Chapter 17 - Bhadratanu’s Story

[Sanskrit text for this chapter is available]

Jaimini said:

1. O preceptor, again tell me the greatness of Lakṣmī’s lord. Who is satisfied after drinking the nectar of Viṣṇu’s account?

Vyāsa said:

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

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

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

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

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

16-25. Having gone to the prostitute’s house at night he said to her:

The brāhmaṇa said:

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

Sumadhyamā said:

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

Vyāsa said:

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

41-43. That brāhmaṇa, having saluted like (i.e. prostrating himself like) a staff on the ground, the illustrious Mārkaṇḍeya, the best among the knowers of religious rules, praised him with (proper) words. “Salutation to you, O greatest brāhmaṇa. Salutation to you, O long-lived one. Salutation to you the illustrious one, of the form of Viṣṇu. Salutation to Mṛkaṇḍu’s son, desiring the good of all people. Salutation to you, the ocean of knowledge. Salutation to you, the immutable one.”

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

Mārkaṇḍeya said:

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

The brāhmaṇa said:

46-48. I am the greatest of sinners. I am without (i.e. I do not follow) the practices of a brāhmaṇa. I am always connected with doing harm to others. I am always interested in others’ wives. O best brāhmaṇa, I, a fool, always committed great sin(s). I have never done any pious act with regard to the other world. How can I, a great sinner, cross the fearful ocean of the worldly existence which causes pain and which is very fierce?

Mārkaṇḍeya said:

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

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

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

56-62. There is a brāhmaṇa named Dānta, who knows the truth of every object. He will tell you all that. Go to his hermitage.

Advised by that intelligent Mārkaṇḍeya, the brāhmaṇa quickly went to the pure and very beautiful hermitage of Dānta. It was adorned with trees like aśvattha, campaka, bakula and priyaka, so also other flowered trees and was very charming. The atmosphere was filled with the fragrance of full-blown flowers. It had swarms of humming bees. It was very much resounding with the sounds of (i.e. produced by) fruits. Breezes gently blew there. The water there was cold. It was crowded with hundreds of wild beasts, and with pupils and their pupils. That brāhmaṇa, having entered that very charming hermitage, saw Dānta who knew the true nature of Brahman and who was surrounded by the hosts of his pupils. That best brāhmaṇa, having praised that best brāhmaṇa, Dānta, of the nature of Viṣṇu, saluted his feet with (i.e. by bowing) his head.

Dānta said:

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

Bhadratanu said:

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

Dānta said:

66-72. O brāhmaṇa, listen to a great secret. Through affection for you I tell it, by which the fetter of the worldly existence of men is cut off. Give up the company of heretics. Always resort to the company of the good. Give up lust, anger, delusion, greed, pride and jealousy. So also, O brāhmaṇa, carefully avoid falsehood and doing harm to others, while always recollecting the names of the magnanimous, great Viṣṇu. O best brāhmaṇa, in the same way clean and also besmear Viṣṇu’s temple. Adorn the path leading to it, and put lamps in it. Always giving water (to the thirsty) and performing the five great sacrifices, serve the brāhmaṇas and your relatives. Listen to the tale of Viṣṇu. Mutter the formula of twelve syllables. O best one, you who will be doing all these acts, will have excellent knowledge, and due to knowledge you will obtain liberation.

The brāhmaṇa said:

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

Dānta said:

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

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

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

Bhadratanu said:

97b. (Please) tell (me) the hundred and eight names of Viṣṇu, the lord of Lakṣmī.

Dānta said:

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

103-117. (He should repeat it in the following way:) ‘Oṃ, salutation to him. Of the hundred and eight names of Kṛṣṇa, the seer is Veda Vyāsa. The metre is anuṣṭup. The deity is Śrī Kṛṣṇa. Application is to the muttering: Salutation. Kṛṣṇa, Keśava, Keśi’s enemy, Sanātana (ancient), Kaṃsāri (Kaṃsa’s enemy), Dhenukāri (Dhenuka’s enemy), Śiśupāla-ripu (Śiśupāla’s enemy) Prabhu (the lord), Devakīnandana (Devakī’s son), Śauri, Puṇḍarīkanibhekṣaṇa (having lotus-like eyes), Dāmodara, Jagannātha, Jagatkartā (creator of the world), Jaganmaya (full of the world), Nārāyaṇa, Balidhvaṃsī (destroyer of Bali), Vāmana, Ditinandana (Diti’s son), Viṣṇu, Yadukulaśreṣṭha (the best in Yadu’s family), Vāsudeva (son of Vasudeva), Vasuprada (giver of wealth), Ananta, Kaiṭabhāri (enemy of Kaiṭabha), Mallajit (conqueror of Malla), Narakāntaka (destroyer of Naraka), Acyuta, Śrīdhara, Śrīmat (possessing abundance), Śrīpati (Lakṣmī’s lord), Puruṣottama (the highest Brahman). Govinda, Vanamālin (who wore a garland of wood-flowers), Hṛṣīkeśa, Akhilārtihā (who removes all afflictions), Nṛsiṃha, Daityaśatru (enemy of demons), Matsyadeva (the Fish-god), Jaganmaya (full of the world), Bhūmidhārin (sustainer of the earth), Mahākūrma (the great tortoise), Varāha, Pṛthivīpati (lord of the earth), Vaikuṇṭha, Pītavāsas (who wears a yellow garment), Cakrapāṇi (who has a disc in his hand), Gadādhara (who holds a mace), Śaṃkhabhṛt (who holds a conch), Padmapāṇi (who has a lotus in his hand), Nandakin (who holds the Nandaka sword), Garuḍadhvaja (the eagle-bannered god), Caturbhuja (having four arms), Mahāsattva (very powerful), Mahābuddhi (very intelligent), Mahābhuja (having large arms), Mahotsava (very joyful), Mahātejas (very lustrous), Mahābāhupriya (liking the large-armed i.e. mighty ones), Prabhu (the lord), Viṣvaksena (Aniruddha), Śārṅgin (having the Śārṅga bow), Padmanābha, Janārdana, Tulasī-vallabha (lover of Tulasī), Apara (unlimited), Pareśa (the highest lord), Parameśvara (the highest god), Paramakleśahārin (remover of great affliction), Paratrasukhada (giving happiness in the next world), Para (the highest one), Hṛdayastha (remaining in the heart), Ambarastha (remaining in the sky), Mohada (causing delusion), Mohanāśana (destroying delusion), Samastapātaka-dhvaṃsin (destroying all sins), Mahābalabalāntaka (destroyer of the power of the very mighty ones), Rukmiṇīramaṇa (Rukmiṇī’s husband), Rukmipratijñākhaṇḍana (who broke Rukmi’s pledge), Mahat (the great one), Dāmabaddha (who was tied with a rope), Kleśahārin (who removes affliction), Govaradhanadhara (who held up the Govardhana mountain), Hari, Pūtanāri (Putanā’s enemy), Muṣṭikāri (Muṣṭika’s enemy) Yamalārjunabhañjana (who broke the twin Arjuna trees), Upendra, Viśvamūrti (of a universal form), Vyomapāda (having his foot in the sky), Sanātana (the eternal one), Paramātman (the highest soul), Parabrahman (the highest brahman), Praṇatārtivināśana (destroying the affliction of those that bow to him), Trivikrama (having three strides), Mahāmāya (having great divine power), Yogavid (knowing the Yoga), Vistaraśravas (far-famed), Śrīnidhi (treasure of wealth), Śrīnivāsa (abode of glory), Yajñabhoktṛ (enjoyer of sacrifices), Sukhaprada (giving happiness), Yajñeśvara (lord of sacrifices), Rāvaṇāri (Rāvaṇa’s enemy), Pralambaghna (killer of Pralamba), Akṣaya (inexhaustible), Avyaya (immutable).

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

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

Dānta said:

126-131. O brāhmaṇa, go. Well-being to you. Having very devoutly propitiated Viṣṇu in the manner as told by me, you will obtain the highest happiness.

Thus advised by Dānta, the knower of Brahman, he was engaged in worshipping Viṣṇu in that excellent holy place. O Jaimini, that brāhmaṇa devoutly worshipped Viṣṇu in the manner as told by Dānta everyday for five days. Knowing his very firm devotion, Viṣṇu, full of compassion, and lustrous like a crore of suns, appeared before him. Seeing that lord of the worlds, Acyuta, dear to Lakṣmī, the brāhmaṇa saluted his pair of feet by (bowing) his head. Then the greatest brāhmaṇa, with his mind full of joy, praised Lakṣmī’s lord by joining the palms of his hands.

