Chapter 21 - Suvrata’s Devotion to Viṣṇu

[Sanskrit text for this chapter is available]

Sūta said:

1. Once that resplendent Vyāsa, being extremely amazed, asked Brahmā, the lord of the world, (about) the entire account of Savrata.

Vyāsa said:

2. O soul of the worlds, O you in whom the worlds are deposited, O god of gods, O great lord, I now desire to hear the life-account of Suvrata.

Brahmā said:

3. O you noble Pārāśarya (i.e. son of Parāśara), listen to the meritorious, excellent account, full of practice of penance, of the brāhmaṇa Suvrata.

4-8. The intelligent Suvrata reflected upon Nārāyaṇa (i.e. Viṣṇu), even from his childhood, (since) he had seen (that) god Puruṣottama Nārāyaṇa while (still) in the womb (of his mother). Due to his having performed (good) deeds (in the) former (birth), he always meditated upon Hari (i.e. Viṣṇu). He meditated and reflected upon that god Padmanābha, holding a conch and a disc and giving great merit, in (i.e. while he sang) songs, (did) study and recitations. Thus the best brāhmaṇa, the excellent boy, always reflecting upon Hari (i.e. Viṣṇu) only, always played with children. The intelligent, pious one, loving merit, named the sons of him, the magnanimous one (i.e. his own sons), after Hari. The very intelligent one called his friend by Hari’s name:

9-16. ‘O Keśava, come, come along; O Mādhava come; O Cakradhṛk (i.e. the disc-holder i.e. Viṣṇu) come; O Puruṣottama, play with me only. O Madhusūdana, we shall go together only.’ In way the brāhmaṇa called (others) by the names of Hari, while playing, reciting, laughing, lying, singing or viewing (something), or in a vehicle, on a seat, while meditating, (reciting) sacred hymns, or comprehending or (doing) good acts. He saw Janardana (i.e. Viṣṇu) the lord of the world only; he talked to only. He the very wise one, meditated upon (i.e. saw) that great lord, the ruler of the world viz. Keśava, Govinda, having lotus-like eyes, in grass, in wood, in a dry or wet (object), and also in the sky, on the ground, on mountains, in forests, in water, on dry land, in a stone or in beings. (Thus) Sumanā’s son, that brāhmaṇa Suvrata, that religious-minded one, saw Nṛsiṃha (i.e. Viṣṇu) everywhere. Resorting to a child’s sports he thus played everyday; and sang about Kṛṣṇa with songs with good musical modes, couched in sweet words, having beating times,^[1] or laya (i.e. times in music), with charming notes of the gamut and melodies.

Suvrata said:

17-24a. Those who know the Vedas always meditate upon him, who is the enemy of demons, in whose body (remains) the entire universe, who is the lord of reflective meditation, and who destroys all sins. I shall seek the shelter of (that) Madhusūdana (i.e. Viṣṇu), who occupies all the worlds, and in whom all the worlds abide. I salute that highest lord free from all faults and I always salute his pair of feet. Those whose minds are purified by the (study of) Vedānta everyday recite (the hymns about) Nārāyaṇa, the treasure of virtues, and of unlimited power. I seek his shelter in order to cross the entire ocean of the worldly existence which is endless, fathomless and difficult to cross. O enemy of demons, protect this poor one viz. me (who am devoted to) the pure and large pair of the feet of who is the royal swan in the Mānasa lake (i.e. the minds) of the best reflecting sages, who is pure and whose entire prowess always (continues). I meditate upon the god, the lord of the entire world, who is the moon (that has come) here only to destroy the darkness in the form of grief, who has led Dharma (i.e. piousness) for the protection of the world, who is endowed with truth, who, the lord of the worlds, is the chief of all the worlds. With charming songs and measuring the beatings of time I constantly meditate upon Śrīraṅga (i.e. Viṣṇu), the lord of the world, destroyer of ignorance, comparable to the sun only, the root ofjoy, and full of all prowess. I sing with unique joy (the praise of) him who alone is full treasure of the portion of nectar, who is endowed with his senses of deep meditation and who has the true perspective. He always observes the mobile and immobile universe. The very sinful people do not at all see to be here.

24b. He (i.e. Suvrata) always sought the shelter of that Keśava.

25. Beating the time with (the clappings of) the hands he sang songs (about) Kṛṣṇa and rejoiced with (other) children.

26. Thus, being a child, Suvrata, Sumanā’s son, intent on meditating upon Viṣṇu, was engaged in sports.

27. His mother said to Suvrata of fine characteristics, (and) playing: “O my boy, have your meal; hunger might oppress you.”

28. The wise Suvrata again said to his mother: “I am satisfied with the great nectar viz. the delight (derived) from the meditation upon Hari.”

29-34a. When he got (i.e. sat) upon the seat (used while taking) meal he saw sweet food. (He reflected:) “This food is Viṣṇu (himself); the soul has resorted to this food. May that Viṣṇu who is (present here) in the form of the soul be gratified with this water in which he dwells due to his remaining in the milky ocean. May Keśava, satisfied with his own form be grati-fied, with tāmbūla, sandal, fragrant substances and these charming flowers.” When the religious-minded one went to bed, he would reflect upon Kṛṣṇa: “I have sought the refuge of that Kṛṣṇa who is endowed with the Yoganidrā (i.e. his sleep at the end of a yuga).” The brāhmaṇa (Suvrata) would reflect upon that Vāsudeva, while taking meal, while covering himself, on a seat or bed, and would prepare everything for him.

34b-37. When the religious-minded one attained youth, he gave up enjoyment of pleasures and was engaged in meditating upon Keśava on the excellent Vaidūrya mountain, where there is the symbol of Viṣṇu called Siddheśvara and destroyer of sins. He, reflecting upon the great lord called Maheśvara glorified by Brahmā (and situated) on the right bank of Narmada, and having resorted to Siddheśvara, thought of (practising) penance.

Footnotes and references:

[1]:

Rāga, tāla, laya etc. are te^nns used in music. Laya—Time in music. It is of three kinds: druta, madhya and vilambita. Mūrcchanā—The rising of sounds, an intonation, a duly regulated rise and fall of sounds, conducting the air and the harmony through the keys in a pleasing manner, changing the key or passing from one key to another.