Hari
Created by Jijith Nadumuri at 22 Jul 2011 17:08 and updated at 22 Jul 2011 17:08
VISHNU PURANA NOUN
| vp.1.2 | Parasara said, Glory to the unchangeable, holy, eternal, supreme Vishnu, of one universal nature, the mighty over all: to him who is Hiranygarbha, Hari, and sankara 1, the creator, the preserver, and destroyer of |
| vp.1.2 | supreme Brahma, the supreme soul, the substance of the world, the lord of all creatures, the universal soul, the supreme ruler, Hari, of his own will having entered into matter and spirit, agitated the mutable and immutable principles, the season of creation being arrived, in the same manner as fragrance affects the mind from its proximity merely, and not from any immediate operation upon mind itself: so the Supreme influenced the elements of creation 19. Purushottama is both the agitator and |
| vp.1.2 | Affecting then the quality of activity, Hari, the lord of all, himself becoming Brahma, engaged in the creation of the universe. Vishnu with the quality of goodness, and of immeasurable power, preserves created things through successive ages, until the close of the period termed a Kalpa; when the same mighty deity, Janarddana 32, invested with the quality of darkness, assumes the awful form of Rudra, and swallows up the universe. Having thus devoured all things, and converted the world into one vast ocean, the Supreme reposes upon his mighty serpent couch amidst the deep: he awakes after a season, and again, as Brahma, becomes the author of creation. |
| vp.1.4 | t; who is the universe; the sinless lord of sacrifice 4; triumph. Thou art sacrifice; thou art the oblation; thou art the mystic Omkara; thou art the sacrificial fires; thou art the Vedas, and their dependent sciences; thou art, Hari, the object of all worship 5. The sun, the stars, the planets, the whole world; all that is formless, or that has form; all that is visible, or invisible; all, Purushottama, that I have said, |
| vp.1.4 | Parasara. The supreme being thus eulogized, upholding the earth, raised it quickly, and placed it on the summit of the ocean, where it floats like a mighty vessel, and from its expansive surface does not sink beneath the waters. Then, having levelled the earth, the great eternal deity divided it into portions, by mountains: he who never wills in vain, created, by his irresistible power, those mountains again upon the earth which had been consumed at the destruction of the world. Having then divided the earth into seven great portions or continents, as it was before, he constructed in like manner the four (lower) spheres, earth, sky, heaven, and the sphere of the sages Maharloka(). Thus Hari, the four faced god, invested with the quality of activity, and taking the form of Brahma, accomplished the creation: but he Brahma() is only the instrumental cause of things to be created; the things that are capable of being created arise from nature as a common material cause: with exception of one instrumental cause alone, there is no need of any other cause, for (imperceptible) substance becomes perceptible substance according to the powers with which it is originally imbued. |
| vp.1.6 | nature. The beings who were created by Brahma, of these four castes, were at first endowed with righteousness and perfect faith; they abode wherever they pleased, unchecked by any impediment; their hearts were free from guile; they were pure, made free from soil, by observance of sacred institutes. In their sanctified minds Hari dwelt; and they were filled with perfect wisdom, by which they contemplated the glory of Vishnu 4. After a while (after the Treta age had continued for some period), that portion of Hari which has been described as one with Kala (time) infused into created beings sin, as yet feeble though formidable, or passion and the like: the impediment of soul s liberation, the seed of iniquity, sprung from darkness and desire. The innate perfectness of human nature was then no more evolved: the eight kinds of perfection, Rasollasa and the rest, were impaired 5; and these being enfeebled, and sin gaining strength, mortals were afflicted with pain, arising from susceptibility to contrasts, as heat and cold, and the like. They therefore constructed places of refuge, protected by trees, by mountains, or by water; surrounded them by a ditch or a wall, and formed villages and cities; and in them erected appropriate dwellings, as defences against the sun and the cold 6. Having thus provided security against |
| vp.1.8 | eternal, imperishable; in like manner as he is all pervading, so also is she, oh best of Brahmans, omnipresent. Vishnu is meaning; she is speech. Hari is polity Naya(); she is prudence Niti(). Vishnu is understanding; she is intellect. He is righteousness; she is devotion. He is the creator; she is creation. sri is the earth; Hari the support of it. The deity is content; the eternal Lakshmi is resignation. He is desire; sri is wish. He is sacrifice; she is sacrificial donation Dakshina(). The goddess is the invocation which attends the oblation; Janarddana is the oblation. Lakshmi is the chamber where the females are present (at a religious ceremony); Madhusudana the apartment of the males of the family. Lakshmi is the altar; Hari the stake (to which the victim is bound). sri is the fuel; Hari the holy grass Kusa(). He is the personified Sama veda; the goddess, lotus throned, is the tone of its chanting. Lakshmi is the prayer of oblation Swaha(); Vasudeva, the lord of the world, is the sacrificial fire. Sauri Vishnu() is sankara (siva); and sri is the bride of siva Gauri(). Kesava, oh Maitreya, is the sun; and his radiance is the lotus seated goddess. Vishnu is the tribe of progenitors Pitrigana(); Padma. is their bride Swadha(), the eternal bestower of nutriment. sri is the heavens; Vishnu, who is one with all things, is wide extended space. The lord of sri is the moon; she is his unfading light. She is called the moving principle of the world; he, the wind which bloweth |
| vp.1.8 | ery where. Govinda is the ocean; Lakshmi its shore. Lakshmi is the consort of Indra Indrani(); Madhusudana is Devendra. The holder of the discus Vishnu() is Yama (the regent of Tartarus); the lotus throned goddess is his dusky spouse Dhumorna(). sri is wealth; sridhara Vishnu() is himself the god of riches Kuvera(). Lakshmi, illustrious Brahman, is Gauri; and Kesava, is the deity of ocean Varuna(). sri is the host of heaven Devasena(); the deity of war, her lord, is Hari. The wielder of the mace is resistance; the power to oppose is sri. Lakshmi is the Kashtha and the Kala; Hari the Nimesha and the Muhurtta. Lakshmi is the light; and Hari, who is all, and lord of all, the lamp. She, the mother of the world, is the creeping vine; and Vishnu the tree round which she clings. She is the night; the god who is armed with the mace and discus is the day. He, the bestower of blessings, is the bridegroom; the lotus throned goddess is the bride. |
| vp.1.8 | [paragraph continues] The god is one with all male the goddess one with all female, rivers. The lotus eyed deity is the standard; the goddess seated on a lotus the banner. Lakshmi is cupidity; Narayana, the master of the world, is covetousness. Oh thou who knowest what righteousness is, Govinda is love; and Lakshmi, his gentle spouse, is pleasure. But why thus diffusely enumerate their presence: it is enough to say, in a word, that of gods, animals, and men, Hari is all that is called male; Lakshmi is all that is termed female: there is nothing else than they. |
| vp.1.9 | The three regions being thus wholly divested of prosperity, and deprived of energy, the Danavas and sons of Diti, the enemies of the gods, who were incapable of steadiness, and agitated by ambition, put forth their strength against the gods. They engaged in war with the feeble and unfortunate divinities; and Indra and the rest, being overcome in fight, fled for refuge to Brahma, preceded by the god of flame Hutasana(). When the great father of the universe had heard all that had come to pass, he said to the deities, "Repair for protection to the god of high and low; the tamer of the demons; the causeless cause of creation, preservation, and destruction; the progenitor of the progenitors; the immortal, unconquerable Vishnu; the cause of matter and spirit, of his unengendered products; the remover of the grief of all who humble themselves before him: he will give you aid." Having thus spoken to the deities, Brahma proceeded along with them to the northern shore of the sea of milk; and with reverential words thus prayed to the supreme Hari: |
| vp.1.9 | sages anxious to be free; in whom are not the qualities of goodness, foulness, or darkness, that belong to undeveloped nature. May that purest of all pure spirits this day be propitious to us. May that Hari be propitious to us, whose inherent might is not an object of the progressive chain of moments or of days, that make up time. May he who is called the supreme god, who is not in need of assistance, Hari, the soul of all embodied substance, be favourable unto us. May that Hari, who is both cause and effect; who is the cause of cause, the effect of effect; he who is the effect of successive effect; who is the effect of the effect of the effect himself; the product of the effect of the effect of the effect, or elemental substance; to him I bow 5. The cause of the cause; the cause of the cause of the cause; the cause of them all; to him I bow. To him who is the enjoyer and thing to be enjoyed; the creator and thing to be created; who is the agent and the effect; to that supreme being I bow. The infinite nature of Vishnu is pure, intelligent, perpetual, unborn, undecayable, inexhaustible, inscrutable, immutable; it is neither gross nor subtile, nor capable of being defined: to that ever holy nature of Vishnu I bow. To him whose faculty to create the universe abides in but a part of but the ten millionth part of him; to him who is one with the inexhaustible supreme spirit, I bow: and to the glorious nature of the supreme Vishnu, which nor gods, nor sages, nor I, nor sankara |
| vp.1.9 | us, who have fled to thee: oh lord of all, protect us with thy great power, in union with the goddess who is thy strength 6." Hari, the creator of the universe, being thus prayed to by the prostrate divinities, smiled, and thus spake: "With renovated energy, oh gods, I will restore your strength. Do you act as I enjoin. Let all the gods, associated with the Asuras, cast all sorts of medicinal herbs into the sea of milk; and then taking the mountain Mandara for the churning stick, the serpent Vasuki for the rope, churn the ocean together for ambrosia; depending upon my aid. To secure the assistance of the Daityas, you must be at peace with them, and engage to give them an equal portion of the fruit of your associated toil; promising them, that by drinking the Amrita that shall be produced from the agitated ocean, they shall become mighty and immortal. I will take care that the enemies of the gods shall not partake of the precious draught; that they shall share in the labour alone." |
| vp.1.9 | Being thus instructed by the god of gods, the divinities entered into alliance with the demons, and they jointly undertook the acquirement of the beverage of immortality. They collected various kinds of medicinal herbs, and cast them into the sea of milk, the waters of which were radiant as the thin and shining clouds of autumn. They then took the mountain Mandara for the staff; the serpent Vasuki for the cord; and commenced to churn the ocean for the Amrita. The assembled gods were stationed by Krishna at the tail of the serpent; the Daityas and Danavas at its head and neck. Scorched by the flames emitted from his inflated hood, the demons were shorn of their glory; whilst the clouds driven towards his tail by the breath of his mouth, refreshed the gods with revivifying showers. In the midst of the milky sea, Hari himself, in the form of a tortoise, served as a pivot for the mountain, as it was whirled around. The holder of the mace and discus was present in other forms amongst the gods and demons, and assisted to drag the monarch of the serpent race: and in another vast body he sat upon the summit of the mountain. With one portion of his energy, unseen by gods or demons, he sustained the serpent king; and with another, infused vigour into the gods. |
| vp.1.9 | e goddess, the queen of the universal world. The sea of milk in person presented her with a wreath of never fading flowers; and the artist of the gods Viswakarma() decorated her person with heavenly ornaments. Thus bathed, attired, and adorned, the goddess, in the view of the celestials, cast herself upon the breast of Hari; and there reclining, turned her eyes upon the deities, who were inspired with rapture by her gaze. Not so the Daityas, who, with Viprachitti at their head, were filled with indignation, as Vishnu turned away from them, and they were abandoned by the goddess of prosperity Lakshmi(.) |
| vp.1.9 | great knowledge, mystic knowledge, and spiritual knowledge 9; which confers eternal liberation. Thou art the science of reasoning, the three Vedas, the arts and sciences 10: thou art moral and political science. The world is peopled by thee with pleasing or displeasing forms. Who else than thou, oh goddess, is seated on that person of the god of gods, the wielder of the mace, which is made up of sacrifice, and contemplated by holy ascetics? Abandoned by thee, the three worlds were on the brink of ruin; but they have been reanimated by thee. From thy propitious gaze, oh mighty goddess, men obtain wives, children, dwellings, friends, harvests, wealth. Health and strength, power, victory, happiness, are easy of attainment to those upon whom thou smilest. Thou art the mother of all beings, as the god of gods, Hari, is their father; and this world, whether animate or inanimate, is pervaded by thee and Vishnu. Oh thou who purifiest all things, forsake not our treasures, our granaries, our dwellings, our dependants, our persons, our wives: abandon not our children, our friends, our lineage, our jewels, oh thou who abidest on the bosom of the god of gods. They whom thou desertest are forsaken by truth, by purity, and goodness, by every amiable and excellent quality; whilst the base and worthless upon whom thou lookest favourably become immediately endowed with all excellent qualifications, with families, and with power. He on whom thy countenance is turned is honourable, amiable, |
| vp.1.9 | Parasara proceeded. Thus, Maitreya, in former times the goddess sri conferred these boons upon the king of the gods, being pleased by his adorations; but her first birth was as the daughter of Bhrigu by Khyati: it was at a subsequent period that she was produced from the sea, at the churning of the ocean by the demons and the gods, to obtain ambrosia 11. For in like manner as the lord of the world, the god of gods, Janarddana, descends amongst mankind (in various shapes), so does his coadjutrix sri. Thus when Hari was born as a dwarf, the son of Aditi, Lakshmi appeared from a lotus (as Padma, or Kamala); when he was born as Rama, of the race of Bhrigu (or Parasurama), she was Dharani; when he was Raghava Ramachandra(), she was Sita; and when he was Krishna, she became Rukmini. In the other descents of Vishnu, she is his associate. If he takes a celestial form, she appears as divine; if a mortal, she becomes a mortal too, transforming her own person agreeably to whatever character it pleases Vishnu to put on. Whosoever hears this |
