Bhagavad-gita Mahatmya

by N.A. Deshpande | 1951 | 23,843 words | ISBN-10: 8120838297 | ISBN-13: 9788120838291

The English translation of the Bhagavad-gita Mahatmya, taken directly from the Padma Purana: one of the largest of the eighteen major puranas. The Gita-mahatmya praises the Bhagavadgita using a series of illustrative stories showing the spiritual value of latter. It contains eighteen chapters corresponding to the eighteen chapters of the actual Bha...

Chapter 12 - Siddhasamādhi’s Story

[Note: this page corresponds to chapter 186 of the Book 6 (Uttarakhaṇḍa) of the translation of The Padmapurāṇa]

Mahādeva said:

1-11. In the southern country there is a city named Kolhā-pura. O good one, it is the abode of pleasures, and the source of accomplishment of superhuman powers for the good ones. It is a great seat of the Parāśakti (Supreme Power), and is resorted to by all gods. It is well-known in the Purāṇas as giving enjoyments and salvation. There are crores of holy places there, and crores of phalluses of Śiva. There is Rudragayā It is large and well-known in the world. The ramparts are like high mountains, and the banners on the gates are shining. On the top of the palace there is a high golden banner. The city is adorned with a row of high mansions and topmost of the houses resembling the moon. The quarters were made fragrant with the smoke of the incense coming out of the holes of windows. It has a great shadow due to the moving banners. It is endowed with temples. It is inhabited by clever, handsome, affectionate, rich, pure men, of good conduct and having many ornaments. Women live there, whose eyes are like those of deer, whose faces resemble the moon, whose hair is curly, who resemble the blooming campaka, whose breasts are stout and high, who are adorned with deep navels and three folds (on their bellies), whose hips are large, whose pairs of shanks are charming, whose feet are excellent, whose girdles are making sounds, whose jewelled anklets are jingling, whose lotus-like hands have bracelets that are tinkling, and the rays from whose nails are flashing, and that fascinate even sages. The city is endowed with all objects, and full of all enjoyments. It possesses all auspicious things, and has Mahālakṣmī (living in it).

12-33. There came some young, fair man of charming eyes. His neck was conch-like; his shoulders were broad; his chest was large; his arms were long. He was endowed with all (good) marks; was fair and handsome in all limbs. Entering the city he saw the beauty in all the high mansions. His mind was eager to see Mahālakṣmī, the chief goddess. He bathed in Maṇikuṇḍa and offered oblations to his dead ancestors. Having seen Mahālakṣmī, Mahāmāyā, he devoutly praised her. “The mother of the world, the protector, having infinite pity, brings about by her glance the existence and protection of the world. Lord Brahmā ordered by that Power creates (the world). ViṣṇU depending upon that Power, maintains the world. Śiva being entered by that Power destroys everything. I worship that great Power, mighty due to her creating, maintaining and destroying (the world). O you whose lotus-like feet are meditated upon by meditating ascetics, O Kamalā, O you having a lotus as your abode, You grasp all our innate properties within the range of the senses. You alone are the mass of thoughts. You make the mind fit for that. You are of the form of desires, knowledge and acts. You are of the form of the highest consciousness. You desire no fruit; you are spotless; you are eternal; you are formless; you are unstained. You are constant; you are free from agony; you are independent; you are free from disease. Who is capable of describing your greatness like this? I salute you, moving in the twelve (months) after disclosing the collection of the six (seasons). You are of the nature of anāhata śabda1 (sound produced without beating); you are of the nature of nāda1, bindu1 and kalā1. O mother, you are the river of the nectar oozing from the full moon. O affectionate one, you nourish children like Sanaka etc. who are naked. You are auspicious, consciousness attached to (the states of) waking, dream and deep sleep. You are in the fourth state; you are in the combination of pity and courteous language. To all living beings the entire wealth of Brahman is given by you who are beyond the fourth state after having withdrawn the group of all the reals. By you who are indeterminate, identity with bimba (?) is granted to the yogins. I salute the Parā, Paśyantī, Madhyamā and Vaikharī (the four kinds of vāc—speech) also. O goddess, for the proper protection of the world you take up (various) forms. You are Brāhmī, Vaiṣṇavī, Māheśī, O mother. O Vārāhī, you are Mahālakṣmī, Nārasiṃhī and Aindrikā. You are Kaumārī, Caṇḍikā, Lakṣmī, the purifier of everything; you are Sāvitrī, the mother of the world, Śaśinī and Rohiṇī. You are Svāhā, Svadhā; you are the divine nectar. You are Durgā; you are adorned with a mass of clubs and staff-like arms. O you with your eyes reeling due to drinking blood dropping from the body of Raktabīja (a demon), O you having the strong pair of arms taken out from the neck of an intoxicated he-buffalo, O you who put in great valour in tearing the great demon called Śumbha, O you having unlimited acts, O you mother of the three worlds, I salute you. O you wish-fulfilling tree to your devotees, O you goddess, favour me.” Thus praised by him goddess Mahālakṣmī then took up her own form and spoke to that man.

