The Padma Purana

by N.A. Deshpande | 1951 | 1,261,945 words | ISBN-10: 8120838297 | ISBN-13: 9788120838291

This page describes the description of the vibhuti of tripad which is chapter 227 of the English translation of the Padma Purana, one of the largest Mahapuranas, detailling ancient Indian society, traditions, geography, as well as religious pilgrimages (yatra) to sacred places (tirthas). This is the two hundred twenty-seventh chapter of the Uttara-Khanda (Concluding Section) of the Padma Purana, which contains six books total consisting of at least 50,000 Sanskrit metrical verses.

Chapter 227 - The Description of the Vibhūti of Tripād

Pārvatī said:

1-2. Tell me in detail, the importance of the meaning and the words of the sacred formula, so also the lord’s vibhūti (divine properties) and his qualities. O lord of all gods, properly tell me all about that highest abode of Viṣṇu, and about the kinds of his vyuhas (divine manifestations).

The lord said:

3-7. O goddess, listen. I shall explain to you the nature of the highest soul; so also the vibhūti and group of qualities of that Viṣṇu. That great, Supreme Being who is mentioned as Viṣṇu, Nārāyaṇa, is the lord of the worlds, and the eternal highest soul. The lord has hands and feet on all sides, has eyes on all sides. Having all worlds and great abodes in it (i.e. his body) he stands above the minds of men. The lord of Lakṣmī, Puruṣottama, has thus a multiple nature. For enjoyment with the goddess he takes up divine and auspicious forms. His is a large body. His form is like that of fire. Viṣṇu took to the form of a youth and a boy. He enjoyed with Lakṣmī, the mother of the worlds, as the Moon with rays (producing) nectar (enjoys with) his moonlight.

8-13. This (lord) of the goddess of the world is a young boy, ever young. Having hand someness like that of a crore of Cupids he remains at the highest place. For his enjoyment there is the highest sky; for his sport the entire world. The two kinds of Viṣṇu’s vibhūti are due to his enjoyment and sport. He always remains enjoying. Sometime he withdraws his sport. Due to his having a (special) power, he has both enjoyment and sport. The pervading with his third step is done in the highest abode. One step of him was here also. His vibhūti with the third step is perpetual, (while) the step (on the earth) is non-perpetual. That eternal auspicious form of the lord has stayed in the highest abode. It is infallible, eternal, divine, and has always resorted to youth. It is always enjoying the goddess Lakṣmī and is surrounded by Lakṣmī and the earth. This Lakṣmī of Viṣṇu, the mother of the world, is eternal and imperishable.

14-21. O you of an auspicious face, as Viṣṇu is omnipresent so is Lakṣmī. This ever auspicious wife of Viṣṇu rules over the world. She has hands and feet on all sides. She has eyes and heads on all sides. This Nārāyaṇī, the mother of the world, is the resort of the entire world. The entire immobile and mobile world has resorted to (i.e. depends upon) her glance. The existence and the dissolution of the world is due to her opening and closing (her) eyes. This great Lakṣmī is the first of all. She has three constituents (viz. sattva, rajas and tamas). She is the greatest goddess. She of a visible and invisible form, remains after having pervaded everything. The great goddess having seen the entire universe void, filled that entire (universe) with her own lustre. That Lakṣmī is the Earth only, well-known as goddess Nīlā. Being the support of the world, she has resorted to the form of the earth. She herself would be of the form of Nīlā due to her liquid form of the nature of water etc. She has obtained the form of Lakṣmī. She is of the nature of wealth and speech. Thus, she, the goddess of the world, has resorted to Viṣṇu. O you of an auspicious face, all the varieties of knowledge would be (i.e. are) her forms.

22-23. Everything that has a beautiful form is said to be her body only. It remains in women as beauty, good character and behaviour, and good fortune (in the form of having their husbands alive). O Girijā, her beauty is at the head (i.e. top of the beauty) of all women. By means of the glance of her, of a strong vision, Brahmā, Śiva, Indra the lord of heaven, the Moon, the Sun, Kubera, Yama, Agni obtain ample affluence.