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

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

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

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

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

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

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

The lord said:

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

Bhadratanu said:

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

The lord said:

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

Vyāsa said:

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

The lord said:

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

Bhadratanu said:

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

The lord said:

204-209. I am not so much pleased with anyone else as I am pleased with you. (Then) O best brāhmaṇa, why do you trouble your body again? Seeing you weak, anxiety is produced in my heart. Therefore, O best brāhmaṇa, give up this trouble to your body.

The brāhmaṇa was adorned by the lord of gods with his own upper garments, with his own garments and ornaments, with very charming golden rings, and with bracelets shining round his own hands. Lord Kṛṣṇa took the crown from his own forehead, the pair of anklets from his own feet, a golden necklace from his own neck, and gave them to the best brāhmaṇa. The pious brāhmaṇa, adorned with those ornaments given by Śrī Hari, and knowing the game with a ball would always play with Kṛṣṇa charming like a black lotus. Once Dānta saw him who had adorned his body with ornaments, whose pair of lips was bright due to the redness of tāmbūla, who had put on a divine garment and a very beautiful upper garment and who had a smiling face.

Dānta said:

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

Bhadratanu said:

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

Dānta said:

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

Bhadratanu said:

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

Dānta said:

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

Vyāsa said:

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

Bhadratanu said:

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

The lord said:

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

Vyāsa said:

239. Having heard these words the brāhmaṇa again devoutly spoke to Viṣṇu, the destroyer of afflictions:

Bhadratanu said:

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

The lord said:

242-245. When you laid out as his fee my audience, then bring your preceptor and make him see me.

Thus ordered by him, Bhadratanu went to the excellent hermitage of his preceptor. The preceptor came joyfully. When that brāhmaṇa Dānta, the best among donors, came (there) Viṣṇu showed himself endowed with all (good) marks to him. Then that brāhmaṇa, Viṣṇu’s devotee, with his eyes full of tears of joy, joined the palms of his hands, and praised him.

Dānta said:

246-249. O kind one, O lord of Kamalā, O you who protect those who seek your shelter, salutation to you, salutation to you, salutation to you. Today my existence is fruitful; today my penance is fruitful; today everything of me is fruitful, (since) I saw you. O lord of Lakṣmī, O master, I have put before you, deep like crores of oceans, those words which I have thought out before. There is no eulogy of the lord of speech, the master of the world, which will produce love for you in my mind. O lord, protect me, protect me; be pleased, O lord of the world. Choose me even as the servant of the servant of the servant of you.

Vyāsa said:

250. O Jaimini, then that lord of gods, who accepted devotion and who was full of pity, laughed, put his lotus-like hand on his head, and spoke thus:

The lord said:

251. O best brāhmaṇa, you are my devotee. You have seen me. You will have all welfare due to my favour.

Vyāsa said:

252-257. O brāhmaṇa, having affectionately embraced Dānta and Bhadratanu, the greatest god suddenly disappeared just there. In that excellent holy place Puruṣottama, difficult to reach, Dānta, having seen Viṣṇu by means of kriyāyoga (employment of rituals), went to the highest place. That brāhmaṇa Bhadratanu very much interested in devotion to Viṣṇu also obtained at the end of his life liberation, difficult to be obtained even by gods. The sin committed during many existences by him who would devoutly worship the highest lord even for a day, (perishes. His) love for Viṣṇu increases. Even today all gods like Brahma do not know the power of Viṣṇu’s devotee on the earth, O Jaimini. O brāhmaṇa, this land of religious rites (i.e. Bhāratavarṣa), where having worshipped Viṣṇu men would be honoured by gods, is more difficult than heaven to be secured.

258-263. O best brāhmaṇa, all gods like Indra, afraid of losing their great religious merit, constantly say to one another: “When shall we just again go to the land of religious rites? When shall we worship there the lord of Lakṣmī? These people are very fortunate and are greater even than we, (since) they worship lord Viṣṇu in Bhāratavarṣa, difficult to be reached. Oh, who can describe the merits ofBhāratavarṣa where having formerly worshipped Viṣṇu we have attained godhead?” O best brāhmaṇa, in this way all hosts of gods like Indra always praise the Bharata region, giving happiness. In this mundane existence no one like him who, after getting a birth there, has not worshipped Viṣṇu, is either seen or heard of.

264-265. I am telling the truth. I am again telling the truth only. Those men who, without being tired, and with firm devotion, even once worship the lord of the universe in this land of religious rites, are freed from sins easily committed, and quickly reach beatitude.