he obtains it, (good) fortune leaves him. Bhadratanu said:

220-221. O brahmana sage, you are speaking the truth. I am not proficient in the holy texts. You will never have infamy due to me (as) your disciple. O best brahmana, since, through your favour, I accomplished all my desired objects, you alone are difficult to be secured on the earth. Danta said:

222. O brahmana, tell (me) which desired object you accomplished. How did you terminate your penance just in a short time? Bhadratanu said:

223-227. O preceptor, I gave up my daily rites etc. by the order of Vishnu whom I was able to see with little trouble. O best brahmana, Vishnu was so much pleased with me that he gave me his upper garment, (another) garment, two golden pitchers, the bracelet(s) (worn) round his hand(s), the crown on his forehead, the anklet(s) from his feet, and his own necklace. He who removes the affliction of his servants, has formed friendship with me. O preceptor, I constantly play with him the game with a ball. Though I do not go after (your) having heard these words of me, yet I have told with conviction in your presence. Danta said:

228-231. Lord Vishnu did not appear before me though I have propitiated him for seven thousand years with great devotion. Oh, having worshipped Vishnu only for five days, O best one you had his audience, difficult to be obtained even by gods. You are blessed; you are fortunate. You are (i.e. should be) called actually a god, since the lord affectionately formed friendship with you. O best brahmana, when you have affection for me, (then) tell me, O brahmana, how seeing Vishnu is difficult for me. Vyasa said:

232-233. Thus addressed by his preceptor, the wise, amazed brahmana, highly devoted to Vishnu, went to his own hermitage. Then the next day he went (to Vishnu) and played (with him) with a ball. And full of politeness, he said these words to the kind lord of the world: Bhadratanu said:

234-235. O lord of gods, O kind one, O lord of Laksml, my preceptor desires to see you. Tell me who am here, what your order is. O you having lotus-like eyes, the brahmana is extremely devoted to you. Therefore, O best god, please appear before him. The lord said:

236-238. O best brahmana, you worshipped me with great devotion during many births. Therefore, now I appeared before you. That wise brahmana, having worshipped me, (should) desire to see me, invisible even to deities, after a few days. He too is my great devotee. He is very much interested in worshipping me. Therefore, O brahmana, he will sometime have my audience. Vyasa said:

239. Having heard these words the brahmana again devoutly spoke to Vishnu, the destroyer of afflictions: Bhadratanu said:

240-241. O lord of the world, O you who love your devotees, if you favour me, then appear before him in my presence. O god, my preceptor has asked for your audience as his fee. (Therefore,) O lord, having granted him audience, pro

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