| vp.1.11 | Dhruva said; "Excellent sages, I wish not for riches, neither do I want dominion: I aspire to such a station as no one before me has attained. Tell me what I must do to effect this object; how I may reach an elevation superior to all other dignities." The Rishis severally thus replied. Marichi said; "The best of stations is not within the reach of men who fail to propitiate Govinda. Do thou, prince, worship the undecaying Achyuta()." Atri said; "He with whom the first of spirits, Janarddana, is pleased, obtains imperishable dignity. I declare unto you the truth." Angiras said; "If you desire an exalted station, worship that Govinda in whom, immutable and undecaying, all that is, exists." Pulastya said; "He who adores the divine Hari, the supreme soul, supreme glory, who is the supreme Brahma, obtains what is difficult of attainment, eternal liberation." "When that Janarddana," observed Kratu, "who in sacrifices is the soul of sacrifice, and who in abstract contemplation is supreme spirit, is pleased, there is nothing man may not acquire." Pulaha said; Indra", having worshipped" the lord of the world, obtained the dignity of king of the celestials. Do thou adore, pious youth, that Vishnu, the lord of sacrifice." "Any thing, child, that the mind covets," exclaimed Vasishtha, "may be obtained by propitiating |
| vp.1.12 | THE prince, having received these instructions, respectfully saluted the sages, and departed from the forest, fully confiding in the accomplishment of his purposes. He repaired to the holy place, on the banks of the Yamuna, called Madhu or Madhuvana, the grove of Madhu, after the demon of that name, who formerly abided there. satrughna (the younger brother of Rama) having slain the Rakshas Lavana, the son of Madhu, founded a city on the spot, which was named Mathura. At this holy shrine, the purifier from all sin, which enjoyed the presence of the sanctifying god of gods, Dhruva performed penance, as enjoined by Marichi and the sages: he contemplated Vishnu, the sovereign of all the gods, seated in himself. Whilst his mind was wholly absorbed in meditation, the mighty Hari, identical with all beings and with all natures, (took possession of his heart.) Vishnu being thus present in his mind, the earth, the supporter of elemental life, could not sustain the weight of the ascetic. As he stood upon his left foot, one hemisphere bent beneath him; and when he stood upon his right, the other half of the earth sank down. When he touched the earth with his toes, it shook with all its mountains, and the rivers and the seas were troubled, and the gods partook of the universal agitation. |
| vp.1.12 | the devotions of the boy, they assembled and repaired for succour to Hari, the origin of the world, who is without beginning or end; and thus addressed him: God" of gods, sovereign of the world, god supreme, and infinite spirit, distressed by the austerities of Dhruva, we have come to thee for protection. As the moon increases in his orb day by day, so this youth advances incessantly towards superhuman power by his devotions. Terrified by the ascetic practices of the son of Uttanapada, we have come to thee for succour. Do thou allay the fervour of his meditations. We know not to what station he aspires: to the throne of Indra, the regency of the solar or lunar sphere, or to the sovereignty of riches or of the deep. Have compassion on us, lord; remove this affliction from Our breasts; divert the son of Uttanapada from persevering in his penance." Vishnu replied to the gods; "The lad desireth neither the rank of Indra, nor the solar orb, nor the sovereignty of wealth or of the ocean: all that he solicits, I will grant. Return therefore, deities, to your mansions as ye list, and be no more alarmed: I will put an end to the penance of the boy, whose mind is immersed in deep contemplation." |
| vp.1.12 | The gods, being thus pacified by the supreme, saluted him respectfully and retired, and, preceded by Indra, returned to their habitations: but Hari, who is all things, assuming a shape with four arms, proceeded to Dhruva, being pleased with his identity of nature, and thus addressed him: Son" of Uttanapada, be prosperous. Contented with thy devotions, I, the giver of boons, am present. Demand what boon thou desirest. In that thou hast wholly disregarded external objects, and fixed thy thoughts on me, I am well pleased with thee. Ask, therefore, a suitable reward." The boy, hearing these words of the god of gods, opened his eyes, and beholding that Hari whom he had before seen in his meditations actually in his presence, bearing in his hands the shell, the discus, the mace, the bow, and scimetar, and crowned with a diadem, the bowed his head down to earth; the hair stood erect on his brow, and his heart was depressed with awe. He reflected how best he should offer thanks to the god of gods; what he could say in his adoration; what words were capable of expressing his praise: and being overwhelmed with perplexity, he had recourse for consolation to the deity. "If," he |
| vp.1.13 | Parasara. Sunitha was originally the daughter of Mrityu, by whom she was given to Anga to wife. She bore him Vena, who inherited the evil propensities of his maternal grandfather. When he was inaugurated by the Rishis monarch of the earth, he caused. it to be every where proclaimed, that no worship should be performed, no oblations offered, no gifts bestowed upon the Brahmans. "I, the king," said he, "am the lord of sacrifice; for who but I am entitled to the oblations." The Rishis, respectfully approaching the sovereign, addressed him in melodious accents, and said, "Gracious prince, we salute you; hear what we have to represent. For the preservation of your kingdom and your life, and for the benefit of all your subjects, permit us to worship Hari, the lord of all sacrifice, the god of gods, with solemn and protracted rites 2; a portion of the fruit of which will revert to you 3. Vishnu, the god of oblations, being propitiated with sacrifice by us, will grant you, oh king, all your desires. Those princes have all their wishes gratified, in whose realms Hari, the lord of sacrifice, is adored with sacrificial rites." "Who," exclaimed Vena, "is superior to me? who besides me is entitled to worship? who is this Hari, whom you style the lord of sacrifice? Brahma, Janarddana. sambhu, Indra, Vayu, Ravi (the sun), Hutabhuk |
| vp.1.14 | Parasara. The sons of Prachinaverhis were originally informed by their father, who had been appointed as a patriarch, and whose mind was intent on multiplying mankind, that the had been respectfully enjoined by Brahma, the god of gods, to labour to this end, and that he had promised obedience: "now therefore," continued he, "do you, my sons, to oblige me, diligently promote the increase of the people, for the orders of the father of all creatures are entitled to respect." The sons of the king, having heard their father s words, replied, "So be it;" but they then inquired of him, as he could best explain it, by what means they might accomplish the augmentation of mankind. He said to them; "Whoever worships Vishnu, the bestower of good, attains undoubtedly the object of his desires: there is no other mode. What further can I tell you? Adore therefore Govinda, who is Hari, the lord of all beings, in order to effect the increase of the human race, if you wish to succeed. |
| vp.1.14 | Thus instructed by their father, the ten Prachetasas plunged into the depths of the ocean, and with minds wholly devoted to Narayana, the sovereign of the universe, who is beyond all worlds, were engrossed by religious austerity for ten thousand years: remaining there, they with fixed thoughts praised Hari, who, when propitiated, confers on those who praise him all that they desire. |
| vp.1.14 | "We bow to him whose glory is the perpetual theme of every speech; him first, him last; the supreme lord of the boundless world; who is primeval light; who is without his like; indivisible and infinite; the origin of all existent things, movable or stationary. To that supreme being who is one with time, whose first forms, though he be without form, are day and evening and night, be adoration. Glory to him, the life of all living things, who is the same with the moon, the receptacle of ambrosia, drunk daily by the gods and progenitors: to him who is one with the sun, the cause of heat and cold and rain, who dissipates the gloom, and illuminates the sky with his radiance: to him who is one with earth, all pervading, and the asylum of smell and other objects of sense, supporting the whole world by its solidity. We adore that form of the deity Hari which is water, the womb of the world, the seed of all living beings. Glory to the mouth of the gods, the eater of the Havya; to the eater of the Kavya, the mouth of the progenitors; to Vishnu, who is identical with fire; to him who is one with air, the origin of ether, existing as the five vital airs in the body, causing constant vital action; to him who is identical with the atmosphere, pure, illimitable, shapeless, |
| vp.1.14 | separating all creatures. Glory to Krishna, who is Brahma in the form of sensible objects, who is ever the direction of the faculties of sense. We offer salutation to that supreme Hari who is one with the senses, both subtle and substantial, the recipient of all impressions, the root of all knowledge: to the universal soul, who, as internal intellect, delivers the impressions received by the senses to soul: to him who has the properties of Prakriti; in whom, without end, rest all things; from whom all things proceed; and who is that into which all things resolve. We worship that Purushottama, the god who is pure spirit, and who, without qualities, is ignorantly considered as endowed with qualities. We adore that supreme Brahma, the ultimate condition of Vishnu, unproductive, unborn, pure, void of qualities, and free from accidents; who is neither high nor low, neither bulky nor minute, has neither shape, nor colour, nor shadow, nor substance, nor affection, nor body; who is neither etherial nor susceptible of contact, smell, or taste; who has neither eyes, nor ears, nor motion, nor speech, nor breath, nor mind, nor name, nor race, nor enjoyment, nor splendour; who is without cause, without fear, without error, without fault, undecaying, immortal, free from passion, without sound, imperceptible, inactive, independent of place or time, detached from all investing properties; but (illusively) exercising irresistible might, and identified with all beings, dependent upon none. |
| vp.1.14 | Thus glorifying Vishnu, and intent in meditation on him, the Prachetasas passed ten thousand years of austerity in the vast ocean; on which Hari, being pleased with them, appeared to them amidst the waters, of the complexion of the full blown lotus leaf. Beholding him mounted on the king of birds, Garuda, the Prachetasas bowed down their heads in devout homage; when Vishnu said to them, "Receive the boon you have desired; for I, the giver of good, am content with you, and am present." The Prachetasas replied to him with reverence, and told him that the cause of their devotions was the command of their father to effect the multiplication of mankind. The god, having accordingly granted to them the object of their prayers, disappeared, and they came up from the water. |
| vp.1.15 | the Rishi came forth from the pores of her skin in drops of perspiration. The trees received the living dews, and the winds collected them into one mass. "This," said Soma, "I matured by my rays, and gradually it increased in size, till the exhalation that had rested on the tree tops became the lovely girl named Marisha. The trees will give her to you, Prachetasas: let your indignation be appeased. She is the progeny of Kandu, the child of Pramlocha, the nursling of the trees, the daughter of the wind and of the moon. The holy Kandu, after the interruption of his pious exercises, went, excellent princes, to the region of Vishnu, termed Purushottama, where, Maitreya 2, with his whole mind he devoted himself to the adoration of Hari; standing fixed, with uplifted arms, and repeating the prayers that comprehend the essence of divine truth 3." |
| vp.1.17 | Then the Brahmans who were the sons of Bhargava, illustrious priests, and reciters of the Sama Veda, said to the king of the Daityas, Sire", restrain your wrath against your own son. How should anger succeed in finding a place in heavenly mansions? As for this lad, we will be his instructors, and teach him obediently to labour for the destruction of your foes. Youth is the season, king, of many errors; and you should not therefore be relentlessly offended with a child. If he will not listen to us, and abandon the cause of Hari, we will adopt infallible measures to work his death." The king of the Daityas, thus solicited by the |
| vp.1.18 | these things I have nothing to object; they find a ready assent in my mind: but when you say, Why should I depend upon the eternal? who can give assent to this as right? the words are void of meaning." Having said thus much, he was silent a while, being restrained by respect to their sacred functions; but he was unable to repress his smiles, and again said, "What need is there of the eternal? excellent! What need of the eternal? admirable! most worthy of you who are my venerable preceptors! Hear what need there is of the eternal, if to hearken will not give you pain. The fourfold objects of men are said to be virtue, desire, wealth, final emancipation. Is he who is the source of all these of no avail? Virtue was derived from the eternal by Daksha, Marichi, and other patriarchs; wealth has been obtained front him by others; and by others, the enjoyment of their desires: whilst those who, through true. wisdom and holy contemplation, have come to know his essence, have been released from their bondage, and have attained freedom from existence for ever. The glorification of Hari, attainable by unity, is the root of all riches, dignity, renown, wisdom, progeny, righteousness, and liberation. Virtue, wealth, desire, and even final freedom, Brahmans, are fruits bestowed by him. How then can it be said, What need is there of the eternal? But enough of this: what occasion is there to say more? You are my venerable preceptors, and, speak ye good or evil, it is not for my weak |
