The Padma Purana

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

This page describes happy end of the story of madhava and sulocana which is chapter 6 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 sixth 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 6 - Happy End of the Story of Mādhava and Sulocanā

[Sanskrit text for this chapter is available]

The king said:

1. O you of large arms, stay here only, in my very auspicious kingdom. I shall undoubtedly look after your livelihood.

2-6. Then, O brāhmaṇa, Vīravara, with his mind set upon serving him, constantly stayed there, in the vicinity of the king. Once in his city, a rhinoceros, named Bhīmanāda, continuously agitated all his subjects, O Jaimini. To kill him, the king angrily sent him. Then Vīravara, with people, went to kill that rhinoceros. That powerful (Vīravara) saw that rhinoceros, of the size of a mountain, with his mouth fearful due to the fangs, sleeping on the ground. Making his horse move in the atmosphere that Vīravara angrily spoke to the rhinoceros with a voice deep like that of a cloud:

7-10. “O wicked one, those trees of sins that you have acquired, have fructified, as trees are when they reach the (proper) season (i.e. in the proper season). In Yama’s abode you will see all the beings which you, the sinful one, had devoured in this kingdom. O wicked one, abandon your sleep. Look at me, your killer. What is the use of this sleep to you? You wil have ‘the great sleep’ (i.e. death).” Then that very powerful one also, with eyes red due to anger, with his entire body greyish due to dust, abandoned his sleep and got up.

Bhīmanāda said:

11-13. O wicked one, do not be proud. (Very little) has remained (of the span) of your life. Who is free just on seeing me? As a moth would enter the row of the flames of a burning fire, so you will fall into the heap of (i.e. the large) fire of my anger.

He (i.e. Vīravara), looking at him who was talking like this, uttered a ‘hum’ sound and burnt him with great anger.

14-15. Then the rhinoceros, shaking the entire earth, and full of (i.e. making) a thunder-like noise, fell dead on the ground. O brāhmaṇa, seeing the rhinoceros fallen (dead) on the shore (of the place of the union) of Gaṅgā and the Ocean, he proceeded to go in the vicinity of (i.e. to) the king.

16-18. O brāhmaṇa sage, while going he saw on the path a noble (man) blazing with lustre, and as it were another sun. (He was) accompanied by Viṣṇu’s messengers, (was) adorned with tulasī-garlands, wore divine garments, was riding in a celestial chariot, and had a smiling face. That Vīravara thus asked him with devotion: “Who are you? Whence have you come? Where are you going? Tell it to us.”

The man said:

19-23. O girl who has put on a man’s dress, listen to my account. If you desire to hear it, I shall gladly tell it. Formerly I was a king, wild fire of the family of the Caura dynasty. I was known as Dharmabuddhi, devoted to all religious practices. I performed all sacrifices; (gave) all (kinds of) presents. I protected the earth for fourteen thousand years. By (i.e. on listening to) the words of a heretic, I being angry, seized the land of a brāhmaṇa, which was never (before) polluted. Due to that offence of me, Viṣṇu himself angrily took away just at that moment all my royal glory.

24-32. O good lady, I whose wealth was lost, whose mind was burnt by the fire of grief, was subdued by king Yama within a few days. Seeing me, Citragupta brought that action of me to light. He said to the lord, god Yama, Sun’s son, of a charming smile and gait: “This is king Dharmabuddhi. He has always done meritorious acts. He has (committed) some sin. Hear it. I shall tell it. Advised by heretics, he took away the royal grant of a brāhmaṇa. Due to that act only, he will have a place in the hell, difficult to be crossed. O Sun’s son, he who cuts off the livelihood of a person is guilty of (the sin of committing) his murder. This is decided in the holy texts. Therefore, this king, the killer of a brāhmaṇa, is a sinner. His place is in hell for the period of a hundred crores of kalpas. O king, he who would snatch the land given by himself, or by someone else, goes to (and stays in) hell along with a crore (members) of his family. No atonement for him who would take away the land of a deity or a brāhmaṇa is seen for a period of hundred crores of kalpas. He who protects the land given by others, obtains religious merit which is a crore times more than that of the giver.”

