Chapter 3 - Yama explains Viṣṇu’s greatness

[Sanskrit text for this chapter is available]

The King asked:

1. What did the god Dharmarāja (Yama, the presiding deity of righteousness), to whose authority this world is subject, and whose order was thus flouted by the servants of Viṣṇu (Murāri) reply to his servants, on hearing their report of that incident?

2. Oh Sage! The quashing of the penalty or order of god Yama was never heard of at any time or from any person. It is my firm conviction, Oh Sage, that nobody else than you, can clear this doubt in the popular mind.

Śrī Śuka said (in reply):

3. Oh King I The servants of Yama whose attempts (to execute Yama’s order) were foiled by the messengers of Viṣṇu represented to their Lord Yama, the master of the city of Saṃyaminī.

Yama’s messengers said:

4. Oh Lord I How many controllers are there of the world of living beings who perform three types of action (meritorious, sinful and mixed)? And how many are there who can dispense (lit. are the cause of the manifestation of) the fruits thereof?

5. If there be a number of rulers invested with the powers to dispense justice (lit. wielding the rod of punishment) who would (i.e. nobody would) suffer death, i.e. the result of sin leading to hell or enjoy nectar (i.e. the fruit of merit conferring celestial happiness) [in case these rulers of the world disagree], and who would not suffer both, i.e., hell and heaven, (in case they agree, one condoning an act and conferring heavenly bliss, and the other condemning the same act and dispensing suffering in hell, and both consenting to each other’s decision).

6. (It may be argued that there is no hitch, if several rulers dealing severally with the acts of these large numbers of beings are postulated. But in the case of postulating a plurality of rulers for dealing with vast numbers of beings engaged in multifarious activities, rulership will be (reduced to) nominal formality like that invested in tributary princes under an emperor (the real absolute ruler being different).

7. (Due to the untenability of plurality of controllers) you are, therefore, (according to us) the only one Supreme ruler of all beings including the gods. You are the sole controller and the judge to decide the good and evil actions of beings and the dispenser of reward and punishment (lit. wielḍer of the rod of justice to award heaven and hell).

8. Such as you are, your authority (lit. awarding of punishment) is null and void and has ceased to exist in the world today; for your order has been superseded (lit. tricked off) by four wonderful Siddhas (demi-gods).

9. While, in compliance of your order, a sinner was being taken by us to the torture-houses (infernal regions), they perforce cut asunder your nooses (fastening the sinner) and liberated him.

10. As soon as the word ‘Nārāyaṇa’ was uttered (by the sinner), they hastened in saying, “Do not be afraid”. So we wish to know from you who they are, if you think it is in our interest to know them (otherwise by showing disrespect to them through ignorance, there may be a trouble to you).

Śrī Śuka said:

11. Thus enquired, god Yama, the controller of all created beings was pleased, and calling upon mentally, the lotus-like feet of Hari, replied to his messengers.

Yama said:

12. Quite different from me is the Supreme Ruler of the mobile and immobile creation. (Who transcends it. As his servant, I control the mobile beings, especially the human beings among them and more especially the sinners among men, while he is the Supreme Ruler of all). Into him the universe lies woven warp and woof, like a piece of cloth. It is from his parts (aṃśas viz, gods Brahmā, Viṣṇu and Rudra) that the creation, sustenance and destruction of the universe take place. The whole world remains under his perfect control like a bullock controlled by a string pierced through its nostrils.

13. Just as one keeps bullocks tethered together to a long rope, he binds people to his word (viz. the Vedas) by designating them (into classes as Brāhmaṇas, Kṣatriyas etc.) and prescribing to each his respective duties. These people who are thus tightly regulated by their denominations and duties are afraid of him and bear him worship (by scrupulous performance of their prescribed work).

14-15. I (and the guardian deities of other cardinal points like) the great Indra, Nirṛti, Varuṇa, the Moon-god, the Fire-god, God Śiva, the Wind-god, as also the Sun-god, Brahmā, the (twelve) sons of Aditi (the monthly rotational solar presidents during a year), the Viśvedevas, the (eight) Vasus, demi-gods called Sādhyas, the (forty-nine) Wind gods, the group of (eleven) Rudras along with the Siddha tribe of demi-gods, and other progenitors of the universe (like Marīci), rulers of gods (i.e. ruler-like highly respected persons like Bṛhaspati), Bhṛgu and others who are not tainted with rajas and tamas—all these though dominated by the attribute sattva but are touched (deluded) with his Māyā do not understand his intentions—What of others? (Others can never fathom, it).

16. Jīvas (individuals) verily cannot visualize him or comprehend him by means of their cognitive senses, mental faculties or vital breaths (which actuate the conative organs) or by means of speech (or Śāstras composed of words) even though he exists within their hearts and pervades them all (as the inner controller), even as the forms (which are the objects of the sight) cannot visualize the faculty of vision (which reveals them). He is beyond them all.

17. Generally, the messengers of Hari, the Supreme Soul, the self-dependent Supreme Ruler, the transcendent Lord of the Māyā go about in this world. They have attractive personalities and the same form, attributes and disposition as of their Lord.

18. The messengers of Viṣṇu are worshipped by gods. Their most wonderful forms cannot be easily perceived. They protect the mortal devotees of Viṣṇu from enemies, from me and from all (sides and people) as well.

