by N.A. Deshpande | 1951 | 1,261,945 words | ISBN-10: 8120838297 | ISBN-13: 9788120838291
This page describes vishnu’s worship with lotuses: the story of praja which is chapter 13 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 thirteenth 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.
1-4. O best brāhmaṇa, in the month of Jyeṣṭha (a man) should devoutly worship lord Viṣṇu after having bathed him (i.e. his image) with cold water. Everyday in summer unguents, fragrant āmalaka, fragrant oil should be offered to Viṣṇu. In a pavilion (having free access) to people he should everyday install (the image of) the lord of Lakṣmī in a temple which is made very fragrant, which is cool and very charming. One should not install (the image of) the lord of Lakṣmī in a hot place, in a place full of smoke or fuel, or in a lying-in chamber.
5-11. O best brāhmaṇa, what does the lord of Kamalā, very much pleased when fanned with very long, white chowries in Jye-ṣṭha, not give? O best one, Viṣṇu fanned with fans made of the feathers of peacocks in the summer soon gives everything that is desired. All those who fan Viṣṇu with breezes from a fan or from a pure (piece of) cloth, go to heaven. O best brāhmaṇa, one who in summer, when it arrives, smears the body of Mādhava with fragrant pastes or with sandal, enters his body. There is no doubt that he is liberated. One should install (the image of) Viṣṇu in a garden with blossoming flowers, so also in a tulasī-grove, having gentle breezes at twilight. He who has adorned Viṣṇu with pāṭala flowers in Jyeṣṭha, should be known to be the performer of a thousand horse-sacrifices.
12-16. Viṣṇu would give that man the position of a king in every birth, who would give a necklace of pearls to him in summer. O brāhmaṇa, listen to the fruit of the religious merit of him who decorates Śrì Kṛṣṇa with jewelled necklace, from me who am telling it. He, decorated with a jewelled necklace, would live in Viṣṇu’s city till Brahmā creates the entire world, O Jaimini. He also, who decorates Kṛṣṇa with golden or silver ornaments in summer, would get the (same) fruit. He who gives god Viṣṇu a beautiful bed with a pillow, is never unhappy. In summer heavy garments should not be given (to Viṣṇu).
17-21. O best brāhmaṇa, light, pure silken garment should be given to Viṣṇu (in summer). He who would worship Viṣṇu with divine, fragrant fruits of acyuta (Morinda Tinctoria), would in the end go to Indra’s city, and would gladly drink nectar (there). He too, who would worship Lakṣmī’s lord with the divine fruits of priyāla (Buchanania Latifolia), would get the (same) fruit. What is the use of speaking so many words? That devotee of Viṣṇu, who devoutly offers in summer very cold rice-gruel with sauce (does not again drink the milk from a mother’s breasts, i.e. is not reborn). O best brāhmaṇa, that wise man also, who, in the month of Āṣāḍha, would devoutly worship Viṣṇu, after bathing him (i.e. his image) with curd, does not again drink the milk from a mother’s breasts (i.e. is not reborn).
22-23. O brāhmaṇa sage, he who at the advent of rainy season worships (Viṣṇu) dark like a cloud with kadamba flowers, would obtain the highest position. That brāhmaṇa whose pavilion looks like fire with garlands of kadamba flowers, would have the fruit of a horse sacrifice, O greatest brāhmaṇa.
24-25. O best brāhmaṇa, the lord of Lakṣmī worshipped with fragrant ketakī flowers does remove all miseries of human beings. Lord Viṣṇu worshipped with divine, very ripe breadfruits mixed with ghee, would give excellent affluence.
26-33. O best brāhmaṇa, a devotee of Viṣṇu, desiring liberation, should devoutly offer boiled rice mixed with curd to Viṣṇu everyday in the month of Āṣāḍha. That devotee of Viṣṇu who offers butter to Kṛṣṇa, is purified from all sins, and goes to Brahmā’s world. He who would worship the highest soul with the flower of śephālikā (Vitex negundo) and jasmine flowers, would go to the highest position. He who would worship Viṣṇu with full-blown fragrant, jasmine flowers, would not be (born) due to the religious merit on account of that, O brāhmaṇa. The man, worshipping Viṣṇu, the friend of the world, with kanda (Amorphophallus campanulatus) flowers, obtains all his desired objects. Viṣṇu is always pleased with him who would worship Viṣṇu with large flowers and full-blown Barleria flowers. He who worships Viṣṇu with sairīyaka (Barleria cristata) flowers, herb-flowers, and karavira (Terminalia arjuna) flowers, goes near Viṣṇu. O brāhmaṇa, all-round prosperity exists in the house of him who would offer parched grain with ghee to Viṣṇu in Śrāvaṇa.
