The Padma Purana

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

This page describes characteristic marks of a vaishnava which is chapter 2 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 second chapter of the Kriyayogasara-Khanda (Section on Essence of Yoga by Works) of the Padma Purana, which contains six books total consisting of at least 50,000 Sanskrit metrical verses.

Chapter 2 - Characteristic Marks of a Vaiṣṇava

[Sanskrit text for this chapter is available]

Vyāsa said:

1-7. At the beginning of the creation great Viṣṇu (Mahāviṣṇu), desiring to create the entire world, turned himself into three forms—creator, protector and destroyer. The Supreme Being produced from the right side of his body, himself, called Brahmā, for creating this world. O sage, then the lord of the world produced from the left portion (of his body), his portion viz. Viṣṇu, for the protection of the world. The lord who had taken his abode in a lotus, produced from the middle part of his body the imperishable Rudra for the destruction of the world. Some describe the god having the three qualities rajas, sattva and tamas as Brahmā, some as Viṣṇu and some as Śaṅkara. Viṣṇu (who is) one (only), dividing himself into three, creates, devours and protects (the world). Therefore, the best people should not differentiate among the three in the worlds. The original Prakṛti (Nature) of the great Viṣṇu, the highest soul, which is the cause of the universe of beings is described as (consisting of) Vidyā (knowledge) and Avidyā (ignorance).

8-9. She (Prakṛti), of the form of existence and non-existence, is eternal, and is the cause of the world. She suddenly had three forms, Brāhmī, Lakṣmī, Ambikā. O sage, then having appointed (this) original (Nature) to create, maintain and destroy (the world), the first Highest Being vanished there only.

10-17. By his order Brahmā then, with concentration, produced the five gross elements—earth, ether, air, water and fire. The lotus-seated one also produced (the seven worlds) like Bhūr, Bhuvar, Svar, Mahas, Jana, Tapas and Satya (above the earth). O brāhmaṇa, then Brahma created the (nether) worlds in this order: Atala, then Vitala below it, Sutala below it, Talātala still below, Mahātala below it, then Rasātala below it, and Pātāla below it. At the centre of the earth he produced the great mountain (viz. Meru) with jewelled peaks and bright like gold for the residence of the deities. He produced Mandara, the western mountain, Trikūṭa, Udaya and also various other mountains. Then he produced the Lokāloka mountain; and the highest lord, Brahmā, produced the seven oceans and the seven islands in between, O best brāhmaṇa. O best brāhmaṇa, (there is) Jambūdvipa, (then there is) the dvīpa called Plakṣa. It is double (the size on it (i.e. Jambūdvīpa). (The dvīpa) Śālmalī is double (the size of) it (i.e. Plakṣa).

18-20. These dvīpas (islands) like Plakṣa etc. have all divisions, have all qualities and are forms of deities and divine sages. O brāhmaṇa, these seven islands are surrounded by seven oceans: I shall narrate the names of the oceans. Listen: Lavaṇa, Ikṣu, Surā, Sarpi, Dadhi, Dugdha and Jala. O divine sage, these oceans are to the east and west.

21-22. The mountains like Lokāloka should be known to be double (in size). O best brāhmaṇa, then Brahma produced in every island trees, bushes, creepers etc., so also the lower animals, and gods, human beings, nāgas, and vidyādharas also.

23-28. Then in due order he created his sons, the sages like Dakṣa, so also brāhmaṇas, kṣatriyas, vaiśyas and śūdras. The lord also produced their livelihood etc. They call that Bhārata giving auspicious and inauspicious fruits, which lies to the south of the Hema mountain and to the north of the Vindhya mountain. All the best men who obtain a birth in Bhārata country, and do religious practices are like Viṣṇu. O best one, people enjoy (or suffer) the fruit in the land of an auspicious or an inauspicious act performed in the land of actions. There is none else like him in the three worlds, who, having come to the land of actions, is engaged in pious acts. His birth is fruitful and he has well lived his life.

