Chapter 84 - Meditation of the Lord

[Sanskrit text for this chapter is available]

The sages said:

1-5. O Sūta, O Sūta, O glorious, pleasing Romaharṣaṇa, you have told (us) a story giving delight to the world. O highly virtuous one, we have heard the entire, very wonderful life of Śrīkṛṣṇa, as you narrated it. We are pleased with it. Oh, since (the recital of) the glory of Śrikṛṣṇa gives (the highest) position (i.e. salvation) to the devotees, who would not then obtain joy by (listening to) it? Therefore, we again desire to hear the great account of Śrīkṛṣṇa, so also other vows, presents, worship or bath which were formerly done by whom and how. Tell all that in detail so that we would be satisfied.

Sūta said:

6-10a. O best brāhmaṇas, you have asked well about the great liberating (account). You whose minds are full of devotion to Kṛṣṇa are blessed. O best brāhmaṇas, I shall tell (you) the life of Kṛṣṇa, a great, excellent and auspicious tale which gives great delight to the good. Once the best sage Nārada, dear to the lord, while wandering over the worlds, saw in Mathurā the highly virtuous Ambarīṣa intent on a vow and engaged in worshipping Kṛṣṇa. That best sage, seeing the excellent sage having come (to him) welcomed him, and with his mind delighted, asked with faith as you (have done).

Ambarīṣa said:

10b-18. O sage, that which is said to be the highest Brahman by the teachers of the Veda, is that highest god Nārāyaṇa himself, having lotus-like eyes, who (though) unembodied, is the embodied lord, is manifest and unmanifest and is eternal. He is full of all beings; he is inconceivable. How should that Hari, in whom the whole world is sewn length-wise and cross-wise, in whom. it remains, who is known as the only highest unmanifest one, and as the highest soul, from whom the origin etc. of the world takes place, who, having created Brahmā, gave him the Vedas abiding in himself, be meditated upon? Please tell us how he who gives all objects of human pursuit, and who is inaccessible even to the meditating sages, is meditated upon. Those who have not propitiated Govinda, do not know the accomplishment of their well-being. He who has not tasted the drink from the lotus-like feet of Govinda does not get an excellent fruit of penance, sacrifice and gifts. He would not know the rich fruit which is beyond desires. O sage, I do not see a greater expiation for beings than the propitiation of Hari, which removes streams of sins, (of Hari) at the dance (i.e. knitting) of whose eyebrows all accomplishments are known to exist.

19-25a. How is that Keśava propitiated who removes affliction? How is that lord Nārāyaṇa waited upon by men? Being pleased, tell all this to me for the good of the world. By which devotion is this lord, to whom devotion is dear, pleased? How would devotion to him take place? How is he propitiated by all? You are a devotee of Viṣṇu; you are dear to him; you know the highest truth. Therefore, I ask you, O excellent brāhmaṇa knowing the Veda. A question about Kṛṣṇa purifies the listener, the speaker and the questioner, as the water from his feet does. For human beings, human body which is perishable, is difficult to obtain. There also, I think, the dear sight of Viṣṇu is difficult to have. In this worldly existence, company of the good even for half a moment is a treasure of men, from which all the four goals of human life can be secured.

25b-29a. O revered one, your journey is (meant for) the good of all human beings, as that of the parents is for (the good of) children (going) along the excellent path of fame. The life of gods leads to the happiness or unhappiness of living beings. But that of good men like you, who are not fallen, leads to happiness only. Gods honour them in the same way, as (men) honour them. The good men, loving the distressed, are the companions of the acts (of human beings) like their shadow(s). Therefore, O venerable one, teach (us) the way of life of a great devotee of Viṣṇu, by giving which instruction one gets the fruit due to the (study of the) Vedas.

Nārada said:

29b-48a. O king, you, having devotion for Viṣṇu, have asked well. You know that the highest duty is the one of serving Mādhava (i.e. Viṣṇu); that when Viṣṇu is propitiated everything is propitiated; that when that Hari full of (i.e. containing) all gods is pleased, the mobile and the immobile (world) is pleased; that by merely remembering Hari the heap of major sins perishes that moment only. Hari alone should be served. O king, who having senses and facing death on all sides, does not worship Mukunda’s lotus-like feet which are the object of worship of the sages and deities? The powerful way of life of the good, when heard, studied, reflected upon, honoured and approved of, instantly purifies even those who seek to harm all. That Hari who is the cause even of the cause of the cause, effect etc., who is the unique cause, who is a meditating saint, who is the soul of the world, who is full of the world, who is subtle and gross, who is lean and strong, who is qualityless and has qualities, who is great, who is unborn, who is beyond birth and death, should always be reflected upon. O best among men, you have done this properly, since you are asking (me) about the practices of the followers of Viṣṇu, which promote the welfare of the universe. The spotless stories of Kṛṣṇa who deserves to be glorified, are due to their devotion, the elixir to the soul, mind and ears of the good. This god is to be obtained through devotion. You yourself know it. Yet I tell (about him) for the good of the world and through regard for you. He is Acyuta, whom they describe to be the highest Brahman, and beyond Pradhāna (i.e. Prakṛti) and Puruṣa, and who controls everything spread through (his) Māyā. The unconquered one, propitiated with devotion, would give everything desired like sons, wife, long life, kingdom and heaven or salvation. O best king, due to love for you, I shall tell you (about) the vows of those men who, through their deeds, mentally and through their speech are devoted to him. Harmlessness, truthfulness, non-stealing, celibacy, freedom from impurity—these are said to be mental vows in order to please Hari. O lord of men, eating once, eating at night (only), fasting, (eating what is had) without begging—this is said to be the bodily vow of men. Study of the Vedas, glorifying Viṣṇu, speaking the truth, absence of slandering—this, O king, is said to be the best vow of speech. A man should always and everywhere recite the names of (Viṣṇu), having the disc as his weapon. In his glorification there should be no impurity, since he brings about purity. The highest man (Puruṣa), viz. Viṣṇu is propitiated by a man who follows the practices of castes and the (four) stages of human life. There is no other path causing delight. Vāsudeva, the treasure of compassion, is propitiated by means of vows and restraints of mind, speech and body by women to whom the good of their husbands is dear.

48b-52. Even women and śūdras should worship the moonlike Kṛṣṇa, having the excellent form of a brāhmaṇa, according to the manner laid down in sacred texts. The (first) three castes are engaged in worship according to the manner laid down in Vedas; women and śūdras etc. are intent on propitiating (Viṣṇu) by (uttering) his name. Mādhava is not pleased with worships, sacrifices, and even vows. He is said to be merely loving devotion. To women who are loyal wives, their husbands are their deities. The husband should be honoured with Viṣṇu’s devotion (i.e. as much devotion as is shown towards Viṣṇu) by means of mental and physical acts and acts of speech. Acts pertaining to Viṣṇu should be performed by thinking (i.e. keeping) in mind the husband.

53-55. The worship of a deity by śūdras also is (done) by (uttering the deity’s) name. All should do (the worship) according to the mode laid down in the sacred texts following the Veda. Even women engaged in doing what is dear to their husbands are entitled to the worship etc. of Viṣṇu. This is (what is laid down in) the ancient sacred texts. A man should practise the ritual laid down according to the mode proper for his family. By that Keśava is pleased.

56-60a. The wise worship Hari everyday in the fire with oblations, in water with flowers and in the heart with meditation, and in the Sun’s orb with the muttering (of a prayer). Harmlessness is the first flower. Control of senses is the second flower. Compassion to beings is the third (flower); and forgiveness is the fourth (flower). Tranquillity is the fifth flower; restraint is the sixth (flower). Meditation is the seventh (flower). Truth is the eighth flower. Keśava is pleased with these. Hari is pleased only when worshipped with these eight flowers. O best of men, there are also other external flowers, using which Viṣṇu, when worshipped, is pleased.

60b-63a. (They are:) Water is a flower of Varuṇa. Ghee, milk and curd are a flower of Soma. Food etc. is a flower of Prajāpati. Incense and lamp are a flower of Agni. Fruits, flowers form the fifth flower and it is called Vānaspatya (i.e. of herbs). Kuśas, roots etc. form the Pārthiva flower (i.e. of the Earth). Fragrant substances and candana form the Vāyavya flower (i.e. of Vāyu). The flower of Viṣṇu is called faith; and a musical instrument is said to be the feet of Viṣṇu. When Viṣṇu is worshipped with these, he is pleased.

63b-69a. The sun, fire, a brāhmaṇa, cows, a devotee of Viṣṇu, the sky, the wind, the water, the earth, the sou1—all these are the places of Viṣṇu’s worship. A man should worship with a sacrifice, with the muttering of a hymn in the sun, with an oblation in fire, with hospitality towards an excellent brāhmaṇa, and with a mouthful of water etc. in (i.e. towards) a cow, with the good deeds of a brother in (i.e. towards) a devotee of Viṣṇu, with firm meditation in the heart, with the thought that Vāyu is the chief in Vāyu, with substances accompanied by water in water, with main parts of hymns on a bare ground, with enjoyments in the soul; and he should worship the individual supreme soul as being equal (i.e. the same) in all beings. On these subordinate altars his form is endowed with a conch, a disc, a mace and a lotus; it has four arms; is calm. Being devout and reflecting upon the form he should worship it. When he is worshipped by brāhmaṇas, he is (properly) worshipped; there is no doubt about it. When, O king, the lord is censured by them he would be censured.

