Chapter 5 - Puṇḍarīka and Aṃbarīṣa Attain Salvation

[Sanskrit text for this chapter is available]

Jaimini said:

1. They were disgusted in their minds. They gave up their association with harlots and others. They mentally meditated on Viṣṇu. They took to pure diet and holy rites.

2. After some time, they reached Hari’s abode in the Nīla mountain. They took their holy bath in accordance with the directions and injunctions (in the scriptures) in the water of the Tīrtharāja.^[1]

3. They stood at the entrance to the palace (i.e the shrine of Jagannātha). They prostrated with eight limbs (touching the ground), O Brāhmaṇas. They looked at the Lord but could not see him.

4. Not being able to see the Lord, their face became pale. They were agitated and anxious. They began the observance of a fast till the Lord could be perceived.

5. They began to recite the name of the Lord that is conducive to the destruction of sins. On the third night they saw a mass of refulgence.

6. Again for three days they steadfastly continued their fast. In the middle of the seventh night they saw the Lord.

7. By hearing the eulogies of the Devas they became endowed with divine knowledge. After shedding off the slough of sins they saw the Lord directly.

8-13. He had the conch, the discus and the iron club in his hands. He was adorned with divine ornaments. He had placed his lotus-like feet on the back of (i.e. had put on) gem-set sandals. His eyes resembled full-blown lotuses. The Lord had a smiling face. With his left arm he had embraced Lakṣmī who stood on his left. He was seen accepting a folded betel leaf offered by Lakṣmī.

Some of his lady attendants had bejewelled canes in their hands. Others had chowries in their hands. Some held lamps with fragrant oil. Some held lamps with gems and jewels for their wicks in their hands. All of them were well-adorned and were in the prime of their youth. There stood a certain bright-looking (lady) behind him holding a gem-studded umbrella. A certain lady who scorned at (i.e. surpassed) Pramlocā (an Apsaras) by means of her resplendent bodily lustre, held the vessel of incense near his face. It was kept fumigated with Agallochum. The Lord was seen blessing the Devas in front (of him) by means of his eyes over which a lock of hair gracefully swung.

14-20. The Lord blessed with his smiles Siddhas, groups of sages and divine sages, Sanaka and others, who kept their palms joined in reverence, with shoulders lowered in humility. They eulogized the Lord separately. Gandharvas beginning with Nārada were engaged in singing sweet and fascinating divine songs. The Lord attentively listened to them and gracefully blessed them with compassion.

In front of the Lord eminent Vaiṣṇavas, Prahlāda^[2] and others, were meditating on his form. The Lord kept their minds attracted towards his person.

The Lord revealed his Cosmic form by means of the Devas and others who were reflected in the Kaustubha jewel that adorned his chest.

From above a shower of divine flowers was falling and the Lord stood below. He looked at the group of celestial damsels whose splendour faded on account of the proximity of Lakṣmī. The Lord had many graceful movements of his body and he looked fascinating. On seeing the Lord with such divine grace and charm the Brāhmaṇa and the Kṣatriya became masters of all lores in a moment, O Brāhmaṇas. They circumambulated the Lord of Devas three times. They joyously prostrated (at his feet). With palms joined in reverence they eulogized him with great joy.

Puṇḍarīka said:

21. Obeisance to you, O supporter of the universe, O Nārāyaṇa, the cause of creation, sustenance and annihilation. Salute to you, O supreme soul, O ultimate resort.

22. You alone are the greatest truth, free from origin and destruction. Those who have the vision born of meditation know you as of the nature of eternal bliss.

23. How can those with confounded hearts know you who are pure consciousness, who are the Lord of the worlds, the basis (of the universe), greater than the greatest and absolutely free from impurities?

24. Those whose minds are perturbed on account of their desire to acquire sensual objects are excessively miserable. They are exhausted in the path of coming and going (transmigration of the soul in Saṃsāra). Are they ever happy?

25. Be compassionate and merciful towards me, O Lord. I have sought refuge in you. I am extremely wretched. I am confounded and foolish. I have committed misdeeds. I have fallen into the ocean of worldly existence.

26. In the whole of this world, O Lord, who else is our kinsman? Who is that person showing kindness to the wretched and the helpless even after neglecting his (more urgent) duties?

27. O ocean of mercy, do save me who am perpetually moving up and down like a machine for drawing water, undergoing the torture of high and low movements.

28. You are the person who bestows salvation gracefully and sportingly. Those foolish persons who worship you with Yogakṣema (acquisition of what is not acquired and preservation of what is acquired) as their motive are deluded by your Māyā.

29. If your name Nārāyaṇa is pronounced even by chance, O Lord of the worlds, it becomes superior even to you.^[3] It is the sole means for achieving the fourfold aim (of life).

30. But you grant different Siddhis through several Yajñas (performed by men). You are the only refuge, O Lord, to those who have fallen into the ocean of worldly existence.