33-37. Then by Yama’s order I ate pus and earth and always committed harm to beings in (my) existence (as a rhinoceros) in (this) kalpa. I,awicked one, killed thousands of crores cows, brāhmaṇas and other beings also. O good lady, impelled by Yama, you killed me, born in the stock of the rhinoceros, and having no abode. The holy place of the union of Gaṅgā and the Ocean is difficult to be obtained even by gods; dying on even a dry ground there, will give me liberation. O you of large buttocks, go. You will undoubtedly get happiness. You will soon see your husband.

Vyāsa said:

38-40. Having heard those very wonderful words of him, the maiden saluted his feet. The king Dharmabuddhi then got into a chariot and went to heaven. O brāhmaṇa, that hero Vīravara also went to the king’s assembly. And the king having learnt that the fiercely valorous rhinoceros was dead, gave him (i.e. Vīravara) his daughter Jayantī in marriage.

41-43. Having accepted that girl Jayantī, (Vīravara) in a man’s form decided to practise penance at (the place of) the union of Gaṅgā and the Ocean. O best brāhmaṇa, having bathed in the morning at (the place of) the union of Gaṅgā and the Ocean, she would worship lord Nārāyaṇa with songs, musical instruments and dances. O best brāhmaṇa, that excellent lady, ate fleshless food fit to be eaten during days of fast or ate fruits, or sometime fasted also.

44-47. (Praceṣṭa thought:) ‘Who, seeing her all alone, has seized her on the earth? (Or) has that excellent lady, finding me to be (a) mean (man), mounted upon the horse and gone to her kingdom? Is that princess dead due to the separation of Mādhava or of Vidyādhara, since she would not resort to any other man?’ That servant, Praceṣṭa, on her death (i.e. taking her to be dead), went at will. He very much lamented there and grieved very much. Desiring to die he came to (the place of) the union of Gaṅgā and the Ocean.

48. Having bathed at (the place of) the union of Gaṅgā and the Ocean, and having adorned himself with the earth (from the root) of a tulasī-plant, Praceṣṭa, after having joined the palms of his hands, said these (words) to (Gaṅgā) Bhīṣma’s mother:

49. “O mother, I shall now cast my body into your pure water, so that you will make Sulocanā my wife.”

50-58. Her servants took him who was repeatedly speaking-like this, after binding him with a noose, to the learned assembly. The very fierce servants tormented Praceṣṭa by Vīravara’s order and put him who was alarmed, into a prison. O best brāhmaṇa, at this time only on this wonderful deed being seen, there was a very loud wailing in his kingdom. O best brāhmaṇa, having heard about this wonderful deed, that king Guṇākara, who was inflamed, came there and said this (?). O best brāhmaṇa, at that time the king, overcome by grief, put at every place in the city, men with quivers, warriors who fight from a chariot, soldiers armed with shields, with swords, bowmen, lancers in thousands of crores for protection. All the warriors of unlimited valour, ordered by him, quickly and angrily stood in the city to protect their lord. Through fear, all singers abandoned (singing) songs,, dancer abandoned dances, musicians abandoned (their) musical instruments. Then, O brāhmaṇa-sage, the king called his ministers, and, with his mind overpowered by grief, asked them: “What is this?”

The ministers said:

59. O lord, this is a wonderful action. It was never seen nor heard of before. Where has he gone when so many men were seeing (him)?

60-61. Someone said: “Having come to the earth due to Lakṣmī’s curse, she, of her own accord, has vanished in your palace.” “That lovély lady, full of tricks, lived in your house through trickery. Having shown her trick, she has gone,” thus said others.

62. Others said: “The lovely lady, endowed with all (auspicious) marks, will come again also from where Indra, of an excellent body (comes, i.e. from heaven).”

63. Some said: “Thinking her face to be like himself, the Moon took her to be himself and took her for observing her well.”

64-65. Some said: “That virtuous lady, having long clothes, and with her face resembling the full moon, has been erroneously seized by the Moon. She, with a face like a blooming lotus, with bud-like breasts and lotus-stalk-like open hands with the fingers spread, has been (struck) by quarter-elephants, mistaking her for a lotus-plant.”

66. Some said: “Having created her having beauty and excellences, the Creator took her to create, after seeing her, another lady like her, O king.”

67. Some said: “O king, you have conquered all the quarters. She has gone to heaven to vanquish divine ladies by her beauty.”

