Chapter 261 - Dhyānayoga

[Sanskrit text for this chapter is available]

Note: The Japa of the Mantra “om namo bhagavate vāsudevāya” is Dhyāna Yoga.

Nārada said:

1-2. How did the eternal glorious goddess, the Consort of Hara, attain in the course of four months the great Yogasiddhi, after performing the Japa of this Mantrarāja resting on twelve syllables? Do describe this in detail to me accurately.

Brahmā said:

3. During Cāturmāsya when Hari was asleep, Pārvatī, strictly adopted all vows and observances. Mentally, verbally and physically, she engaged herself completely in the devotion to Hari.

4. She stationed herself on a beautiful peak of her father and regularly performed austerities. She was devotedly engaged in the worship of the deity, Brāhmaṇas, fire, cow, the holy fig tree and guests.

5. At the advent of Cāturmāsya on the pure and sacred day of Hari, she performed the Japa of the exalted Mantra as directed by the Pināka-bearing Lord.

6-8. Viṣṇu, the Lord with a delighted face, appeared before Pārvatī. He held the conch and discus. He had four arms and he wore a crown. He was dark-complexioned like a cloud. His eyes resembled lotus. He had the lustre of a crore of suṇs. He was seated on Garuḍa. The Lord pervaded the three worlds. He displayed (the mark) Śrīvatsa and (the gem) Kaustubha. He was clad in yellow silk robes. His large physical form was rendered brilliant by the refulgence of all the ornaments. He then addressed the fair goddess Pārvatī: “O goddess, welfare unto you. I am pleased. Do tell me what you desire.”

Pārvatī said:

9. Grant me that pure blemishless knowledge whereby the return (to the mundane existence) does not take place.

On being told thus, Viṣṇu, the great Lord, spoke to the beloved of Hara:

10. “That Lord of the chiefs of Devas alone shall tell you undoubtedly. He alone is the immanent soul and the witness stationed within and without the physical body.

11. He is the creator and the protector of the universe. He renders all holy things holier and more sacred. He has neither a beginning nor an end or death. He is virtue and piety (Dharma). Indeed he is the Lord of virtue, piety etc.

12-13a. He is indeed the Sakala Brahman (Brahman with the attributes) which is to be meditated upon by the three syllables (A, U and M). He is unborn yet he takes up birth in the form of Mūrta (embodied) and Amūrta (unembodied). I am not authorised indeed to speak it to you.”

13b. After saying thus the holy Lord who was delighted ceased to speak.

14. In the meantime, Śaṃbhu came to the hermitage of Girijā in an aerial chariot worthy of being desired by all. He was accompanied by all the groups of goblins.

15. The holy Lord Parameśvara was adored by her. A miracle then happened before the very eyes of the female companions.

16. After eulogizing the great Lord, Viṣṇu got merged into his (Śiva’s) body. Then Parameśvara, Maheśāna spoke to Pārvatī:

17. He got into the excellent aerial chariot and said: “O lady of excellent holy vows, I am pleased with you, We shall go to a secluded spot where I shall narrate and explain to you the exalted refulgence.”

18. After saying thus to the goddess joyously, he grasped the hand and gracefully helped her get into the excellent aerial chariot. Then he proceeded ahead.

19. They went to various mountains full of minerals of different kinds and having wonderfully variegated gems of diverse kinds. Rivers, streams, hedges and rivulets echoed the sweet cooing sounds of cuckoos.

20. He went to natural pools and lakes and those dug by Devas (filled in by rain) and then to rivers such as Gaṅgā etc. He showed to Pārvatī the sweet-smelling Kalhāra flowers tawny in colour and having a thousand petals.

21. He showed her Karṇikāra, Kovidāras, huge trees of Tāla, Hintālas, Priyaṅgus and Panasas.

22. He pointed out many Tilaka and Bakula trees in full bloom and the tawny-coloured fields shining with Kalama rice plants.

23-25. He went to the great Śara forest on the banks of the celestial river. It was full of the Śara reeds golden in colour. There were Kāśa flowers in full bloom. It was situated in a part of the land golden in hue and abounding in deer and birds having the splendour of fire. Standing on the top of the aerial chariot, he showed to his wife the hermitages of the sages who lived in perpetual celibacy on the banks. In the vicinity of the forest, Pārvatī saw the six Kṛttikās.

26-27. Those wives of Candra had concluded their ablutions and bedecked themselves. They were clad in clean robes free from dust. With palms joined together they said: “Who is this lady coming here for the sake of her son? O highly blessed lady, may this be told if he did come into your view?”

Pārvatī said:

28. How can it be? Am I fortunate enough to have a son, come on to my lap? Indeed, it is the misfortune of men that they do not get incessant happiness anywhere.

29. On hearing the word “son” I looked over and had the vision of you all, the blessed ladies. Why have you come here? May this be mentioned without delay.

The Kṛttikās said:

30. O fair lady, it is to give back your son kept (under our) protection that we have come on this Sunday during Cāturmāsya to take our holy ablution in the celestial river.