| vp.1.18 | Thus spoken to by the youth, the priests of the Daitya sovereign were incensed, and instantly had recourse to magic incantations, by which a female form, enwreathed with fiery flame, was engendered: she was of fearful aspect, and the earth was parched beneath her tread, as she approached Prahlada, and smote him with a fiery trident on the breast. In vain! for the weapon fell, broken into a hundred pieces, upon the ground. Against the breast in which the imperishable Hari resides the thunderbolt would be shivered, much more should such a weapon be split in pieces. The magic being, then directed against the virtuous prince by the wicked priest, turned upon them, and, having quickly destroyed them, disappeared. But Prahlada, beholding them perish, hastily appealed to Krishna, the eternal, for succour, and said, "Oh Janarddana! who art every where, the creator and substance of the world, preserve these Brahmans from this magical and insupportable fire. As thou art Vishnu, present in all creatures, and the protector of the world, so let these priests be restored to life. If, whilst devoted to the omnipresent Vishnu, I think no sinful resentment against my foes, let these priests be restored to life. If those who have come to slay me, those by whom poison was given me, the fire that would have burned, the elephants that would have crushed, and snakes that would have stung me, have been regarded by me as friends; if I have been unshaken in soul, and am without fault in thy sight; |
| vp.1.19 | WHEN Hiranyakasipu heard that the powerful incantations of his priests had been defeated, he sent for his son, and demanded of him the secret of his extraordinary might. Prahlada"," he said, "thou art possessed of marvellous powers; whence are they derived? are they the result of magic rites? or have they accompanied thee from birth?" Prahlada, thus interrogated, bowed down to his father s feet, and replied, "Whatever power I possess, father, is neither the result of magic rites, nor is it inseparable from my nature; it is no more than that which is possessed by all in whose hearts Achyuta abides. He who meditates not of wrong to others, but considers them as himself, is free from the effects of sin, inasmuch as the cause does not exist; but he who inflicts pain upon others, in act, thought, or speech, sows the seed of future birth, and the fruit that awaits him after birth is pain. I wish no evil to any, and do and speak no offence; for I behold Kesava in all beings, as in my own soul. Whence should corporeal or mental suffering or pain, inflicted by elements or the gods, affect me, whose heart is thoroughly purified by him? Love, then, for all creatures will be assiduously cherished by all those who are wise in the knowledge that Hari is all things." |
| vp.1.19 | When he had thus spoken, the Daitya monarch, his face darkened with fury, commanded his attendants to cast his son from the summit of the palace where he was sitting, and which was many Yojanas in height, down upon the tops of the mountains, where his body should be dashed to pieces against the rocks. Accordingly the Daityas hurled the boy down, and he fell cherishing Hari in his heart, and Earth, the nurse of all creatures, received him gently on her lap, thus entirely devoted to Kesava, the protector of the world. |
| vp.1.22 | All these monarchs, and whatever others may be invested with authority by the mighty Vishnu, as instruments for the preservation of the world; all the kings who have been, and all who shall be; are all, most worthy Brahman, but portions of the universal Vishnu. The rulers of the gods, the rulers of the Daityas, the rulers of the Danavas, and the rulers of all malignant spirits; the chief amongst beasts, amongst birds, amongst men, amongst serpents; the best of trees, of mountains, of planets; either those that now are, or that shall hereafter be, the most exalted of their kind; are but portions of the universal Vishnu. The power of protecting created things, the preservation of the world, resides with no other than Hari, the lord of all. He is the creator, who creates the world; he, the eternal, preserves it in its existence; and he, the destroyer, destroys it; invested severally with the attributes of foulness, goodness, and gloom. By a fourfold manifestation does Janarddana operate in creation, preservation, and destruction. In one portion, as Brahma, the invisible assumes a visible form; in another portion he, as Marichi and the rest, is the progenitor of all creatures; his third portion is time; his fourth is all beings: and thus he becomes quadruple in creation, invested with the quality of passion. In the preservation of the world he is, in one portion, Vishnu; in another portion he is Manu and the other patriarchs; he is time in a third; and all beings in a fourth |
| vp.1.22 | Brahma, Daksha, time, and all creatures are the four energies of Hari, which are the causes of creation. Vishnu, Manu and the rest, time, and all creatures are the four energies of Vishnu, which are the causes of duration. Rudra, the destroying fire, time, and all creatures |
| vp.1.22 | are the four energies of Janarddana that are exerted for universal dissolution. In the beginning and the duration of the world, until the period of its end, creation is the work of Brahma, the patriarchs, and living animals. Brahma creates in the beginning; then the patriarchs beget progeny; and then animals incessantly multiply their kinds: but Brahma is not the active agent in creation, independent of time; neither are the patriarchs, nor living animals. So, in the periods of creation and of dissolution, the four portions of the god of gods are equally essential. Whatever, oh Brahman, is engendered by any living being, the body of Hari is cooperative in the birth of that being; so whatever destroys any existing thing, movable or stationary, at any time, is the destroying form of Janarddana as Rudra. Thus Janarddana is the creator, the preserver, and the destroyer of the whole world being threefold in the several seasons of creation, preservation, and destruction, according to his assumption of the three qualities: but his highest glory 3 is detached from all qualities; for the fourfold essence of the supreme spirit is composed of true wisdom, pervades all things, is only to be appreciated by itself, and admits of no similitude. |
| vp.1.22 | The supreme condition of Brahma, which is meditated by the Yogis in the commencement of their abstraction, as invested with form, is Vishnu, composed of all the divine energies, and the essence of Brahma, with whom the mystic union that is sought, and which is accompanied by suitable elements, is effected 7 by the devotee whose whole mind is addressed to that object. This Hari, who is the most immediate of all the energies of Brahma, is his embodied shape, composed entirely of his essence; and in him therefore is the whole world interwoven; and from him, and in him, is the universe; and he, the supreme lord of all, comprising all that is perishable and imperishable, bears upon him all material and spiritual existence, identified in nature with his ornaments and weapons. |
| vp.1.22 | Parasara. Having offered salutation to the mighty and indescribable Vishnu, I repeat to you what was formerly related to me by Vasishtha. The glorious Hari wears the pure soul of the world, undefiled, and void of qualities, as the Kaustubha gem. The chief principle of things Pradhana() is seated on the eternal, as the Srivatsa mark. Intellect abides in Madhava, in the form of his mace. The lord Iswara() supports egotism Ahankara() in its twofold division, into elements and organs of sense, in the emblems of his conch shell and his bow. In his hand Vishnu holds, in the form of his discus, the mind, whose thoughts (like the weapon) fly swifter than the winds. The necklace of the deity Vaijayanti, composed of five precious gems 8, is the aggregate of the five elemental rudiments. Janarddana bears, in his numerous shafts, the faculties both of action and of perception. The bright sword of Achyuta is holy wisdom, concealed at some seasons in the scabbard of ignorance. In this manner soul, nature, intellect, egotism, the elements, the senses, mind, ignorance, and wisdom, are all assembled in the person of Hrishikesa. Hari, in a delusive form, embodies the shapeless elements of the world, as his weapons and his ornaments, for the salvation of mankind 9. Pundarikaksha, the lord of all, assumes nature, with all its products, soul and all the world. All that is wisdom, all that is ignorance, all that is, all that is not, all that is everlasting, is centred in the destroyer of Madhu, |
| vp.1.22 | the lord of all creatures. The supreme, eternal Hari is time, with its divisions of seconds, minutes, days, months, seasons, and years: he is the seven worlds, the earth, the sky, heaven, the world of patriarchs, |
| vp.1.22 | of sages, of saints, of truth: whose form is all worlds; first born before all the first born; the supporter of all beings, himself self sustained: who exists in manifold forms, as gods, men, and animals; and is thence the sovereign lord of all, eternal: whose shape is all visible things; who is without shape or form: who is celebrated in the Vedanta as the Rich, Yajush, Sama, and Atharva Vedas, inspired history, and sacred science. The Vedas, and their divisions; the institutes of Manu and other lawgivers; traditional scriptures, and religious manuals 10; poems, and all that is said or sung; are the body of the mighty Vishnu, assuming the form of sound. All kinds of substances, with or without shape, here or elsewhere, are the body of Vishnu. I am Hari. All that I behold is Janarddana; cause and effect are from none other than him. The man who knows these truths shall never again experience the afflictions of worldly existence. |
| vp.2.2 | In the country of Bhadraswa, Vishnu resides as Hayasira (the horse headed); in Ketumala, as Varaha (the boar); in Bharata, as the tortoise Kurma(); in Kuru, as the fish Matsya(); in his universal form, every where; for Hari pervades all places: he, Maitreya, is the supporter of all things; he is all things. In the eight realms of Kimpurusha and the rest (or all exclusive of Bharata) there is no sorrow, nor weariness, nor anxiety, nor hunger, nor apprehension; their inhabitants are exempt from all infirmity and pain, and live in uninterrupted enjoyment for ten or twelve thousand years. Indra never sends rain upon them, for the earth abounds with water. In those places there is no distinction of Krita, Treta, or any succession of ages. In each of these Varshas there are respectively seven principal ranges of mountains, from which, oh best of Brahmans, hundreds of rivers take their rise. |
| vp.2.4 | the Treta (or silver) age. In the five Dwipas, worthy Brahman, from Plaksha to saka, the length of life is five thousand years, and religious merit is divided amongst the several castes and orders of the people. The castes are called aryaka, Kuru, Vivasa, and Bhavi, corresponding severally with Brahman, Kshetriya, Vaisya, and sudra. In this Dwipa is a large fig tree (F. religiosa), of similar size as the Jambu tree of Jambu dwipa; and this Dwipa is called Plaksha, after the name of the tree. Hari, who is all, and the creator of all, is worshipped in this continent in the form of Soma (the moon). Plaksha dwipa is surrounded, as by a disc, by the sea of molasses, of the same extent as the land. Such, Maitreya, is a brief description of Plaksha dwipa. |
| vp.2.4 | castes, assiduously devoted to their respective duties, are termed Damis, sushmis, Snehas, and Mandehas, who, in order to be relieved of the obligations imposed upon them in the discharge of their several functions, worship Janarddana, in the form of Brahma, and thus get rid of the unpleasant duties which lead to temporal rewards. The seven principal mountains in this Dwipa are named Vidruma, Hemasaila, Dyutiman, Pushpavan, Kusesaya, Hari, and Mandara; and the seven rivers are Dhutapapa, siva, Pavitra, Sammati, Vidyudambha, Mahhvanya, Sarvapapahara: besides these, there are numerous rivers and mountains of less importance. Kusa dwipa is so named from a clump of Kusa grass Poa() growing there. It is surrounded by the Ghrita sea (the sea of butter), of the same size as the continent. |
| vp.2.6 | For, Maitreya, suitable acts of expiation have been enjoined by the great sages for every kind of crime 12. Arduous penances for great sins, trifling ones for minor offences, have been propounded by Swayambhuva and others: but reliance upon Krishna is far better than any such expiatory acts, as religious austerity, or the like. Let any one who repents of the sin of which he may have been culpable have recourse to this best of all expiations, remembrance of Hari 13: by addressing his thoughts to Narayana at dawn, at night, at sunset, and midday, a man shall be quickly cleansed from all guilt: the whole heap of worldly sorrows is dispersed by meditating on Hari; and his worshipper, looking upon heavenly fruition as an impediment to felicity, obtains final emancipation. He |
| vp.2.6 | whose mind is devoted to Hari in silent prayer, burnt offering, or adoration, is impatient even of the glory of the king of the gods. Of what avail is ascent to the summit of heaven, if it is necessary to return from thence to earth. How different is the meditation on Vasudeva, which is the seed of eternal freedom. Hence, Muni, the man who thinks of Vishnu, day and night, goes not to Naraka after death, for all his sins are atoned for. |
| vp.2.7 | and the other rudiments of things; from them proceed the grosser elements; and from them men and gods, who are succeeded by sons and the sons of sons. In the growth of a tree from the seed, no detriment occurs to the parent plant, neither is there any waste of beings by the generation of others. In like manner as space and time and the rest are the cause of the tree (through the materiality of the seed), so the divine Hari is the cause of all things by successive developements (through the materiality of nature) 10. As all the parts of the future plant, existing in the seed of rice, or the root, the culm, the leaf, the shoot, the stem, the bud, the fruit, the milk, the grain, the chaff, the ear, spontaneously evolve when they are in approximation with the subsidiary means of growth (or earth and water), so gods, men, and other beings, involved in many actions (or necessarily existing in those states which are the consequences of good or evil acts), become manifested only in their full growth, through the influence of the energy of Vishnu. |
| vp.2.7 | This Vishnu is the supreme spirit Brahma(), from whence all this world proceeds, who is the world, by whom the world subsists, and in whom it will be resolved. That spirit (or Brahma) is the supreme state of Vishnu, which is the essence of all that is visible or invisible; with which all that is, is identical; and whence all animate and inanimate existence is derived. He is primary nature: he, in a perceptible form, is the world: and in him all finally melts; through him all things endure. He is the performer of the rites of devotion: he is the rite: he is the fruit which it bestows: he is the implements by which it is performed. There is nothing besides the illimitable Hari. |
