Krishna's Love Sports in Vrindavana

Narada said:

1. О lord, О great one, you have told me whatever I had asked (for). Now I desire to know the excellent path of devotion.

Shiva said:

2-11. О brahmana, you, desiring the well-being of all the worlds, have asked well. I shall tell you the secret also. Listen as I (shall) tell it to you. О greatest sage, the maid-servants, friends, parents and beloveds of Hari live here. All of them are eternal and virtuous. As they are described in the Puranas (indulging) in open sports, in the same way they remain in sports on the Vrindavana ground. They always go from the grove to the cow-pen and come back. They, along with their friends, also graze the cows without any harm from the demons. Similarly people dear to him are proud of those having waterpitchers (the ascetics). With secret devotion they delight their beloved persons. A man should there look upon himself among them as one who is charming, who is endowed with beauty and youth, who is a young woman, who has the form of a young beautiful woman, who knows many crafts and arts, who is fit for KrishnaЧ enjoyment, who is averse to enjoyment though solicited by Krishna, who is the follower of Radhika and who is devoted to serving her, who loves Radhika and who is devoted to serving her, who loves Radhika even more than Krishna, who, through love, day by day brings about the union of the two (i.e. Krishna and Radha), who is extremely happy due to the pleasure and joy of serving them. Thus looking upon oneself, one should, beginning with the early part of the day till late night, offer service there.

Narada said:

12. I desire to hear correctly the everyday sport of Hari. How can I mentally serve Hari without knowing his sport?

Shiva said:

13-14. 0 Narada, I do not correctly know that sport. From here go to Vfndadevi. She will tell you the sport. She, the attendant of Govinda, surrounded by the group of her friends, lives near Kesltirtha, not far from here.

Suta said:

13-16. Then the best sage Narada, who was addressed like this, went round him, and being delighted, saluted him again and again and went to Vrindavana. Vjnda too, seeing Narada, repeatedly saluted him and asked the greatest sage, “How have you come here (i.e. what brings you here)? ”

Narada said:

17. I desire to hear from you (about) the daily life of Hari. О auspicious one, if I am fit, then tell it (to me) from the beginning.

Vrinda said:

18-30. О Narada, I shall also tell you the secret (since) you are a devotee of Krishna. You too are not to disclose this great secret which is a greater secret than a secret (i.e. the greatest secret). In Vjndavana which is charming and adorned with fifty bowers, in a chamber with divine gems, in an arbour of the desire-yielding tree, the two embracing each other remain (in a) sleeping (position), though later they are awakened by birds obeying my orders. They have obtained great joy due to a close embrace and are afraid of its being disturbed. They do not at all desire to get up from the bed. Then they have to get up from their bed when awakened with various notes made on all sides and repeatedly by groups of sarikas and parrots etc. Seeing them seated gladly on the bed, the friends enter (the bower) and offer the two service appropriate for that time. Then the two, having got up from the bed by the notes of sarikas, overcome with eagerness go to their respective houses. In the morning, Krishna, awakened by his mother, quickly gets up, and having with Baladeva brushed his teeth and being allowed by his mother, goes, being surrounded by his friends, to the cowstall. О brahmana, Radha too, awakened by her friends, gets up from her bed, and having brushed her teeth would then smear her body with unctuous substances. Then she goes to the quandrangular for bath. There she is bathed by her friends. (Then) she would go to the chamber for decoration, and there her friends decorate her with ornaments and various divine fragrant flowers and unguents. Then when, with effort, her friends request her mother-in-law she is invited along with her friends by Yasoda to cook good food.

Narada said:

31. How is it, О goddess, that she is invited by YaSoda to cook food, when there are foremost cooks like Rohipi?

Vrinda said:

32-43. I have formerly heard from the mouth of Katyayani that in olden days she was granted a boon by Durvasas, О great sage. (The boon was: ) “O respectable lady, the food which is cooked by you, would be, as a result of my favour, sweet and vying with nectar, and would in the same way promote long life of the eater (of it).” Therefore, YaSoda, loving her son, every­day calls her thinking, ‘my son, due to longing for sweet (food), would, (after eating it) live a long life.’ Allowed by her motherin-law, she, being delighted, would go to the house of Nanda. Going there with the multitude of her friends she cooks there also. Krishna also, having milked the cows and having some others got milked by (other) men, comes home surrounded by his friends at the words (i.e. order) of his father. Having smear­ed his body with unctuous substances and having had shampoo­ing and after being gladly bathed by servants, he puts on washed garments, a garland, and has his body smeared with sandal. With his neck and forehead shining due to the hair on his head separated and tied at two places, with the hair redden­ed by the dot on the forehead resembling the moon, and shining, with his hands delightfully glittering with jewelled bracelets, armlets, and bracelets worn on the upper arm, with his chest shining due to a pearl necklace, having put on ear-rings resembl­ing crocodiles, he, holding the hand of his friend, and being followed by Baladeva, would enter the dining hall, after being again and again called by his mother. Then, surrounded by his friends and brother, making them laugh by means of (anecdotes etc. causing) laughter, and himself laughing with them, he eats various kinds of food. Having thus eaten (food), having sipped (water), having rested on a cot for a while, and distributing and chewing the tambula given by the servants, Krishna, having put on the dress of a cowherd, with the flock of cows going ahead of him, followed on the path by all the residents of Vraja with love, having saluted his father and mother, and having sent back properly the host (following him) with a glance, would go to the forest.