19. The (secret of the) doctrine as enunciated by the Lord himself could not be comprehended by (persons dominated by the attribute Sattva like the sages, gods and prominent Siddhas. How can it be understood by demons and men—much less by demi-gods like Vidyādharas and Cāraṇas.

20-21. We twelve—god Brahmā, (the heavenly sage) Nārada, god Śiva, Sanatkumāra, Kapila (the founder of the Sāṅkhya doctrine), Manu, Prahlāda, Janaka, Bhīṣma, the demon Bali, Śuka (the son of Vyāsa) and we ourselves—know the essence of the Dharma (the esoteric doctrine) as expounded by the Lord. It is extremely sacred, pure, secret and difficult to comprehend. One who knows it attains immortality (Final Liberation—Mokṣa).

22. That alone has been remembered (prescribed in the Dharma Śāstra) as the highest Dharma (sacred duty) of all men in this world, viz., that they should cultivate.devotion unto the Lord through the utterance of his name (and other forms of bhakti).

23. Look at the great efficacy of the utterance of Hari’s name, my boys. It is due to that, that even (a great sinner like) Ajāmila was rescued from the clutches (lit. noose) of death.

24. That even a great sinner like Ajāmila, while on the point of death (when one’s faculties could not be concentrated on the Lord), simply shrieked out (and not devotionally chanted) for his son (and not for Lord Viṣṇu) as ‘Nārāyaṇa’ and attained Liberation shows that (mere utterance of Lord’s name—nāmābhāsa—is enough to annihilate all sins and that glorification of the Lord’s attributes and deeds and chanting of the Lord’s name—all these are not required for mere destruction of the sins (but they are needed for cleanly wiping out the impressions (vāsanās) left over by sins.

25. (As this esoteric doctrine was grasped by only a dozen persons and remained a great secret to others, these great men) like Manu( most probably did not know that) the (efficacy of Lord’s name) is this (as described above). Alas! Their mind is sufficiently deluded by the goddess Māyā. Their intellect is focussed on (and entangled in) the three Veḍas promising in flowery language attractive fruits (of sacrifices and other rituals). And they engage themselves in great exhibitory performances of sacrificial acts. (The exhibitory attraction of sacrifices as contrasted with the chanting of the Lord’s name in a solitary place, or due to their lack of faith in the efficacy of the Lord’s name leads people to performance of sacrifices etc.

26. Having reasoned in this way, persons of good intelligence certainly perform with concentrated mind, acts (such as chanting of the Lord’s name etc.) conducive to the loving devotion to the Lord of infinite attributes. They do not deserve punishment at my hands (as they are sinless). Even if sin is committed (inadvertently) by them, it is destroyed by their singing the glory and chanting the name of the Lord (who is widely sung by the Vedas).

27. Do not (even) approach those good souls who have resorted to the Lord and entertain equal outlook toward all and whose holy stories are (therefore) sung by gods and Siddhas. For they are protected by the mace of Hari and neither we nor the Time-spirit is competent to punish them.

28. Bring (only) those wicked persons who are averse to the sweet fragrant honey of the lotus-feet of Mukunda (Lord Viṣṇu) which is incessently tasted by multitudes of Paramahaṃsas (ascetics of the highest order, or noble Swans) who possess nothing of their own and are expert connoisseurs of sweetness (of Lord’s lotus-feet). Bring also those who have set their hearts on their households, which is the way to hell.

29. Bring those fellows (to me) whose tongue does not describe the excellent attributes of the Lord or utter his name; whose mind does not remember his lotus-like feet; whose head does not even once bow down to Lord Kṛṣṇa and who have rendered no service to Lord Viṣṇu.

30. May the Venerable Lord Nārāyaṇa, the Ancient- Person, pardon me for the offence committed by my men who are his men. For his devotees who are ignorant, folding of palms in reverence to the great persons is the way of requesting forgiveness. I bow to the perfect Person.”

31. The singing of Viṣṇu’s name and glory is, therefore, auspicious and blissful to the whole world. Oh King of the Kuru race! Please understand this to be a thorough expiation of the greatest^[1] of sins.

32. The mind is not purified to that extent by observance of vows (e.g. fasting) as it does by the properly-developed devotion of those who constantly listen to and sing of the great exploits of Lord Viṣṇu.

33. He who has tasted the sweet honey in the lotus-like feet of Lord Kṛṣṇa does not find pleasure again in objects offered by Māyā which he has contemptuously discarded as leading to sin and miseries (of hell). But the other person who is ignorant about the blissfulness of devotion is overcome with passions, desires to wipe out the sin in his heart by performing another karma which in its turn leads to (the creation of) another sin (like the proverbial bath of an elephant which covers itself with dust after coming out of water.

34. Oh King! The servants of Yama were not wonder- struck in the mind as they remembered (their realization by personal experience) the greatness of Lord Viṣṇu as described to them by their master (Yama). Being afraid of persons who have resorted to Viṣṇu (Acyuta) they do not dare even to look at them since that day onwards.

35. The venerable Agastya (the sage born from a pitcher) who was seated (on the peak of) Malaya mountain, worshipping god Viṣṇu, narrated to me this secret historical legend.

Footnotes and references:

[1]:

mahatām—Or ‘Of great persons’. Translate: ‘It deserves to be observed by great persons for the complete expiation of their sins, Oh Parīkṣit.’