| vp.2.9 | THE form of the mighty Hari which is present in heaven, consisting of the constellations, is that of a porpoise, with Dhruva situated in the tail. As Dhruva revolves, it causes the moon, sun, and stars to turn round also; and the lunar asterisms follow in its circular path; for all the celestial luminaries are in fact bound to the polar star by aerial cords. The porpoise like figure of the celestial sphere is upheld by Narayana, who himself, in planetary radiance, is seated in its heart; whilst the son of Uttanapada, Dhruva, in consequence of his adoration of the lord of the world, shines in the tail of the stellar porpoise 1. The upholder of the porpoise shaped sphere is the sovereign of all, Janarddana. This sphere is the supporter of Dhruva; and by Dhruva the sun is upstayed. Upon the sun depends this world, with its gods, demons, and men. In what manner the world depends upon the sun, be attentive, and you shall hear. |
| vp.3.1 | The unequalled energy of Vishnu combining with the quality of goodness, and effecting the preservation of created things, presides over all the Manwantaras in the form of a divinity. Of a portion of that divinity Yajna was born in the Swayambhuva Manwantara, the will begotten progeny of akuti 21. When the Swarochisha Manwantara had arrived, that divine Yajna was born as Ajita, along with the Tushita gods, the sons of Tushita. In the third Manwantara, Tushita was again born of Satya, as Satya, along with the class of deities so denominated. In the next period, Satya became Hari, along with the Haris, the |
| vp.3.1 | children of Hari. The excellent Hari was again born in the Raivata Manwantara, of Sambhuti, as Manasa, along with the gods called Abhutarajasas. In the next period, Vishnu was born of Vikunthi, as Vaikuntha, along with the deities called Vaikunthas. In the present Manwantara, Vishnu was again born as Vamana, the son of Kasyapa by Aditi. With three paces he subdued the worlds, and gave them, freed from all embarrassment, to Purandara 22. These are the seven persons by whom, in the several Manwantaras, created beings have been protected. Because this whole world has been pervaded by the energy of the deity, he is entitled Vishnu, from the root Vis, to enter or pervade; for all the gods, the Manus, the seven Rishis, the sons of the Manus, the Indras the sovereigns of the gods, all are but the impersonated might of Vishnu. |
| vp.3.7 | Yama" beholding one of his servants with his noose in his hand, whispered to him, and said, Keep clear of the worshippers of Madhusudana. I am the lord of all men, the Vaishnavas excepted. I was appointed by Brahma, who is reverenced by all the immortals, to restrain mankind, and regulate the consequences of good and evil in the universe. But be who obeys Hari, as his spiritual guide, is here independent of me; for Vishnu is of power to govern and control me. As gold is one substance still, however diversified as bracelets, tiaras, or earrings, so Hari is one and the same, although modified in the forms of gods, animals, and man. As the drops of water, raised by wind from the earth, sink into the earth again when the wind subsides, so the varieties of gods, men, and animals, which have been detached by the agitation of the qualities, are reunited, when that disturbance ceases, with the eternal. He who through holy knowledge diligently adores the lotus foot of that Hari, who is reverenced by the gods, is released from all the bonds of sin; and you must avoid him as you would avoid fire fed with oil. |
| vp.3.7 | "Having heard these injunctions of Yama, the messenger addressed the lord of righteousness, and said, Tell me, master, how am I to distinguish the worshipper of Hari, who is the protector of all beings? Yama replied, You are to consider the worshipper of Vishnu, him who never deviates from the duties prescribed to his caste; who looks with equal indifference upon friend or enemy; who takes,; nothing (that is not his own), nor injures any being. Know that person of unblemished mind to be a worshipper of Vishnu. Know him to be a devout worshipper of Hari, who has placed Janarddana in his pure mind, which has been freed from fascination, and whose soul is undefiled by the soil of the Kali age. Know that excellent man to be a worshipper of Vishnu, who, looking upon gold in secret, holds that which is another s wealth but as grass, and devotes all his thoughts to the lord. Pure is he as a mountain |
| vp.3.7 | of clear crystal; for how can Vishnu abide in the hearts of men with malice and envy, and other evil passions? the glowing heat of fire abides not in a cluster of the cooling rays of the moon. He who lives pure in thought, free from malice, contented, leading a holy life, feeling tenderness for all creatures, speaking wisely and kindly, humble and sincere, has Vasudeva ever present in his heart. As the young Sal tree by its beauty declares the excellence of the juices which it has imbibed from the earth, so when the eternal has taken up his abode in the bosom of any one, that man is lovely amidst the beings of this world. Depart, my servant, quickly from those men whose sins have been dispersed by moral and religious merit 2, whose minds are daily dedicated to the imperceptible deity, and who are exempt from pride, uncharitableness, and malice. In the heart in which the divine Hari, who is without beginning or end, abides, armed with a sword, a shell, and a mace, sin cannot remain; for it cannot coexist with that which destroys it, as darkness cannot continue in the world when the sun is shining. The eternal makes not his abode in the heart of that man who covets another s wealth, who injures living creatures, who speaks harshness and untruth, who is proud of his iniquity, and whose mind is evil. Janarddana occupies not his thoughts who envies another s prosperity, who calumniates the virtuous, who never sacrifices nor bestows gifts upon the pious, who is blinded by the |
| vp.3.8 | Sagara having bowed down before Aurva, the descendant of Bhrigu, asked him what were the best means of pleasing Vishnu, and what would be the consequence of obtaining his favour. Aurva replied, "He who pleases Vishnu obtains all terrestrial enjoyments; heaven and a place in heaven; and what is best of all, final liberation: whatever he wishes, and to whatever extent, whether much or little, he receives it, when Achyuta is content with him. In what manner his favour is to be secured, that also I will, oh king, impart to you, agreeably to your desire. The supreme Vishnu is propitiated by a man who observes the institutions of caste, order, and purificatory practices: no other path is the way to please him. He who offers sacrifices, sacrifices to him; he who murmurs prayer, prays to him; he who injures living creatures, injures him; for Hari is all beings. Janarddana therefore is propitiated by him |
| vp.3.15 | [paragraph continues] Hari, be the acceptor of all oblations made to the manes or the gods! and may all malignant spirits, and enemies of the deities, depart from the rite. |
| vp.3.17 | Upon the conclusion of their prayers, the gods beheld the sovereign deity Hari, armed with the shell, the discus, and the mace, riding on Garuda. Prostrating themselves before him, they addressed him, and said, "Have compassion upon us, O lord, and protect us, who have come to thee for succour from the Daityas. They have seized upon the three worlds, and appropriated the offerings which are our portion, taking care not to transgress the precepts of the Veda. Although we, as well as they, are parts of thee, of whom all beings consist, yet we behold the world impressed by the ignorance of unity, with the belief of its separate existence. Engaged in the duties of their respective orders, |
| vp.4.15 | Maitreya. Most eminent of all who cultivate piety, I am curious to hear from you, and you are able to explain to me, how it happened that the same being who when killed by Vishnu as Hiranyakasipu and Ravana obtained enjoyments which, though scarcely attainable by the immortals, were but temporary, should have been absorbed into the eternal Hari when slain by him in the person of sisupala. |
| vp.5.1 | When the gods had heard these complaints of Earth, Brahma at their request explained to them how her burden might be lightened. Celestials"," said Brahma, "all that Earth has said is undoubtedly true. I, Mahadeva, and you all, are but Narayana; but the impersonations of his power are for ever mutually fluctuating, and excess or diminution is indicated by the predominance of the strong, and the depression of the weak. Come therefore, let us repair to the northern coast of the milky sea, and having glorified Hari, report to him what we have heard. He, who is the spirit of all, and of whom the universe consists, constantly, for the sake of Earth, descends in a small portion of his essence to establish righteousness below." Accordingly Brahma, attended by the gods, went to the milky sea, and there, with minds intent upon him, praised him whose emblem is Garuda. |
| vp.5.1 | The unborn, universal Hari, having heard with his mental ear these eulogiums, was pleased, and thus spake to Brahma: "Tell me, Brahma, what you and the gods desire: speak boldly, certain of success." Brahma, beholding the divine, universal form of Hari, quickly prostrated himself, and again renewed his praises. Glory" to thee, the thousand formed, the thousand armed, the many visaged, many footed; to thee, the illimitable author of creation, preservation, and destruction; most subtile of the subtile, most vast of the great: to thee, who art nature, intellect, and consciousness; and who art other spirit even than the spiritual root of those principles 22. Do thou shew favour upon us. Behold, lord, this earth, oppressed by mighty Asuras, and shaken to her mountain basements, comes to thee, who art her invincible defender, to be relieved from her burden. Behold me, Indra, the Aswins, Varuna, and Yama, the Rudras, the Vasus, the suns, the winds, fire, and all other celestials, prepared to execute whatever thou shalt will that we shall do. Do thou, in whom there is no imperfection, O sovereign of the deities, give thy orders to thy servants: lo, we are ready." |
| vp.5.1 | [paragraph continues] Let all the gods also, in their own portions, go down to earth, and wage war with the haughty Asuras, who are there incorporate, and who shall every one of them be destroyed. Doubt not of this: they shall perish before the withering glance of mine eyes. This my (black) hair shall be impersonated in the eighth conception of the wife of Vasudeva, Devaki, who is like a goddess; and shall slay Kansa, who is the demon Kalanemi." Thus having spoken, Hari disappeared; and the gods bowing to him, though invisible, returned to the summit of mount Meru, from whence they descended upon earth. |
| vp.5.2 | THE nurse of the universe, Jagaddhatri, thus enjoined by the god of gods, conveyed the six several embryos into the womb of Devaki 1, and transferred the seventh after a season to that of Rohini; after which, Hari, for the benefit of the three regions, became incarnate as the conception of the former princess, and Yoganidra as that of Yasoda, exactly as the supreme Vishnu had commanded. When the portion of Vishnu had become incorporate upon earth, the planetary bodies moved in brilliant order in the heavens, and the seasons were regular and genial. No person could bear to gaze upon Devaki, from the light that invested her; and those who contemplated her radiance felt their minds disturbed. The gods, invisible to mortals, celebrated her praises continually from the time that Vishnu was contained in her person. "Thou," said the divinities, "art that Prakriti, infinite and subtile, which formerly bore Brahma in its womb: then wast thou the goddess of speech, the energy of the creator of the universe, and the parent of the Vedas. Thou, eternal being, comprising in thy substance the essence of all created things, wast identical with creation: thou wast the parent of the triform sacrifice, becoming the germ of all things: thou art sacrifice, whence all fruit proceeds: thou art the wood, whose attrition engenders fire. As Aditi, thou art the parent of the gods; as Diti, thou art the mother of the Daityas, their foes. Thou art light, whence day is begotten: thou art humility, the |
| vp.5.4 | Kansa, much troubled in mind, summoned all his principal Asuras, Pralamba, Kesin, and the rest, and said to them, "O valiant chiefs, Pralamba, Kesin, Dhenuka, Putana, Arishta, and all the rest of you, hear my words. The vile and contemptible denizens of heaven are assiduously plotting against my life, for they dread my prowess: but, heroes, I hold them of no account. What can the impotent Indra, or the ascetic Hara, perform? or what can Hari accomplish, except the murder of his foes by fraud? What have we to fear from the adityas, the Vasus, the Agnis, or any others of the immortals, who have all been vanquished by my resistless arms? Have I not seen the king of the gods, when he had ventured into the conflict, quickly retreat from the field, receiving my shafts upon his back, not bravely upon his breast? When in resentment he withheld the fertilizing showers from my kingdom, did not my arrows compel the clouds to part with their waters, as much as were required? Are not all the monarchs of the earth in terror of my prowess, and subject to my orders, save only Jarasandha my sire 1? Now, chiefs of the Daitya race, it is my determination to inflict still deeper degradation upon these evil minded and unprincipled gods. Let therefore every man who is notorious for liberality (in gifts to gods and Brahmans), every man who is remarkable for his celebration of sacrifices, be put to death, that thus the gods shall be deprived of the means by which they subsist. the goddess who has |
| vp.5.5 | head; he gave him also an amulet 3, saying at the same time, "May Hari, the lord of all beings without reserve, protect you; he from the lotus of whose navel the world was developed, and on the tip of whose tusks the globe was upraised from the waters. May that Kesava, who assumed the form of a boar, protect thee. May that Kesava, who, as the man lion, rent with his sharp nails the bosom of his foe, ever protect thee. May that Kesava, who, appearing first as the dwarf, suddenly traversed in all his might, with three paces, the three regions of the universe, constantly defend thee. May Govinda guard thy head; Kesava thy neck; Vishnu thy belly; Janarddana thy legs and feet; the eternal and irresistible Narayana thy face, thine arms, thy mind, and faculties of sense. May all ghosts, goblins, and spirits malignant and unfriendly, ever fly thee, appalled by the bow, the discus, mace, and sword of Vishnu, and the echo of his shell. May Vaikuntha guard thee in the cardinal points; and in the intermediate ones, Madhusudana. May Rishikesa defend thee in the sky, and Mahidhara upon earth." Having pronounced this prayer to avert all evil, Nanda put the child to sleep in his bed underneath the waggon. Beholding the vast carcass of Putana, the cowherds were filled with astonishment and terror. |
