Chapter 71 - Identity of Brahmā, Viṣṇu and Śiva

[Sanskrit text for this chapter is available]

Yayāti said:

1-2. The faith of me, to whom you have excellently explained everything about merit and demerit, has been all the more stimulated by it. Tell me the number said to be that of the gods staying in the (various) worlds (i.e. tell me about their position in the various worlds), O Mātali, and also (tell me that) by whose contact with religious merit and by whom it (i.e. that position) is reached.

3-9. I shall explain to you the position of gods’ worlds endowed with (obtained by?) deep abstract meditation (yogayuktam), and attained by penance, and giving pleasures and enjoyments. I shall (also) separately explain to you the capacity of merit; and also (describe) in (proper) sequence the nature of the worlds above. There the earthly power of the goblins is eight times. Therefore the power of the men who have recently gone (to Yama’s world) is said to be equal to that. That of the demons is sixteen-fold, and like that is that of the kings. Thus whatever is left of the lustre of the family is complete. Gandharvas have (power) from the wind; that of the Yakṣas is said to be full. That of Indra is (derived from) the five elements, and it is forty times great. That of Soma is mental and divine, and that of the lord of the universe is (derived from) the five elements. That of the lords of the created beings has the properties of the moon and has egoism as an additional quality. That of Brahmā is sixtyfour-fold and the power of knowledge is excellent. The pre-eminent ritual of Viṣṇu is the power of Brahmā’s position.

10-18a. In the divine city of Śiva there is affluence capable of satisfying all desires. The infinite supremacy of Śiva is great and self-eminent. It is without beginning, middle or end; its true characteristic is pure; it illumines everything; it is subtle; it has no match; it is higher than the highest; it is quite full, has the garb of the world; it abandons the noose for the souls. A man enjoys the pleasure belonging to the place which he has reached; and due to the grace of the lord, the aeroplane would be in accordance with it; various forms of the stars are seen; there are crores of these; to the meritorious twenty-eight become bright (i.e. manifest). Those, who at times salute the lord, through association, curiosity or greed obtain that aeroplane. He who, through recital of (the lord’s) name occasionally salutes Śiva, does not perish. These are thus the ways of rites pertaining to Śiva. Even through internal act (i.e. mentally) men (may salute the lord) through devotion for him. Those men who occasionally remember Śiva, would get incomparable happiness; what to say of those who are intensely devoted to him?

18b-26. With their minds gone to (i.e. set upon) him through meditation, men reflected on Viṣṇu. They go to the highest place. That is the highest position of Viṣṇu. O king, the form of Śiva and that of Viṣṇu are identical. There is no difference between the glorious two, who are of the same form. (One can) salute Śiva of the form of Viṣṇu, and Viṣṇu of the form of Śiva. Viṣṇu is the heart of Śiva, and Śiva is the heart of Viṣṇu. The three gods Brahmā, Viṣṇu and Śiva are (just) one form. There is no distinction among the three, only the qualitative differences are narrated. O king, you are a devotee of Śiva, so also you are a follower of Viṣṇu. Therefore the three gods Brahmā, Viṣṇu and Maheśvara are pleased with you. O you of a good vow, they—the givers of boons—are very much pleased with your deeds. O you, who remove the pride (of your enemies), I have come in your vicinity (i.e. to you) by the order of Indra. (First) go to the position of Indra, then to that of Brahmā, and then to that of Śiva. Go to Viṣṇu’s position, free from tormentation and destruction. (Go to these places) in divine aeroplane, going everywhere. Being of a divine form, and getting into the Puṣpaka, moving comfortably, enjoy divine, charming pleasures.

Sukarman said:

27. Mātali, having thus spoken to king Yayāti, the son of Nahuṣa, who knew the essence of religion, O best brāhmaṇa, became silent.