44-52. Having entered the forest and having played there with his friends for a while, he then gladly sports there, in the forest by means of various pastimes. Then, having deceived all, and surrounded by two or three friends, he, being eager to see his beloved, would gladly go to the rendezvous. She too, who had come home, on seeing Krishna, goes, after deceiving her elders, under the pretext of Sun-worship etc. or for collecting flowers, to the forest with a desire to meet her lover. Thus the two, having, after many efforts, met in the forest, gladly sport there for the (whole) day with various pastimes. Sometimes the two get upon a swing and are rocked to and fro by their friends. Sometimes, Hari, deceived by the bevies of his beloveds, is seen, searching his flute dropped from his hand, and hidden by his beloved. He, made to laugh by them by means of merriment, remains there. At times the two enter the forest endowed with vernal breezes, and sprinkle each other with water (mixed with) sandal, or with water (mixed with) saffron etc., released from syringes, or smear each other with mud. In the same way, the friends also sprinkle them (with water etc.) and the two also sprinkle them.

53-59a. Then the two, О brahmana, being tired due to many pastimes proper for the time in the groves endowed with vernal breezes on all sides, resort, with their attendants, to the root of a tree, and sitting on a divine seat, drink liquor, О best sage. Then the two, intoxicated due to the liquor, with their eyes closed due to sleep, holding each other’s hands, being under the influence of Cupid’s arrows, and desiring to sport, enter, with their words and mind stumbling on the path. There they sport like a female elephant and (the male elephant, ) the lord of the herd. All the friends also, intoxicated by wine, and with their eyes troubled by sleep (i.e. drowsy) sleep all around in the charming bowers. Again and again incited by his beloved, Krishna, the lord, would go near all, with a separate body (for each) and simultaneously. Having satisfied all of them as a lord of elephants satisfies the female elephants, he would, along with his beloved and with them, go to the lake to sport.

59b-69. Then the two, with their attendants, sport bet­ween themselves by sprinkling water (on each other). They are adorned with garments, garlands, sandal(-pastes), and also with divine ornaments. О sage, I have there, in a chamber full of divine gems, on the bank of the lake, already arranged fruits and roots. Han, having eaten first, and being clasped by his beloved, and being served by two or three (maids) would go to a bed made of flowers. There, being served (by them) with tambiilas, fans and shampooing of his feet, he laughing with them, and remembering his beloved rejoices. Radhika too, when Hari is asleep, extremely delighted along with her attendants, having put her heart into him, eats what is left over (by him). Having but eaten a little there, she would go to the bed-chamber to see her lover’s face as the female cakora bird sees the moon. The maids there have told (her) about his having chewed the tambiila. She also chews tambiilas and distributes them among her dear friends. Krishna too, desiring to hear their free mutual talk, though sleepless, covers himself with a piece of cloth, appearing as if he is asleep. Those too, looking at one another in jest, and getting the hint from somewhere, biting their ton­gues with their teeth, look at one another’s face. Merged as it were into the ocean of bashfulness, they do not say anything for a moment. Just after a moment, having removed the piece of cloth from his body, and saying ‘You were really asleep’ they laugh and make him laugh.

70-75. Thus sporting with the attendants by means (of jokes etc. causing) laughter, and having, fora moment, experienced the pleasure of sleep, he sits upon the seat gladly spread by his attendants, and the two having mutually staked necklaces, kisses, embraces and garments, play with dice preceded by jocular talk. Though defeated by his beloved he, saying, ‘I have won’, pro­ceeds to seize her necklace etc. and is beaten by her. Thus beaten by her on his lotus-like face with her hand Krishna, being dejected in his mind, thinks of going. “If, О honourable lady, I am defeated, then accept what is staked (viz.) kisses etc. offered by me.” On his saying so she would act like that to see the crookedness of his eyebrows and to hear his words of reproach.

76-80. Then having heard the mutual wordy fight among the sarikas and the parrots, they two, desiring to go home, move out from that place. Having allowed his beloved (to go), Krishna would go to the cows. She, accompanied by the circle of her world goes to the Sun’s abode (temple). Having gone a little away from there, Hari, again, returning, after having put on the dress of a brahmana, goes to the Sun’s abode. Requested by her friends, he would worship the Sun there, with Vedas (hymns), containing jokes and composed then only. Then the clever ones, having recognised their lover who makes himself known, merge in the ocean of joy, and do not know themselves or other (persons).