| vp.5.7 | when she beheld him, lost all consciousness. The Gopis, overcome with sorrow, wept, and called affectionately, and with convulsive sobs, upon Kesava. "Let us all," said they, "plunge with Yasoda into the fearful pool of the serpent king. We cannot return to Vraja; for what is day, without the sun? what night, without the moon? what is a herd of heifers, without its lord? what is Vraja, without Krishna? Deprived of him, we will go no more to Gokula. The forest will lose its delights; it will be like a lake without water. When this dark lotus leaf complexioned Hari is not present, there is no joy in the maternal dwelling. How strange is this! And as for you, ye cowherds, how, poor beings, will you live amidst the pastures, when you no longer |
| vp.5.7 | behold the brilliant lotus eyes of Hari? Our hearts have been wiled away by the music of his voice. We will not go without Pundarikaksha to the folds of Nanda. Even now, though held in the coils of the serpent king, see, friends, hew his face brightens with smiles as we gaze upon him." |
| vp.5.7 | Being thus addressed by Kaliya, Krishna replied, "You must not tarry here, nor any where in the stream of the Yamuna; depart immediately, with your family and followers, to the sea; where Garuda, the foe of the serpent race, will not harm you, when he sees the impressions of my feet upon your brow." So saying, Hari set the snake king at liberty, who, bowing reverentially to his victor, departed to the ocean; abandoning, in the sight of all, the lake he had haunted, accompanied by all his females, children, and dependants. When the snake was gone, the Gopas hailed Govinda, as one risen from the dead, and embraced him, and bathed his forehead with tears of joy: others, contemplating the water of the river, now freed from peril, were filled with wonder, and sang the praise of Krishna, who is unaffected by works. Thus eminent by his glorious exploits, and eulogized by the Gopas and Gopas, Krishna returned to Vraja. |
| vp.5.11 | Indra, being thus disappointed of his offerings, was exceedingly angry, and thus addressed a cohort of his attendant clouds, called Samvarttaka: "Ho, clouds," he said, "hear my words, and without delay execute what I command. The insensate cowherd Nanda, assisted by his fellows, has withheld the usual offerings to us, relying upon the protection of Krishna. Now, therefore, afflict the cattle, that are their sustenance, and whence their occupation is derived, with rain and wind. Mounted upon my elephant, as vast as a mountain peak, I will give you aid in strengthening the tempest." When Indra ceased, the clouds, obedient to his commands, came down, in a fearful storm of rain and wind, to destroy the cattle. In an instant the earth, the points of the horizon, and the sky, were all blended into one by the heavy and incessant shower. The clouds roared aloud, as if in terror of the lightning s scourge, and poured down uninterrupted torrents. The whole earth was enveloped in impenetrable darkness by the thick and volumed clouds; and above, below, and on every side, the world was water. The cattle, pelted by the storm, shrunk cowering into the smallest size, or gave up their breath: some covered their calves with their flanks, and some beheld their young ones carried away by the flood. The calves, trembling in the wind, looked piteously at their mothers, or implored in low moans, as it were, the succour of Krishna. Hari, beholding all Gokula agitated with alarm, cowherds, |
| vp.5.12 | AFTER Gokula had been saved by the elevation of the mountain, Indra became desirous of beholding Krishna. The conqueror of his foes accordingly mounted his vast elephant Airavata, and came to Govarddhana, where the king of the gods beheld the mighty Damodara tending cattle, and assuming the person of a cow boy, and, although the preserver of the whole world, surrounded by the sons of the herdsmen: above his head he saw Garuda, the king of birds, invisible to mortals, spreading out his wings to shade the head of Hari. Alighting from his elephant, and addressing him apart, sakra, his eyes expanding with pleasure, thus spake to Madhusudana: "Hear, Krishna, the reason why I have come hither; why I have approached thee; for thou couldest not otherwise conceive it. Thou, who art the supporter of all, hast descended upon earth, to relieve her of her burden. In resentment of my obstructed rites I sent the clouds to deluge Gokula, and they have done this evil deed. Thou, by raising up the mountain, hast preserved the cattle; and of a verity I am much pleased, O hero, with thy wondrous deed. The object of the gods is now, methinks, accomplished, since with thy single hand thou hast raised aloft this chief of mountains. I have now come by desire of the cattle 1, grateful for their preservation, in order to install you as Upendra; and, as the Indra of the cows, thou shalt be called Govinda 2." Having thus said, Mahendra took a ewer from his elephant |
| vp.5.13 | AFTER sakra had departed, the cowherds said to Krishna, whom they had seen holding up Govarddhana, "We have been preserved, together with our cattle, from a great peril, by your supporting the mountain above us; but this is very astonishing child s play, unsuitable to the condition of a herdsman, and all thy actions are those of a god. Tell us what is the meaning of all this. Kaliya has been conquered in the lake; Pralamba has been killed; Govarddhana has been lifted up: our minds are filled with amazement. Assuredly we repose at the feet of Hari, O thou of unbounded might! for, having witnessed thy power, we cannot believe thee to be a man. Thy affection, Kesava, for our women and children, and for Vraja; the deeds that thou hast wrought, which all the gods would have attempted in vain; thy boyhood, and thy prowess; thy humiliating birth amongst us; are contradictions that fill us with doubt, whenever we think of them. Yet reverence be to thee, whether thou be a god, or a demon, or a Yaksha, or a Gandharba, or whatever we may deem thee; for thou art our friend." When they had ended, Krishna remained silent for some time, as if hurt and offended, and then replied to them, Herdsmen", if you are not ashamed of my relationship; if I have merited your praise; what occasion is there for you to engage in any discussion concerning me? If you have any regard for me; if I have deserved your praise; then be satisfied to know that I am your kinsman. I am neither god, nor Yaksha, nor |
| vp.5.13 | passion, as her irregular footmarks testify? Here Damodara has gathered flowers from on high, for we see alone the impressions of the tips of his feet. Here a nymph has sat down with him, ornamented with flowers, fortunate in having propitiated Vishnu in a prior existence. Having left her in an arrogant mood, because he had offered her flowers, the son of Nanda has gone by this road; for see, unable to follow him with equal steps, his associate has here tripped along upon her toes, and, holding his hand, the damsel has passed, as is evident from the uneven and intermingled footsteps. But the rogue has merely taken her hand, and left her neglected, for here the paces indicate the path of a person in despair. Undoubtedly he promised that he would quickly come again, for here are his own footsteps returning with speed. Here he has entered the thick forest, impervious to the rays of the moon, and his steps can be traced no farther." Hopeless then of beholding Krishna, the Gopis returned, and repaired to the banks of the Yamuna, where they sang his songs; and presently they beheld the preserver of the three worlds, with a smiling aspect, hastening towards them: on which, one exclaimed, Krishna"! Krishna!" unable to articulate any thing else: another affected to contract her forehead with frowns, as drinking with the bees of her eyes the lotus of the face of Hari: another, closing her eyelids, contemplated internally his form, as if engaged in an act of devotion. Then Madhava, |
| vp.5.13 | moon of autumn, a mine of gentle radiance; but the nymphs repeated the praises of Krishna alone. At times, one of them, wearied by the revolving dance, threw her arms, ornamented with tinkling bracelets, round the neck of the destroyer of Madhu: another, skilled in the art of singing his praises, embraced him. The drops of perspiration from the arms of Hari were like fertilizing rain, which produced a crop of down upon the temples of the Gopis. Krishna sang the strain that was appropriate to the dance. The Gopis repeatedly exclaimed, "Bravo, Krishna!" to his song. When leading, they followed him; when returning, they encountered him; and, whether he went forwards or backwards, they ever attended on his steps. Whilst frolicking thus with the Gopis, they considered every instant without him a myriad of years; and, prohibited in vain by husbands, fathers, brothers, they went forth at night to sport with Krishna, the object of their affection. Thus the illimitable being, the benevolent remover of all imperfections, assumed the character of a youth amongst the females of the herdsmen of Vraja; pervading their natures, and that of their lords, by his own essence, all diffusive like the wind: for even as in all creatures the elements of ether, fire, earth, water, and air, are comprehended, so also is he every where present, and in all. |
| vp.5.17 | AKRURA, having set off in his quick travelling car, proceeded to visit Krishna at the pastures of Nanda; and, as he went along, he congratulated himself on his superior good fortune, in having an opportunity of beholding a descended portion of the deity. "Now," thought he, "has my life borne fruit; my night is followed by the dawn of day; since I shall see the countenance of Vishnu, whose eyes are like the expanded leaf of the lotus. I shall behold that lotus eyed aspect of Vishnu, which, when seen only in imagination, takes away the sins of men. I shall to day behold that glory of glories, the mouth of Vishnu, whence proceeded the Vedas, and all their dependant sciences. I shall see the sovereign of the world, by whom the world is sustained; who is worshipped as the best of males, as the male of sacrifice in sacrificial rites. I shall see Kesava, who is without beginning or end; by worshipping whom with a hundred sacrifices, Indra obtained the sovereignty over the gods. That Hari, whose nature is unknown to Brahma, Indra, Rudra, the Aswins, the Vasus, adityas, and Maruts, will this day touch my body. The soul of all, the knower of all, he who is all, and is present in all, he who is permanent, undecaying, all pervading, will converse with me. He, the unborn, who has preserved the world in the various forms of a fish, a tortoise, a boar, a horse 1, a lion, will this day speak to me. Now the lord of the earth, who assumes shapes at will, has taken upon him the condition of |
| vp.5.17 | name. Glory to that being, whose deceptive adoption of father, son, brother, friend, mother, and relative, the world is unable to penetrate. Glory to him, who is one with true knowledge, who is inscrutable, and through whom, seated in his heart, the Yogi crosses the wide expanse of worldly ignorance and illusion. I bow to him, who, by the performers of holy rites, is called the male of sacrifice Yajnapurusha(); by pious worshippers is termed Vasudeva; and by the cultivators of philosophy, Vishnu. May he in whom cause and effect, and the world itself, is comprehended, be propitious to me, through his truth; for always do I put my trust in that unborn, eternal Hari; by meditation on whom, man becomes the repository of all good things." |
| vp.5.18 | THUS meditating, the Yadava approached Govinda, and addressed him, and said, "I am Akrura," and bowed his head down to the feet of Hari; but Krishna laid upon him his hand, which was marked with the flag, the thunderbolt, and the lotus, and drew him towards him, and affectionately embraced him. Then Kesava and Rama entered into conversation with him, and, having heard from him all that had occurred, were much pleased, and led him to their habitation: there they resumed their discourse, and gave him food to eat, and treated him with proper hospitality. Akrura told them how their father anakadundubhi, the princess Devaki, and even his own father, Ugrasena, had been insulted by the iniquitous demon Kansa: he also related to them the purpose for which he had been dispatched. When he had told them all these things, the destroyer of Kesin said to him, "I was aware of all that you have told me, lord of liberal gifts: Rama and I will go to morrow to Mathura along with you. The elders of the cowherds shall accompany us, bearing ample offerings. Rest here to night, and dismiss all anxiety. Within three nights I will slay Kansa and his adherents." |
| vp.5.18 | Having given orders accordingly to the cowherds, Akrura, with Kesava and Rama, retired to rest, and slept soundly in the dwelling of Nanda. The next morning was bright, and the youths prepared to depart for Mathura with Akrura. The Gopis, seeing them about to set forth, were much afflicted; they wept bitterly, their bracelets were loose upon their arms, and they thus communed together: "If Govinda depart for Mathura, how will he return to Gokula? his ears will there be regaled with the melodious and polished conversation of the women of the city. Accustomed to the language of the graceful females of Mathura, he will never again endure the rustic expressions of the Gopis. Hari, the pride of the station, is carried off, and a fatal blow is inflicted upon us by inexorable destiny, Expressive smiles, soft language, graceful airs, |
| vp.5.18 | elegant gait, and significant glances, belong to the women of the city. Hari is of rustic breeding, and, captivated by their fascinations, what likelihood is there of his returning to the society of any one amongst us? Kesava, who has mounted the car to go to Mathura, has been deceived by the cruel, vile, and desperate Akrura. Does not the unfeeling traitor know the affection that we all here feel for our Hari, the joy of our eyes, that he is taking him away? Unkind that he is, Govinda is departing from us, along with Rama: haste! let us stop him! Why talk of telling our seniors that we cannot bear his loss? What can they do for us, when we are consumed by the fires of separation? The Gopas, with Nanda at their head, are themselves preparing to depart; no one makes any attempt to detain Govinda. Bright is the morning that succeeds to this night for the women of Mathura, for the bees of their eyes will feed upon the lotus face of Achyuta. Happy are they who may go hence without impediment, and behold, enraptured, Krishna on his journey. A great festival will give pleasure to day to the eyes of the inhabitants of Mathura, when they see the person of Govinda. What a blissful vision will be seen by the happy women, of the city, whose brilliant eyes shall regard, unchecked, the countenance of Krishna! Alas! the eyes of the Gopis have been deprived of sight by the relentless Brahma, after he had shewn them this great treasure. In proportion as the affection of Hari for us decays, |
