Chapter 80 - The Greatness of Viṣṇu

[Sanskrit text for this chapter is available]

Śrī Pārvatī said:

1. O lord of the universe, tell me the greatness of lord Viṣṇu, on hearing which greatness a man is never born again.

Mahādeva said:

2-6. O beautiful lady, I shall narrate the excellent importance of Viṣṇu. By hearing it one would obtain salvation in the end. Yudhiṣṭhira, having saluted with his head put on the ground Bhīṣma, Devavrata who was very wise, who was greatly devoted to acquiring spiritual knowledge, who was the resort of all sacred books, who had conquered his senses, and who was sinless, who, the noble one, was invincible even to gods along with Indra, who was true to his word, who had conquered anger, who was firmly settled in equanimity, who had great faith in Nārāyaṇa, the lord of the world, the refuge, to whom his devotees were dear, by means of his acts of speech, mind, and body, who was the abode of virtues, who was calm, and who was the grandsire of the Kurus, asked him this:

Yudhiṣṭhira said:

7-13. Some speak about Dharma (i.e. righteousness) to be great. Some say wealth is great. Some speak approvingly of gifts. Others (recommend) exertion. Some approve of Sāṃkhya, others of the great Yoga. Some speak approvingly of knowledge; some describe the sacred texts to be great; some say detachment is excellent. Some look upon the rites like Agniṣṭoma (sacrifice) as great. Some to whom clods, stones and gold are alike, look upon the knowledge of the self as supreme. Some wise men say that curbs and restraints are great (i.e. important). Some others (say that) kindness is great. Some ascetics look upon harmlessness as supreme. Some say purity is supreme, some men say worship of deities is great. Men who are stupefied by sinful acts, are perplexed in this matter. O you who know the way of life, O you the best among those who wield weapons, please tell me which of these is the supreme act that should be done by the noble.

Mahādeva said:

O chaste lady, for the good of the people I shall tell you that account which took place between Bhīṣma and Yudhiṣṭhira on the earth. Hearing these questions, Bhīṣma then said to Yudhiṣṭhira:

Bhīṣma said

14. O you son of Dharma, listen to this great secret which releases (a human being) from the worldly existence. You should listen to it properly and understand it well.

15-28. In this matter only they narrate this old, auspicious dialogue that took place between Puṇḍarīka and Nārada, the great sage. Puṇḍarīka was a very intelligent brāhmaṇa endowed with (the knowledge of) scriptures. He was in the first stage of life, and was always under the control of his preceptors. He had conquered his senses, controlled his anger. He was greatly devoted to performing the sandhyā (prayers). He was proficient in the Vedas, Vedāṅgas and expert in all sacred texts. With good oblations and sacred fuel he offered oblations to fire in the evening and morning. Having properly meditated upon lord Viṣṇu, he worshipped the lord of the world. He was engaged in penance and studies actually like Brahmā’s sons. With water, sacred fuel and flowers etc. he again and again worshipped his preceptor. He served his mother and father. He lived on alms. He was free from jealousy. He studied the Vedic lore. He was greatly attached to prāṇāyāma (suspension of the breath). He who was the soul of all, who had no desire for the mundane existence, who was noble, had a thought to cross over the ocean of worldly existence. Having abandoned like (blades of) grass his mother, father, brothers, friends, friendly persons, maternal uncles, relatives and kinsmen, his possession like that of Indra, rich with wealth and grains, very costly fields where crops of all kinds grew, the very wise, very happy one, eating only vegetables, roots and fruits roamed over the beautiful earth. He went to Gaṅgā, Yamunā, Gomatī, Gaṇḍikā, Śatadru, Payoṣṇī, Sarasvatī, Prayāga, Narmadā, and the great river Śoṇa; so also to Prabhāsa, sacred places on the Vindhya and the Himālaya. He went to those hermitages that are situated in the Naimiṣa (forest) or (holy places) like Puṣkara, so also those (situated) in Kurukṣetra, and on Govardhana etc. The great contemplative saint went (to these) properly and at a proper time.