68. The ministers having thus looked at one another’s face, became silent, inactive, and nervous.

69-71. The king saying, “O Sulocanā, leaving me, where have you gone?” fell unconscious on the ground. O best brāhmaṇa, seeing the king fallen (unconscious), there was a loud wailing due to grief in that city. There was an echo of the wailing, O brāhmaṇa. There was a conjecture among the people there that the quarters were crying.

72. All the ministers took the king whose body was greyish due to dust and whose hair was loose, and quickly went to the palace.

73. Then that Vidyādhara, born of Śrī Vikramadeva, embraced her seat and wept with a piteous sound:

74-77. “O dear one, O you having tremulous eye-corners, O you having the lustre of a golden flower, O you of a charming face, where have you gone after dropping me into the ocean of grief? O dear one, what fault of me, did you, the faultless one, note, that you, O you having a lotus-like face, O you good one, are not appearing before me? O good one, even for a moment I shall not live without you. Therefore, appear before me, and save my life. If I do not obtain you, superior even to my life, (then) O good one, what is the use of wealth, people, friends, riches or home to me?”

78-79. O brāhmaṇa sage, having uttered such and other very piteous words, he, deciding to die due to his grief, went to (the place of) the union of Gaṅgā and the Ocean. There he bathed in the Gaṅgā-water mixed with the water of the Ocean, offered oblation to the Sun and saluted mother (Gaṅgā, and said):

80-82. “O Gaṅgā, O goddess, O mother, I am casting my body in your pure water. You will do that by which I shall again get her.” Then, O brāhmaṇa, the angry, excellent servants of Vīravara, took him to the law fit for him. Then Vīravara said (to him): “Who are you? Wherefrom have you come? Why do you cast your body here? Tell it to me.”

83-88. Having heard these words of him, that Vidyādhara told the entire story, causing wonder to the listeners. “And there is no doubt that you are the greatest among the foolish people. That maiden was a female gandharva, a demoness, a female serpent or a female kinnara. She had come (to the earth), as it were, through a curse. Therefore, she vanished of her own accord. That maiden of the form of a deity went to the abode of gods. How can you see her again? Can the wicked crows, though powerful, drink the moon’s nectar, fit to be drunk by the cakoras (only). What cannot be obtained can never be obtained. Whatever is fit to be obtained is (alone) obtained (by people). Some people know this; (and so) they are not deluded. A daughter is given (in marriage) by someone, and accepted by someone.

89-94. A groom gets that girl (as his wife) who was such a girl in his former life (also). The purpose of (having) a wife is to have sons. The purpose of (having) a son is (to receive) piṇḍas (from him at the śrāddha ceremony). For this purpose only the wise take a wife. A woman gets as is given by her in this world. The humming bee would put up with a lotus-creeper during the night. (But) even a handsome husband would not please women. Even though the sun is there a bee would drink the honey (from the lotuses) of a lotus-creeper. For a man (these) are matters for laughter: always thinking about women, indifferent to devotion for Viṣṇu, and casting the body (i.e. committing suicide) due to certain afflictions. All these, viz. the wife, the sons, the brother, the country (of one’s birth), the kinsmen can be obtained again. But life cannot be had again. You did not give up the objects of senses. You did not do pious acts.

95-98a. O fool, when the present (existence) has gone the future existence is difficult to secure. Due to the sense of mineness, viz. (this is) my mother, (this is) my father, this is my wife, my wealth, the life of men becomes fruitless.” O Jaimini, thus admonished properly by that Vīravara, he gave up his dejection and remained there only. Then that female perfumer, laughing (herself) went home. And having gone (home), she saw Mādhava, who was asleep.

The female perfumer said:

98b-99. Get up, get up, O wicked-minded one. Your roaming about would be useless. That maiden has disappeared of her own accord at the time of her marriage.”

Hearing her words like these, that Mādhava got up.

100-101. Being overcome by great grief, he rolled on the ground. (He said to himself:) “It is not the fault of the girl, nor ofVidyādhara. It is entirely my fault only, since I had the company of the mean. The Creator does not give happiness to men when they have the company of the mean.

