The Greatness of Purushottama

Jaimini said:

1. O preceptor, if you favour me, then tell me about the greatness of Purushottama which you said to be the greatest holy place.

Vyasa said:

2-6. O brahmana, listen to the greatness of Purushottama (told by me) in brief. Who else but Vishnu is able to tell it in the world? O best brahmana, the city called Purushottama is (situated) on the shore of the Lavana sea (the Salt-sea), and it is more difficult to be reached than even heaven. Since Sirl Purushottama (i.e. Vishnu) lives in that city, therefore those who are conversant with the name have called it Purushottama. O brahmana, that rare holy place is ten yojanas (in area) on all sides. The men living there are seen to have four arms by gods. While entering the holy place, all would have the form of Vishnu. Therefore, the wise should raise no doubt about it.

7-9. O best brahmana, since Vishnu is a candala there, the food of (i.e. offered by) candalas should be accepted by brahmanas (at that holy place). There Lakshmi cooks the food, and Vishnu himself eats (it). Therefore, O brahmana, the boiled rice there is difficult to be had even by deities. For those men who eat the pure food left over after it is eaten by Vishnu, salvation is not difficult to be had.

10-11. All gods like Brahma everyday come (there) and eat that food which is very difficult to be had. Then what can be said about human beings? All great sages call him the hater of Vishnu, whose mind does not take delight in that food which is very difficult to be had.

12-19. O brahmana, as the water of Ganga is pure everywhere, in the same way that food, destroying sins, is pure everywhere. O best brahmana, though that food is delicate, divine, and of the size of a partridge's belly, it is capable of removing sins. The sins committed formerly of (i.e. by) him whose devotion proceeds to that food, very difficult to obtain, perish. O best brahmana, he whose religious merit earned in many existences perishes, does not develop devotion for that food. Those mortals, full of devotion, who bathe in the lake of Indradyumna, in the large and deep pool of Markandeya, in Rohini, in the sea, so also in the water of Svetaganga, are not reborn on this earth. O brahmana, the dead ancestors gratified with the water of the Salt-sea, are free from all afflictions, and go to Vishnu's abode. The wise ones have declared this sea to be the king of holy places. Therefore, every act done there would be inexhaustible.

20-25. There is no doubt that whatever act — honouring dead ancestors, giving gifts, worshipping the feet of the lord, muttering prayers, or any other act which a man performs in that charming holy place Vishnu would be fully inexhaustible. Those men who see (the idols of) Balabhadra, Subhadra, and lotus-eyed Krishna, have nothing that is difficult to be got. A man, even performing hundreds of acts of religious merit, does not get liberation without seeing (the idols of) Shri Jagannatha, Subhadra and Bala(rama). O best brahmana, all gods like Indra salute him whose body has become red due to stroke(s) of cane there. O brahmana, all hosts of gods like Indra, remaining in the atmosphere and moving in aeroplanes, and being very delighted speak like this to one another:

26-28. 'When will Lakshmi's lord give us the existence of a man? Then like a man we shall go to see lord Vishnu. When will our bodies be red due to the stroke(s) of cane in that holy place Shri Purushottama? ' O best brahmana, all gods like Indra always long for the stroke(s) of cane in that holy place, granting boons.

29-32. Those men who see there the Aksaya Vata (the inexhaustible fig-tree) with devotion, are freed from sins committed during crores of existences, and go to the highest position. The liberation of those who see (the idols of) Subhadra, Balabhadra, Jagannatha, Anamaya (i.e. Krishna), the white Madhava — the lord of gods, so also the deep and large pool of Markandeya, Jyamesvara, Hanumat, the Aksaya Vata with devotion, is eternal. Listen to the religious merit of those men who there see Govinda rocked to and fro in a swing in the month of Phalguna.

33-38. Freed from all sins they go to Vishnu's abode in the end. Having obtained knowledge there only, they attain beatitude, very difficult to be secured. O Jaimini, he who sees Jagannatha in the west in the month of Caitra, would enter Vishnu's body after he is dead. That man who would see the lord of the world on the Ekadashi of the bright half of Caitra, so also on the Trtiya, is surely liberated. O brahmana sage, all the desires of that man who would enter (the place of) the great bath of the lord of the world, are fulfilled, in the sky. All gods like Brahma, remain in the sky, and full of devotion, observe the great bath of the lord of the world. O brahmana sage, a mortal on seeing (the idol of) Vishnu, the lord of the world, on the great full-moon day, obtains that highest position of Vishnu.