31. In order to take a senseless person to the other shore of the ocean of worldly existence, you are seated in the boat of knowledge with your hands on the oar of mercifulness.

32-33. You alone are powerful enough to grant salvation on being moved by exclusive devotion. Other Devas who have been mentioned in the scriptural texts as bestower of salvation lead (persons) to devotion unto you who like the Pot-born Sage (Agastya)^[4] dries up the ocean of misery.

34. Hence, O Lord, be pleased. Grant me a firm devotion unto your lotus-like feet, whereby I can cross the sea of frightful worldly existence that is very difficult to cross (otherwise). I could then spare myself the strain of seeking the help of the Yogic path of eight ancillaries.^[5]

35. I have nothing to do with the three things (aims in life) viz. virtue, wealth and love. They are sought after by persons of bad intellect. They are worthless. They give little happiness but great disadvantage. Command me to immerse myself in the ocean of happiness that surges up by meditating upon the pair of your lotus-like feet.

36. After eulogizing thus, the Brāhmaṇa fell at the lotus-like feet of the Lord of the universe saying “Save me, O Kṛṣṇa”. His words were drenched (and choked) with tears. He got up again and remained praying with palms joined in reverence.

Ambarīṣa said:

37. Be pleased, O Lord, O soul immanent in everyone, You have innumerable heads and arms. Obeisance to you, O Lord with countless noses, eyes, hands and feet.

38. You are beyond the thirty-six principles.^[6] Though devoid of extension, you display and manifest the illusory phenomena of the universe. You are the abode of the four types of living beings. O Lord with Cosmic Form, obeisance to you.

39-40. You are single-footed, three-footed and firmament-footed: Your feet are Tīrthas. Obeisance to that splendid soul from whose feet Gaṅgā rises and sanctifies the three worlds, whose name is glorified as purifying the sins including Brāhmaṇa-slaughter, and who is the bestower of all auspiciousness.

41. O Lord, all Siddhis are achieved even by glorifying your name, yet out of curiosity the learned men of great intellect seek you.

42. If we resort to it, O Lord, the sacred water from your feet dispels all distresses. Make my devotion to your feet firm and steady. I have been assailed by the three kinds of distress.

43-44. I have no other Lord. Today I have nothing else to request you, prostrating myself before you. O Lord of the universe, I request a thousand times that my devotion to your lotus-like feet may be steadfast as long as I am alive. It is the seed, as it were, of all Puruṣārthas (aims of human life).

45. It is due to that devotion that Brahmā accomplished the creation of the universe, that Rudra annihilates everything and that Lakṣmī bestows prosperity.

46-47. O Lord merciful unto the wretched, with my mind dwelling exclusively on you, I request you for that devotion. I am sinking in the mire of the primordial Avidyā (nescience) which is very difficult to cross and is very dense. O Lord of the universe, I perish in the absence of a support. There is no other ultimate resort for me than devotion unto you of exalted majesty.

48. The different paths opened up by Śrutis, Smṛtis etc. are causes of delusion. These are incompetent to function if they exclude devotion to you.

49-52a. O Lord, I have no other refuge. Be merciful unto me.

After eulogizing thus joyously he fell down like a rod on the ground near the lotus-like feet of the Lord of the universe, repeatedly uttering “Be pleased”.

Then all those Devas duly eulogized and worshipped Keśava. They went back to heaven fully satisfied by his graceful, benign glances (fallen on them).

Puṇḍarīka and Aṃbarīṣa then opened their eyes. Since they were deluded by the Māyā of Viṣṇu, they thought that what they had seen was only a dream.

52b-58. After seeing the divine grace and charm with the mortal eye directly, now they reverted to human feelings and emotions. Then they saw the Lord (in the shrine) seated on the divine throne. He resembled a dark cloud. His eyes were large like full-blown lotus. His lips were red and the nose charming. He was adorned with divine earrings. He held the conch, the discus, the iron-club and the lotus. He wore a garland of sylvan flowers. His chest was stout (and muscular). He had a charming necklace. He was brilliant with a valuable crown. He had on his chest the Śrīvatsa mark and the jewel Kaustubha. He was adorned with divine armlets. He had long arms. He was in complete readiness for saving the wretched and the distressed. He had a golden thread (round his neck) with a big jewel set in the middle. He wore divine yellow garment and had divine garlands and sweet-smelling unguents. He was seated on a golden lotus-like seat. He was closely embraced by Śrī. He dispelled the distress of those who resorted to him. He was an ocean of nectar that had surged up. He was like the Kalpa tree in full bloom bestowing the fruits of all desires.