102-111. I have realised just this, since this is my fate. Even a great (being) does not at all obtain happiness in the company of the mean: Śiva became naked, and had broken (pieces of objects) as his ornaments, due to his contact with evil spirits. A mean man, entering a hiding place, longs for a woman, riches etc. Having had some attachment Kārtikeya became six-faced. A mean man, having heard about the virtue of the good, instantly sinks down. He goes to listen to a fault which then would become of a hundred forms. A wise man, desiring his good, should not go to the mean. Even for a moment a wise man should not go to the mean. A wise man does not move even a step with the mean. He who takes the words of the mean to be reliable, instantly sinks down. If he gets to listen to a fault, he carefully comes to listen to it. Then getting an opportunity, he, laughing loudly, manifests it. Those whose minds are controlled, have one (i.e. the same) thing in their mind, in their speech and in their action. (But) the wicked have one thing in mind, another in their speech and (still) another in their action. When that girl, that princess will marry, then there will not be the slightest affliction in my mind. (So also I shall not be sorry) if the girl, endowed with all (good) marks, has gone to heaven. (If) she is taken away by the mean (Praceṣṭa), then there would be unbearable grief in my mind. I am seeing her, of an excellent face, as it were, drawn in a picture at every place.

112-118a. I who am alive, cannot forget her. If the good lady has gone to the bosom of the mean one (i.e. is held in his bosom by the mean one), then she will not live (even) for a moment. Due to the intense grief on her account, that Vidyādhara also will not live. To secure her I had left my country as I had left my mother and my father. Undoubtedly I should cast my life like that only. To obtain her again, I shall abandon my life at (the place of) the union of Gaṅgā and the Ocean.” Making such a firm decision, he proceeded to go. At this time only, that very intelligent Mādhava, after having obtained the unguent for the feet from the best sage Nārada, went to (i.e. reached) (the place of) the union of Gaṅgā and the Ocean, after a few days. Having bathed in the water at (the union of) the Gaṅgā with the Ocean, he worshipped Viṣṇu. Then Mādhava, adorned with the garlands of tulasī-leaves, and with the palms of his hands joined, said to that best river, Jahnu’s daughter:

Mādhava said:

118b-122a. O goddess, I, who am suffering grief, shall abandon my body. You will give that beautiful girl to me (as my wife) in my next birth.

Having spoken like this, and having saluted Gaṅgā, the mother of the three worlds, he proceeded to get into the deep water (of the river). O brāhmaṇa sage, Vīravara seized the prince by his back, and having speedily come, along with his men to the (king’s) assembly, and resorting to love (i.e. affectionately) looked at the prince of praiseworthy beauty. Then he, being asked by Vīravara, “Who are you? How (i.e. why) do you cast your body here?” said to Vīravara:

Mādhava said:

122b-127. I am the son of king Vikrama, named Mādhava. Once I, along with my army, went for hunting to a fierce forest. In the vicinity of the city there was a lake beautiful due to lotuses. I who was lustful, saw there a lonely, beautiful woman. That beautiful woman, named Candrakalā, made a reference of Sulocanā (as living) on the earth to me, overcome by passion of love. Then mounting upon a horse, and crossing the ocean, I, along with my servant called Praceṣṭa, went to that city. On that day only the excellent (rite of the) application of perfumes etc. (as a preliminary to the marriage-rite) to her (was to take place). Hearing that I sent (her) a ring. What she also wrote on the back of the excellent letter, sent along with the ring by me, is told (now):

128-130. “O best one, there is the son of king Śrī Trivikramadeva, called Vidyādhara. My father will give me to him in marriage. (The right of) the application of perfumes etc. will take place today; and my marriage will certainly take place tomorrow. Yet I shall tell you the means by which you (can) obtain me. I (shall) remain with my left hand raised, and facing the bridegroom. He, who can take me is undoubtedly my husband.”

131. Having written that letter the maiden gave it into the hand of the female perfumer. That female perfumer also gave that excellent letter to me.

132-133. Praceṣṭa, facing me, heard about the condition, and, mounting on the horse, took her (away). I was overcome by sleep. Listen, due to this affliction, (and) in order to secure her again, I am keeping awake according to the manner (laid down in the scriptures), O good one.

134-139. Thus addressed, that maiden, in a man’s form, appointed many foot-soldiers for his protection, and she, laughing, went to the harem. Then, having put on a woman’s dress and adorned with various ornaments, she sent her maid-servant to fetch the prince. Having come (to the harem) by her order, the prince saw that chaste lady, as it were, Lakṣmī incarnate. That girl, with her body graced with horripilation, got up from the golden seat, and saluted his feet, O brāhmaṇa. Then that very intelligent prince, securing the marriage-thread there only, married the girl according to the gandharva-type of marriage. That prince sprinkled with the streams of the water of her love and sporting with her, passed the night there only.