29-30. He who has no inclination to the service of Viṣṇu (has lived in vain). Firm devotion to Viṣṇu, the god of gods, the only lord of the mundane existence, is produced in men by means of religious merit earned during crores of existences. He is the giver of all happiness; he is praiseworthy and fearless.

31-33. That country where a devotee of Viṣṇu does not stay should be abandoned. A small or great sin committed during previous existence, perishes that moment only when the devotee of Viṣṇu is seen. What is the use of a bath in Gaṅgā to him who would devoutly have the water (flowing) from the feet of a devotee of Viṣṇu, that removes all sins, on his head?

34-40a. He who associates himself with Viṣṇu’s devotees even for a short time is freed from all sins among which a brāhmaṇa’s murder is prominent. O best brāhmaṇa, all those religious acts that are performed before a devotee of Viṣṇu are protective. That place where Viṣṇu’s devotees stay for a while is, to speak the truth, a holy place, a penance-grove. O brāhmaṇa, that gift like food, water, fruit, whichever is given to Viṣṇu’s devotee would be inexhaustible. The devotee of Viṣṇu is said to be of the form of all deities. If a man has pleased him, then all deities are pleased in this very fierce worldly existence, full of various afflictions. A man who is a devotee of Viṣṇu never sinks. Therefore, O best brāhmaṇa, you too, having always devoutly propitiated Viṣṇu by the Yoga in the form of deeds, go to the highest position of Viṣṇu.

Sūta said:

40b-4la. Having heard these words of the magnanimous Vyāsa, Jaimini, putting the palms of his hands on his head, said:

Jaimini said:

41b-43a. O preceptor, you have repeatedly told the greatness of Viṣṇu’s devotees. Now tell me everything—what are their characteristics, and, O best sage, how should Viṣṇu’s devotees be recognised? Tell me all that from the beginning, if you favour me.

Vyāsa said:

43b-45. Listen to what the lord who was asked by the creator himself, had said when Madhu and Kaiṭabha were killed. I know it. Having, in the form of Rudra, destroyed the entire world at the end of a kalpa, the lord all alone slept by his magical power born of Yoga (Yogamāyā). When the lord had, under the influence of Yoganidrā,[1] slept, the entire earth, was plunged in the mass of water.

46-49. Then Brahma, the creator of the world, with his mind devoted to him (i.e. Viṣṇu), meditated upon that first god and remained on his lotus-like navel. O brāhmaṇa, at that very fierce time two fierce, very great demons, named Madhu and Kaiṭabha were produced from the excretion of wax from Viṣṇu’s ear. The two very fierce demons moving in the air, saw Brahmā on the lotus-like navel of Śrī Viṣṇu. O brāhmaṇa, the two very mighty and brave demons, with their eyes red with anger exerted to kill him.

50-51. Then Brahmā, the creator of the world, conceiving their murder, praised the revered Yoganidrā with soft words. Having heard the praise of (i.e. uttered by) Brahmā, the highest god, she spoke (these) words with affection: “Tell me what you desire.”

Brahmā said:

52. These two very fierce demons have determined to kill me. Quickly delude them with trickery. Leave Viṣṇu, the protector.

53-56. Then that sleep of the lord abandoned that great Viṣṇu. Then he, affectionate to those who sought his shelter, and full of pity, fought a close fight with the two demons in the air. After having fought a very fierce fight for five thousand years, nobody became victorious or nobody was defeated. Then the two demons, who were then deluded by that great Māyā, said to Viṣṇu: “Choose a born from us.” O brāhmaṇa, then Viṣṇu laughed and spoke these words:

57-60. “O demons, if you are pleased, then quickly get yourselves killed by me.” Then the two fierce demons, having great wisdom, and deluded by that great Māya said: “There is no doubt that just this boon is granted to you. O Viṣṇu, kill us at a place where there is neither water nor land.” Then, O brāhmaṇa, bringing the two great demons up to his hip, he suddenly killed them with the wonderful edge of his disc. Seeing that (Viṣṇu) the Disc-holder had killed the demons Madhu and Kaiṭabha, Brahmā, with his fear gone, praised the lord of the god of gods.