| vp.5.20 | As they proceeded along the high road, they saw coming towards them a young girl, who was crooked, carrying a pot of unguent. Krishna addressed her sportively, and said, "For whom are you carrying that unguent? tell me, lovely maiden; tell me truly." Spoken to as it were through affection, Kubja, well disposed towards Hari, replied to him also mirthfully, being smitten by his appearance; "Know you not, beloved, that I am the servant of Kansa, and appointed, crooked as I am, to prepare his perfumes. Unguent ground by any other he does not approve of: hence I am enriched through his liberal rewards." Then said Krishna, "Fair faced damsel, give us of this unguent, fragrant and fit for kings, as much as we may rub upon our bodies." "Take it," answered Kubja.; and she gave them as much of the unguent as was sufficient for their persons; and they rubbed it on various parts of their faces and bodies 1, till they looked like two clouds, one white and one black, decorated by the many tinted bow of Indra. Then Krishna, skilled in the curative art, took hold of her, under the chin, with the thumb and two fingers, and lifted up her head, whilst with his feet he pressed down her feet; and in this way he made her straight. When she was thus relieved from her deformity, she was a most beautiful woman; and, filled with gratitude and affection, she took Govinda by the garment, and invited him to her house. Promising to come at some |
| vp.5.20 | as they spring up. And now behold Hari advance to encounter Chanura. What! are there no elders, judges of the field? How can the delicate form of Hari, only yet in the dawn of adolescence, be regarded as a match for the vast and adamantine bulk of the great demon? Two youths, of light and elegant persons, are in the arena, to oppose athletic fiends, headed by the cruel Chanura. This is a great sin in the judges of the games, for the umpires to suffer a contest between boys and strong men." |
| vp.5.20 | As thus the women of the city conversed with one another, Hari, having tightened his girdle, danced in the ring, shaking the ground on which he trod. Balabhadra also danced, slapping his arms in defiance. Where the ground was firm, the invincible Krishna contended foot to foot with Chanura. The practised demon Mushtika was opposed by |
| vp.5.20 | [paragraph continues] Balabhadra. Mutually entwining, and pushing, and pulling, and beating each other with fists, arms, and elbows, pressing each other with their knees, interlacing their arms, kicking with their feet, pressing with their whole weight upon one another 5, fought Hari and Chanura. Desperate was the struggle, though without weapons, and one for life and death, to the great gratification of the spectators. In proportion as the contest continued, so Chanura was gradually losing something of his original vigour, and the wreath upon his head trembled from his fury and distress 6; whilst the world comprehending Krishna wrestled with him as if but in sport. Beholding Chanura losing, and Krishna gaining strength, Kansa, furious with rage, commanded the music to cease. As soon as the drums and trumpets were silenced, a numerous band of heavenly instruments was heard in the sky, and the gods invisibly exclaimed, Victory" to Govinda! Kesava, kill the demon Chanura!" Madhusudana having for a long time dallied with his adversary, at last lifted him up, and whirled him round, with the intention of putting an end to him. Having whirled Chanura round a hundred times, until his breath was expended in the air, Krishna dashed him on the ground with such violence as to smash his body into a hundred fragments, and strew the earth with a hundred pools of gory mire. Whilst this took place, the mighty Baladeva was engaged in the same manner with the demon bruiser Mushtika. Striking |
| vp.5.21 | HAVING permitted to Devaki and Vasudeva an interval of true knowledge, through the contemplation of his actions, Hari again spread the delusions of his power over them and the tribe of Yadu. He said to them, Mother"; venerable father; you have both been long observed by Sankarshana and myself with sorrow, and in fear of Kansa. He whose time passes not in respect to his father and mother, is a vile being, who descends in vain from virtuous parents. The lives of those produce good fruit, who reverence their parents, their spiritual guides, the Brahmans, and the gods. Pardon therefore, father, the impropriety of which we may have been culpable, in resenting without your orders, to which we acknowledge that we are subject, the oppression we suffered from the power and violence of Kansa." Thus speaking, they offered homage to the elders of the Yadu tribe in order, and then in a suitable manner paid their respects to the citizens. The wives of Kansa, and those of his father, then surrounded the body of the king, lying on the ground, and bewailed his fate in deep affliction. Hari in various ways expressed his regret for what had chanced, and endeavoured to console them, his own eyes being suffused with tears. The foe of Madhu then liberated Ugrasena from confinement, and placed him on the throne, which the death of his son had left vacant. The chief of the Yadavas, being crowned, performed the funeral rites of Kansa, and of the rest of the slain. When the ceremony was over, and |
| vp.5.22 | Parasara. The mighty Kansa had married the two daughters of Jarasandha, one named Asti, the other Prapti. Jarasandha was king of Magadha, and a very powerful prince 1; who, when he heard that Krishna had killed his son in law, was much incensed, and, collecting a large force, marched against Mathura, determined to put the Yadavas and Krishna to the sword. Accordingly he invested the city with three and twenty numerous divisions of his forces 2. Rama and Janarddana sallied from the town with a slender, but resolute force, and fought bravely with the armies of Magadha. The two youthful leaders prudently resolved to have recourse to their ancient weapons, and accordingly the bow of Hari, with two quivers filled with exhaustless arrows, and the mace called Kaumodaki, and the ploughshare of Balabhadra, as well as the club Saunanda, descended at a wish from heaven. Armed with these weapons, they speedily discomfited the king of Magadha and his hosts, and reentered the city in triumph. |
| vp.5.23 | Having burnt up the iniquitous Yavana, and beholding the foe of Madhu, Muchukunda asked him who he was. "I am born," he replied, "in the lunar race, in the tribe of Yadu, and am the son of Vasudeva." Muchukunda, recollecting the prophecy of old Garga, fell down before the lord of all, Hari, saying, "Thou art known, supreme lord, to be a portion of Vishnu; for it was said of old by Garga, that at the end of the twenty eighth Dwapara age Hari would be born in the family of Yadu. Thou art he, without doubt, the benefactor of mankind; for thy glory I am unable to endure. Thy words are of deeper tone than the muttering of the rain cloud; and earth sinks down beneath the pressure of thy feet. As in the battle between the gods and demons the Asuras were unable to sustain my lustre, so even am I incapable of bearing thy radiance. Thou alone art the refuge of every living being who has lighted on the world. Do thou, who art the alleviator of all distress, shew favour upon me, and remove from me all that is evil. Thou art the oceans, the mountains, the rivers, the forests: thou art earth, sky, air, water, and fire: thou art mind, intelligence, the unevolved principle, the vital airs, the lord of life the soul; all that is beyond the soul; the all pervading; exempt from the vicissitudes of birth; devoid of sensible |
| vp.5.24 | THUS praised by the wise Muchukunda, the sovereign of all things, the eternal lord, Hari, said to him, "Go to whatever celestial regions you wish, lord of men, possessed of might irresistible, honoured by my favour. When you have fully enjoyed all heavenly pleasures, you shall be born in a distinguished family, retaining the recollection of your former births; and you shall finally obtain emancipation." Having heard this promise, and prostrated himself before Achyuta, the lord of the world, Muchukunda, went forth from the cave, and beholding men of diminutive stature, now first knew that the Kali age had arrived. The king therefore departed to Gandhamadana, the shrine of Naranarayana, to perform penance. |
| vp.5.26 | Bishmaka was king of Vidarbha, residing at Kundina 1. He had a son named Rukmin, and a beautiful daughter termed Rukmini. Krishna fell in love with the latter, and solicited her in marriage; but her brother who hated Krishna, would not assent to the espousals. At the suggestion of Jarasandha, and with the concurrence of his son, the powerful sovereign Bhishmaka affianced Rukmini to sisupala. In order to celebrate the nuptials, Jarasandha and other princes, the friends of sisupala, assembled in the capital of Vidarbha; and Krishna, attended by Balabhadra and many other Yadavas, also went to Kundina to witness the wedding. When there, Hari contrived, on the eve of the nuptials, to carry off the princess 2, leaving Rama and his kinsmen to sustain the weight of his enemies. Paundraka, the illustrious Dantavakra, Viduratha, sisupala, Jarasandha, salya, and other kings, indignant at the insult, exerted themselves to kill Krishna, but were repelled by Balarama and the Yadavas. Rukmin, vowing that he would never enter Kundina again until he had slain Kesava in fight, pursued and overtook him. In the combat that ensued, Krishna destroyed with his discus, as if in sport, the host of Rukmin, with all its horse, and elephants, and foot, and chariots, and overthrew him, and hurled him on the ground, and would have put him to death, but was withheld by the entreaties of Rukmini. "He is my only brother," she exclaimed, "and must not be slain by |
| vp.5.27 | Observing these marks of passionate affection, the son of Krishna said to the lotus eyed Mayadevi, "Why do you indulge in feelings so unbecoming the character of a mother?" To which she replied, "Thou art not a son of mine; thou art the son of Vishnu, whom Kala Sambara carried away, and threw into the sea: thou vast swallowed by a fish, but wast rescued by me from its belly. Thy fond mother, O beloved, is still weeping for thee." When the valiant Pradyumna heard this, he was filled with wrath, and defied Sambara to battle. In the conflict that ensued, the son of Madhava slew the whole host of Sambara. Seven times he foiled the delusions of the enchanter, and making himself master of the eighth, turned it against Sambara, and killed him. By the same faculty he ascended into the air, and proceeded to his father s house, where he alighted, along with Mayavati, in the inner apartments. When the women beheld Pradyumna, they thought it was Krishna himself. Rukmini, her eyes dimmed with tears, spoke tenderly to him, and said, "Happy is she who has a son like this, in the bloom of youth. Such would be the age of my son Pradyumna, if he was alive. Who is the fortunate mother adorned by thee? and yet from thy appearance, and from the affection I feel for thee, thou art assuredly the son of Hari." |
| vp.5.29 | sAKRA, the lord of the three worlds, came mounted on his fierce elephant Airavata to visit sauri Krishna() at Dwaraka. Having entered the city, and been welcomed by Hari, he related to the hero the deeds of the demon Naraka. "By thee, Madhusudana, lord of the gods," said Indra, "in a mortal condition, all sufferings have been soothed. Arishta, Dhenuka, Chanura, Mushtika, Kesin, who sought to injure helpless man, have all been slain by thee. Kansa, Kuvalayapida, the child destroying Putana, have been killed by thee; and so have other oppressors of the world. By thy valour and wisdom the three worlds have been preserved, and the gods, obtaining their share of the sacrifices offered by the devout, enjoy satisfaction. But now hear the occasion on which I have come to thee, and which thou art able to remedy. The son of the earth 1, called Naraka, who rules over the city of Pragjyotisha 2, inflicts a great injury upon all creatures. Carrying off the maidens of gods, saints, demons, and kings, he shuts them up in his own palace. He has taken away the umbrella of Varuna, impermeable to water, the jewel mountain crest of Mandara, and the celestial nectar dropping earrings of my mother Aditi; and he now demands my elephant Airavata. I have thus explained to you, Govinda, the tyranny of the Asura; you can best determine how it is to be prevented." |
| vp.5.29 | Having heard this account, the divine Hari gently smiled, and, rising from his throne, took Indra by the hand: then wishing for the eater of |
| vp.5.29 | The environs of Pragjyotisha were defended by nooses, constructed by the demon Muru, the edges of which were as sharp as razors; but Hari, throwing his discus Sudarsana amongst them, cut them to pieces. Then Muni started up, but Kesava slew him, and burnt his seven thousand sons, like moths, with the flame of the edge of his discus. Having slain Muru, Hayagriva, and Panchajana, the wise Hari rapidly reached the city of Pragjyotisha: there a fierce conflict took place with the troops of Naraka, in which Govinda destroyed thousands of demons; and when Naraka came into the field, showering upon the deity all sorts of weapons, the wielder of the discus, and annihilator of the demon tribe, cut him in two with his celestial missile. Naraka being slain, Earth, bearing the two earrings of Aditi, approached the lord of the world, and said, "When, O lord, I was upheld by thee in the form of a boar, thy contact then engendered this my son. He whom thou gayest me has now been killed by thee: take therefore these two earrings, and cherish his progeny. Thou, lord, whose aspect is ever gracious, hast come to this sphere, in a portion of thyself, to lighten my burden. Thou art the eternal creator, preserver, and destroyer of the universe; the origin of all worlds, and one with the universe: what praise can be worthily offered to thee? Thou art the pervader, and that which is pervaded; the act, the agent, and the effect; the universal spirit of all beings: what praise can be worthily |
| vp.5.30 | Garuda, laden with the umbrella of Varuna and the jewel mountain, and bearing Hrishikesa on his back to the court of Indra, went lightly, as if in sport, along. When they arrived at the portals of Swarga, Hari blew his shell; on which the gods advanced to meet him, bearing respectful offerings. Having received the homage of the divinities, Krishna went to the palace of the mother of the gods, whose turrets resembled white clouds; and on beholding Aditi, paid his respects to her, along with sakra; and, presenting to her her own earrings, informed her of the destruction of the demon Naraka. The mother of the world, well pleased, then fixed her whole thoughts upon Hari, the creator, and thus pronounced his praise: Glory" to thee, O god with the lotus eyes, who removest all fear from those that worship thee. Thou art the eternal, universal, and living soul; the origin of all beings; the instigator of the mental faculty, and faculties of sense; one with the three qualities; beyond the three qualities; exempt from contraries; pure; existing in the hearts of all; void of colour, extension, and every transient modification; unaffected by the vicissitudes of birth or death, sleep or waking. Thou art evening, night, and day; earth, sky, air, water, and fire; mind, intellect, and individuality. Thou art the agent of creation, duration, and dissolution; the master over the agent; in thy forms which are called Brahma, Vishnu, and siva. Thou art gods, Yakshas, Daityas, Rakshasas, |