81-9la. Having thus passed two watches and a half in various sports, they would go home, and Krishna would go (to the place) of the cows. О sage, Krishna, joining his friends, and taking the cows from all sides, comes playing upon the flute joyfully to Vraja. Then, all like Nanda and others, so also women and children, hearing the sound of Hari’s flute, and also seeing the sky full of dust (raised) by the cows, give up all their jobs, and being eager to see Krishna go towards him. Krishna also, joining all the residents of Vraja, on the royal path, at Vrajagate — wherever they are — (honours all) as before in due order — by means of seeing them, touching them, speaking to them, looking them with a smile, saluting with words and physically the old cowherds, and saluting his parents and Rohipi also (in such a way that) the eight parts (of the body touch the ground), abiding in himself, be meditated upon? Please tell us how he who gives all objects of human pursuit, and who is inaccessible even to the meditating sages, is meditated upon. Those who have not propitiated Govinda, do not know the accomplishment of their well-being. He who has not tasted the drink from the lotus-like feet of Govinda does not get an excellent fruit of penance, sacrifice and gifts. He would not know the rich fruit which is beyond desires. О sage, I do not see a greater expiation for beings than the propitiation of Hari, which removes streams of sins, (of Hari) at the dance (i.e. knitting) of whose eyebrows all accomplishments are known to exist.

83.91b-106a. О Narada, so also his beloved with a modest side glance. Thus very much and properly respected by the residents of Vraja, having sent the cows to the cowstall, he goes, after being request­ed by his parents to his abode with his brother. Having bathed there, having drunk (milk), having eaten a little, and being allowed by his mother, he, with a desire to milk the cows, again goes to the cowstall. Having milked them, and got them milked, having made some of them drink (water), he, being followed by hundreds of venerable men goes home with his father.

91b-101a. There with his father, paternal uncles, their sons, and Baladeva, he eats various kinds of foods like those that are chewed, those that are sucked etc. Even before he entertains a desire, Radhika, through her friends, would send dressed foods to his house. Hari, praising them, and eating them with his father etc. would, with the bards, go to the assembly hall. The friends (of Radha), that had come there having brought with them many foods, take (from his house) many kinds (of food) given by YaSoda there and also whatever is left over by Krishna. Having brought all that, they inform Radhika of it. She too, along with her group of friends, having eaten it in order and being decorated by her friends, would be (ready) to meet by appointment (her lover i.e. Krishna). ‘From here or there some friend is sent away by me*. Met by her, she, surrounded by her friends, and having put on a dress proper for white (i.e. bright) or black (i.e. dark) night goes to the chamber having divine jewels, near Yamuna. К; зда also, seeing their curious things, then having heard delightful music from Katyayanf, and having properly pleased them with (gifts of) wealth and grains, and propitiated by people, goes with his mother to the house of his friend.

101b-106a. When his mother departs, he, having eaten, comes here — to the rendezvous — unnoticed and with his beloved. Both of them meet here and play in the groves of trees, with many sports, with Kf^qa’s dance with the cowherdess, accom­panied with singing and instrumental music and laughter. Thus having spent two watches and a half of the night in sporting, the two desiring to sleep, enter, unnoticed by female birds, the bower. There, in the solitary place, the two sleep on a charming bed made of Bowers and for sport, and are served by their female friends. Thus I have told you the full daily life of Hari. О Narada, even sinners are freed on hearing it.

Narada said:

106b-107a. О goddess, I am blessed; I am favoured by you. There is no doubt about it, since today you have disclosed to me the delightful sport of Hari.

Suta said:

107b-llla. Saying so, going round her, and honoured by her also, Narada, the best sage, vanished, О brahmana. I too have told you all (the account) in due order. One should daily carefully mutter this couple of prayers. Formerly Rudra obtained it with effort from Krishna’s mouth. He told it to Narada; and Narada told it to me. Prescribing the sacred rites like this, I have told it to you. You too have to guard this very wonderful secret.

Shaunaka said:

111b-112a. О great one, I have been actually contented by your favour, since you disclosed to me the secret of secrets (i.e. the greatest secret).

Suta said:

112b-117. Practising these modes, and muttering the hymn day and night, you will soon obtain the position of his atten­dant. There is no doubt about it. О brahmafla, I too have to go to the eternal abode of the supreme lord of lords on the bank of Yamuna. Those men who, full of devotion, listen to this glorious and very pure account narrated by MaheSa, go to the eternal place of Acyuta (i.e. Vishnu). It is excellent, it gives glory, promotes (long) life, health and gives desired success. It is the cause of the wealth in the form of heaven and salvation, and destroys sins. Those men, devoted to Vishiju, who everyday devoutly recite it, never come back from the heaven of Vishgu.

