Chapter 38 - The Great Efficacy of Nirmālya etc.

[Sanskrit text for this chapter is available]

Jaimini said:

1. After granting the boon thus to King Śveta formerly, O Brāhmaṇas, Hari who was stationed within the Mansion, vanished.

2-3. Śrī, the cause of creation, sustenance and annihilation of all the worlds, the matchless Śakti of Viṣṇu, is the person serving the nectar-like well-cooked food and Lord Nārāyaṇa consumes it. Enjoyment of its remnants and leavings is the cause of the destruction of all sins.

4. There is no object on the surface of the earth which is so meritorious as that. It does not become defiled due to contact with sinful persons.

5-8. Due to the presence of Padmā (Lakṣmī) all of them are proclaimed to be pure and clean. That Nirmālya, present in the abode of Viṣṇu, does not become defiled even if fallen persons etc. touch it. It is (pure) like Viṣṇu himself. Widows who perform holy rites, people of all castes and stages of life, the initiated performers of Agnihotra sancrifices, the poor, the miserly, a householder or a master, natives or foreigners—all those who come there, become sanctified by eating. In the matter of consuming the Nirmālya of Viṣṇu no one should display any false prestige.

9. Whether due to devotion, or covetousness or out of curiosity or as a means to satisfy hunger, if the Nirmālya is eaten to the full, it dispels all the sins.

10. It mitigates all ailments; it increases sons and grandsons; it dispels poverty. It is excellent and splendid, bestowing learning, longevity and prosperity.

11-15. The partiality of Viṣṇu of unmeasured splendour is present therein. Those who find fault with that nectar-like Nirmālya are fools vainly considering themselves learned. The Lord himself remains ready to punish them. He never brooks the guilty. Indeed calamity certainly befalls those people against whom he raises his rod of punishment. They will be cooked in the terrible hell Kuṃbhīpāka.

No sale or purchase (of the Nirmālya) is to be encouraged, O Brāhmaṇas. If a person takes this vow, ‘I will never eat anything before eating the Nirmālya of the Lord of the universe’ and eats it everyday keeping up his vow, that man shall get rid of all sins. His mind shall become pure. There is no doubt that he will go to the pure region of Viṣṇu in due course.

16. Even if (Nirmālya) is kept for a long time, even if it is dry, even if it is taken to far-off places, it can be eaten as it is. All these are destructive of sins.

17. If that food-offering of the Lord drops down from a dog’s mouth while it was being carried off, the same may be eaten even by a Brāhmaṇa. What need one say of others!

18. As soon as it is received, it must be eaten by a person whether he is observing a fast or not, whether he is bodily pure or not, even if he does not follow the code of good conduct, or is mentally sinful. No doubt need be entertained in this respect.

19. The Naivedya offering of the Lord of the universe and the water of Gaṅgā—both these are equal. If they are looked at, one obtains heaven etc.; If they are partaken of, all the sins are destroyed.

20. What is cooked by the Mother of the universe in the well-consecrated Vaiṣṇava fire, the Discus-bearing Lord eats everyday in all the Yugas, Manvantaras etc.

21. In the whole of the earth consisting of the seven continents there is no presence of Hari like it is on Nīla mountain, which he offers under the pretext of a human act.

22. The Supreme Brahman in the form of a wooden idol perceptible to everyone shines (here), O sages. It is neither seen nor heard anywhere (else).

23-28. Unto that Brahman in the form of Pravṛtti (Activity), Śrī, Śakti in the form of Pravṛtti prepares and serves the Havi. The Lord of the universe eats it. The remnants thereof can dispel sins. What is surprising in this, O Brāhmaṇas, if it is spoken as the cause of salvation?

Persons deficient in merit do not believe in it. This is glorified in the Yugas when the Vedas and conventional norms hold sway.

No one knows its greatness, particularly in Kaliyuga. In the terrible Kaliyuga,^[1] opposition to Dharma (righteous conduct) has three-fourṃs share. Dharma has only a single foot left. It moves about only in some rare places because it is afraid (of Kali). All the people are inherently given to falsehood. They are hypocrites and knavish. Generally they are averse to virtue. They are addicted to eating and sex. They never meditate, perform penance or observe a holy rite.