59-63a. They saw the wielder of plough as a weapon (Balabhadra) seated on his right side. It is he with whom the Lord supports the universe with great strength.^[7] He was the king of Serpents adorned with seven hoods. He was as lofty as the peak of Kailāsa. He was white in complexion and resplendent with gold ear-rings. He had a garland of variegated forest-flowers. He wore a divine, dark-coloured, silken robe. Inebriated with liquor, his lotus-like eyes rolled always. His back was slightly bent and the chest projected forward. His body was coiled up. His four arms were brilliant with the conch, the discus, the iron-club and the lotus. He was handsome with different kinds of ornaments. He was a destroyer of the sins of those who bowed down (to him).

63b-68. They saw the gentle lady Subhadrā in between them. She was as pink as saffron.

They saw Lakṣmī who was the abode of all beauty, who was bowed down to by all the Devas. She was stationed in the lotus-like heart of the Lord of Lakṣmī. She was sitting separately. The goddess held an excellent lotus. Her garments and ornaments were of divine nature. She was the destroyer of all sins. She redeemed those who were immersed in the ocean of worldly existence. She was the source of origin of deities.

They saw the excellent discus of Viṣṇu stationed on his left side. O Brāhmaṇas, it was made out of wood. It was brilliantly embellished in gold.

On seeing Viṣṇu stationed in four forms,^[8] that Brāhmaṇa and the Kṣatriya considered their exertion in the early dawn fruitful. Recollecting that charming dream of sport, they were surprised.

69. “This is not a mere wooden idol. It is Brahman itself that shines here.” They believed in this utterance of the Brāhmaṇas in the sacrificial assembly.

70-72. ‘Where are we (what great difference there is), the great sinners who deserve only tortures; where is this manifestation of Viṣṇu in the assembly of the Suras! We had been fools. Now we have mastered the eighteen lores.^[9] Hence this is not an error on our part. It is real knowledge unto us. That has been proved. They had said that the Brahman of wooden form stood at the root of the Banyan tree on the shore of the Tīrtharāja. On seeing it directly, a creature is liberated.

73-75. This Lord of the worlds is that very same (Brahman). He has four forms when he incarnates on the earth. He shines in four forms.

Therefore let us retain our life and stay in his presence. We shall not go elsewhere. We shall be averse to worthless pursuits of lust.’

After deciding thus, O sages, those two became engrossed in devotion to Viṣṇu. Always repeating the names of Nārāyaṇa, they attained salvation.

Jaimini said:

76-77. It is just incidentally that this secret conducive to the destruction of sins has been told. Those who listen to this story of Puṇḍarīka and Aṃbarīṣa and those who recite it always with great joy, go to the abode of Viṣṇu with great joy. They will go to the abode of Viṣṇu with all sins dispelled.

Footnotes and references:

[1]:

Tīrtharāja: sea, as all sacred rivers join the sea. Here it means the Bay of Bengal on the shore of which stands Puruṣottama Kṣetra.

[2]:

Son of demon Hiraṇyakaśipu. He was a very great devotee of Viṣṇu. It was to save him that Viṣṇu incarnated as Nṛsirhha and killed Hiraṇyakaśipu. BhP regards him as a great Vaiṣṇava.

[3]:

A reference to Ajāmila, a sinner who was liberated by pronouncing the name Nārāyaṇa (BhP VI, Chs 2 and 3). It illustrates the efficacy of God’s name.

[4]:

This exploit of Agastya (drinking-up of all the waters of the sea) is mentioned in Mbh, Vana 105.3-6.

[5]:

The eight aṅgas (ancillaries) of Yoga are: Yama, Niyama, Āsana, Prāṇāyāma, Dhyāna, Dhāraṇā and Samādhi.

[6]:

Śaivas and Śāktas add twelve intangible principles to the list of twenty-four principles of Sāṅkhya. The cult of Jagannātha synthesises both Vaiṣṇavism and Śaivism. Hence Jagannātha’s transcendence of 36 principles.

[7]:

Balabhadra is an incarnation of Śeṣa, the serpent who supports the Earth. Hence his (Śeṣa’s) attributes are applied to Balabhadra. Our Purāṇa, like Harivaṃśa, describes him as a liquor-addict but, strangely enough, he proclaimed total prohibition at Dvārakā at a late stage (Mbh, Mausala 1.29).

[8]:

In Jagannātha Temple at Puri the four images, viz. Jagannātha, Balabhadra, Subhadrā and Sudarśana are worshipped. They as if constitute one object of worship, viz. Jagannātha and are called caturdhā-mūrti. Hence the epithet caturdhāvasthita.

[9]:

Eighteen Lores: Normally four Vedas, six Aṅgas of Vedas (such as Śikṣā, Kalpa etc.), Mīmāṃsā, Nyāya, Dharmaśāstra and Purāṇa constitute 14 lores. To these are added Āyurveda (Science of Medicine), Dhanurveda (Military Science), Gāndharva Veda (Science of Music) and Arthaśāstra (Political Economy) totalling to eighteen Lores.