39-41. There is no doubt that he who would see (the idols of) Lakshmi'slord and Balabhadra going to the Gundika-mandapa (the pavilion called Gundika) in Asadha, is liberated. He who sees (the idol of) the lotus-eyed lord of the world seated in a chariot, does not get rebirth in the mundane existence, giving every (kind of) affliction. The lord cuts off the painful bond of the worldly existence of those men who devoutly see (the idol of) Subhadra mounted on a chariot.

42. O brahmana, that woman who is sonless, or whose son is dead and who sees (the idol of) Subhadra, has many children, and her children live (long).

43-55. An unfortunate lady (deserted by her husband) that has but one child would indeed become fortunate in the matter of her lord and would have many children. That man who sees (the idol of) Krishna that is in the Gundika-mandapa, so also (those of) Balabhadra and Subhadra, goes to the highest position. OJaimini, a sick person or an unhappy person who would see (the idol of) Vishnu in the Gundika-mandapa, is instantly free from the disease or the affliction. O best brahmana, he who, being sonless, would see (the idol of) Vishnu that is in the Gundika-mandapa, would obtain a son who is Vishnu's devotee. One desiring knowledge gets it. One longing for wealth obtains it. One wanting a wife gets her. One desiring liberation would get it. O brahmana, that king who is deprived of his kingdom and who sees with devotion (the idol of) Vishnu in the Gundika-mandapa gets it (back). The enemies of him who, troubled by his enemies, devoutly sees (the idol of) Vishnu in the Gundikamandapa, perish, O brahmana sage. He who, very much harrassed by the king, sees (the idol of) Vishnu in the Gundikamandapa, would instantly bring the king under his control. Of all pilgrimages the one to Gundika is said to be the best. Therefore, even by abandoning hundreds of other activities, men should undertake it. That man who in that charming holy city sees Vishnu at the time of going to bed or getting up, is honoured even by gods. On the earth who can describe the importance of Purushottama, by entering which (holy place) a man would become Vishnu? What is the use of prolixity? I tell in brief: Of all holy laces Purushottama is the best. He who desires to cross this ocean of worldly existence, which is very deep, which causes pain, which is the resort of dangerous hosts of sins, should see Vishnu, the best of gods, in the holy place called Purushottama, giving all pleasure.

 

CHAPTER NINETEEN

What Pleases Vishnu; What Makes Him Angry!

Vyasa said:

1-2. O best brahmana, those men who, full of devotion, resort to Vishnu, never face a disaster. I will once more narrate the greatness of Lakshmi's lord, hearing which all men obtain the highest position.

3-4. Devotees of Vishnu are satisfied with listening to the greatness of Krishna. Heretics, suffering from trouble in a hell, are not satisfied. O best brahmana, the excellent greatness of Vishnu should not be narrated in the presence of heretics. It should be told in the presence of Vishnu's devotees.

5-9. O Jaimini, formerly in Treta yuga there lived a brahmana, Urvisu by name. He was always engaged in sinful acts, and was highly given to the censure of religion. He snatched brahmanas' wealth. O best brahmana, he was always bent upon cohabitation with another's wife. He ate cow's flesh. He drank liquor. He had an ardent longing for the amorous gestures of prostitutes. He harmed him who sought his shelter. He always censured others. He was a traitor. He harmed his friends. He harassed his kinsmen also. He told lies. He was cruel. He used to have the company of heretics. He cut off the livehood of brahmanas. He took away deposits. Seeing him cruel and highly attached to sins like that all his kinsmen who were angry came to his house. The kinsmen said:

10-14. O fool, the eminence which our ancestors had earned in our pure family is (now) being destroyed by you. Giving up the righteous path, you are always committing sin(s). You are born as the destroyer of the fame of our family and as one giving pain to your kinsmen. In you (i.e. with regard to you) the Creator's creation is thought to be causing wonder. Poison came up from that sea from which the moon had come up. Oh, it is not possible to measure the power of bad sons. In a moment they destroy the fame gathered by many men (i.e. their ancestors). Even a low family becomes the greatest when the best son is born (in it). But even the best family is degraded when a mean son is, born in it. Vyasa said:

15-20. O brahmana, speaking like this all the kinsmen, getting angry due to the fear of infamy, deserted that greatest sinner. He, deserted by all his kinsmen and reproached by all people, was sorry, and deprived of all his affluence, became a bandit. All (the members of) the community seized him who did that act of a robber, cruel and harmful to others, and reported him to the king. O best brahmana, the king, due to affection for his father, did not kill him, (but) expelled him from his country. Then the cruel one, resorting to a forest along with many (other) haughty bandits, remained (there) for snatching the wealth of travellers. O Jaimini, he, fatigued while roaming in the forest, sometime went, along with (other) bandits, for a bath to a river-bank.

21-22. This wicked one saw in that river many blessed brahmanas highly devoted to the lord's worship. Then all the brahmanas, having worshipped Vishnu, spoke to one another with great curiosity:

23-29a. " I have today dropped those campaka-flowers (in honour of Vishnu)." Someone (else) said: " I have offered tambula to Vishnu. In my life I shall never eat a tambiila. Today I have offered the best banana to Vishnu. Birth after birth I would eat a banana." Someone said: " I have offered a pomegranate to Vishnu." Someone said: " I have offered an excellent mango (to Vishnu)." Having heard these words of them talking to one another, Urvisu thought, 'What shall I offer to Vishnu? I cannot give all those things that are eatables in the worldly existence to Vishnu. (Then) What shall I offer to him? I, a thief, overcome by the fear of the king, always stay in the forest. I am never entitled to getting into a cart.'

Vyasa said:

29b-33. O best brahmana, the thief, repeatedly speaking like this, gave a cart to Vishnu, the giver of the four goals (of human life). Then all the brahmanas went as they had come. That thief also went to his abode along with (other) thieves. Once a traveller carrying a basket of jaggery came to that region of the impudent (thieves) along the same path. Then this fearless bandit, harming others, snatched that basket of jaggery of the traveller. Then the robbers broke the basket of jaggery.

34-36. As his share Urvisu obtained a cart fashioned from jaggery. O best brahmana, Urvisu, having obtained that jaggerycart thought in his mind recollecting the words (of those brahmanas): 'Formerly I myself have presented a cart to Vishnu. Therefore, in this existence, I should not take a cart.' Thinking like this in his mind he intended to give the cart (to a brahmana).

37-42. To please Vishnu he gave it to some brahmana. O brahmana, knowing that devotion of that great sinner, Vishnu who was pleased, instantly removed all his sin. O brahmana, on the same day all the angry citizens entered that great forest and killed that Urvisu. To take him (to his own abode) the lord sent an aeroplane made of gold, so also messengers adorned with various ornaments. Then those messengers of the lord, having put that Urvisu who was dead, into the aeroplane, instantly went to Vishnu's city. Then the best one among the pious obtained Vishnu's proximity. After living near Vishnu for a hundred periods of Manu, and after securing the highest knowledge, he entered Vishnu's body. Vyasa said:

43-44. A man who, somehow or the other, is devoted to Vishnu, goes, like a royal swan beyond the ocean of the worldly existence. He in whose heart there is devotion for Vishnu even for a moment, goes to the highest position. Even though he is a sinner, he goes (to the highest position).

45. One should, after offering even the best thing to Vishnu, afterwards enjoy it for the appeasement of the sin.

46. The thing that is offered to Vishnu should be given to a brahmana. The wise should not enjoy any remnant of it themselves.

47. O best brahmana, a devotee of Vishnu should not enjoy whatever things and sweets without offering them to Vishnu.

48-51. I shall again teil, along with its history, the greatness of eatables offered to Vishnu, which destroy all sins. O brahmana, being attentive, listen to it. There was a brahmana, Sarvajani by name, who was born in a pure family. He was calm, controlled, kind and honoured his preceptors (or elderly persons) and brahmanas. He was absorbed in Vishnu's worship, and was exclusively devoted to remembering Vishnu. He removed the affliction of those who sought his shelter; he was truthful, and had curbed his senses. He (everyday) bathed in the morning. He followed the practices of his own (caste); he abandodned harm (to others); he was absorbed in (observing) the Ekadashi vow; he was intent upon honouring his kinsmen.