29. All people are mostly unrighteous, violent and excessively greedy and rapacious. They themselves will not do anything. They are satisfied when they slander others.

30. Due to their mean-minded interests they put obstacles in other people’s activities.

31. They neglect beautiful women lawfully married to them in their household. They are of brutish activities seeking contact with other people’s wives of ignoble and censurable activities.

32-37. There is no Agnihotra or other holy rite anywhere. It has become a means of livelihood to Brāhmaṇas to whom it should have been a means of attaining the other world.

A holy rite does not yield (the desired) benefit if it is performed by one who has learnt the Vedas without the requisite holy rites, by means of wealth acquired unjustly and fraudulently.

Generally in Kaliyuga kings are averse to their duty of protecting their subjects. They are ever eager to exact taxes. They are extremely sinful and behave like thieves.

All the people indulge in mixing up different castes (through intermarriage) in Kaliyuga mostly behaving like Śūdras. Kings themselves become robbers and Śūdras minions of kings.

The holy rites laid down by Śrutis and Smṛtis are not properly performed in the prescribed way in the fourth Yuga, O Brāhmaṇas. They are not (hence) capable of yielding good results in the other world.

(In Kaliyuga) the virtue of practising charity is the highest and no other virtue is considered praiseworthy. One should wish for the welfare of the twice-born by words, thoughts and deeds.

38-41. Thus spake the Lord: “The Brāhmaṇa is my body. I am pleased with that person with whom Brāhmaṇas are pleased.”

One should behave equally towards both, Brāhmaṇas and Janārdana. The words that Brāhmaṇas utter, are what the Lord himself would utter.

Whatever may be the mode of his living, Brāhmaṇa is the preceptor of all castes. That Lord too, the Lord of Devas himself, is fond of Brāhmaṇas.

Janārdana incarnates always for the sake of Brāhmaṇas. In every Yuga, he punishes the wicked ones for the sake of protecting them.

42. At the beginning of the creation the Four-faced Lord created Brāhmaṇas. Afterwards all the other castes were severally born in their families.

43. Hence, in Kaliyuga, these two are the goal and resort unto all, viz. Brāhmaṇa and Viṣṇu. Hari is the goal unto Brāhmaṇas.

44. Here Hari alone is the goal unto all, when Kaliyuga approaches. He is remembered and glorified in Śālagrāma and other holy spots.

45. In that holy spot on Nīla mountain which is like the physical body of the Kṣetrajña, the Lord who has assumed physical body under the guise of the wooden idol, is the soul immanent in all beings.

46. For the destruction of the evils of Kali, he is usually the bestower of salvation on men of evil actions who pay a visit, offer eulogy and partake of the leavings of his food.

47. A man whose body is smeared with the leavings of the food of the Lord of Suras, whose food is the same (leavings of Lord’s food) and whose mind is directed towards that, is never polluted by sins.

48. Food-offering is made to other idols too of the Lord and it is what purifies. But the leaving of the food is what liberates.

49-51. It is only here that the Lord eats (food himself); in other places he glances with his eye. Formerly the Lord was requested by Yogins who surrounded (him), “We shall overcome your Māyā by enjoying the Nirmālya and leavings of food.”

He is the bestower of liberation easily (without any strain) on persons whose sense-organs have become calm.

He sports with Śrī through the activities of sitting, lying down, partaking of food etc. together. Let this be remembered that the activity of the Lord in this respect is what the purport of the Veda is.

52. The Lord never transgresses the Vedas. Indeed his incarnation in every Yuga is for the sake of protecting the Vedas.

53. How can the Lord who is the authority, act contrary to that? If he were to act against it, the whole universe will be (behaving) like that.

54-55. Indeed it is on account of its regular practice (by people) that the Veda has become the authority.

Formerly an excellent Brāhmaṇa (named Śāṇḍilya) hailing from Madhyadeśa (Central Region) came here.^[2] He was completely free from impurities on account of his decent and decorous behaviour. He had mastered the topics of all scriptural texts. He was always calm. He always got his sense-organs under control in thought, words and deeds. He was a householder.

56. In accordance with the procedure regarding the rites to be performed at the (particular) Tīrthas, he worshipped the Lord. He maintained the sacred fires. He spent here three days engaged in worshipping Viṣṇu with great purity.