| vp.5.30 | Thus solicited by Satyabhama, Hari smiled upon her, and taking the Parijata plant, put it upon Garuda. The keepers of the garden remonstrated, and said, "This Parijata tree belongs to sachi, the queen of the sovereign of the gods: it is not proper, Govinda, for you to remove it. At the time when the ocean was churned for the beverage of immortality, this tree was produced, for the purpose of providing sachi with flowery ornaments. You cannot be suffered to depart with it. It is through ignorance that this is sought for by any one, as it is the especial property of her on whose countenance the king of the gods delights to look; and who shall go away with impunity, who attempts to carry it off? Assuredly the king of the gods will punish this audacity; for his hand launches the thunderbolt, and the immortals attend upon his steps. Forbear then, Krishna, nor provoke the hostility of all the gods. The wise will not commence actions that can be productive only of unpleasant consequences." Satyabhama, on hearing these words, was exceedingly offended, and said, "What right has sachi what has Indra to the Parijata tree? it was produced at the churning of the ocean as the common property of all worlds. Wherefore, gods, should Indra alone possess it? In the same manner, guardians of the grove, as nectar, as the moon, as the goddess sri herself, so the Parijata tree is the common property of all the world: and since sachi, confiding in the strength of her husband s arm, would keep it |
| vp.5.30 | Accordingly the warders of the garden went and reported to sachi the message of Satyabhama. sachi appealed to her husband, and excited the king of the gods to resent this affront: and Indra accordingly, attended by the army of the celestials, marched to attack Hari, in defence of the Parijata tree. The gods were armed with clubs, swords, maces, and darts; and Indra wielded the thunderbolt. As soon as Govinda saw the king of the gods advancing against him on his elephant, attended by the immortals, he blew his shell so that the sound filled all the regions, and he showered smilingly myriads of arrows upon his assailants. Beholding the air in all directions overspread with his darts, the celestials in return hurled innumerable missiles; but every one of these the destroyer of Madhu, and lord of all worlds, cut playfully into a thousand pieces with his shafts. The devourer of serpents, Garuda, laid hold of the noose of the sovereign of the waters, and tore it to fragments with his beak, as if it had been a little snake. The son of Devaki threw his mace at the club of Yama, and cast it broken upon the ground: he cut in bits the litter of the lord of wealth with his discus: a glance of his eye eclipsed the radiance of the sun: he severed Agni into a hundred parts with his arrows, and scattered the Vasus through the realms of space: with his discus he cut off the points of the tridents of the Rudras, and cast themselves upon the earth: and with the shafts shot from his bow he |
| vp.5.30 | and Krishna with the discus Sudarsana. Beholding them thus prepared for fight, all the people of the three spheres exclaimed, "Alas! alas!" Indra launched his bolt, but in vain, for Hari caught and arrested it: he forbore, however, to hurl his discus, and only called out to Indra to stay. Satyabhama seeing Indra disarmed, and his elephant disabled by Garuda, and the deity himself about to retreat, said to him, King" of the triple sphere, it ill becomes the husband of sachi to run away. Ornamented with Parijata garlands, she will approach you. Of what use is the sovereignty of heaven, embellished with the Parijata tree, no longer beholding Sachi meet you with affection as of yore? Nay, sakra, fly not; you must not suffer shame: here, take the Parijata tree; let the gods be no longer annoyed. Sachi, inflated with pride of her husband, has not welcomed me to her dwelling with respectful presents. As a woman, I am light of purpose, and am anxious for my husband s fame; therefore have I instigated, sakra, this contest with you. But I do not want the Parijata tree, nor do I wish to take that which is another s property. sachi is proud of her beauty. What woman is not proud of her husband?" Thus spoken to by Satyabhama, the king of the gods turned back, and said to her, "Desist, wrathful dame, from afflicting your friend by further reproaches. I am not ashamed of being vanquished by him who is the author of the creation, preservation, and destruction of the world; who is the |
| vp.5.31 | Kesava, being thus eulogized by the king of the gods, smiled, and spake gravely to him in reply. "Thou art Indra," said he, "the king of the celestials: we are but mortals, O lord of the world: thou must pardon therefore the offence that I have committed. Let this Parijata tree be taken to its appropriate situation. I removed it in compliance with the words of Satya. Receive back also this your thunderbolt, cast at me; for this is your proper weapon, the destroyer of your foes." Indra answered and said, "Thou beguilest us, O lord, in calling thyself a mortal; but we know thee to be the lord, although not endowed with subtlety of discernment. Thou art that thou art, engaged in the active preservation of the earth; thou extractest the thorns implanted in her bosom, destroyer of the demon race. Let this Parijata tree be transferred to Dwaraka, and it shall remain upon earth as long as thou abidest in the world of mortals." Hari, having assented to the proposal of Indra, returned to earth, hymned by attendant sages, saints, and quiristers of heaven. |
| vp.5.31 | at one and the same moment he received the hands of all of them, according to the ritual, in separate mansions. Sixteen thousand and one hundred was the number of the maidens, and into so many different forms did the foe of Madhu multiply himself; so that every one of the damsels thought that he had wedded her in his single person; and the creator of the world, Hari, the assumer of universal shape, abode severally in the dwelling of each of these his wives. |
| vp.5.32 | Parasara. I have enumerated to you Pradyumna and the other sons of Rukmini. Satyabhama bore Bhanu and Bhairika. The sons of Rohini were Diptimat, Tamrapakshi, and others. The powerful samba and other sons were born of Jambavati. Bhadravinda and other valiant youths were the sons of Nagnajiti. saivya (or Mitravinda) had several sons, of whom Sangramajit was the chief. Vrika and others were begotten by Hari on Madri. Lakshmana had Gatravat and others: and sruta and others were the sons of Kalindi 1. Krishna had sons also by his other wives, in all one hundred and eighty thousand. The eldest of the whole was Pradyumna, the son of Rukmini: his son was Aniruddha, from whom Vraja was born: his mother was Usha, the daughter of Bana, and grand daughter of Bali, whom Aniruddha won in war. On that occasion a fierce battle took place between Hari and sankara, in which the thousand arms of Bana were lopped away by the discus of the former. |
| vp.5.32 | Maitreya. HOW happened it, venerable Brahman, that a contest on account of Usha arose between siva and Krishna? and in what manner did Hari cut off the thousand arms of Bana? This, illustrious sir, thou art able to narrate. |
| vp.5.33 | this, they were satisfied; for they had imagined he had been taken away by the gods (in reprisal for the Parijata tree). Krishna therefore immediately summoned Garuda, who came with a wish; and mounting upon him, along with Bala and Pradyumna, he set off for the city of Bana. On their approach to the city they were opposed by the spirits who attend on Rudra, but these were soon destroyed by Hari, and he and his companions reached the vicinity of the town. Here mighty Fever, an emanation from Maheswara, having three feet and three heads 2, fought desperately with Vishnu in defence of Bana. Baladeva, upon whom his ashes were scattered, was seized with burning heat, and his eyelids trembled: but he obtained relief by clinging to the body of Krishna. Contending thus with the divine holder of the bow, the Fever emanating from siva was quickly expelled from the person of Krishna by Fever which he himself engendered. Brahma beholding the impersonated malady bewildered by the beating inflicted by the arms of the deity, entreated the latter to desist; and the foe of Madhu refrained, and absorbed into himself the fever he had created. The rival Fever then departed, saying to Krishna, "Those men who call to memory the combat between us shall be ever exempt from febrile disease." |
| vp.5.33 | with the whole of the Daitya host, assisted by sankara and Kartikeya, fought with sauri. A fierce combat took place between Hari and sankara; all the regions shook, scorched by their flaming weapons, and the celestials felt assured that the end of the universe was at hand. Govinda, with the weapon of yawning, set sankara a gape; and then the demons and the demigods attendant upon siva were destroyed on every side; for Hara, overcome with incessant gaping, sat down in his car, and was unable longer to contend with Krishna, whom no acts affect. The deity of war, Kartikeya, wounded in the arm by Garuda, struck by the weapons of Pradyumna, and disarmed by the shout of Hari, took to flight. Bana, when he saw sankara disabled, the Daityas destroyed, Guha fled, and siva s followers slain, advanced on his vast car, the horses of which were harnessed by Nandisa, to encounter Krishna and his associates Bala and Pradyumna. The valiant Balabhadra, attacking the host of Bana, wounded them in many ways with his arrows, and put them to a shameful rout; and their sovereign beheld them dragged about by Rama with his ploughshare, or beaten by him with his club, or pierced by Krishna with his arrows: he therefore attacked Krishna, and a fight took place between them: they cast at each other fiery shafts, that pierced through their armour; but Krishna intercepted with his arrows those of Bana, and cut them to pieces. Bana nevertheless wounded Kesava, and the wielder of the discus wounded Bana; |
| vp.5.34 | When the king of Kasi heard of the preparations of Kesava, he sent his army (to the aid of Paundraka), himself bringing up the rear; and with the force of the king of Kasi, and his own troops, Paundraka, the false Vasudeva, marched to meet Krishna. Hari beheld him afar off, standing in his car, holding a discus, a club, a mace, a scimitar, and a lotus, in his hands; ornamented with a garland of flowers; bearing a bow; and having his standard made of gold: he had also the Srivatsa mark delineated on his breast; he was dressed in yellow garments, and decorated with earrings and a tiara. When the god whose standard is Garuda beheld him, he laughed with a deep laugh, and engaged in conflict with the hostile host of cavalry and elephants, fighting with swords, scimitars, maces, tridents, spears, and bows. Showering upon the enemy the shafts from his saranga bow, and hurling at them his mace and discus, he quickly destroyed both the army of Paundraka and that of the king of Kasi. He then said to the former, who was foolishly wearing his emblems, Paundraka", you desired me by your envoy to resign to you all my insignia. I now deliver them to you. Here is |
| vp.5.34 | The army of Kasi, and the host of the demigods attendant upon siva, armed with all kinds of weapons, then sallied out to oppose the discus; but, skilled in the use of arms, he consumed the whole of the forces by his radiance, and then set fire to the city, in which the magic power of siva had concealed herself 6. Thus was Varanasi burnt, with all its princes and their followers, its inhabitants, elephants, horses, and men, treasures and granaries, houses, palaces, and markets. The whole of a city, that was inaccessible to the gods, was thus wrapped in flames by the discus of Hari, and was totally destroyed. The discus then, with unmitigated wrath, and blazing fiercely, and far from satisfied with the accomplishment of so easy a task, returned to the hand of Vishnu 7. |
| vp.5.35 | Having thus spoken, the Kuru chiefs, unanimously refusing to set the son of Hari at large, immediately returned into the city. Bala, rolling about with intoxication, and the wrath which their contemptuous language had excited, struck the ground furiously with his heel, so that it burst to pieces with a loud sound that reverberated through the regions of space. His eyes reddened with rage, and his brow was curved with frowns, as he exclaimed, "What arrogance is this, in such vile and pithless creatures! The sovereignty of the Kauravas, as well as our own, is the work of fate, whose decree it also is that they now disrespect or disobey the commands of Ugrasena. Indra may of right give his orders to the gods; and Ugrasena exercises equal authority with the lord of sachi. Fie upon the pride that boasts a throne, the leavings of a hundred mortals! Is not he the sovereign of the earth, the wives of whose servants adorn themselves with the blossoms of the Parijata tree? Ugrasena shall be the undisputed king of kings; for I will not return to his capital until I have rid the world wholly of the sons of Kuru. I will destroy Karna, Duryodhana, Drona, Bhishma, Bahlika, Duhsasana, Bhurisravas, Somadatta, salya, Bhima, Arjuna, Yudhishthira, the twins, and all the other vile descendants of Kuru, with their horses, elephants, and chariots. I will rescue the hero samba from captivity, and carry him, along with his wife, to Dwaraka, where I shall again behold Ugrasena |
| vp.5.38 | Arjuna having found the bodies of Krishna and of Rama, performed for them, and the rest of the slain, the obsequial rites. The eight queens of Krishna, who have been named, with Rukmini at their head, embraced the body of Hari, and entered the funeral fire 1. Revati also, embracing the corpse of Rama, entered the blazing pile, which was cool to her, happy in contact with her lord. Hearing these events, Ugrasena and Anakadundubhi, with Devaki and Rohini, committed themselves to the flames 2. The last ceremonies were performed for all these by Arjuna, who then made all the people leave the city, and took Vajra with him. The son of Kunti conducted the thousands of the wives of Krishna, with Vajra, and all the people, from Dwaraka, with tenderness and care, and travelled slowly away. The Sudharman palace and the Parijata tree, which had been brought to earth by Krishna, both proceeded to heaven; and on the same day that Hari departed from the earth the powerful dark bodied Kali age descended 3. The ocean rose, and submerged the whole of Dwaraka, except alone the dwelling of the deity of the race of Yadu. The sea has not yet been able to wash that temple away, and there Kesava constantly abides, even in the present day. Whoever visits that holy shrine, the place where Krishna pursued his sports, is liberated from all his sins 4. |