Brahmā said:

61-64. Salutation to the highest god who destroys all the pains of him who submitted himself to him. Salutation to him of the nature of the three guṇas, to Nārāyaṇa of unlimited valour. Men who have resorted to your lotus-like feet, never meet with a calamity. O you of infinite fame, I have known this. You have instantly removed this great calamity of me. You are the lord of supernatural means. You are kind. O lord of the three worlds, O god of gods, O protector of those who seek your shelter, O god, though you protected me from being destroyed by the cruel host of demons, and killed these two demons, and though these two (demons) Madhu and Kaitabha are very ruthless, yet mentally I look upon them as our own kinsmen, since they pleased you, the god giving all auspicious (objects), by giving you the boon of the destruction of their own life.

65-69. O lord of gods, to that man, at whom you look with pity, the three worlds are charming; all his enemies along with (the members of) their families perish; his friends and all his kinsmen prosper. O bee to the lotus of the face of Lakṣmī, O god of gods, O you who destroy the fear and grief of the people in the worldly existence, always protect, with compassion, me who am resorting to the pair of your lotus-like feet. I salute you. O you lotus-eyed one, be pleased. O lord of Lakṣmī, be pleased. O lord of all beings, be pleased. O all-sustaining one, I salute you. Salutation to you who are pleased with your devotees. Salutation to you who give (i.e. produce) devotion. Salutation to you, of the form of knowledge. O faultless one, be my refuge. Salutation to you, salutation to you, salutation to you. (Repeated) salutations to you. O you full of the world, protect, protect (me).

Vyāsa said:

70. That revered god, praised with these and other hymns by Brahmā, creator of the worlds, was very much pleased.

The lord said:

71. O Lotus-seated (Brahmā), I am pleased with this hymn and devotion of you. Tell me what you desire. I shall give it to you on the earth.

Brahmā said:

72. O lord of gods, O ocean of compassion, O you full of the world, if you are pleased, then let there be no calamities to (i.e. befalling) your devotees. This is the boon of me (i.e. I ask for).

The lord said:

73-74. O best god, let it be so. I have granted this boon to you. On the earth let my devotee never face a calamity. I always live in the hearts of the devotees of Viṣṇu (i.e. me). Therefore, the devotees of Viṣṇu will never have calamities.

Brahma said:

75-79. O lord of the world, you have undoubtedly given (me) everything, since you have knocked down these demons in a battle. O lord, you will protect him who, finding sometime, praises you with this hymn with great devotion. Oh, it is a great wonder that you who cannot be conceived by means of meditation by gods, roam in the bodies of the devotees of Viṣṇu (i.e. you). O master, what would happen when you are pleased even for a moment? (Then) it is a great wonder that such as you are, you move in the company of the devotees of Viṣṇu. O enemy of Kaiṭabha, who are the devotees of Viṣṇu? Or what are their characteristic marks? How are all of them to be recognised? O Keśava, tell that to me.

The lord said:

80-82. O best one, it is not possible for me properly to narrate the characteristic marks of Viṣṇu’s devotee even for hundreds of crores of kalpas. Listen to them in brief. The mundane existence is dependent on Viṣṇu’s devotees. Gods are looked after by Viṣṇu’s devotees. I am also dependent on them. Therefore, Viṣṇu’s devotees are the greatest. O Brahman, leaving Viṣṇu’s devotee I do not stay elsewhere even for a moment. Viṣṇu’s devotees are my kinsmen.