34-35. O greatest brāhmaṇa, a wise man should devoutly worship Nārāyaṇa, Anāmaya, giving the four goals in human life, in the month of Bhādrapada. He should install (the image of) lord Viṣṇu having lotus-like eyes in a house newly constructed and free from every obstacle.
36-37. A man should not install (the image of) Viṣṇu in an old house crowded with gad-flies, mosquitoes and flies etc. A wise man should not install (the image of) the highest lord Viṣṇu in a house with mud, with its doors and walls falling down.
38-39. O best brāhmaṇa, a man who fashions a beautiful candrātapa (a hall with a roof only) in Viṣṇu’s temple, goes to the world of the Moon. At night at the time of worship he should drive away, with many kinds of incense in the lord’s temple, gad-flies and mosquitoes.
40. In rainy season he should install (the image of) Viṣṇu lying on a bed in a divine temple at night after covering him with emeralds.
41-42. He who desires liberation, should, everyday in the month of Bhādrapada worship the lord of gods with fresh, fragrant lotuses. He should not worship Viṣṇu with ketakī flowers in Bhādrapada, since in the month of Bhādrapada ketakī is like liquor.
43-45. He who worships Yadunandana (i.e. Kṛṣṇa) with ripe, divine palmyra fruits, does not again have the great trouble of remaining in the womb (i.e. being born). That man who devoutly would offer a ripe palmyra fruit mixed with ghee and milk to Viṣṇu would go to Viṣṇu’s abode. O best brāhmaṇa, a devotee of Viṣṇu should offer, in the month of Bhādrapada, palmyra powder along with ghee to Viṣṇu in order to obtain the Absolute.
46. O brāhmaṇa, Viṣṇu’s devotee, desiring liberation, should not eat any vegetable in the month of Bhādrapada. He should not eat at night.
47-49a. O best brāhmaṇa, Lakṣmī’s lord accepts that water as nectar which people offer to him, O brāhmaṇa, and which removes distress, in the forenoon (of a day) in the month of Āśvina.
49b-50. O best brāhmaṇa, that water which is offered at midday to Viṣṇu, should be known as water, and he accepts it (as water). That water which is offered to Govinda in the afternoon, would be like blood. Viṣṇu does not accept it. Therefore, O best brāhmaṇa, one should worship Viṣṇu in the forenoon.
51-54a. Due to Viṣṇu’s compassion one gets all desired objects. O best brāhmaṇa, one should not worship Viṣṇu while having (just) one garment on one’s body. If one performs (Viṣṇu’s) worship like that, Viṣṇu does not accept it. That worship of Viṣṇu which one performs, with the garment on one’s body not washed, is fruitless; and Viṣṇu is not pleased. Those who, without tying the tuft of hair on the crowns of their heads, perform the worship of the Disc-holder (i.e. Viṣṇu), do not obtain the fruit of the worship. It would be accepted by hogs.
54b-56a. O best brāhmaṇa, that worship of Viṣṇu which is performed in a house that is not purified, would indeed be accepted by hogs. O brāhmaṇa, a wise man does not bathe, worship deities, give gifts or honour his manes without having (sectarian) marks (on his body).
56b-57a. That entire holy act which is done without having sectarian marks on his body by a devotee, is reduced to ash. And the doer would be a resident of hell.
57b-60. O best brāhmaṇa, he whose body is marked with (the marks of) a conch, a disc, a mace, a lotus, should be known to be Viṣṇu himself. There is no doubt that he who would draw (the marks) of a conch and a lotus on his right hand, and (the marks of) a disc and a mace on his left hand is Viṣṇu (himself). All sin of him who would draw (the mark) ofa lotus upon (the mark of) the conch perishes in a moment.
61. Even gods like Indra salute him who would draw (the mark of) a mace upon (that of) the disc, O brāhmaṇa. A wise man should also draw (the marks of) the couple of the feet of Viṣṇu on his forehead.
62-67. Seeing him, even a sinner becomes free from his sin(s). That best devotee of Viṣṇu who would draw on his chest the eight-syllabled great formula, (the marks of) a fish and a tortoise purifies the three worlds. Kṛṣṇa, the lord of the world, gives him whose body is everyday marked with drawings of Kṛṣṇa’s weapons, the highest position. All that act, auspicious or inauspicious, that a man whose body is marked with (the drawings of) the weapons of Kṛṣṇa, would be inexhaustible. Seeing him having marks of the weapons of Kṛṣṇa on his body, all demons and fiends, so also spirits and vampires, goblins, serpents, yakṣas, vidyādharas, kinnaras, guhyakas, evil demons, young evil demons seizing upon children, so also (goblins called) kuṣmāṇḍas, female goblins, so also others that bring about obstacles, run (away) through fear.