 

CHAPTER EIGHTYFOUR

Meditation of the Lord

The sages said:

1-5. О Suta, О Suta, О glorious, pleasing Romaharsapa, you have told (us) a story giving delight to the world. О highly virtuous one, we have heard the entire, very wonderful life of ОпKrishna, as you narrated it. We are pleased with it. Oh, since (the recital of) the glory of shпKrishna gives (the highest) position (i.e. salvation) to the devotees, who would not then obtain joy by (listening to) it? Therefore, we again desire to hear the great account of Krishna, so also other vows, presents, worship or bath which were formerly done by whom and how. Tell all that in detail so that we would be satisfied.

Suta said:

б-10a. О best brahmanas, you have asked well about the great liberating (account). You whose minds are full of devotion to Krishna are blessed. О best brahmanas, I shall tell (you) the life of Krishna, a great, excellent and auspicious tale which gives great delight to the good. Once the best sage Narada, dear to the lord, while wandering over the worlds, saw in Mathura the highly virtuous Ambarisha intent on a vow and engaged in worshipping Krishna. That best sage, seeing the excellent sage having come (to him) welcomed him, and with his mind delight­ed, asked with faith as you (have done).

Ambarisha said:

10b-18. О sage, that which is said to be the highest Brah­man by the teachers of the Veda, is that highest god Narayapa himself, having lotus-like eyes, who (though) unembodied, is the embodied lord, is manifest and unmanifest and is eternal. He is full of all beings; he is inconceivable. Howshould that Hari, in whom the whole world is sewn lengthwise and crosswise, in whom it remains, who is known as the only highest unmanifest one, and as the highest soul, from whom the origin etc. of the world takes place, who, having created Brahma, gave him the Vedas.

19-25a. How is that Kesava propitiated who removes affli­ction? How is that lord Narayapa waited upon by men? Being pleased, tell all this to me for the good of the world. By which devotion is this lord, to whom devotion is dear, pleased? How would devotion to him take place? How is he propitiated by all? You are a devotee of Vishnu; you are dear to him; you know the highest truth. Therefore, I ask you, О excellent brahmana knowing the Veda. A question about Krishna purifies the listener, the speaker and the questioner, as the water from his feet does. For human beings, human body which is perishable, is difficult to obtain. There also, I think, the dear sight of Vishnu is difficult to have. In this worldly existence, company of the good even for half a moment is a treasure of men, from which all the four goals of human life can be secured.

25b-29a. О revered one, your journey is (meant for) the good of all human beings, as that of the parents is for (the good of) children (going) along the excellent path of fame. The life of gods leads to the happiness or unhappiness of living beings. But that of good men like you, who are not fallen, leads to happi­ness only. Gods honour them in the same way, as (men) honour them. The good men, loving the distressed, are the companions of the acts (of human beings) like their shadow(s). Therefore, О venerable one, teach (us) the way of life of a great devotee of Vishshu, by giving which instruction one gets the fruit due to the (study of the) Vedas.

Narada said:

29b-48a. О king, you, having devotion for Vishnu, have asked well. You know that the highest duty is the one of serving Madhava (i.e. Vishnu); that when Vishnu is propitiated everything is propitiated; that when that Hari full of (i.e. containing)all gods is pleased, the mobile and the immobile (world) is pleased; that by merely remembering Hari the heap of major sins peri­shes that moment only. Hari alone should be served. О king, who having senses and facing death on all sides, does not worship Mukunda’s lotus-like feet which are the object of worship of the sages and deities? The powerful way of life of the good, when heard, studied, reflected upon, honoured and approved of, instantly purifies even those who seek to harm all. That Hari who is the cause even of the cause of the cause, effect etc., who is the unique cause, who is a meditating saint, who is the soul of the world, who is full of the world, who is subtle and gross, who is lean and strong, who is qualityless and has qualities, who is great, who is unborn, who is beyond birth and death, should always be reflected upon. О best among men, you have done this properly, since you are asking (me) about the practices of the followers of Vispu, which promote the welfare of the universe. The spotless stories of Krishna who deserves to be glorified, are due to their devotion, the elixir to the soul, mind and ears of the good. This god is to be obtained through devotion. You yourself know it. Yet I tell (about him) for the good of the world and through regard for you. He is Acyuta, whom they describe to be the highest Brahman, and beyond Pradhana (i.e. Prakfti) andPurusha, and who controls everything spread through (his) Maya. The unconquered one, propitiated with devotion, would give everything desired like sons, wife, long life, kingdom and heaven or salvation. О best king, due to love for you, I shall tell you (about) the vows of those men who, through their deeds, mentally and through their speech are devoted to him. Harmlessness, truthfulness, non-stealing, celibacy, freedom from impurity — these are said to be mental vows in order to please Hari. О lord of men, eating once, eating at night (only), fasting, (eating what is had) without begging — this is said tobe the bodily vow of men. Study of the Vedas, glorifying Vishnu, speak­ing the truth, absence of slandering — this, О king, is said to be the best vow of speech. A man should always and everywhere recite the names of (Vishnu), having the disc as his weapon. In his glorification there should be no impurity, since he brings about purity. The highest man (Purusha), viz. Vishnu is propitia­ted by a man who follows the practices of castes and the (four) stages of human life. There is no other path causing delight. Vasudeva, the treasure of compassion, is propitiated by means of vows and restraints of mind, speech and body by women to whom the good of their husbands is dear.