Śrī Lakṣmī said:

34a. O prince, I am pleased, ask for an excellent boon.

The prince said:

34b-40a. My father, a king, while performing a great horse-sacrifice, was unfortunately overcome by a disease and died. Having dried his body with heated oil, I have kept it. The sacrifice continued as before. The horse that had wandered over the earth, (was tied) to a post. Someone at night cut off the bond and took him somewhere. When (my) men after not finding him, came back, I, addressing all priests, have sought your refuge. O goddess, if you are pleased, then may my horse of the sacrifice be seen, so that the sacrifice will be completed and my father, the king, will be free from debt. O mother of the world, O you who love those who seek your refuge, do like that.

The goddess said:

40b-42. A brāhmaṇa, known as Siddhasamādhi, is at my door. By my order he will accomplish all your work.

Thus addressed by Śrī Mahālakṣmī, the prince then came to the place where the sage Siddhasamādhi was. Having saluted his lotus-like feet, he stood there with his palms joined.

43-60. Then the brāhmaṇa said to him: “You are sent by Ambā. See, I shall accomplish all that is desired by you.” Speaking like this, the māntrika (knower of spells) drew (to his presence) all gods. The son of the king then saw the gods having joined their palms and with their bodies trembling. Then the best brāhmaṇa spoke to all the gods: “This prince’s horse meant for a sacrifice was snatched and taken away at night by the lord of gods. O gods, bring (back) his horse, do not delay.” Having heard the sage’s words, the gods gave him (back) the horse. He allowed the gods (to go). Having seen the gods drawn (by him), and having received the lost horse, the king’s son bowed to the sage, and said to him: “O best sage, this your power is a wonder. You have done a marvel by drawing on the gods in a moment. Having drawn the horse give me (back) my horse meant for the sacrifice. There is nothing else which is difficult to be done even by gods. You alone, and none else, will be capable of doing it. O brāhmaṇa, listen. My father was king Bṛhadratha. He commenced a horse-sacrifice, but died through (bad) luck. Even now his body lies, dried with heated oil. O best one, please bring him back to life again.” “We shall go there where (the body of) your father is, and where your sacrificial hall is.” Having come (there) along with that Siddhasamādhi, he consecrated water and threw it on the head of the dead body. Then the king got (back) consciousness, and saw (the people there). The king asked him: “O Dharma (i.e. pious one), who are you?” Then the prince told everything to the king. The king saluted the brāhmaṇa who had given (back) his life again. He said: “Due to which religious merit have you this uncommon power by means of which you gave (back) my life and called the gods, and also by means of which (power) you rescued the sacrifice? Tell (me) that”. Being thus addressed, the brāhmaṇa spoke in soft words. “I carefully mutter the twelfth chapter of the Gītā. Due to that (I have) this power by means of which you (re-)gained life.”

61-62. Hearing these words the king learnt the excellent twelfth chapter from that brāhmaṇa sage along with brāhmaṇas. Due to the greatness of that chapter all of them obtained good position. Other living beings also, after having recited it, obtained great salvation.

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