69b-74a. O brāhmaṇas, that form of Viṣṇu, due to whose support the Vedic texts and the code of laws proceed, is regarded as highly purifying. Everything that is auspicious in the world should be obtained through moral merit only. O king, from (the point of view of) the Vedic texts and the code of laws, moral merit alone is the recourse. Even of the two, the brāhmaṇas are the refuge on the earth. The lord of the world would be worshipped here (i.e. in the world) if he is worshipped by them. The lord, the god of gods, is not that pleased with sacrifices, austerities and meditation or worship as he is with the brāhmaṇas being pleased. A brāhmaṇa is well-versed in the Vedas; knows the Vedas; promotes them. The lord would be pleased through brāhmaṇas, when the deity in the form of a brāhmaṇa is pleased.

74b-80. When a son worships Viṣṇu, his ancestors from both the families (i.e. of his father and his mother), though plunged in hell for a long time, just then go to heaven. What is the use of their life here or their acts like beasts, whose mind is. not disposed to Vāsudeva full of the world? I shall tell (about) the meditation of him who is not seen by anyone. O king, listen to (the description of) the final emancipation which is unique and free from impurity. As a lamp in a place sheltered from wind, being free from wind, is steady and, O highly intelligent one, it, while burning, destroys all darkness, in the same way the soul is free from blemishes, is untainted, is devoid of hope, is steady, powerful, has no friend or foe. So also he does not have pain or pleasure, or dejection, or greed or jealousy or delusion. He is free from confused talks and attractions and from pleasure or pain. He is also free from all objects of senses. Then he becomes one who has absolute knowledge and beatitude is produced (in him).

81-87. O king of kings, a lamp, all alone and free from wind, would dry up, with the help of the wick, the oil due to its contact with the act of the flame. O highly intelligent one, later on it ejects soot of the lamp; a black line is seen. Having drawn up the oil it would be pure in lustre. Similarly, the soul remaining inside the body would dry up the oil in the form of (one’s) deeds. Making the objects of senses the soot, he would himself illumine. Free from the breezes called wrath, greed etc. and being desireless and steady, he would brighten up his own lustre. Remaining in his own place, he sees the three worlds by means of his own lustre. I have described to you this (soul) that is of the form of absolute knowledge.

88-95. Those great souls, intent upon the knowledge about Brahman and endowed with abstract meditation, who do not see him, the omniscient one, manifesting everything are ignorant. Without hands and feet he moves everywhere; and grasps all the three worlds (with) the immovable and the movable. O king, bereft of nose and mouth he smells and eats. Without ears he hears everything. He, the lord of the world, is a witness to everything. (Though) formless, he is connected with a form; is under the influence of the group of the five (senses). He who is the life of the entire world, is worshipped by the movable and the immovable. Tongueless, he speaks everything as (laid down) in the Vedas and the sacred texts. Though skinless, he gets the touch of all. He is always joyful; has a judicious eye; has one form; and no prop. He is qualityless; does not have the feeling of mineness; pervades (everything); has qualities; is spotless and sinless. He is not influenced by anyone; everything is under his influence; he gives everything; he is the best among the omniscient; he does not have a mother; the mighty one is full of everything. He who, not having any other thought, meditates thus on him full of everything, goes to the formless highest place resembling nectar.

96-109. I shall tell you another (meditation). O very intelligent one, listen to it. O prince he is called Vāsudeva, since the matchless universe, having an embodied form, having a form and formless and pure is perfumed by his dwelling (in it). He has that lustre which would be the one of a showering cloud. In the right hand of him who resembles the sun in lustre, who has four arms, and who is the lord of gods, shines a conch decorated with gold and jewels. O brave one, in the left hand of that magnanimous one shines the Kaumodakī mace which destroys great demons. In his right hand is a great lotus rich in fragrance. It always shines with a weapon and the beauty of the lotus. His neck is like a conch; he has a round face; his eyes are like lotus-petals; he, Hṛṣīkeśa, is shining with teeth like kunda(-petals). The lower lip of Guḍākeśa resembles a coral. He, having eyes like lotuses, looks charming due to a bright crown. Janārdana shines with large, charming chest, marked with Kaustubha only. He also shines with ear-rings resembling the sun in lustre. Hari always shines with the auspicious mark of Śrīvatsa. The best among the victorious shining with armlets, bracelets, necklaces and pearls (bright) like stars, and with his body, is victorious. That Govinda also shines with a garment resembling gold. He shines with rings on his fingers. Hari, endowed with all, complete and divine weapons and ornaments, mounted upon (Garuḍa) the son of Vinatā, is the creator of the worlds and the lord of the world. A man who, with a concentrated mind, meditates upon him, is freed from all sins and goes to Viṣṇu’s heaven. I have thus completely told you about the meditation of the lord of the world.