29-41. Once that noble, self-possessed, wise Puṇḍarika, led by former acts, went to Śālagrāma. It was resorted to by sages knowing the truth and having penance as their wealth. It was a charming abode of sages, and was well-known even in the Purāṇas. It is adorned with discs etc. and the stone slab is marked with a disc. It is charming, solitary, extensive; and always pleases Viṣṇu. Moreover, the beings there are marked with discs and are meritorious-looking. Exhibiting the auspicious, holy places, they move there. That (Puṇḍarīka) of a good vow bathed in the Devahrada holy place on (the bank of) Sarasvatī in that very meritorious place viz. Śālagrāma. (He also bathed) in the Jātismaryā, Cakrakuṇḍa, and places situated on Cakranadī. There were other holy places in that village only. There also he wandered. Then the mind of that noble-minded one, due to the power of the holy place and the lustre of the holy places was delighted. That Puṇḍarīka too, with his mind purified by the holy place, devoted to the path of abstract meditation and having penance as his wealth stayed there only. He, all alone, indifferent in regard to opposite pairs of feelings (pleasure or pain), with his senses curbed, eating (i.e. subsisting on) vegetables, roots and fruits, content, viewing everything equally, desiring success, worshipping Garuḍa-bannered god (i.e. Viṣṇu) with great devotion and according to the precepts as told in the sacred texts, lived there only for a long time. By means of restraints and checks, so also (various) postures, suspension of the breath, (visiting) holy places, and constantly restraining his organs, steady abstraction of his mind, contemplation, profound meditation, he, free from blemishes, always properly studied Yoga. He propitiated the lord of all with (rites told in) the Vedas, Vedāṅgas and Purāṇas, and then he obtained purity.

42-51. Free from anger and hatred, as it were being Dharma incarnate, he propitiated the lord of gods with his mind fixed on him. The lord Viṣṇu with his eyes long (i.e. broad) like lotuses was pleased. The lord (said to) Nārada: “I am pleased with this intelligent one.” Then, sometime, Nārada, resembling actually the Sun, and knowing the truth, and very lustrous, went to the lord of gods. The revered one, with his mind full of devotion for Viṣṇu, engaged in the good of Viṣṇu’s devotees, desired to see Puṇḍarīka, the treasure of penance. The very intelligent and very generous one saw Nārada adorned with an orb of lustre and the only repository of all Vedas, to have come to him. With his palms joined, he, with his mind pleased, bowed down, and duly offering materials of worship, again saluted (him). ‘Who is this of a wonderful form, bright, having put on a charming dress having a musical instrument in his hand, and decorated with an orb (indicating) victory? Is he the Sun, or Fire, or Indra, or Varuṇa?’ Remaining thinking like this he spoke to him of great lustre.

Puṇḍarīka said:

Who are you, of a great lustre? Where from have you come? O revered sir, seeing you on the earth is generally very difficult. O Lord, I have never seen a man like you. O sinless one, please tell fully (about) what I have indicated.

Nārada said:

52-55. I am Nārada. Always curious to see a powerful devotee of Viṣṇu like you I have come (here), O brāhmaṇa. The lord’s devotee, an excellent brāhmaṇa, oreven a cāṇḍāla, purifies (one) if he is remembered, gratified or worshipped by chance. I am the servant of Vāsudeva, the god of gods, the holder of the Śārṅga (bow), having in his hands a conch, a disc, a mace, and the only eye of the three worlds.

Thus addressed by Nārada, with his mind full of devotion, he, very much amazed at his sight, spoke sweetly to the brāhmaṇa.

Puṇḍarīka said:

56-62. I am (most) fortunate among the human beings; I am fit to be very much honoured even by gods. My dead ancestors are happy. Today I have got the fruit of my existence. O divine sage, especially favour me, your devotee. O learned one, wandering (everywhere), I shall, with my acts, do (what you tell me). Please advise me about the great secret (act) fit to be done by me. You are the asylum of all the beings—especially of Viṣṇu’s followers.

Nārada said:

O brāhmaṇa, here (i.e. in this world) there are many sacred texts and many acts. There are many kinds of duties (of men), so also are many minds. O best brāhmaṇa, the diversity in the world is due to that only. Otherwise all beings have either pleasure or pain. Some have understood the world to be just of the nature of intelligence, momentary, having no soul, and not depending upon external objects. Others say that this world springs from the Unmanifest, the eternal one; is eternal and merges into him only.