| vp.5.38 | Arjuna, having sighed deeply, related to Vyasa all the circumstances of his discomfiture, and continued; Hari", who was our strength, our might, our heroism, our prowess, our prosperity, our brightness, has left us, and departed. Deprived of him, our friend, illustrious, and ever kindly speaking, we have become as feeble as if made of straw. Purushottama, who was the living vigour of my weapons, my arrows and my bow, is gone. As long as we looked upon him, fortune, fame, wealth, dignity never abandoned us: but Govinda is gone from amongst us. That Krishna has quitted earth, through whose power Bhishma, Drona, the king of Anga, Duryodhana, and the rest, were consumed. Not I alone, but Earth, has grown old, miserable, and lustreless, in the absence of the holder of the discus. Krishna, through devotion to whom Bhishma and other mighty men perished like moths in the flame of my valour, is gone; and I am now overcome by cowherds. The bow Gandiva, that was famed throughout the three worlds, has been foiled, since he has departed, by the sticks of peasants: the myriads of women over whom I was lord have been carried off from me by thieves, armed but with cudgels: the whole household of Krishna, O Krishna 8, has been forcibly carried away by peasants, who with their staves have put my strength to shame. That I am shorn of my lustre I do not marvel: it is wonderful that I live. Surely, grandsire, I alone am so shameless as to survive the stain of indignity inflicted by the vile." |
| vp.5.38 | destroys it. In the birth of thy fortunes Janarddana was thy friend; in their decline, thy enemies have been favoured by Kesava. Who would have believed that thou shouldst slay all the descendants of Kuru, and kindred of Ganga? Who would have believed that peasants should triumph over thee? Be assured, son of Pritha, that it is but the sport of the universal Hari that the Kauravas have been destroyed by thee, and that thou hast been defeated by herdsmen. With respect to the women whom thou lamentest, and who have been carried off by the thieves, hear from me an ancient story, which will explain why this has happened. |
| vp.6.3 | years; and, in consequence of the failure of food, all beings become languid and exanimate, and at last entirely perish. The eternal Vishnu then assumes the character of Rudra, the destroyer, and descends to reunite all his creatures with himself. He enters into the seven rays of the sun 5, drinks up all the waters of the globe, and causes all moisture whatever, in living bodies or in the soil, to evaporate; thus drying up the whole earth. The seas, the rivers, the mountain torrents, and springs, are all exhaled; and so are all the waters of Patala, the regions below the earth. Thus fed, through his intervention, with abundant moisture, the seven solar rays dilate to seven suns 6, whose radiance glows above, below, and on every side, and sets the three worlds and Patala on fire. The three worlds, consumed by these suns, become rugged and deformed throughout the whole extent of their mountains, rivers, and seas; and the earth, bare of verdure, and destitute of moisture, alone remains, resembling in appearance the back of a tortoise. The destroyer of all things, Hari, in the form of Rudra, who is the flame of time, becomes the scorching breath of the serpent sesha, and thereby reduces Patala to ashes. The great fire, when it has burnt all the divisions of Patala, proceeds to the earth, and consumes it also. A vast whirlpool of eddying flame then spreads to the region of the atmosphere, and the sphere of the gods, and wraps them in ruin. The three spheres shew like a frying |
| vp.6.4 | WHEN the waters have reached the region of the seven Rishis, and the whole of the three worlds is one ocean, they stop. The breath of Vishnu becomes a strong wind, which blows for more than a hundred years, until all the clouds are dispersed. The wind is then reabsorbed, and he of whom all things are made, the lord by whom all things exist, he who is inconceivable, without beginning of the universe, reposes, sleeping upon sesha, in the midst of the deep. The creator, Hari, sleeps upon the ocean, in the form of Brahma glorified by Sanaka And the saints who had gone to the Janaloka, and contemplated by the holy inhabitants of Brahmaloka, anxious for final liberation involved in mystic slumber, the celestial personification of his own illusions, and meditating on his own ineffable spirit, which is called Vasudeva. This, Maitreya, is the dissolution termed incidental, because Hari, in the form of Brahma, sleeps there, as its incidental cause. |
| vp.6.4 | Works, as enjoined by the Vedas, are of two kinds, active Pravritta() and quiescent Nivritta(); by both of which the universal person is worshipped by mankind. He, the lord of sacrifice, the male of sacrifice, the most excellent male, is worshipped by men in the active mode by rites enjoined in the Rik, Yajur, and Sama Vedas. The soul of wisdom, the person of wisdom, Vishnu, the giver of emancipation, is worshipped by sages in the quiescent form, through meditative devotion. The exhaustless Vishnu is whatever thing that is designated by long, short, or prolated syllables, or that which is without a name. He is that which is discrete, and that which is indiscrete: he is exhaustless spirit, supreme spirit, universal spirit, Hari, the wearer of universal forms. Nature, whether discrete or indiscrete, is absorbed into him, and (detached) spirit also merges into the all diffusive and unobstructed spirit. |
| vp.6.7 | undefinable by words, and is to be discovered solely in one s own spirit. That is the supreme, unborn, imperishable form of Vishnu, who is without (sensible) form, and is characterised as a condition of the supreme soul, which is variously modified from the condition of universal form. But this condition cannot be contemplated by sages in their (early) devotions, and they must therefore direct their minds to the gross form of Hari, which is of universal perceptibility. They must meditate upon him as Hiranyagarbha, as the glorious Vasava, as Prajapati, as the winds, the Vasus, the Rudras, the suns, stars, planets, Gandharbas, Yakshas, Daityas, all the gods and their progenitors, men, animals, mountains, oceans, rivers, trees, all beings, and all sources of beings, all modifications whatever of nature and its products, whether sentient or unconscious, one footed, two footed, or many footed; all these are the sensible form of Hari, to be apprehended by the three kinds of apprehension. All this universal world, this world of moving and stationary beings, is pervaded by the energy of Vishnu, who is of the nature of the supreme Brahma. This energy is either supreme, or, when it is that of conscious embodied spirit, it is secondary. Ignorance, or that which is denominated from works, is a third energy 14; by which the omnipresent energy of embodied spirit is ever excited, and whence it suffers all the pains of repeated worldly existence. Obscured by that energy (of ignorance or |
| vp.6.7 | "The second 15 state of him who is called Vishnu, and which is to be meditated upon by the (advanced) sage, is that imperceptible, shapeless form of Brahma, which is called by the wise, That which is 16, and in which all the before described energies reside. Thence proceeds the form of the universal form, the other great form of Hari, which is the origin of those manifested forms (or incarnations) that are endowed with every kind of energy, and which, whether the forms of gods, animals, or men, are assumed by him Hari() in his sport. This active interposition of the undefinable god, all comprehending and irresistible, is for the purpose of benefiting the world, and is not the necessary consequence of works. This form of the universal form is to be meditated upon by the sage for the object of purification, as it destroys all sin. In the same manner as fire, blazing in the wind, burns dry grass, so Vishnu, seated in the heart, consumes the sins of the sage; and therefore let him resolutely effect the fixation of his mind upon that receptacle of all the three energies Vishnu(), for that is the operation of the mind which is called perfect Dharana 17: and thus the perfect asylum of individual as well as universal spirit, that which is beyond the three modes of apprehension, is attained, for the eternal emancipation of the sage. The minds of other beings, which are not fixed upon that asylum, are altogether impure, and are all the gods and the rest, who spring from acts. The |
| vp.6.7 | tention or apprehension by the mind of that visible form of Vishnu, without regard to subsidiary forms, is thence called Dharana; and I will describe to you the perceptible form of Hari, which no mental retention |
| vp.6.7 | will manifest, except in a mind that is fit to become the receptacle of the idea 18. The meditating sage must think (he beholds internally the figure) of Vishnu, as having a pleased and lovely countenance, with eyes like the leaf of the lotus, smooth cheeks, and a broad and brilliant forehead; ears of equal size, the lobes of which are decorated with splendid pendants; a painted neck, and a broad breast, on which shines the Srivatsa mark; a belly falling in graceful folds, with a deep seated navel; eight long arms, or else four; and firm and well knit thighs and legs, with well formed feet and toes. Let him, with well governed thoughts, contemplate, as long as he can persevere in unremitting attention, Hari as clad in a yellow robe, wearing a rich diadem on his head, and brilliant armlets and bracelets on his arms, and bearing in his hands the bow, the shell, the mace, the sword, the discus, the rosary, the lotus, and the arrow 19. When this image never departs from his mind, whether he be going or standing, or be engaged in any other voluntary act, then he may believe his retention to be perfect. The sage may then meditate upon the form of Vishnu without his arms, as the shell, mace, discus, and bow; and as placid, and bearing only his rosary. When the idea of this image is firmly retained, then he may meditate on Vishnu without his diadem, bracelets, or other ornaments. He may next contemplate him as having but one single limb, and may then fix his whole thoughts upon the |
| vp.6.8 | Parasara. I have related to you this Purana, which is equal to the Vedas in sanctity, and by hearing which all faults and sins whatever are expiated. In this have been described to you the primary and secondary creation, the families of the patriarchs, the Manwantaras, the regal dynasties; the gods, Daityas, Gandharbas, serpents, Rakshasas, Yakshas, Vidyadharas, Siddhas, and heavenly nymphs; Munis endowed with spiritual wisdom, and practisers of devotion; the distinctions of the four castes, and the actions of the most eminent amongst men; holy places on the earth, holy rivers and oceans, sacred mountains, and legends of the truly wise; the duties of the different tribes, and the observances enjoined by the Vedas. By hearing this, all sins are at once obliterated. In this also the glorious Hari has been revealed, the cause of the creation, preservation, and destruction of the world; the soul of all things, and himself all things: by the repetition of whose name man is undoubtedly liberated from all sins, which fly like wolves that are frightened by a lion. The repetition of his name with devout faith is the best remover of all sins, destroying them as fire purifies the metal from the dross. The stain of the Kali age, which ensures to men sharp punishments in hell, is at once effaced by a single invocation of Hari. He who is all that is, the whole egg of Brahma, with Hiranyagarbha, Indra, Rudra, the adityas, the Aswins, the winds, the Kinnaras, the Vasus, the Sadhyas, |
| vp.6.8 | knoweth all things, who is the form of all things, being without form himself, and of whom whatever is, from mount Meru to an atom, all consists he, the glorious Vishnu, the destroyer of all sin is described in this Purana. By hearing this Purana an equal recompense is obtained to that which is derived from the performance of an Aswamedha sacrifice, or from fasting at the holy places Prayaga, Pushkara, Kurukshetra, or Arbuda. Hearing this Purana but once is as efficacious as the offering of oblations in a perpetual fire for a year. The man who with well governed passions bathes at Mathura on the twelfth day of the month Jyeshtha 5, and beholds (the image of) Hari, obtains a great recompense; so does he who with mind fixed upon Kesava attentively recites this Purana. The man who bathes in the waters of the Yamuna on the twelfth lunation of the light fortnight of the month in which the moon is in the mansion Jyeshtha, and who fasts and worships Achyuta in the city of Mathura, receives the reward of an uninterrupted Aswamedha. Beholding the degree of prosperity enjoyed by others of eminence, through the merits of their descendants, a man s paternal ancestors, his parents and their parents, exclaim, "Whosoever of our descendants, having bathed in the Yamuna and fasted, will worship Govinda in Mathura, in the light fortnight of Jyeshtha, will secure for us eminent exaltation; for we shall be elevated by the merits of our posterity!" A man of good extraction will present |
| vp.6.8 | in the beginning, middle, and end of which is described the glorious Achyuta, the lord of the universe in every stage, the master of all that is stationary or moveable, composed of spiritual knowledge, acquires such purity as exists not in any world, the eternal state of perfection, which is Hari. The man who fixes his mind on Vishnu goes not to hell: he who meditates upon him regards heavenly enjoyment only as an impediment: and he whose mind and soul are penetrated by him thinks little of the world of Brahma; for when present in the minds of those whose intellects are free from soil, he confers upon them eternal freedom. What marvel therefore is it that the sins of one who repeats the name of Achyuta should be wiped away? Should not that Hari be heard of, whom those devoted to acts worship with sacrifices continually as the god of sacrifice; whom those devoted to meditation contemplate as primary and secondary, composed of spirit; by obtaining whom man is not born, nor nourished, nor subjected to death; who is all that is, and that is not (or both cause and of effect); who, as the progenitors, receives the libations made to them; who, as the gods, accepts the offerings addressed to them; the glorious being who is without beginning or end; whose name is both Swaha and Swadha 9; who is the abode of all spiritual power; in whom the limits of finite things cannot be measured 10; and who, when he enters the ear, destroys all sin? |
| vp.6.8 | who is watchful in providing for human enjoyments; who is one with the three qualities; who, without undergoing change, is the cause of the evolution of the world; who exists of his own essence, ever exempt from decay. I constantly adore him, who is entitled heaven, air, fire, water, earth, and ether; who is the bestower of all the objects which give gratification to the senses; who benefits mankind with the instruments of fruition; who is perceptible, who is subtile, who is imperceptible. May that unborn, eternal Hari, whose form is manifold, and whose essence is composed of both nature and spirit, bestow upon all mankind that blessed state which knows neither birth nor decay! |
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