48b-52. Even women and shudras should worship the moon­like Krishna, having the excellent form of a brahmana, according to the manner laid down in sacred texts. The (first) three castes are engaged in worship according to the manner laid down in Vedas; women and Shudras etc. are intent on propitiating (Vishnu) by (uttering) his name. Madhava is not pleased with worships, sacrifices, and even vows. He is said to be merely loving devo­tion. To women who are loyal wives, their husbands are their deities. The husband should be honoured with Vishnu’s devotion (i.e. as much devotion as is shown towards Vishnu) by means of mental and physical acts and acts of speech. Acts pertaining to Vishiju should be performed by thinking (i.e. keeping) in mind the husband.

53-55. The worship of a deity by shudras also is (done) by (uttering the deity’s) name. All should do (the worship) accord­ing to the mode laid down in the sacred texts following the Veda. Even women engaged in doing what is dear to their hus­bands are entitled to the worship etc. of Vishnu. This is (what is laid down in) the ancient sacred texts. A man should practise the ritual laid down according to the mode proper for his family. By that Kesava is pleased.

56-60a. The wise worship Hari everyday in the fire with oblations, in water with flowers and in the heart with medita­tion, and in the Sun’s orb with the muttering (of a prayer). Harmlessness is the first flower. Control of senses is the second flower. Compassion to beings is the third (flower); and forgive­ness is the fourth (flower). Tranquillity is the fifth flower; restraint is the sixth (flower). Meditation is the seventh (flower). Truth is the eighth flower. Kesava is pleased with these. Hari is pleased only when worshipped with these eight flowers. О best of men, there are also other external flowers, using which Vi? flu, when worshipped, is pleased.

60b-63a. (They are: ) Water is a flower of Varupa. Ghee, milk and curd are a flower of Soma. Food etc. is a flower of Prajapati. Incense and lamp are a flower of Agni. Fruits, flowers form the fifth flower and it is called Vanaspatya (i.e. of herbs). Kushas, roots etc. form the Parthiva flower (i.e. of the Earth). Fragrant substances and candana form the Vayavya flower (i.e. of Vayu). The flower of Vishnu is called faith; and a musical instrument is said to be the feet of Vishnu. When Vishnu is wor­shipped with these, he is pleased.

63b-69a. The sun, fire, a brahmana, cows, a devotee of Vishnu, the sky, the wind, the water, the earth, the soul — -all these are the places of Vishnu’s worship. A man should worship with a sacrifice, with the muttering of a hymn in the sun, with an oblation in fire, with hospitality towards an excellent brahmana, and with a mouthful of water etc. in (i.e. towards) a cow, with the good deeds of a brother in (i.e. towards) a devotee of Vishnu, with firm meditation in the heart, with the thought that Vayu is the chief in Vayu, with substances accompanied by water in water, with main parts of hymns on a bare ground, with enjoy­ments in the soul; and he should worship the individual supreme soul as being equal (i.e. the same) in all beings. On these sub­ordinate altars his form is endowed with a conch, a disc, a mace and a lotus; it has four arms; is calm. Being devout and reflect­ing upon the form he should worship it. When he is worshipped by brahmanas, he is (properly) worshipped; there is no doubt about it. When, О king, the lord is censured by them he would be censured.

69b-74a. О brahmanas, that form of Vishnu, due to whose support the Vedic texts and the code of laws proceed, is regarded as highly purifying. Everything that is auspicious in the world should be obtained through moral merit only. О king, from (the point of view of) the Vedic texts and the code of laws, moral merit alone is the recourse. Even of the two, the brahmanas are the refuge on the earth. The lord of the world would be worship­ped here (i.e. in the world) if he is worshipped by them. The lord, the god of gods, is not that pleased with sacrifices, austeri­ties and meditation or worship as he is with the brahmanas being pleased. A brahmana is well-versed in the Vedas; knows the Vedas; promotes them. The lord would be pleased through brahmaqas, when the deity in the form of a brahmana is pleased.

74b-80. When a son worships Vishnu, his ancestors from both the families (i.e. of his father and his mother), though plunged in hell for a long time, just then go to heaven. What is the use of their life here or their acts like beasts, whose mind is. not disposed to Vasudeva full of the world?

1 shall tell (about) the meditation of him who is not seen by anyone. О king, listen to (the description of) the final emancipation which is unique and free from impurity. As a lamp in a place sheltered from wind, being free from wind, is steady and, О highly intelligent one, it, while burning, destroys all darkness, in the same way the soul is free from blemishes, is untainted, is devoid of hope, is steady, powerful, has no friend or foe. So also he does not have pain or pleasure, or dejection, or greed or jealousy or delusion. He is free from confused talks and attractions and from pleasure or pain. He is also free from all objects of senses. Then he be­comes one who has absolute knowledge and beatitude is pro­duced (in him).

