Chapter 10 - Dialogue Between Nārada and Indradyumna

[Sanskrit text for this chapter is available]

Indradyumna said:

1. Ever since your birth, O excellent Brāhmaṇa, you have never been there. How did you come to know of the divine information (visit of gods etc.) in Puruṣottama?

Vidyāpati said:

2. There I stood in the evening after approaching the Lord. At that time a cool wind of divine fragrance blew there.

3. A confused noise rose up and was heard from the sky. Gradually it turned out to be a meaningful sound in the form of letters such as “Go, proceed ahead”.

4-9a. In the vicinity of Vaikuṇṭha (i.e. Viṣṇu), the assemblage (of Devas) took place, O king, after the mountain had been covered with a shower of flowers by the heavenly beings.

There was an unprecedented sound of lutes, flutes, Mṛdaṅga drums and clapping of hands marking time in music. It got mixed with divine songs.

A thousand presents and offerings were made by the Devas for the propitiation of the Supreme Lord. None of them had ever been visible to men before.

The Devas who could be known only by their hands (i.e. only the hands were seen) duly worshipped the Lord. They delighted the Slayer of Madhu by means of eulogies along with shouts of “Be victorious”. Then they (gods) returned to heaven in the same way as they came from it.

After they had departed, my Śabara friend Viśvāvasu gave me the divine food offerings and this garland.

9b-18a. It is invaluable. It never fades. It bestows prosperity, kingship and happiness. It dispels misfortunes, sins and evil spirits. As it is befitting (to you), it has been brought by me.

Listen to the situation of the excellent holy spot of Viṣṇu. Unprecedented skill in workmanship is evident in this pleasing form. It cannot be (adequately) described by a person born on this earth. It has been seen because of your good fortune and manliness. I shall describe it.

This holy spot has the Nīla mountain as its chief centre. All round it is overspread with forests. It is well-known that its extent is five Krośas (i.e. 5 x 3 = 15 Kms.). It is on the shore of the Tīrtharāja (the ocean) there. It is covered with golden sands.

On the peak of the mountain, there is a large, lofty Banyan tree that is destined to be there for the period of a Kalpa. It extends to three Kilometers. It is devoid of fruits and flowers but is brilliant with sprouts. When the sun moves, its shade does not move.

To the west of it is the Kuṇḍa named Rohiṇa. From the surface of water it is adorned with a flight of steps of blue stone. All the four sides outside it there are paved with crystals. It is very charming and is filled with waters that dispel masses of sins.

In the middle of the eastern platform, in the cool shade of the holy fig tree, there is the Lord holding the discus and the iron club made of blue sapphire-gems.

18b-25a. (The idol) measures eighty-one Aṅgulas (about 2 metres) and is stationed on a golden lotus.

The region of his forehead surpassed the beauty of the crescent moon of the eighth lunar day. His eyes (as if) attempt to censure (denigrate) the splendour of a pair of smiling blue lotuses. He dispels the three types of ever increasing distresses by means of the nectar-rayed moon of his face. He appears very splendid with his nostrils which are like a shining flower of gingelly plant.

Though his body is made of stone, excellent smile bathes his lips. The chin along with the jawbone appears exceedingly charming on account of the cheeks beaming with laughter.

The two corners of the mouth have an unprecedented setup. Dimples are formed in the cheeks due to laughter. The chin and the splendid corners of the mouth are held as models for such (heavenly) artisans as Viśvakarman and others by the Lord.

On either of his ears there is an ear-ring shaped like Makara (crocodile). The face in between these two ear-rings laughs at (i.e. surpasses) the full moon in between Jupiter and Venus (i.e. with these planets on either side).

Through his neck that increases the beauty of his neck ornament, he gives those who look at it, the suspicion that the conch with right-handed curls has given birth to pearls.

25b-30. His shoulders are thick and large. He has four long arms stretching as far as the knees. The region of the chest of the Lord sparkles with white spotless necklaces. There he holds the fourteen worlds reflected in his divine Kaustubha gem.

He is handsome with a small hair line entering the depressed navel as though it were a deep pool. He renders the necklace immovable by the waist having three folds of skin above the navel.