63-71. The souls are said to be many, eternal and omnipresent. (So say) others, the best among the intelligent, and always greatly devoted to observing it. Others think that the soul lasts as long as the body (lasts). Even in the body of an elephant or an insect the great primordial Brahman exists. Some say, the world will exist at other times as it exists today. This is an eternal stream. Who is the Creator? Others who have conquered their minds say: “That which is perceived by the senses does not exist. Whence can there be heaven etc.?” Some say this (world) has no controller. Others say it has. (Thus) averse to the truth there are extremely varied opinions. In the same way, other cheats, presenting their own logic, according to their intelligence and knowledge, speak with (i.e. about) many differences. O you treasure of penance, being attentive to logic, I shall tell you the meritorious truth, destroying the fierce mundane existence. The gods and men know its source. They are known through a proof. The deluded ones do not (know) the proof. They have not, in accordance with their capacity, understood the future, the past, the very remote, and that which is settled (i.e. dependent) upon the present objects.

72-77. The sages have explained the sacred texts, as they have come down in order in the former form. Those (texts) accomplishing the highest truth should be known as an authority. O best brāhmaṇa, that knowledge which, removing blemishes like anger and hatred, springs from the power of study is called Sacred Scripture. Fruit, action and truth are knowledge, vision and the soul. The characteristic of other sacred texts is that it is without the concept of origin etc. It is the eternal ancient feeling of the self and is beyond the cognizance (i.e. reach) of the senses. It is just intelligence, and should be known as immortal, unending, unborn and immutable, spotless, that has manifested itself and has remained in a manifest and an unmanifest form. It is known to be pervaded by Viṣṇu, and is (also) known to remain separate from him. It is reflected upon by the meditating saints, is not known by those averse to the truth; it is noticed to be different from the minds, separate and so not existing in the soul. O child, O you innocent one and of a good vow, listen. I shall tell you who have asked me what Brahmā formerly said.

78-80. O child, O you innocent one and of a good vow, listen. I shall tell you who have asked me what Brahmā formerly said. Once having duly saluted Brahmā, the grandsire, staying in his world I asked the unborn and the immutable one: “O grandsire Brahman, tell me properly what is said to be the highest knowledge, and what is thought to be the highest Yoga.”

Brahmā said:

81-87. O dear one, listen attentively to the acquisition of true knowledge, ample significance of which has sprung up from a few treatises, and the act of adoration of which involves no trouble. It is told by him that the twenty-fifth (principle) traditionally described as Puruṣa is the soul of all beings. He is Viṣṇu, the resort of the world, the highest, ancient soul. He is engaged in the creation, destruction and maintenance of the world. The ancient one is the supreme god of the three souls. O brāhmaṇa, he should always be propitiated. They (who propitiate) the lord of the world (alone) see him as the support of the world, and after some time as the past, the future, the great and so also separated (from the world). With the eye of knowledge they see him to be gross, subtle, and different. Their mind is fixed on him. Their life has gone to him, and they are highly devoted to Viṣṇu. To those who are dull of intellect, who are wicked, who are vicious due to their knowledge (based on) wrong logic, who say he is separated from the senses, he appears differently.

Nārada said:

88-89. O sinless one, listen also to something else being told by me. It was formerly told by Brahmā, the lord of the world, himself. Brahmā told about their welfare to gods led by Indra, and to sages who had asked him, O you of a good vow.

Brahmā said:

90-98. Dharma is solely devoted to Viṣṇu. The eternal worlds, sacrifices, so also the various sacred texts are solely devoted to him. So also the Vedas with the Vedāṅgas and other (texts). O wise ones, Viṣṇu, Hari is the lord of the universe. There are the five elements like the earth, and he is immutable. The wise should know the entire world to be full of Viṣṇu. Yet sinful men who are deluded, do not realise that the entire mobile and immobile world is full of his illusion only. (But) he who has his mind fixed on him, his life gone to him, and knowing the truth, realises (this). Viṣṇu, the guardian of the three worlds, is the lord of all beings. In him all this world dwells and (from) him it springs up also. Rudra destroys the world. While maintaining the world he is called Viṣṇu. I am in (i.e. look after) the creation. So also there are other regents of the worlds. He is the support of all. He has no (i.e. he does not require any) support. He is full and without parts. He is subtle and gross. He is higher than the highest—the other one. Submit only to him, doing all the work of annihilation. That Viṣṇu is delared to be our father and procreator.

All gods, thus addressed by Brahmā having the lotus as his source, saluted god Viṣṇu, Janārdana, the lord of all worlds.