140-145. Then when the day broke that chaste lady having eyes like those of a female deer, told Mādhava the whole account from the beginning. Then that chaste Sulocana, taking that princess Jayantī and Mādhava, went to Suṣeṇa’s assembly. Hearing (from) the girl (the account), the king, being delighted, gave to him in marriage Sulocanā and Jayantī. That king, highly devoted to piety and very much pleased, gave him as the dowry half of his kingdom and hundreds (of coins) of gold. Then that prince, having fashioned beautiful house, lived in that most holy place, O brāhmaṇa. Then, in the meanwhile, Mādhava, having brought Praceṣṭa, kept in the prison, to the assembly, thought:

146-149. ‘I shall not protect this evil-minded, cruel man, treacherous to his master, this fool, the greatest enemy. A cruel man, though protected repeatedly with constant favour, wealth and food, acts like an enemy, when he gets an opportunity. (Such) a man, after reaching prosperity, would cut off the head of the master with the same hand with which, in adversity, he would carry the dust of the (master’s) feet. The subjugated rows of kings do indeed kill their lord. Even hot water would instantly put out fire.’

150-154. O best brāhmaṇa, thinking like this in his mind, that prince drove out that insensible Praceṣṭa. O brāhmaṇa, with those two ladies, he, free from grief and malady, lived happily there for sometime. On that Sulocanā (the wife) of that magnanimous Mādhava a hundred sons were born; and two hundred sons were born on Jayantī. Those sons of Mādhava also were very proficient in the science of (using) weapons, were highly devoted to piety and became dear to the people. That Mādhava, associated with Viṣṇu’s devotion secured in the former existence, once thought in his mind:

155-159. ‘Who am I? Whence have I come? To whom do I belong? Who created me? Where shall I go again (after death)? Where shall I stay? The life of me, enjoying objects of senses, has passed without any religious merit. So, who will save me who am plunged in the ocean of perils. That man who, having taken birth in this mundane existence, has not propitiated Viṣṇu, should be known to be the killer of himself and one that is excommunicated. Birth would repeatedly take place, so also-death would take place again and again. Therefore, this mundane existence is said to be very fierce and causing affliction. Without devotion for Viṣṇu birth and death would not be kept off. Therefore, today, having abandoned everything, I shall worship Viṣṇu.’

160. Having thought like this in his mind, and having repeatedly trusted (Viṣṇu), he called Viśvakarman, and said these words to him:

Mādhava said:

161-167. O Viśvakarman, O you of big arms, having fashioned a stone-image of Viṣṇu, giving all desired objects, give it to me.

Then, O brāhmaṇa, by his order, the artisan Viśvakarman fashioned a stone-image of the great Viṣṇu. It was dark like a fresh cloud. Its eyes resembled lotuses. It held a conch, a disc, a mace and a lotus. It had four arms. It was united with Lakṣmī and Sarasvatī. It was adorned with a garland of wood-flowers. It possessed all (good) marks. It was adorned with all ornaments. Having installed that image of Viṣṇu, giving desired objects and having a disc in its hand, in a beautiful pavilion, he started worshipping it. O brāhmaṇa, O best brāhmaṇa, in the same abode he would everyday offer a ghee-lamp with continuous flame. He would himself bathe in the morning, and would sweep (the hall) etc. He would decorate the path, and would smear it (with cowdung).

168-171. Having bathed in the water at (the place of the union of) Gaṅgā and the Ocean, and having offered the five great sacrifices, he would worship Viṣṇu thrice (a day) with excellent offerings, with sandal, incense, with offerings of eatables, tāmbūlas, incense and lamps, so also with songs and musical instruments, discourses, and excellent repetitions of hymns, so also by means of going round the image, keeping it to his right, with salutations, and sacrifices in which presents were given, so also with fleshless food fit to be eaten during days of fast, and by eating fruits. He would mutter the great (prayer) formula of eight letters, viz. ‘Salutation to Nārāyaṇa’ preceded by Oṃ (Oṃ namo Nārāyaṇāya), and giving all desired objects.