81-87. О king of kings, a lamp, all alone and free from wind, would dry up, with the help of the wick, the oil due to its. contact with the act of the flame. О highly intelligent one, later on it ejects soot of the lamp; a black line is seen. Having drawn up the oil it would be pure in lustre. Similarly, the soul remain­ing inside the body would dry up the oil in the form of (one’s) deeds. Making the objects of senses the soot, he would himself illumine. Free from the breezes called wrath, greed etc. and being desireless and steady, he would brighten up his own lustre. Remaining in his own place, he sees the three worlds by means of his own lustre. I have described to you this (soul) that is of the form of absolute knowledge.

88-95. Those great souls, intent upon the knowledge about Brahman and endowed with abstract meditation, who do not see him, the omniscient one, manifesting everything are ignorant. Without hands and feet he moves everywhere; and grasps all the three worlds (with) the immovable and the movable. О king, bereft of nose and mouth he smells and eats. Without ears he hears everything. He, the lord of the world, is a witness to every­thing. (Though) formless, he is connected with a form; is under the influence of the group of the five (senses). He who is the life of the entire world, is worshipped by the movable and the immovable. Tongueless, he speaks everything as (laid down) in the Vedas and the sacred texts. Though skinless, he gets the touch of all. He is always joyful; has a judicious eye; has one form; and no prop. He is qualityless; does not have the feeling of mineness; pervades (everything); has qualities; is spotless and sinless. He is not influenced by anyone; everything is under his influence; he gives everything; he is the best among the omniscient; he does not have a mother; the mighty one is full of everything. He who, not having any other thought, medi­tates thus on him full of everything, goes to the formless highest place resembling nectar.

96-109. I shall tell you another (meditation). О very intel­ligent one, listen to it. О prince he is called Vasudeva, since the matchless universe, having an embodied form, having a form and formless and pure is perfumed by his dwelling (in it). He has that lustre which would be the one of a showering cloud. In the right hand of him who resembles the sun in lustre, who has four arms, and who is the lord of gods, shines a conch decorated with gold and jewels. О brave one, in the left hand of that magnanimous one shines the Kaumodaki mace which destroys great demons. In his right hand is a great lotus rich in fragrance. It always shines with a weapon and the beauty of the lotus. His neck is like a conch; he has around face; his eyes are like lotuspetals; he, Hrishikesha, is shining with teeth like kunda (-petals). The lower lip of Gudakesha resembles a coral. He, having eyes like lotuses, looks charming due to a bright crown. Janardana shines with large, charming chest, marked with Kaustubha only. He also shines with ear-rings resembling the sun in lustre. Hari always shines with the auspicious mark of Shrivatsa. The best among the victorious shining with armlets, bracelets, necklaces and pearls (bright) like stars, and with his body, is victorious. That Govinda also shines with a garment resembling gold. He shines with rings on his fingers. Hari, endowed with all, com­plete and divine weapons and ornaments, mounted upon (Gambia) the son of Vinata, is the creator of the worlds and the lord of the world. A man who, with a concentrated mind, medi­tates upon him, is freed from all sins and goes to Vishnu’s heaven.

I have thus completely told you about the meditation of the lord of the world.

 

CHAPTER EIGHTYFIVE

Greatness of Vaishakha

Ambarlfa said:

1-2. Well (done), well (done), О greatest sage who favour the world, since you told (me about) the meditation of Vishnu, with and without qualities. О you who favour the good, now explain (to me) devotion — of what kinds (it is), by whom (it is done), how (it is done), where (it is done), and when (it is done).

Suta said:

3-4a. Hearing these words uttered by the best king, the delighted sage again spoke to the king: “O king, listen; I shall (now) properly tell you (about) devotion to Hari, which removes all sins. (Now) I shall tell you (about) devotion of various kinds, which destroys sins.

4b-13a. Devotion is said to be of various kinds: mental, of speech and of body. It may also be (divided as) secular, Vedic and spiritual. Mental devotion is said to be the one in which recollection of the Vedas is done with the idea of having meditation and concentration which brings about devotion to Vishnu. That which is done through utterances of prayers and (hymns of) the Vedas, through untired reflections, and mutterings in the forest, is called verbal (devotion). That which accomplishes all objects and is done through vows, fasts, res­traints and curbing of the five senses, is said to be physical (devotion). That devotion which is the worship done by men through (offerings made) with ornaments, marked (i.e. decked) with gold and jewels, so also with beautiful words, with ribbons of garments put round the waist, with large purifying fans, with dancing, musical instruments, songs, with all offerings and presents, with eatables, food and drinks, and which is intended for Narayapa is said to be secular. The same, accomplishing all objects is said to be physical. That devotion in which mutterings of hymns from the Ijtgveda, Yajurveda and Samaveda are done, and studies of the hymnical texts of the Vedas are done with reference to Vishnu is said to be Vedic. (So also) the act (of devotion) done through the Vedic hymns, and sacrifices where offerings are made (into fire) is looked upon as Vedic (derived from the Vedas).