99-116. Therefore, O you brāhmaṇa sage, you too become greatly devoted to Viṣṇu. Who else but he, very generous one, would, when solicited, give (to him who solicits)? Accept that Viṣṇu, the lord of the world, the god of gods, only as the father and the mother. One should everyday carefully please the preceptor, the lord of gods with a sacrifice, or with austerities or with study. Inexhaustible pleasures should be had in heaven. (For that) O brāhmaṇa sage, accept that Puruṣottama only. For him what is the use of many hymns? What is the use of many vows for him? The hymn Om Namo Narāyaṇāya (‘Om, salutation to Nārāyaṇa’) accomplishes all (desired) objects. A man may put on rags. He may have matted hair. He may have a staff. He may be clean-shaved, O brāhmaṇa. Or O best brāhmaṇa, he may be adorned. No distinguishing mark is the cause of (i.e. represents particular) way of life. Even those who are always cruel, wicked or given to sinful acts, go, on being greatly devoted to Viṣṇu, to the highest position. And Viṣṇu’s devotees, free from sins, are not smeared with streams of sins. They, with their minds conquered with harmlessness, purify the entire world. A king known as Kṣatrabandhu, who harmed beings, reached, from Keśava’s abode the highest place of Viṣṇu. A very energetic king, Ambarīṣa, knower of the highest truth, obtained Viṣṇu’s position after propitiating Viṣṇu. Many other brāhmaṇic sages, calm, and with their vows fulfilled, obtain great success after meditating upon the highest soul. Prahlāda, the great joy, formerly waited upon, worshipped and meditated upon Nārāyaṇa Hari, and was protected by him only. A bright and very religious king named Bharata, having waited upon him for a long time, obtained highest salvation. A celibate, a householder, a recluse or a mendicant, does not at all reach the highest position without propitiating Viṣṇu. He who has, during many existences, a thought like this: ‘I am the servant of Viṣṇu’s devotees’, has all his desired objects obtained, and such a man obtains residence in Viṣṇu’s heaven. There is no doubt about this. Then what about those whose life is devoted to him, and who have fulfilled their vows? Those who reflect upon the (highest) principle and have their mind concentrated should meditate upon that ancient Nārāyaṇa, the highest soul, who has pervaded the world.

Bhīṣma said:

117-136. Speaking like this, Nārada, the divine sage, knowing the highest truth, and engaged in obliging others, vanished there only. Puṇḍarīka too, who was religious-minded, who had devoted himself to Viṣṇu, muttering the eight-syllabled hymn Om namo Narāyaṇāya, always uttering the words, ‘O universal soul, be pleased with me’, establishing Govinda of the nature of nectar in the lotus of his heart, the ascetic free from the pairs (of pleasure, pain etc.), having no possessions, lived all alone for a long time in the pure and pleasing Śālagrāma (village). The very intelligent one does not see anything except Viṣṇu even in a dream. He too did not have sleep obstructing the goals of human life. By means of penance, celibacy, and especially purity, and when the impression of many existences had taken a root in one way or the other, he whose sins had gone away by the grace of the god of gods, and the witness in all the worlds, obtained great success as a devotee of Viṣṇu (would get). He saw Viṣṇu, dark, lotus-eyed, having a conch, a disc and a mace in his hands, wearing a yellow garment and of a good form. Lions, tigers and other beasts harming beings, gave up their natural enmity, and gathered near him; and O son of Pāṇḍu, with the functions of their senses kindly disposed, moved as they liked; and they pleasingly secured one another’s welfare. Like that the water of the lakes and rivers was clear; and the seasons also were full of pure force and very pleasing. The breezes had a pleasing touch, the trees were full of flowers and fruits. All objects became favourable to the intelligent one. When Viṣṇu, the lord of the god of gods, who loved his devotees, was pleased with him, the mobile and immobile world was pleased with him. Then, at some time, the lord, the master of the world, having long eyes like lotuses manifested himself before the intelligent Puṇḍarīka. He had a conch, a disc and a mace in his hands. He wore a yellow garment. He was very bright. His eyes were large like lotuses. His face was like the orb of the moon. He had (on his person) bells, ear-rings, necklaces, armlets, and had a thread round his waist. He had the mark of Śrīvatsa, wore a yellow garment, and was adorned with Kaustubha. His body was surrounded with (i.e. he had put on) a garland of wood-flowers; his crown and ear-rings were shining. He shone with a bright sacred thread and with a hanging necklace of pearls. The god of gods was waited upon with chowries and fans by gods with Indra, siddhas, gandharvas, excellent sages, yakṣas, best nāgas and groups of celestial nymphs. The sinless Puṇḍarīka having seen the lord of gods recognized the noble Viṣṇu; and bowing with folded palms, and with his mind pleased praised him.