24-28. He who, after getting up in the morning would recite these auspicious names of her, viz. Lakṣmī, Śrī, Kamalā, Vidyā, Mātā, Viṣṇupriyā (dear to Viṣṇu), Satī, Padmālayā (having a lotus as her abode), Padmahastā (having a lotus in her hand), Padmākṣī (lotus-eyed), Lokasundarī, Bhutānām Īśvarī (She who controls the beings), Nityā, Sahyā (literally, bearable), Sarvagatā (omnipresent), Śubhā (auspicious), Viṣṇupatnī, Mahādevī, Kṣīrodatanayā (daughter of the Milky Ocean), Rāma, Ananta (endless), Lokamātā (the mother of the world), Bhū, Nīlā, Sarvasukhapradā (giving all pleasures), Rukmiṇī, so also Sītā, Śubhā (auspicious), Sarvavedavatī (possessing all Vedas), Satī, Sarasvatī, Gaurī, Śānti, Svāhā (the oblations offered to gods), Svadhā (the oblations offered to dead ancestors), Rati, Nārāyaṇī, Viṣṇu’s eternal beautiful wife never leaving him, obtains wealth and faultless riches and grains.

29-37. I here invoke Ṣrī who has golden complexion, who is attractive, who has a golden and silver chaplet, who is moon-like, full of gold, Lakṣmī, who does not go away from Viṣṇu, who is perceptible through her fragrance, who is haughty, always nourished, who is the goddess of wealth, who controls all beings. The great goddess thus praised in Ṛgveda gave all the pleasure of affluence to gods like Śiva. This ancient wife of Viṣṇu controls this world. The entire mobile and immobile world resorts to (i.e. depends upon) her glances. He, the indestructible, immutable Supreme Being, on whose chest the goddess like Agni's lustre, rests, is actually the lord of all. He is the affluent Nārāyaṇa, the ocean of the quality of love. He is the lord, is good-tempered, amiable, omniscient and all-powerful. His desires are always fully gratified; he is a natural friend and companion. He is the ocean of the nectar of compassion. He is the shelter of men. He is the giver of heaven, salvation and happiness to his devotees. He is the mine of pity. I shall fully do service to that Viṣṇu. In all conditions like time and place the form of the lord of Kamalā is well-established. A man would easily obtain service to Viṣṇu.

38-42. Having thus known the meaning of the sacred formula, a man should properly practise devotion to him. All this immobile and mobile world is under his control. Lord Śrīmat Nārāyaṇa is the lord, the master of the worlds. He is the mother, the father, the son, the kinsman, the abode, the refuge and the shelter. The lord of Śri has auspicious qualities; he gives the fruits of all desires. He is the lord of the world, who is described as qualityless in the holy texts. He is said to be so in the sense that he is devoid of Prakṛti-born qualities associated with what should be abandoned. The falseness of the display of which is (indicated) by passages found in Vedānta, i.e. all that is seen, consists in its being transient. In this case also, the Prakṛti-born form of the (cosmic) egg itself is perishable.

43-48. In the same way the transitoriness of the Prakṛti-born forms is explained. The meaning is: O great goddess, the Prakṛti has come up for the play of Viṣṇu, the god of gods, entitled to sport. This egg (i.e. cosmos) having Prakṛti as its source is charming as it is complete with the four and ten worlds, oceans with islands, four kinds of beings and mountains with very lofty peaks. It is endowed with qualities more than ten; it is covered with seven covers. By means of that time only which moves in the form of (the measures of time like) kalā,[1] kāṣṭhā,[2] the creation, maintenance and destruction of the world would be (i. e. take place). A day of Brahma is of the duration of four thousand yugas. As many years’ (duration) is a night of Brahmā, whose birth is not known. When the end of Brahma comes, he would be destroying everything.

49-51. The worlds existing in the (cosmic) egg are burnt by the destructive fire at the end of the world. Then all the souls are put into the Prakṛti (i.e. the personified will) of Viṣṇu. The cover of the egg, the beings, are merged into the primordial matter. That primordial matter is the support of the entire world, and has resorted to Viṣṇu. By means of her the lord always brings about the creation and destruction of the world. The lord has created the illusion in the form of the world for his sport.

52-54. She (called) Avidyā (ignorance), Prakṛti (primordial matter), Māyā (illusion), Guṇatrayamayī (consisting of the three constituents, viz. sattva, rajas and tamas), Sanātanī (the ancient one) is ever the cause of creation, maintenance and destruction. This Yoganidra (Viṣṇu’s sleep at the end of a yuga), the great illusion, the Prakṛti having the three constituents, unmanifest, Pradhāna is the sport of Viṣṇu that does not change. Due to Prakṛti only the creation and destruction of the world would always take place. The place of Prakṛti beyond calculation is imperishable, dense darkness.