With the waistband studded with jewels and having small bells suspended along with the pearl necklace the buttocks of the Lord shine like leafy cups of beauty of all the worlds.

The pair of pillar-like calves, rendered splendid by means of the pearl necklace hanging down as far as the loins and the yellow robes, supports the auspicious festoons of salvation.

The two feet of the Lord shine on account of the circular and symmetrical knees, the gem-set anklets as well as the garland extending to the forepart of the feet.

31-36. (Defective text) The Lord is adorned with necklaces, bracelets, armlets, crown etc. Lord Keśava wields the discus, the lotus, the iron mace and the conch which are the products of perfect knowledge, Cosmic Ego, Supreme majesty and Śabda-brahman (Vedas or Oṃkāra or verbal expression of Supreme Knowledge). He illuminates all the cardinal points. Thus he is installed on the Nīla mountain.

By devoutly bowing down to him and seeing him one is liberated from the bondage of the physical body.

Lakṣmī who occupies his left side is embraced by the Lord holding a lotus in his hand. She is engaged in playing on the lute with her eyes fixed to the face of the Lord. She is the abode of all beauty and is adorned with all ornaments.

I saw those two, the parents of the universe, stationed on the mountain. They are silent. With their smiling eyes they bless all those who view them. As they bless all living beings, I thought them to be alive. Śeṣa with his many hoods forming an umbrella is stationed behind them.

37. In front (the Discus) Sudarśana was seen assuming an embodied form. Behind him I saw Garuḍa stationed with palms joined in reverence.

38. Having seen directly that Lord of Śrī, of wonderful form and features like this, my mind runs back to that place as though dragged with ropes.

39. Only that man who has acquired excellent Karmas in the course of many thousands of births and has all of them ripened simultaneously, sees the Lord.

40. No man is competent to have the vision of Puruṣottama of this nature even by means of holy baths in Tīrthas, austerities, charitable gifts, sacrifices to gods and other holy rites.

41. Those who meditate upon Viṣṇu abiding in the holy place of Puruṣottama, whose form is dark-complexioned and who resembles the sky free from impurities (like clouds etc.) get their bonds cut. They (then) enter the city of Viṣṇu, after attaining which no one feels any grief.

42. If the different kinds of benefits of a man’s Karmas brought about by all the eighteen lores are concentrated together, they can come up to a hundredth part (of the bliss) of the vision of Viṣṇu.

43. What more needs to be spoken in this matter, O king? Such is the greatness of the ground of that holy place that whatever be the extent of things coveted by a man’s mind, he will acquire all of them and even more, if he merely bows down to the Lord of the Nīla mountain.

44. Only he by whom the Lord of the Nīla mountain has been seen is a donor, performer of sacrifices, speaker of truth, one of pious and righteous conduct—he is the most excellent one in all good qualities and all births.

45. O king, this greatness has been known by me from those attendants of Mādhava, the Lord of the universe, who are present there.

46. In this context the ancient (yet) well known ancedote of the primordial creation coming down by tradition has been heard by me. It is only after that I have come here.

47. At your behest I went there and visited Śrī Puruṣottama. (Everything) has been reported to you. Do whatever you desire to do now.

Indradyumna said:

48-53. I am satisfied (and feel my objects accomplished) on hearing about the Lord’s form that dispels sins, from you whose words are trustworthy. O holy Lord, due to my contact with the divine Nirmālya my sins acquired in the course of many births have been destroyed. Now I have become a person desiring the vision of the Lord of Śrī. I shall whole-heartedly go there along with the flourishing kingdom. I shall make residence there and build cities and forts.

In order to propitiate the Enemy of Mura I shall perform a horse-sacrifice. Everyday I will worship Śrīnātha (Viṣṇu) with a hundred presents and offerings. I shall propitiate the Sire of the universe by means of holy rites, fasts and other pious observances.

When the Lord will be eulogized by me thus with faithful devotion, the omnipresent Lord Nārāyaṇa who is merciful and considerate towards the wretched will shower with nectarine words me who have become distressed.

54-58. Nārada who is (ever) curious to survey the worlds came there. On seeing that sage, the son of Brahmā, the foremost among the followers of Viṣṇu, coming, the king then hoped that his purpose would be realised.