68-70a. Elephants, tigers, so also other inhabitants of the forest, run away through fear on seeing him who is marked with (the drawings of) the weapons of Kṛṣṇa. Severe diseases like jaundice causing the fall of the body (also go away). That man, who devoutly sees the body (of a man) marked with (the drawings of) the weapons of Kṛṣṇa, gets the fruit equivalent to that of seeing Kṛṣṇa.
70b-72a. The progeny of him who would worship Viṣṇu in Āśvina with three-bladed dūrvā grass, proceeds without any interruption. O brāhmaṇa, in the heart of him who would offer a karkaṭī (Cucumis utilissimus) fruit to Viṣṇu in the month of Āsvina, unhappiness is never produced.
73b-75a. O best brāhmaṇa, a wise man should bathe in the morning in the proper manner to please Viṣṇu in the month of Kārtika. He who would give up (eating) flesh, copulation in the month of Kārtika, goes to the highest position after being freed from sins committed during existence after existence.
75b-77a. O best brāhmaṇa, when the Sun enters the Libra sign of the Zodiac, a bath in the morning, offering of clarified butter and celibacy destroy great sins. O best brāhmaṇa, he who enjoys flesh, copulation in the month of Kārtika would become a village hog in existence after existence.
77b-79a. When the month of Kārtika has arrived, a devotee of Viṣṇu should, even with effort, avoid eating twice (a day), food of others and oil. O brāhmaṇa, I shall tell (you) in brief the fruit of (i.e. obtained by) him who offers a lamp to Viṣṇu in Śrāvaṇa. (Please) listen.
79b-80a. Being freed from agonising sins like those of the murder of a brāhmaṇa, he goes to the city of Dāmodara and would stay (there) for a period of a crore of yugas.
80b-8la. Seeing a lamp burning (before Viṣṇu’s image) in Śrāvaṇa, all gods like Indra, being delighted, say to one another:
81b-82. “This one highly devoted to worshipping Viṣṇu is the best among the righteous souls, since he offers a lamp to the Disc-holder (Viṣṇu) in the month of Kārtika. O best brāhmaṇa, Viṣṇu is always pleased with him in the month of Kārtika.
83. That man who would continuously offer a lamp in Viṣṇu’s temple in Kārtika, obtains the fruit of a horse-sacrifice everyday.
85. He who would worship the immutable Viṣṇu with a lakh of bilva-flowers, obtains liberation due to the favour of the lord of the world.
86. Whatever is given after dedicating it to Viṣṇu in Kārtika, all that would be inexhaustible. This is the truth told by me.
87. O brāhmaṇa, he who would offer the sura leaf smeared with ghee everyday in the month of Kārtika, remains in front of Viṣṇu, O brāhmaṇa.
88-90. What is difficult on the earth for the best brāhmaṇa who would worship Lakṣmī’s lord with a white or black lotus that is full-blown? What has he who has offered a lotus to Viṣṇu in the month of Kārtika, not given to Viṣṇu, the conqueror of the demons? What does the revered lord of Lakṣmī not give to him who just takes a lotus and offers it to the enemy of Kaṭtabha?
91. Lakṣmī (i.e. Prosperity) does not stay during existence after existence in the house of him who has not worshipped Viṣṇu with lotuses in the month of Kārtika.
92-93. He who would offer lotus-seeds to the magnanimous Viṣṇu, is born in a brāhmaṇa family in every existence. He, born in a brāhmaṇa family, would be the friend of the four Vedas, be wealthy, have many sons and maintain the members of his family.
94-95. O Jaimini, I tell you the truth: There is no (other) flower like a lotus with which even a sinner having worshipped Viṣṇu enjoys liberation. O best brāhmaṇa, I shall especially tell the greatness of lotus, along with its history. Listen to it attentively.
96-100. There was a brāhmaṇa named Prajā, who knew all branches of holy literature, and the bee of whose mind always remained in the lotus of Viṣṇu’s feet. (Abandoning) hundreds of acts fit and unfit to be done, he always worshipped deities, brāhmaṇas and preceptors (or elderly persons). To him the wealth of others was like poison. Wives of others were to him like his own mother. He did to his enemy what he did to his friend. That brāhmaṇa, knowing the sublime truth, did not have much regard on seeing a best brāhmaṇa as a guest or a suppliant. Desiring to cross the fearful, boundless ocean of the mundane existence, he performed all (kinds of) sacrifices and observed all vows.