55-59. On the boundary on the side above is Virajā; on the lower side the ancient one is limitless. She in her gross and subtle condition has subdued the entire world. Creation and destruction are said to be the two states of expansion and contraction of her. Thus all beings are within Prakṛti. Then all this great world within Prakṛti is void. Thus the excellent form of (his) vibhūti is of the form of Prakṛti. O daughter of the (Himālaya) Mountain, listen to the vibhūti of the Tripād (liberally, having three feet or steps). The river Virajā is between Pradhāna and the highest heaven. She, the auspicious one, is caused to flow with the water produced by the sweat of the Vedāṅgas. At the other side of her, in the highest heaven is the ancient vibhūti, viz. Tripād (i.e. Viṣṇu).

60-63. (The nature of the highest place of Viṣṇu is:) immortal, eternal, continual, endless, the highest position, pure, full of sattva (i.e. goodness), divine, immutable and Brahman’s place. It is unchanging and has the lustre equal to that of many crores of suns. It is full of the Vedas, is pure, and free from creation and destruction. It is beyond calculation, unaging, continual, free from wakefulness and sleep etc. It is golden; it gives salvation; it gives bliss and happiness. It is without similarity or excess (i.e. nothing is equal or superior to it). It is without a beginning or an end. It is auspicious. It is wonderful due to lustre; is charming; is always the ocean of joy.

64-67. Viṣṇu’s highest place is endowed with these and other qualities. The sun, or the moon, or the fire does not illumine it. That is the highest place of Viṣṇu, after going to which (beings) do not return (to the earth). That is Viṣṇu’s highest abode, which is eternal, continual and fixed. Even for hundreds of crores of kalpas Viṣṇu’s place cannot be described by me, or by Brahma, or by hosts of best sages. O dear one, the unfallen lord stays at that place; one may or may not know him. It is immutable; it is a mystery (even) to the Vedas (or it is a secret of the Vedas); in it all gods were seated. There is none who can describe it. What can one do with a ṛc? Those who know it are these, seated here.

68-75. O goddess, the wise ones always see that highest abode of Viṣṇu, which is indestructible, eternal, divine, and is like an expanded eye. It is not impossible for deities like Brahmā, Rudra to enter it. The best meditating sages see it through knowledge, the path of the holy texts. I, Brahmā, gods and great sages do not understand the significance of all the Upaniṣads. On understanding it I shall tell it, O you of a good vow. At that highest place of Viṣṇu, called good and auspicious, cows with many horns and very happy created beings live. They say here is the abode of Viṣṇu, dressed as a cowherd. With the cows and cowherds of pleasant appellations the great abode shines. It has the complexion of the sun. The unfailing lustre, viz. Viṣṇu’s place is beyond darkness. It is Brahma’s prop. That is a pure, good ancient world. At this highest position, the eternal place, in which the vulgar do not find a place, the two, young Śrī and the ancient (Viṣṇu), being watchful, stayed.

76-80. Bhū and Nīlā, dear to Viṣṇu, are the two sisters from there. Here the old Sādhyas, and all the ancient gods dwell. Those of an auspicious appearance, and great ones sought out heaven. There the learned watchful brāhmaṇas kindle (the fire). The wise brāhmaṇas, desiring its contact, go to that place. That highest place of Viṣṇu is called Mokṣa (liberation). Those free from bondage obtain (i.e. reach) that happy place. Reaching it they do not come back (i.e. are not reborn). Therefore, it is called Mokṣa (liberation). Mokṣa is the highest place (state); it is divine, immortal, the abode of Viṣṇu; it is indestructible; it is the highest abode; it is Vaikuṇṭha, the eternal place. It is nitya (eternal), the highest heaven, the best and the sanātana (ancient). These are the synonyms of the highest abode of Viṣṇu. I shall (now) explain in detail the form of the vibhūti of that Tripād.

Footnotes and references:

[1]:

Kalā: A division of time variously computed as one minute, 48 seconds, or 8 seconds.

[2]:

Kāsthā: A measure of time, 1/30 kalā.

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