He got up promptly and received him with the formalities of offering Pādya (water to wash the feet), Arghya (materials of worship) and Ācamanīya (water for formal sipping). With palms joined in reverence he spoke to the sage who was seated in an excellent seat the following words:

Indradyumna said:

Today my Yajñas, charitable gifts, study of the Vedas and penance have become fruitful, since the alter ego of Brahmā has come to my abode.

O sage, even though I am satisfied with your blessing in the form of a visit, what behest of yours shall I carry out for pleading you? What is the purpose for which my abode has been sanctified by you?

Jaimini said:

59. On hearing the words of the king which were tender and full of devotion and humility, the son of Brahmā spoke to the king smilingly:

Nārada said:

60. O Indradyumna, the most excellent one among kings, Devas, Siddhas and sages along with Brahmā have become pleased with the mass of your flawless qualities.

61. Each of your good qualities is well-founded and makes you worthy enough to remain in the abode of Brahmā. They severally qualify you for it and are desirable ones.

62. I got down (to the earth) to see Nara residing in the hermitage of Badarikāśrama. At the time of meditation of him your endeavour like this has become known.

63-64a. O king, your endeavour is excellent, whereby your mind has been of such a (devotional) nature. O king, devotion unto Mādhava, the Lord of the world, whose abode is in a cave of mountain Nīla, is engendered by practice (of devotion) in a thousand births.

64b-65. By propitiating the Lord of the universe Brahmā of great intelligence created this universe and attained the position of grandfather. As you are born in his lineage, it is proper that your devotion should be such (intense).

66-67a. The devotion to Viṣṇu, the benefit of which is the accomplishment of the four major goals of life, is the result of no small austerity.

The beginningless primordial Nescience (Avidyā) which greatly heightens the five kinds of troubles, is firmly rooted (in man). The only remedy to annihilate (it) is devotion to Viṣṇu.

67b-69a. Devotion to Viṣṇu alone is the bestower of happiness on men who wander in the forest of worldly existence which is full of thorns in the form of miseries at every step.

To those who are sinking without support in the ocean of worldly existence where the Dvandvas (mutually opposite pairs) rise up like a violent storm and which is difficult to cross, devotion to Viṣṇu is proclaimed (in scriptures) as a boat.

69b-74. By resorting solely to the devotion to Viṣṇu, (which is like) a mother of exalted magnificence, good people are contented in their minds. They never grieve over (anything).

To those noble souls who are exceedingly delighted by drinking the nectar of devotion to Viṣṇu, attainment of the region of Brahmā is only a small benefit.

O king, the great mass of sins of living beings is of three types. In the great forest fire of devotion to Viṣṇu it is burnt like locusts.

Prayāga, Gaṅgā and other important Tīrthas, austerities, Aśvamedha (i.e. horse-sacrifice), the most excellent one among all sacrifices, great charitable gifts, observance of holy rites, fasts etc. even in thousands—if all these are gathered together and multiplied by crores and crores, that will not be equal to, it is proclaimed, a thousandth part of devotion to Viṣṇu.

Jaimini said:

75-76. On hearing about the greatness of devotion to Viṣṇu as explained by the Brahminical sage, the king became desirous of knowing the special nature of devotion to Viṣṇu. The king endowed with (the knowledge of) the use of means of hospitality, spoke these words to Nārada:

Indradyumna said:

77. The greatness of devotion to Viṣṇu has been excellently described (by you), O great sage. A desire to know its form and nature has been in my heart for a long time.

78. Describe the characteristic of Bhakti (Devotion), O eminent Vaiṣṇava (follower of Viṣṇu). In the whole of the earth there can be no one else who will explain it. This is known to me.

Nārada said:

79. What has been asked by you, O king, is perfectly sound. I shall recount to you the real characteristics of excellent devotion. You are the most excellent one of all persons eligible (to hear about) Bhakti.

80. This should never be spoken to an undeserving person, a blind one, an internally impure one. It is being recounted by me, O sinless one.