13b-18. Offering into fire should be done on the new-moon day and the full-moon day. (Offering) food, giving gifts, a sacrificial oblation made of ground rice and offered in a vessel, an oblation of rice, barley and pulse boiled (and presented to) gods and manes, sacrifices, drinking Soma — are all sacrificial acts. All rites performed in honour of Fire, Earth, Wind, Sky, Light, Shankara and the Sun, (reach) the deity Vishnu. О king, spiritual devotion is of various kinds: One is called Samkhya; (another) has come up from Yoga. О king, listen as it is described. The principles like Pradhana (i.e. Prakfti), twentyfour in number, are insentient and are objects of enjoyment. The Purusha is the twentyfifth (principle) described to be sentient, and is the agent of acts and the enjoyer (of their fruits). The soul is eternal, immutable, controller, and employer. Purusha is unmanifest and eternal and MaheSvara would be the cause.

19-25. Really (there are three creations): Creation of principles, psychic creation and physical creation. The Prad­hana of the Saihkhya is of the nature of gupas (constituents). The similarity and difference and that the Pradhana is of a different nature should be known; so also the cause of Brahman is said to be desire. The being directed of the Pradhana is said to be the difference. Brahman is all action; Purusha also has absence of action. This is said to be the similarity with the insentient Pradhana. There is a difference among the principles, and they are related to one another as cause and effect. The wise who ponder over all true principles call it Samkhya, knowing through the number of the principles, the employment and the state of being employed (of the principles). Knowing in this way its existence, and the number of principles correctly, the wise know that the physical principle is in addition to the principle of Brahman. This devotion formulated by the Saihkhyas is known as spiritual devotion. О king, I shall also tell you (about) the devotion, due to (i.e. in accordance with) the Yoga (school).

26-30. A man always given to controlling his breath, (always) reflecting and controlling his senses, eating what is obtained by begging, having controlled all senses, having reflect­ed upon the mental representation (of Vishu) in his heart, reflects upon the great god seated in the pericarp of the lotus of heart, wearing a yellow garment, and having charming eyes, and seeing (the lord) with a bright face, and having the sacred thread round his waist, of a white complexion, having four arms, and having the hand giving boons and fearlessness. This mental accomplishment due to Yoga is said to be great devotion to Vishnu. He who is thus devoted to the lord, is called Vispu’s devotee. О prince, I have thus explained various kinds of devotion, according to these divisions, viz. Sattviki (endowed with the quality of sattva or goodness), Rajasi (endowed with the quality of rajas or passion) and Tamasi (endowed with the quality of tamas or darkness).

31-35. Many kinds should be known (of devotion) to Vishflu of unlimited lustre. As fire with highly blazing flames reduces fuel to ashes, in the same way devotion to the lord burns sins at that moment only. Till a man does not, on the earth, hear about devotion to Vishnu which is actually nectar, the essence of all other liquids, he obtains hundreds of striking afflictions (in the form) of old age, death, birth, due to many bodies (i.e. many existences). The endless lord, when described, when his fame is thought about, when his majestic lustre is heard (i.e. known) internally, destroys all sins, as wind does the clouds, or the sun does the darkness. The heart does not obtain that purity by means of gifts, worship, sacrifice, bath at a sacred place, behaving as laid down in sacred texts, and austerities, which it has when the eternal lord is in the heart. О lord of men, the stories are pure; they are true; these true stories about Hari are alone wholesome.

36-41. (As) these stories of him of a pure form are heard here by you whose good fame is heard, you are blessed. О brave king, you are the leader of the right path. Your heart is concentrated on Purushottama, since your firm heart, your good luck, have become prone to listening to the good deed of lord shriKrishna. О king, how can a self-respecting man have religious merit without propitiating with devotion Vishnu who grants boons and who is immutable? He, the guileless one, is born of illusion, and is won over through sincere devotion. You being a good man, know it yourself. О king, the truth about the way of life is not unknown to you. Yet you are asking me about the pure sacred place on this occasion. There is no greater sweetness than this, viz. the glorification of Vishnu’s devotee. I do not see greater nourishment of delight and proper religious merit mutually (i.e. enhancing each other). The good having greater devotion very much enjoy his unlimited qualities, having unending religious merit.

42-47. Brahmanas, a cow, truth faith, sacrifice, austerities, sacred texts, Smfti-texts, compassion, initiation and tranquillity are the bodies of Hari. The lord (occupies) the sun, the moon, wind, earth, water, the sky, quarters, Brahma, Vishnu, Rudra — is full of all beings. He, of the form of the universe, himself created this mobile and immobile world. Having entered (the body of) a brahmana, he himself always eats food. Therefore, worship the brahmanas, the dust of whose feet is a sacred place, who are gods on the earth, the abode of the mountains, who are high-souled, who are all-in-all of the auspicious Lakshmi, and the souls of all. He who properly looks upon a learned brahmana as Vishnu, and who is attached to his own duties, is alone the devotee of Vishnu. I have told a secret (to you). It is time for me to go and bathe in Ganga. There is (now) no more time for the story (to be continued).