101-102. Once that best brāhmaṇa, highly given to devotion for Viṣṇu, thought in his mind about his death and birth: ‘Who was I formerly? What act have I done formerly? How have I got this (birth)? Where shall I go again?’
103. Thinking like this and sighing repeatedly, that brāhmaṇa went to a place sacred to Śiva to know his former account.
104. There, the brāhmaṇa with the palms of his hands joined, praised god Śiva with great devotion and with sweet words.
The brāhmaṇa said:
105-115. O great god, salutation to you. O highest god, salutation to you. O Śaṅkara, O Īśāna, O you giver of boons, O you lord, salutation to you. Salutation to you, of the form of knowledge; salutation to you the giver of knowledge. Salutation to you living in the lotuses of the hearts of all beings. Salutation to you, the creator of the world. Repeated salutations to you, the father of the world. Salutation to you, the destroyer (of the world). Salutation to you, the lord of beings. Salutation to you, Vahninetra (having fire-like eyes). Salutation to you Vahnicakṣus (having fire in your eye). Salutation to you, having the moon and the sun as your eyes. Salutation to you, decorated with ash; salutation to you, wearing a hide; salutation to you, having a string of bones; salutation to you, Nīlakaṇṭha. Salutation to you, Pañcavaktra (having five faces); salutation to you having the trident in your hand; to you who destroyed the pride of Cupid; and to you of a fierce form. Salutation to you, god of gods; salutation to you, Tripura’s enemy. Salutation to you, the lord of Pārvatī; salutation to you, of a fierce form. Salutation to you whose mind was very much pleased with Bāṇa’s devotion. Salutation to you of many forms and of a universal form. Salutation to you, Gaṅgādhara (who sustains Gaṅgā on his head); to you, the destroyer of Dakṣa’s sacrifice. Salutation to you, the lord of the evil spirits; to the holder of (the bow) Pināka. Salutation to you, Īśāna; salutation to you, Manīśa. Salutation to you, the visible and the invisible one. Salutation to you who can and cannot be discovered. You alone are Brahmā; you alone are the lord of gods, Viṣṇu; you alone are the Sun. You alone are the Moon, removing all afflictions. Repeated salutations to you, the highest god.
116-118. Having heard his eulogy, Śaṅkara, the highest lord, who brings about the welfare of the world, was pleased, and suddenly manifested himself (before him). The very devout brāhmaṇa, seeing him, saluted by all gods to have manifested himself, saluted his feet. The best brāhmaṇa, with his mind full of joy and with the palms of his hands folded, also again praised Mahādeva, the lord, who grants boons.
119-122. “I actually see him, the lord of gods, whom even gods including Indra do not (i.e. are unable to) see. This is my great fortune. I actually see that highest god who cannot be seen with the mind set upon meditation. What else have I to accomplish? I see that lord by merely remembering whose name even great sinners go to the highest position. I am blessed, I am blessed, I am blessed, and I am fortunate. O highest god, repeated salutations to you. Be pleased.”
123. O best brāhmaṇa, with these words of you I am pleased. O glorious one, ask for a boon. I indeed desire to grant a boon.
The brāhmaṇa said:
124-127. O lord, I am actually seeing you, the highest soul, who cannot be seen even by deities. What is the use of other boons? Yet, O great god, you, full of pity, desire to grant a boon. O highest lord, I ask you something. Tell (i.e. answer) it. O god, who was I formerly? What acts did I do formerly? O lord, how have I fallen into this ocean of worldly existence? A body is obtained through acts. A man is smeared with sin. Again as a result of the sin miserable position is had.
128-130. Due to which acts have I obtained this existence full of many miseries? O Śaṅkara, be pleased, and tell it. This existence is the root of sins. Existence is the cause of misery. Therefore, I desire to know my former account. Due to the maturity of my acts, I, tormented by the digestive fire of the stomach, remained in my mother’s womb mixed with urine and feces.
131-134. In the worldly existence no other affliction is said to be equal to that due to remaining in the womb. O lord, O you who remove the misery of your devotees, how did I experience it? O Śiva, O lord of the worlds, how have I fallen into this very fierce, worthless, limitless mundane existence which is full of various miseries, which is deluded by Viṣṇu’s Māyā, which has supported sins, which is difficult to cross, which is without kinsmen, which is full of desire for sexual union and anger, which gives affliction and attachment, which also gives birth and death? O lord, if you favour, then tell (i.e. explain) all this to me.