57. Since there is the injunction in the scriptural texts that the remnants of Yajña should be partaken of by householders, he did not take the remnants of the offering unto the Lord suspecting that it must have been cooked by another (inferior person).

58. ‘It should be consecrated by Devas; (otherwise) how can it be suitable unto the Lord? Because it is unsuitable, the Naivedya should certainly be unacceptable,’ He thought.

59. When the Naivedya was not accepted with the Brāhmaṇa, all his attendants too did not eat the Naivedya (food-offering).

60. Thereupon, he became afflicted with diseases. His body ached and he became excessively distressed. He was dumb-founded along with his family because he had offended the Lord.

61. He mentally thought, ‘How is it that without any cause the whole family has been afflicted with this pain (as if) breaking all the limbs?’

62-63. He went on thinking thus, when at the end of three days an idea struck him: ‘An affliction and ailment like this cannot befall everyone at once. In what way have we offended this Lord Puruṣottama? It cannot be deliberate. What then is the cause of this sickness of mine?’

64. After deliberating thus frequently, he meditated on Lord Nārāyaṇa. At the end of the meditation (that Brāhmaṇa) the expounder of the real meaning of scriptural passages eulogized (the Lord).

Śāṇḍilya said:

65. All the fourteen lores, the bases for the determination of virtue, are your utterances which have come out of your lotus-like mouth.

66. This is the conclusion of all the scriptural texts that one should practise Dharma only according to them. It is for the sake of the protection of that Dharma that you incarnate in every Yuga.

67-73. One who transgresses that (Dharma) is certainly one who offends you. O Lord of the chiefs of Devas, I never transgress the code of conduct (of Dharmaśāstra) mentally, verbally and physically. Even in regard to wealth and love I do not transgress Dharmaśāstra.

O Lord, I have come here to burn down the mass of sins accumulated in the course of many thousands of births by means of the forest fire of your sight.

What was the offence committed by me, adhering, O Lord, to your own path prescribed in scripture? A dreadful ailment with no apparent cause afflicts all the limbs.

Whether knowingly or unknowingly, if any offence has been committed by me against the lotus-like feet of yours, O Lord, O ocean of mercy, forgive it. The ground alone is the support to those who have slipped in their steps on the ground.

You alone are the refuge, O Lord, to those who commit offences against you. You alone do forgive my sin arising from an offence against you.

A wound (eruption etc.) caused by (bodily) heat is cured by applying fire (remedial heat). So, O Lord, subdue by means of your graceful glance from the corner of your eyes, this deplorable condition arising from the seeds of sins. The evil action has begun to bear fruit. Your benign glance is the sole cause of salvation. I have fallen into the ocean of grief. Redeem me, O Lord of the universe.

74-77. How can a man who has come within the range of your vision be in a pitiable state? O ocean of natural mercifulness, one who has come within the range of your vision is always immersed in the ocean of bliss. He does not bemoan nor does he yearn.

My fortune is by no means meagre. I have seen you with my own eyes. If there is any obstacle in my getting salvation, it is certainly terrifying. So be pleased, O Lord of the universe, towards me, your attendant though a habitual offender. In view of our relationship as Master and Servant, do forgive my offence.

At the end of this prayer, the affliction of his body immediately disappeared.

78-80. He saw Govinda, Nṛsiṃha fond of his devotees. He was seated on a divine throne. He was adorned with divine ornaments. He was found taking up in his lotus-like hand the excellent cooked food offered by Śrī and dropping the remnants of the mouthful frequently into the (various) vessels.

Lakṣmī went on placing in his hand (various food items) with graceful smiles and coquettish glances. Whatever was handed over to him he went on eating without any hurry.

81. On seeing this, Śāṇḍilya, the excellent Brāhmaṇa, became surprised. He remembered his own offence in not taking up the Naivedya. (He eulogized thus):

82. “What a great difference! I am a knower of a limited things while you are the storehouse of all knowledge and the creator of the principles of Mahat, Ahaṃkāra! (There cannot be any comparison between us.)

83. O Īśa, how can those who are deluded by your Māyā know your unbridled, indefinable wish manifesting itself in the form of creation and annihilation?”