48-51. The auspicious month of Vaishakha, dear to Madhava, has come. In it also the seventh day (for bathing) in Ganga is extremely difficult to get. Formerly on the seventh day of the bright half of Vaishakha, Jahnavi (i.e. Ganga) was drunk through anger by Jahnu, and let out from the cavity of his right ear. A man should, after having bathed in her (water), propitiate Ganga, the girdle of the sky. according to proper rites. Such a man is blessed and fortunate. A mortal (i.e. a man) who would, according to the proper rites, gratify deities and manes in her (water), would see (himself as) the one who has had ablution there, and whose.sins have gone away.

52-59. There is no month like Vaiiakha; there is no river like Ganga. Such a difficult combination is secured only through devotion to Hari. She (i.e. Ganga) has sprung up from the water (flowing) from the feet of Vishnu; she came (down) from Brahma’s heaven. She is not tired (though flowing) in three streams, and she purifies the three worlds. She is a ladder for climbing to the heaven; she always gives joy; she removes the streams of many sins; she helps to surmount a difficulty. She remains in the twisted hair of Shiva. She removes grief. She destroys the lover’s sport (i.e. lust) in the heart of the man who worships her. She is the cause of the emancipation of Sagara’s family. She sustains Dharma (righte­ousness). The goddess moves along three paths; she adorns the worlds. By means of her sight, touch, bath (in her water), recital (of her virtues), reflection (on her) and resorting to her, she purifies, in thousands, virtuous and non-virtuous men. Even when those away from her say ‘Ganga, Ganga, Ganga’ at dawn, noon and sunset, she destroys their sins earned (i.e. committed) during three existences. If a man at (a distance of) thousands of yojanas remembers Ganga, he, even though a sinner, obtains the highest position (i.e. salvation).

60-67. Especially on the seventh day of the bright half of Vaishakha, she is difficult to reach; (but) is obtained through the favour of the brahmana in the form of Hari, the protector of the world. There is no month like Vashakha; there is none so supreme as Madhava (Vishnu or Vaishakha). The stream of the water of the sins of him who dips (in Ganga in Vaishakha) is gone. О king, that which is given, uttered, offered, or the bath taken devoutly (in Ganga) in the month of Vaishakha, would become inexhaustible religious merit hundreds ofcroresof times more (that what is given etc.). As among gods is the soul of the universe, viz. god Narayapa Hari, (or) as Gayatri is among the muttered hymns, so is Jahnavi among rivers. As Uma (i.e. Parvati) is (best) among all females, or as the sun is (best) among those that shine, as the gain of health is among gains, as Brahmana is among bipeds, as obliging others is among the acts of religious merit, as the Vedas are among lores, as Om is among the prayers, as self-reflection is among reflections, as truth and abiding by the rules of one’s own class are superior to austerities, as purity about wealth is among purities, as grant of fear* lessness is among gifts, as the end of greed is said to be the chief among virtues, in the same way the month of Vaishakha is said to be the best among months.

68-77. The Sraddha (offered in it), (or) the sacrifice (per­formed in it), (or) the gift (given in it), (or) a fast (observed in it), so also austerities (practised) in it, or study or worship etc. done in it — all this is said to have inexhaustible fruit. Sins end in Vaishakha; darkness ends with (the rise of) the Sun; harm done to others and wickedness end with good deeds. О king, all that bath, gifts etc. (done or given) in the month of Kartika, when the Sun is in Libra, would be a parardha-fold more (meritorious). Thousand times more (is the religious merit) when (bath etc. is had) in the month of Magha when the Sun is in Aquarius. It is hundred times more when, in Vaishakha, the Sun is in Aries. Those men who having bathed in the morning worship (Vishnu), the enemy of (the demon) Madhu, in the month of Vaishakha, according to the proper rites, are fortunate and blessed. Taking morning bath in Vaishakha, (offering) sacrifices, (giving) gifts, (observing) fasts, (offering) oblations, and practis­ing celibacy (in Vaishakha) destroy great sins. Again, О king, in Kaliyuga the greatness of Madbava (i.e. Vaishakha) is to be kept secret (like) ASvamedha etc. The meritorious Ashvamedha (i.e. the horse-sacrifice) does not take place in Kali (age). This rite of Vaishakha is similar to that of ASvamedha. The sinners of wicked minds do not realise in Kali (age) the religious merit of the horse-sacrifice, viz. attaining heaven and salvation. Men born in it being sinners, must go into the ocean of hell. Therefore its spread is made rare by him.”

 

CHAPTER EIGHTYSIX

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