135-136. O best brāhmaṇa, even though this is a great secret among secrets (i.e. the greatest secret), and (therefore) is not to be divulged, yet I shall tell it to you (my) devotee. O best brāhmaṇa, formerly you were born in the family of mountaineers. You were known as Daṇḍapāṇi, and you lived by giving trouble to good people.
137-138. Abandoned by discrimination, and having abandoned the fear of the other world, you took to the livelihood of bandits, which caused great affliction and agony to those who were distressed. Seeing you, the extremely cruel one, to have taken to the livelihood of a robber your other brothers also became robbers.
139-143. O best brāhmaṇa, I (shall) tell you the names of your brothers with whom you formerly committed robbery: These six—Daṇḍin, Daṇḍāyudha, and Dattavān, Dattabhū, Sudaṇḍa, Daṇḍaketu—are said to be your brothers. Along with those very fierce and cruel brothers of yours, you always frightened all people with a club. O brāhmaṇa, due to greed for money, you, along with those wicked brothers of yours, killed hundreds of thousands (of people) in the forest on a desolate road. O brāhmaṇa, you, remaining in the forest, and killing with sharp arrows (cows), always ate the raw flesh of cows along with liquor.
144-145. Then all traders gave up using vehicles. A great calamity always befell (travellers) in that forest. When you took to robbery, the wealth of a man did not remain his wealth, the house of a man did not remain his house, and the wife of a man did not remain his wife.
146. In this way in that very great forest, you, along with those brothers of yours (once) after being fatigued due to the journey went to a lake for bathing.
147-148. O best brāhmaṇa, having bathed there you along with your brothers, being hungry, ate lotus-stalks and (drank) water. O greatest brāhmaṇa, O best one, there you ate, through curiosity, many full-blown lotuses.
149-150. Just at that time, a brāhmaṇa, known as Sarvavedas, roaming in the forest, came there for bathing. The religious-minded one, having bathed there, and desiring to worship Viṣṇu, politely asked you for your lotus.
151-154. Then, O best brāhmaṇa, you gave him, with great devotion, a very clean lotus for the worship of the lord of Lakṣmī. That best brāhmaṇa was pleased with the lotus given by you. And just there he worshipped Viṣṇu, bringing about everything. Seeing that brāhmaṇa absorbed in worshipping Viṣṇu, you too laughed and saluted Viṣṇu, the good giver of desired objects. That brāhmaṇa, having worshipped duly the highest soul, the giver of the fruit of the four goals of human life, went as he had come.
155-156. O best one, due to the present of the lotus and the salutation, and due to seeing Viṣṇu’s worship, all your sin perished. O excellent brāhmaṇa, after a few days you, whose death was imminent, died in that great forest only.
157-159. The lord, the abode of compassion, pleased with just that act of yours gave you the highest place, very difficult to be obtained even by gods. Due to the favour of Lakṣmī’s lord you enjoyed various pleasures there for thousands and hundreds of Manu-periods. Then at the end of (i.e. after the fruit of your) acts (was enjoyed), you came to this land of religious rites and were born in a brāhmaṇa family due to the fruits of that religious merit.
160-162. O best one, having secured a birth in a pure brāhmaṇa family, you obtained steady devotion for Viṣṇu, which is the abode of all virtues. The lord, the great Viṣṇu propitiated by you with the yoga of (ritual) acts, will give you special knowledge. And you will be liberated by means of (that) knowledge. O brāhmaṇa, being very much pleased, go home. Well-being to you. You have obtained my sight. You are freed from the bond of the worldly existence.
163-164. O brāhmaṇa, having spoken like that, the lord of the world vanished there only. That brāhmaṇa also, being satisfied, went home. To glorify the highest lord Viṣṇu he with effort worshipped him day and night with lovely lotuses.
165-169. Having worshipped Viṣṇu with lotuses, beautiful, good flowers, he slept for a long time. Having obtained knowledge, he attained liberation through the favour of the Garuḍa-bannered (god). If such is the fruit of (i.e. obtained by) him who offers a lotus to Viṣṇu even unintentionally, then what would be the fruit of (i.e. obtained by) him who offers it intentionally? I am telling the truth. I am again telling the truth (only). By worshipping Viṣṇu with lotuses one obtains the highest position. He who offers a lotus (even) once to Mura’s enemy, is not reborn in this fearful worldly existence. Those full of major sins, even great sinners who worship Viṣṇu giving desired objects with fullblown lotuses even one day, go to (i.e. obtain) liberation.