52-54. Once that best brahmana saw in his dream lord Vishnu who was dark, whose eyes were like dustless lotuses, who had a smiling face, who had put on a yellow garment, whose body was bright due to golden ear-rings and anklets and a crown, whose chest shone with the Kaustubha (gem), who was adorned with a garland of wood-flowers. He had four arms, had held a conch, a disc, a mace and a lotus, was endowed with all (auspicious) marks, and had worn a golden sacred thread.

55. Having seen the lord of the world in the dream, the farahmana joined the palms of his hands, and with his body horripilated, gladly praised him.

56-64. " I salute you, (i.e.) Vishnu, who are the lord of the entire world, who destroy the grief, fear and diseases of good people, who are dear to Lakshmi's heart, who give the nectar of piety, material welfare, and sensual enjoyment. O Murari, I, being arrogant through folly committed all sins. I am, therefore, frightened. Giving the boat of your devotion, take me out of this deep ocean of (the existence in) the world. O Vishnu, though I know that a man quickly obtains sin and delusion on the earth, yet I am always gladly committing sins. Therefore, there is no man here (i.e. on the earth) who is foolish like me. O Vishnu, do I who have committed sins, not know that the tree of religious merit suddenly gives the fruit of happiness, O Nrhari? O lord, I have no wealth to (undertake) the act of offering you a tree having flowers. Be pleased. O lord, what shall I do? O god, this bee of my heart, leaving the pair of your lotus-like feet, the place of the best nectar, constantly moves to a woman's face — misunderstanding it for a lotus which causes death and which is full of the phlegm of deceit. (My) hand is bereft of (giving) gifts. (My) mouth tells lies. (My) ears are always intent upon listening to sinful things. O Vishnu, remove these faults of me, your servant, since, O lord, you always destroy the blemishes of him who has sought your shelter. ONrhari, at one time, I have, in this world, obtained the very strong boat of your devotion in (order to cross) this fearful ocean of the worldly existence. Even in that case, I, under the sway of Destiny, remain a wicked-hearted person. I am constantly having an unhappy time. Is there a bright path, kind, pleasant and free from all afflictions, for crossing the mundane existence? O Vishnu, my eyes blinded by a great darkness in the form of delusion never go to you in this world. O destroyer of Kesin, O you whose lotus-like feet are saluted by all gods, since I see you today, this mind of me, even of a wicked nature, destroying the trouble of people that are tormented, has perished." Vyasa said:

65. Thus praised by him, the revered god, the lord of Lakshmi, knower of words and saviour from the ocean of the worldly existence, said (these) words: The lord said:

66-67. O best brahmana, I am constantly pleased with your devotion. Therefore, you will have full happiness soon. O brahmana, I have formerly emancipated you, though a sinner. Now you are my devotee. You will not face a calamity. The brahmana said:

68-69. O Vishnu, who was I formerly? What sin did I commit? How did you formerly emancipate me, though a sinner? Since you are always kind, O lord, tell me all this — How was I born, and how was I created by you in this mundane existence? The lord said:

70-73. O best brahmana, though this secret is not to be divulged, lam telling it through affection for you. Listen. O best brahmana, formerly due to the ripening of your acts you were born in a region on the earth in the stock of a bird. You, always oppressed by hunger and thirst, wandered, eating insects and (drinking) the hot water of springs. You, born in the stock of a bird, always experiencing various afflictions formerly lived for four thousand years on the earth.

74-77. Once, a brahmana named Kulabhadra, knowing the full truth, devoutly worshipped me with offerings of eatables etc. on the bank of a river. The best brahmana, having offered me rice as the offering of eatables, again went home after leaving it just there. Then you, a hungry bird, having come down from the tree, ate all that rice offered as an offering of eatables to me. On just eating it you were instantly freed from very fearful sins. Once, on the completion of your life, you died, O brahmana.

78-80. Then by all means I sent my messengers to bring you (to me). Then putting you whose sins had perished, into a chariot, the hosts of messengers instantly came to the highest place. Enjoying all pleasures, difficult to be had even by gods, you stayed with me for thousands of crores of yugas. Then, O best brahmana, you went to (i.e. were born in) a pure brahmanafamily.