83-103. Those who are without lust and anger, who are free from harmfulness and hypocrisy, who are free from greed and folly, should be known to be Viṣṇu’s devotees. Those who are not jealous, who are kind, who desire the good of all beings, who speak the truth, should be known to be Viṣṇu’s devotees. Those who advise pious acts, who practise pious acts, who serve their preceptors (and elders), should be known to be Viṣṇu’s devotees. Those who look upon you, me and Śaṅkara as equal, and who honour a guest, should be known to be Viṣṇu’s devotees. Those who have expounded the Vedic learning, who are always devoted to brāhmaṇas, who are impotent to other women (i.e. women who are not their wives), should be known to be Viṣṇu’s devotees. Those who devoutly observe the Ekādaśī-vow, who sing my names, should be known to be Viṣṇu’s devotees. Those who put up temples of deities, who wear tulasī-garlands, who wear lotuses and akṣa-seeds, should be known to be Viṣṇu’s devotees. O Brahman, those whose bodies are marked with (the signs of) my weapons like the conch, the disc, the mace, the lotus, should be known to be Viṣṇu’s devotees. O Lotus-seated(Brahman), those around whose necks are (worn) the garlands of dhātrī-fruits, and who worship me with the leaves of dhātrī, should be known as Viṣṇu’s devotees. Those who put marks (on their body) with the clay from the root of the tulasī-tree and with the mud of tulasī-wood, should be known to be Viṣṇu’s devotees. Those who are devoted to a bath in Gaṅgā, to (repeating) the name of Gaṅgā, and describe the greatness of Gaṅgā, should be known to be Viṣṇu’s devotees. Those in whose house the Śālagrāma-stone always remains, so also remains the holy text of Bhāgavata, should be known to be Viṣṇu’s devotees. O best one, those who everyday clean my places, who offer me lamps, should be known to beViṣṇu’s devotees. Those who again make new (i.e. repair) my shattered temple, and put there decorations, should be known as Viṣṇu’s devotees. O you Four-faced (Brahma), those who grant security to the timid, who give knowledge to the brāhmaṇas, should be known to be Viṣṇu’s devotees. Those whose heads are sprinkled with the water (flowing) from my feet, and who eat the offerings of eatables presented to me, should be known to be Viṣṇu’s devotees. Those who offer food and water to those oppressed by hunger and thirst, and those who take to devout deeds, should be known to be Viṣṇu’s devotees. Those who construct gardens and plant the pippala-trees, those who serve cows, should be known to be Vaiṣṇavas. O Brahman, those great devotees who make offering of libations of water everyday to the deceased ancestors, who serve the distressed, should be known to be Vaiṣṇavas. Those who construct lakes and put up villages, who are engaged in offering their daughters (in marriage), who serve their parents-in-law, should be known to be Vaiṣṇavas. Those who wait upon their eldest sister and eldest brother and who do not censure others, should be known to be Vaiṣṇavas.

104-111. All virtues are present in Viṣṇu’s devotees. (Even) a particle of blemish is not present in them. Therefore, O Four-faced (Brahman), you now be a Vaiṣṇava. O lord of the beings, always propitiate me with the employment of devout deeds. Undoubtedly everything will be good for you. O four-faced (Brahman), those who look upon the wealth of a deity, the wealth of a brāhmaṇa, and the wealth of others as poison, should be known to be Vaiṣṇavas. Those who are free from devotion to heretics, who are highly devoted to Śiva, who are engaged in (observing) the vow of Caturdaśī, should be known to be Vaiṣṇavas. What is the use of speaking much again and again? Those who worship me, should be known to be Vaiṣṇavas. Create the world again as it was before.

Speaking like this, the highest god vanished there only. Then Brahmā created the entire world as before, and having worshipped Viṣṇu by means of the devout deeds, went to the highest position. Those who devoutly recite this chapter in front of (the idol of) Viṣṇu, become free from all sins, and in the end go to Viṣṇu’s abode.

Footnotes and references:

[1]:

Sleep personified as a goddess and said to be a form of Durgā.

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