172-174. In this way for thousands of years he very devoutly performed the worship, giving all desired objects, of the noble Viṣṇu, the highest soul. By means of that devotion, (Viṣṇu) the crest-jewel of all gods was pleased. The lord, resembling a tulasī-sprout, appeared before him. Seeing Viṣṇu who had appeared before him, Mādhava along with his wives embraced (i.e. touched) the ground with his head, and saluted Viṣṇu’s feet.

Mādhava said:

175-190. Salutation to the god of gods. Salutation to the highest soul. Salutation to the highest lord, to the lord of gods; salutation to the giver of knowledge. Salutation to you, O highest joy, O Puruṣottama, O Keśava. Salutation to the lotus-eyed one, to the lord of Lakṣmī. Salutation to you of many forms; repeated salutations to the formless one. Salutation to the conceivable one, to the inconceivable one, to the visible one, and the invisible one. Salutation to the lord of the three worlds; repeated salutations to the father of the worlds. Salutation to the one obtainable by knowledge; salutation to you belonging to all Vedas. Salutation to you, the enemy of Kaṃsa. Salutation to you, the enemy of Kaiṭabha. Salutation to you who seized Madhu; repeated salutations to you, the creator, who taking the form of the Fish, extracted the Vedas. Repeated salutations to you. I resort to you who, in the form of the Tortoise, extracted the Earth along with mountains, forests and groves, from inside the water of the deep ocean. Repeated salutations to you who, in the form of the Boar, held up, with your tusk, the Earth, O lord of the Earth. Salutations to you who, in the form of Nṛsiṃha, tore off the angry demon Hiraṇyakaśipu. O god, salutation to you who, in the form of Vāmana, destroyed Bali’s sacrifice, and seized (the earth)for Kaśyapa. Salutation to you, that Rāma (i.e. Paraśurāma) who gratified your manes with the blood of the kṣatriyas and who killed Kārtavīrya. Salutation to you, that (Dāśarathi) Rāma, the son of Kauśalyā, who killed Rāvaṇa, so also Mārīca and Kumbhakarṇa. Salutation to you, that (Bala)Rāma, Revatī’s husband, who killed Pralamba, and who cleared the Kālindī (i.e. the Yamunā). Salutation to you that Buddha who, seeing the killing of beasts, censured the Vedas with compassion (for the beasts). Salutation to you, of the form of Kalki, who at the end of the yuga killed[1] the Mlecchas for the good of all people. O Hari, O Viṣṇu, O conqueror of the demons, O Nārāyaṇa full of pity, save me who am fallen into the fierce ocean of the worldly existence.

191-193. Then that Mādhava washed Viṣṇu’s feet through joy, and dropping his entire body on the ground, spoke to Viṣṇu:

Mādhava said:

O Govinda, O you highest joy, O Mukunda, O Madhusūdana, O Kṛṣṇa, protect me, a sinner, since you destroy all sins.

Having heard this hymn of praise of him, the lord, affectionate to (his devotees), being very much pleased, himself said these words:

The lord said:

194. O dear, O Mādhava, O best kṣatriya, choose a boon. What do you desire—the state of Brahman, Śiva, or Śakra?

Mādhava said:

195-196. O lord of the world, I have obtained everything. There is no doubt about it. I am seeing you who are invisible even to deities. You are capable of giving enjoyment, salvation, wealth, prosperity—everything. O lord, I am not fit for devotion. Give me devotion only.

The lord said:

197. I am undoubtedly pleased with this devotion of you. Tell me by giving which thing I shall be free from your debt.

Sūta said:

198. O brāhmaṇa, saying so, Viṣṇu who was very much pleased, spread his four arms and embraced him as a father embraces his son.

The lord said:

199-200. Due to the power of the embrace I am acquitted of the debt. O good one, everything will undoubtedly be auspicious. O child, by you having a desire my image was worshipped by means of the yoga of action.

Vyāsa said:

201-204. Having thus given him a boon and having embraced him with his four long arms dear as life, he vanished there only. Then Mādhava, along with his wife, devoutly worshipped that image of Viṣṇu by means of the yoga of action. Along with his sons and grandsons he enjoyed all pleasures. And having met his death along with his wife in Gaṅga, he obtained liberation. He who with full devotion, recites this chapter containing Viṣṇu’s account, destroying all heaps of sins, enjoys all pleasures in this world, and ultimately goes to the abode of lord Śrī Vāsudeva.

Footnotes and references:

[1]:

vihitā is a misprint for vihatā.

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