84. As he eulogized thus, the Lord, Nṛsiṃha, scattered the remnants of the morsels all over the body of the excellent Brāhmaṇa with his own hand that was Ucchiṣṭa (not washed after eating anything).

85-86. When he was sprinkled with them which he felt comparable to nectar, the Brāhmaṇa joyously shone with divine body. He was as lustrous as a sage who is a living-liberated soul.

“Only devotees know the greatness of devotion. A barren woman never experiences the severity of labour pain.”

87. Saying this he took up the leavings of the Supreme Soul from his body and ate them. The eminent Brāhmaṇa well-versed in the Vedas considered himself one who has attained his goal in life.

88-90. ‘Ordinary code of conduct (Dharma) is not much (highly) thought of in this holy spot. This is the greatest Dharma which has been proclaimed by the Lord himself. Dharma has its source of origin in the conduct of life. Acyuta is the Lord of Dharma.’ Thinking thus, the Brāhmaṇa himself took a handful of the remaining food to the members of his family. At that time his reverie broke. He got up from his sleep. With a great surprise he realized that it was a dream.

91. He thought, ‘This alone is my offence that I slighted the Lord without knowing the wonderful greatness of taking in the Naivedya.

92. (Defective verse) The lotus-like feet of the Lord are the eighteeen and fourteen Cosṭnic Eggs. The devotee who washes His feet with the liquid in the form of Dharma actually sanctifies himself with that water.

93. In this holy spot it is a great mystery that the Lord eats what has been cooked by human beings, the Lord whom Śakra and others worship with excellent divine items of food offerings.’

94. Wondering thus, O Brāhmaṇas, he took the Naivedya acquired in dream and respectfully sanctified his family through it.

95. Thereupon all of them became free from ailments. They be came delighted in their minds. Their power of expression became excellent. They considered it their rebirth. They praised the excellent holy place:

96. “In the whole of the earth consisting of seven continents there is no other holy spot like this, where by giving the leavings of his food the Lord liberates men from their sins.

97. This sacred place has the same greatness as Puruṣottama. It is extremely rare since heavenly and worldly pleasures as well as salvation come within the reach (of the devotee).

98. Those who are distressed in the forest of worldly existence and fortunately come here, become completely satisfied by different kinds of enjoyment. They will easily attain the path of salvation.”

99. Excessively delighted, they began to talk like this to one another. They fed one another with the remnants of food offered unto the Lord to their heart’s content.

100. Thereupon, all of them became free from impurities, O Brāhmaṇas. They had the lustre of the midday Sun. They shone like gods, free from sins and devoid of fever.

101. O excellent Brāhmaṇas, the efficacy of tasting the Naivedya has been recounted to you. Even by hearing thus the greatest of sinners is liberated from a great sin.

102. We are not competent to recount the full benefit of taking the Nirmālya. It is worn by the body which is directly the form of Brahman.

103. Flowers, sandal paste, wreaths of flowers etc. which are being worn by the limbs (of the Lord), when taken away from the idol at the proper time, are called Nirmālya.^[3]

104. If the Nirmālya is worn on the head and if (the unguent etc.) is smeared on the body, it yields the benefit of the holy bath in all the three and a half crores of Tīrthas. If it is eaten, it is destructive of all the sins including that of defiling the preceptor’s bed.

105. This idol of Viṣṇu is to be smeared with unguents. The following unguent is much better than others. Sandalwood, agallochum, camphor, musk, saffron etc. are its constituents.

106. Indradyumna got a special unguent ready by means of sandalwood and black aloe-wood ground into a paste and applied it to the body of Vāsudeva.

107. Everyday it was applied, O excellent Brāhmaṇas, and it was removed at the end of the year. When the unguents become devoid of stickiness their sight is not praiseworthy.

108. If the unguent were to fall in the middle (of the year) it should be made into a paste once again and applied. Other types of unguents are not recommended. This alone is approved for the limbs of Viṣṇu.

109. Formerly a prince of confused mind saw Viṣṇu wet in body with sandal paste. The prince coveted it due to its fragrance.

110. The officer engaged there wanted to please him. He peeled off the unguent from the Lord’s body (idol) and gave it to the prince who applied it to his chest.