Puṇḍarīka said:

137-146a. Salutation to you, O Viṣṇu, (to you) who are unstrained, eternal, qualityless and noble, and the only eye of the world. You are the lord of all beings, and you have no lord (who controls you). You are Govinda, you are Garuḍa-bannered, and destroy fear and affliction by favouring the beings. They say that all this rests in you who take up many forms. Everything is full of you. You are different from this world. You have created the world. O you having produced a lotus from your navel, salutation to you. Salutation to the mighty soul known from all the Upaniṣads. O destroyer of Kaiṭabha, O lord of all gods, you alone are the cause (of everything). Be pleased, O you living in my heart and holding a conch, a disc and a mace. Salutation to him who was the origin of all beings and who supports the earth. (Salutation to him) who takes up many forms, (to him) the strong Viṣṇu whose greatness gods, lords of gods, like Brahma etc. do not realise, and which can be measured (only) with penance. I salute you, the greatness of whom, not being within the scope of words, is not had (i.e. known). You are not touched by birth etc. You are always to be truly reflected upon; in the same way, due to compassion for your devotees, you, O Puruṣottama, are seen in forms like Matsya (the Fish), Kūrma (the Tortoise) etc.

Bhīṣma said:

146b-148. O hero, Puṇḍarīka praised that Puruṣottama, the lord of the world, whom he desired to see for a long time—Padmanabha, Trivikrama, Viṣṇu. Trivikrama Viṣṇu spoke to Puṇḍarīka, the noble one, in a serious voice:

The lord said:

149-150. O child, O very intelligent Puṇḍarīka, I am pleased with you. Well-being to you. Ask for a boon. I shall give you whatever you have in your mind.

Hearing these words spoken by the lord of gods, the very intelligent Puṇḍarīka requested him like this:

Puṇḍarīka said:

151-153. What a great disparity between you (always) wishing the good (of all) and me of a wicked intellect? O Mādhava, O lord of gods, order that which is beneficial to me.

Thus addressed, the lord, being much pleased, spoke to the noble Puṇḍarīka standing by him with folded palms. “May you be happy. O you of a good vow, come along with me. You, helping (others), and an eternal soul, will always be with me.”

Bhīṣma said:

154-169. When Viṣṇu, loving his devotees, spoke like this, drums sounded in heaven, and a shower of flowers fell down. Similarly gods like Brahmā said, ‘Good, good’. Siddhas, gandharvas and especially kinnaras sang. There only the lord of gods, the lord of world took him, and mounting on Garuḍa, and being saluted by all people went. Therefore, O best king, you too, full of devotion to Viṣṇu, setting your heart and soul on him, engaged in doing good to his devotees, resort to him, after having duly worshipped him. Listen to his account which destroys all sins. O best king, adopt that means in great detail, being full of devotion to Viṣṇu, by which the universal soul will be pleased. Men averse to Viṣṇu do not reach him even after having performed hundreds of horse-sacrifices and Vājapeya sacrifices. He who has (but) once uttered the two letters Ha-ri has girt up his loins (i.e. is ready) for going to salvation. They in whose heart Viṣṇu, dark-blue like a lotus, abides, profit and succeed. Whence would they be defeated? He who, being composed, would listen to or recite this everyday, is free from all sins, and goes to Viṣṇu’s world.

O you daughter of the (Himālaya) Mountain, having heard this greatness of the names (of Viṣṇu), religious merit, worldly prosperity and salvation undoubtedly accrue (to him). A brāhmaṇa who is born in a pure family and who is greatly devoted to the Vedas, who is Viṣṇu’s devotee is of the nature of Viṣṇu and never any other brāhmaṇa. That man who utters the name (of Viṣṇu) in (i.e. with) his mouth, who is intent upon meditating upon Viṣṇu in his heart, who has (the marks of) a conch and a disc, wearing Tulasī-garland, should be known, O learned one, to be liberated while living. Having enjoyed many pleasures, he delights, along with twenty-one (members of) his family, in Viṣṇu’s world. Undoubtedly Puṇḍarīka, according to his capacity, got salvation. Due to devotion Viṣṇu is permanently pleased. At the time of the worship of a deity and penance, the singing of (the praise of) Viṣṇu, especially in one’s own house in the Kali age, is said to be equivalent to the chanting of Sāmans.