81. Listen to it attentively, O king. Listen to the eternal Bhakti in general and Bhakti to Viṣṇu in particular.^[1]

82. ‘He (Viṣṇu) alone is the giver of absolute happiness and the breaker of the series of miseries.’ If any one thinks thus and resorts to him (the Lord), it is called Bhakti. It is of three types according to three Guṇas and (that which transcends these Guṇas and is thus) attributeless (Nirguṇa) is considered to be the fourth one.

83. The devotion of those who are overpowered by lust and anger and who do not see any other means shall be the Bhakti of Tāmasa variety, O king. It is conducive to the acquisition (of what they desire) as well as magical powers.⁸⁷⁶

84. The devotion that is resorted to for gaining extraordinary fame or overpowering a rival or incidentally for enjoyment in the other worlds is known as the Bhakti of Rājasa variety.

85-86a. The devotion is of the Sāttvika variety when it is pursued by one who knows the transitoriness of the worldly objects of pleasure and the comparative permanence of those of the other world and who, without giving up the (religious) duties prescribed for one’s own caste and stage in life, resorts to devotion only for the sake of self-realization.

86b-90. ‘The Lord of the universe himself (is identical with) this universe. There is no other cause (of this universe). I am not different from him. He does not abide separately from me. He is devoid of external attributes and adjuncts. He should be realized through an abundance of love.’ This form of Bhakti is very difficult to attain. It is conducive to salvation. It is called Advaita (non-dualistic) devotion.

Devotees go to the abode of Brahman by means of Sāttvikī Bhakti; to the world of Śakra (heaven) through the Rājasī Bhakti. After enjoying the pleasures (of the earth) the devotees of the Tāmasī Bhakti go to the world of Pitṛs. They return to Bhūrloka (Earth) and adopt a Bhakti other than the previous one. The devotee of Tāmasa variety adopts devotion of the Rājasa variety; and one of the Rājasa type adopts the Sāttvika variety. The devotee of Sāttvika type attains liberation after non-dualistic contemplation.

91-96. By resorting to any one of these the devotee should go to the path of salvation gradually.

To a person devoid of devotion to Viṣṇu all the holy rites ordained by the Śrutis and Smṛtis: the rites of atonement etc., pilgrimage to Tīrthas, Kṛcchra and other forms of penance, nobility of birth, skill in arts etc. are just like a worldly ornament. The only result thereof is pain and strain to the body as in the case of the infidelity of an adulteress.

Even if he is devoid of noble birth and traditional course of conduct, a person of steady devotion who has controlled the sense-organs, is worthy of being praised by the people of all worlds. But not so in the case of a person who possesses eighteen lores but is devoid of devotion, O excellent king. The same holds good in the case of a man of a good caste and holy rites.

Bhakti unto Viṣṇu is not engendered in a man of very little fortune. By acquiring Bhakti unto Viṣṇu with great effort, one has his objects achieved and he becomes blessed. He does not perish (spiritually).

That through which one knows the Lord of the universe is glorified as Vidyā (learning). That holy rite (Karma) which delights the Lord is destructive of inauspiciousness.

97-99^[2]. A man of steadfast holy rites possessing these two (i.e. Vidyā and Karma) is called a devotee of Viṣṇu. By the dust of his feet the whole universe including the mobile and immobile beings, is sanctified. He is competent to create, sustain and annihilate as he pleases. How insignificant then are the simple desires of worldly prosperity or heaven etc.!

There is no difference between these two, viz. Vāsudeva and his devotee. I shall tell you the characteristics of those who are devotees of Viṣṇu.

100-106a. They have calm minds. They are gentle towards all. They have conquered lust and the sense-organs. Mentally, verbally or physically they never desire to harass others. Their minds always melt with pity. They are averse to stealing and inflicting violence. Towards the good qualities of others they are favourably disposed. In activities for the sake of others they rejoice. They are refined and cultured with good conduct. Other’s festivities are their own festivities. Without jealousy and rivalry (towards anyone) they see Vāsudeva abiding in all living beings. They are sympathetic with the wretched ones forever. They wish for other people’s welfare very much. In the lavish presents and worship of kings they take as much interest as in fondling own sons.

They are afraid of external things (objects of pleasure etc.) as if of cobras. They have for Hari as much love as hundred crores of times the love for sensual objects entertained by persons lacking in discrimination.