111. That portion of his body became afflicted with white leprosy immediately. The officer who gave him the unguent contracted leprosy on his hand.

112. Hence it is laid down that the unguent that has alreay[?] been (on the body of the Lord) for a year is the most meritorious. It is the most important of the Nirmālyas. If it is inhaled it destroys sins.

113. Formerly there was a Daitya named Damanaka.^[4] He had become very powerful due to Māyā. He harassed people. He could move through the waters of ocean.

114. The Lord too could wield Māyā. At the request of Brahmā the Lord took up the incarnation of Fish and entered the ocean.

115. He searched for and found (the demon). He dragged him to the shore and thrashed him on the surface of the earth. The excellent Dānava fell on the fourteenth day in the bright half of the month of Madhu (i.e. Cakra).

116. By the contact of the hands of the Lord he became a fragrant grass of the same name, i.e. Damanaka (Artemisia indica). The Lord accepted it with a surprised mind.

117. He made a garland of it and wore it on his chest along with the garland of sylvan flowers. He thought that its fragrance should stay as long as the object exists.

118. Its fragrance excels the fragrance of all the flowers. Its colour also became very splendid like that of the body of the Lord.

119. A garland made of this is extremely conducive to the pleasure of the Lord. Even if it becomes dry, even after the lapse of a long time, it never becomes defiled.

120. If any person wreathes a fine garland of it and offers it to the Enemy of Damanaka, he will give great pleasure to Viṣṇu. It bestows salvation.

121. He who devoutly wears the garland after removing it from the body (of the Lord), certainly attains the merit of a thousand horse-sacrifices.

122. If a person takes away the garland of holy basil leaves from the idol of Viṣṇu and wears it over his head, round the neck or on the chest, he acquires without any strain the merit of as many horse-sacrifices (as there are leaves therein).

123. If a person eats the leaves of Tulasī Nirmālya of Hari, he is honoured in the world of Viṣṇu for as many thousands of births as they (the leaves) are.

124. If a person eats the Naivedya (cooked rice mixed with Tulasī leaves), he attains the merit equal to the drinking of Soma juice for every such morsel.

125. One who eats it throughout one’s life shall certainly attain salvation.

126. The remnants of Arghya etc. of Viṣṇu, the Ācamana water, the Pādodaka (water with which the feet are washed), Snānavāri (water after the bath is performed)—all are destructive of sins.

127. They yield the merit of ablution in all the Tīrthas; they are destructive of evil spirits; they destroy ill-luck, sins arid demons; they dispel goblins, vampires etc.

128. They are excellent dispellers of the fault (evil) of touching impure things like dead body etc.; they bestow the benefit of all initiations and holy rites; they increase prosperity.

129. They prevent premature death; they destroy the collection of ailments; they destroy the mass of sins of consuming liquor, cow’s meat etc.

130. If a man sprinkles these waters on his body and then hears of sūtaka (child birth), he is not polluted thereby. He still remains a person having the right to perform all holy rites.

131. If one takes a vow to take all these or anyone throughout one’s life and takes it in smaller or greater quantities, one shall become liberated due to Viṣṇu’s favour.

132. Thus the Lord stays there with a desire to bless the worlds. He sports with Śrī. He is the Lord who liberates spontaneously.

133. In this excellent holy spot named Puruṣottama, the Lord is the bestower of salvation through the following: the Nirmālya, the water with which the feet are washed, the food offering, charitable gifts, seeing the Lord, bowing down to him, worship and making present.

Footnotes and references:

[1]:

Most of the Purāṇas draw a gloomy picture of Kali Age. See Mbh, Vana, Chs. 188, 190; BrP Chs! 229-230; MtP 144.32-47; BhP XII Chs. 1, 2; VP VI.1. Most probably that was the state of society when Purāṇas came to be written. The present state of society is however no better.

[2]:

This story (vv 55-100) illustrates the great sanctity and efficacy of the Lord’s Naivedya.

[3]:

This verse explains the term Nirmālya and the articles to which it is applied.

[4]:

The legend of Damanaka is given to explain why this fragrant grass (Artemisia indica) is worn by the Lord on the 14th day of the bright half of Caitra. In Maharashtra Damanaka is used for worshipping Śiva on this day.