81-84a. There (i.e. in that existence) also, very firm devotion for me was again produced in you. O excellent brahmana, having everyday worshipped me with employment of rituals, you will obtain my position at the end of your life. O brahmana, when I am pleased, you, though a sinner, will enjoy liberation. When sometime I am angry with a man, he is a sinner, even though he is pious; (but) O brahmana, when I am pleased, a man, though he is a sinner, obtains liberation. Therefore, O brahmana, O you of a good vow, may you have welfare. You are my devotee. I shall give you that place which cannot be obtained even by gods. The brahmana said:

84b-86a. O lord, due to your grace, I have heard my former account. Now I desire to hear something. O lord, tell it. O lord, with whom are you pleased? O best of gods, with whom are you angry? With great favour please tell me all this.

The lord said:

86b-94. O best brahmana, I shall tell (you) all that in brief, due to which act pleasure is produced in my heart and due to which anger is produced. O best brahmana, with him who acts for my sake and who is without egotism, I am always pleased. With him who, full of piety and devotion, speaks calmly for me, I am always pleased. With that man who having secured sweetmeat gives it to me and who is equanimous in honour and insult, I am always pleased. With the man who knows me to be present in the bodies of all beings and who avoids harm to others, I am always pleased. With him who repeatedly thinking well, does his acts and who desires the good of cows and brahmanas, I am always pleased. With him who would, with great effort, keep the word uttered by him, and who goes to him carefully who has sought his shelter, lam always pleased. O best brahmana, with him who always gives gifts to those who do not oblige him, and whose heart is always in me, I am always delighted. I have told (you) in brief with which act I am pleased.

95-11 la. O brahmana, I (now) tell the act due to which I am angry. Listen to it. He who is engaged in harming others, who is cruel to all living beings, who is egoistic, who is always angry, makes me his enemy. He who tells lies, who is cruel, who is given to censuring others, who destroys the mode of the living of the wise, makes me his enemy. The fool who, through delusion, abandons his parents whose faults are not noticed, so also his wife, brother, sister, makes me his enemy. A dull-witted man who reproaches his parents, who insults his preceptor, makes me his enemy, O brahmana. Those who destroy groves, who destroy lakes, who destroy villages, make me their enemy. With those people who, on seeing another's wife are dejected, who listen to sinful discussion, I am always angry. With those who hate the lord, who snatch the wealth of the unprotected, who are traitors, I am always angry. With those who take away the price of cow's milk, who are the husbands of Shudra women, who harm the holy fig-tree, I am always angry. With those who make a distinction among Brahma, Vishnu and Shiva, and who are very much attached to other's wives, I am always angry. With those men of sinful minds, who eat on the Ekadashi day through greed and who censure the Vedas, I am always angry. With those who are attached to sinful thoughts and to plotting against their friends, and who destroy the dhatrl-tree I am always angry. With those who, deluded by lust, cohabit by day and who cohabit with a woman in her menses, I am always angry. O best one, those who, through folly, approach a woman who has not attained puberty, so also the rogues who approach a woman observing a vow, make me their enemy. I am always angry with them who take a meal at night on the new-moon day, so also with them who take two meals on Sundays. O brahmana, with those who do not avoid cohabitation, flesh, oil on new-moon day, I am always angry. What is the use of talking much in this matter? I (shall) tell you in brief. So also I am always angry with them who censure Vishnu's devotees. Vyasa said:

11 lb-117. Speaking like this lord Vishnu suddenly vanished. And that brahmana, having abandoned his sleep, got up from his bed. Due to the words uttered by Vishnu the brahmana, the devotee of Vishnu, gave up all (other) activities and was engaged in the employment of rituals. This is the fruit of (i.e. obtained by) them who even eat the articles of food (after they are) offered to Vishnu. I do not know how much fruit would be theirs who have worshipped Vishnu. O best one, O Jaimini, I (shall) tell you in brief. Listen. A man, having performed Vishnu's worship (but) once, obtains the highest position. In the world manhood is difficult to be obtained. Even in it worship of Vishnu is (difficult to be had). O best brahmana, there also devotion is declared to be difficult. That respectable man in whose mind there is a desire to cross the ocean of the mundane existence, should everyday devoutly worship Vishnu with all rites.

 

CHAPTER TWENTY

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