They worship Śaṅkara and others with a sense of perpetual duty and they meditate upon them as on Viṣṇu and treat the Manes like forms of Viṣṇu.

106b-110. They do not see anyone as different from Viṣṇu, nor do they see Viṣṇu as being separate from other things. There is separateness in the individual form but there is no separateness in the collective form.

They think thus: ‘O Lord of the universe, I am your servant and you are mine. We are not separate. Since the Lord is the immanent soul stationed in the heart of everyone, there is no one other than you as the served or the server.’

With this feeling of devotion, they attentively bow down to and always glorify Hari whose lotus-like feet are worthy of being saluted by the Lotus-born Lord (Brahmā). They consider worldly-minded persons as insignificant as blades of grass.

They are clever in rendering help to others always in all the worlds. They consider other people’s welfare as their own. If others are afflicted, they are kind and compassionate to them. Vaiṣṇavas are indeed famous as persons with auspicious minds.

111. Vaiṣṇavas are reputed to have the same attitude towards all these: a piece of stone, other men’s wealth or a lump of clay; other men’s wives or Śālmalī trees with sharp thorns all over them; friends, enemies, brothers and kinsmen.

112. Vaiṣṇavas are famous as having pleasant faces on account of their numerous good qualities. They are ready to cover the weak and vulnerable points of others. They bestow ultimate happiness (on everyone). Their minds always dwell on the Lord. They speak sweet words.

113. Vaiṣṇavas consider the auspicious names of the Slayer of Kaṃsa as destructive of sins. They repeat them with clear and sweet tones. They repeatedly say, “Be victorious, be victorious”. They are well known to be negligent of worldly wealth as useless.

114. Vaiṣṇavas are noted for their minds being fixed on the lotus-like pair of feet of Hari. Their intellects are apathetic (towards worldly affairs). They have the same appearance in happiness as well as in misery. They are clever in showing reverence to Hari in their own minds.

115. Vaiṣṇavas have their (limbs such as) shoulders, arms marked with (Viṣṇu’s) discus, mace, lotus, conch. They wear as armour the dust particles taken from the feet of Viṣṇu after bowing down to Him. Such Vaiṣṇavas are victorious.

116. Vaiṣṇavas are victorious. They are beautiful with the requisite ornaments and forms through the exceedingly fragrant basil leaf, garland and sandal paste taken from the limb of the Conqueror of Mura in order to woo Mukti (salvation) as it were.

117. Vaiṣṇavas are victorious with false prestige and pride dropped from their pure minds; they are calm with Ahaṃkāra (egotism) perishing quickly; they have destroyed their griefs by worshipping Narahari (Man-Lion), the trustworthy kinsman of Devas.

118. The auspicious conduct and characteristics of those who have continuous devotion to the Lord have been spoken to you by us. By being listened to these will dispel the impurity of men acquired in the course of a very long time.

119. Wealth is never sought. Nor an antidote against a pain arising in the body. O mind, I shall give you only this, viz. the glorification of the name (of the Lord) in light and soft words and the worship thereof.

120. (As opposed to these) Avaiṣṇavas (‘non-devotees of Viṣṇu’) hate auspicious conduct of (other) men. They themselves indulge in evil conduct and evil thoughts in the minds. They are undisturbed even if great misfortune befalls them. They take delight in sexual enjoyment.

121. Those Avaiṣṇavas are inebriated. They do not resort to the Lord even for a moment, although he is the cause of supreme happiness and is present in the lotus of the heart. They always cover up the names of Hari by means of aimless, worthless and futile network of words.

122. They are always covetous of other men’s young wives and wealṃ. They are miserly and always think of filling up their bellies. They invariably think (enviously?) of the greatness of others. Indeed those devoid of devotion to Viṣṇu are human brutes.

123. They are always attached to the company of ignoble persons. They are hideous and highly awful. They assail and hurt others violently. They are not inclined to remember the feet of Narahari. These dirty men are to be shunned from a great distance.

Footnotes and references:

[1]:

VV 81-96 give an exposition of Bhakti.

[2]:

VV 97 onwards describe Vaiṣṇavas and their characteristics and the contrasts with non-Vaiṣṇavas.