Pārvatī said:

31. O my companions, this is not the time for joke. May the truth alone be told. Mutual fun and frolic can be indulged in during tete-a-tete.

The Kṛttikās said:

32. O goddess, we are tilling the truth to you. O ornament of the three worlds, take this boy from the centre of the cluster of reeds.

33. On hearing the words of the Kṛttikās, Pārvatī looked at the six-faced refulgent boy with trepidation.

34. He had the brilliant lustre on a par with ten million lightning streaks. His form was characterised by divine splendour. The boy of inordinate strength could be named as son of Gaṅgā, Fire-god as well as of the Kṛttikās.

35. Saying ‘O my darling!’, she joyously held up the child with her hands. She sat in the middle of the aerial chariot keeping the child on her lap and said:

36. “Live long. Be happy and delight your kinsmen,” After saying this, she embraced her son closely and smelt the crown of his head.

37-38. Highly delighted she embraced the exaltedly refulgent boy glad in his heart. With a delighted mind, the unruffled son of the Kṛttikās joined his palms and bowed to Maheśvara. Then that aerial chariot speedily crossed the oceans and moved away.

39. It went beyond Jaṃbūdvīpa that extends to a hundred thousand Yojanas. The ocean around it, namely the Salty Sea is twice that in expanse.

40. By the aerial chariot having solar splendour, they were taken to the Northern Kurus and thence to the Dvīpa glorified as Kuśanābha.^[1] This Dvīpa is twice the ocean behind in size and it contains divine mountains and regions.

41. The Ocean of Ikṣu (sugarcane juice) is twice that Dvīpa in breadth. There is another Dvīpa twice Ikṣuda in size.

42. The Dvīpa is named Krauñca. The aerial chariot went beyond the Dvīpa twice the ocean in size. The ocean Suroda (Sea of Liquor) is twice the Dvīpa in size and it is resorted to by Yakṣas.

43. The Dvīpa named Śākadvīpa is twice that in size. There is (i.e. It is surrounded by) an ocean twice its size. It is made up of clarified butter.

44. It is exceedingly tasty and Siddhas dwell all round. The Dvīpa named after the Śālmalī tree is twice that ocean.

45. An ocean twice that size is made up of Dadhimaṇḍa (curds-coagulated milk). Sādhyas live there invariably engaged in great austerity.

46. The Dvīpa well-known by the name Plakṣa is twice that in size. Kṣīroda (Milk-Ocean) is twice the Dvīpa and great sages live here and there.

47. These six divine Dvīpas constitute what is cited as Bhaumasvarga (Earthly Heaven). There the ground is full of gold along with silver.

48. It fulfills cherished desires of everyone through the stones of honey-taste (madhūpala-svāda). It was seen (by Maheśvara). The wish-yielding Kalpa tree grows in the houses of men and women.

49. They yield heaps and heaps of clothes and ornaments and delight (all). O excellent Sage, these Dvīpas have significant marks.

50. Maheśvara crossed these Dvīpas, as he went through the sky. At the extremity of Plakṣadvīpa there is the Ocean of Milk twice it in size.

51. In the centre thereof is the great Dvīpa decisively known as Śveta. The hundred-peaked Ramyaka mountain with unlimited number of trees is also there.

52-55. The aerial chariot was parked on a great divine peak thereof. Gold abounded there like sands. The place contained trees with nectarine fruits. There a platform paved with rocks milk-white in colour and embedded with jewels enclosed a highly splendid secluded spot. The Pināka-bearing Lord of Devas told a highly secret doctrine to Umā. Kārttikeya too listened to it. It was Dhyānayoga in the form of the twelve-syllabled Mantra. It was accompanied by Praṇava at the beginning. It is the ultimate (truth) of the Śruti.

Īśvara said:

56. It (the Mantra) is constituted of three syllables (A, U, M) but is one syllable (Om). It is imperishable. It befits the Māgha month. It is Amāya (free from deception). It sanctifies the whole universe.

57. Viṣṇu is the destination. Viṣṇu constitutes its centre. It had three constituent Mantras. It is attended upon by the entire group of Cosmic Eggs along with the Turīyakalā (a fourth digit).

58. It is worthy of being resorted to by sages free from desires. It is attended upon by Mahāvidyā etc. It pervades everything from the navel to the cerebrum i.e. all the six Cakras (Yogic plexuses). It is the bestower of continuous, uninterrupted bliss.

59. The syllable Oṃkāra is an expression pleasing to you. It is destructive of great misery. It is in the form of knowledge and basis of happiness. This Praṇava should be meditated upon at the outset.

60. Realizing the omnipresent Brahman, an aspirant should purify the body, He should sit in the lotus posture and worship (the absolute) through the vision of knowledge.

61. He should keep the eyes half closed (in a bud-like form). The hands should be closely held together. In the process of meditation the auspicious Siva should be thought of.

62-63. One will never be (a child) sucking breasts (i.e. will have no rebirth) after pondering over the Virāṭ form that resembles (shines like) streaks of lightning, that has the lustre of ten million suns. It is the Puruṣa that illuminates everything. It is enveloped by a hundred thousand moons. It shines as Mūrta (corporeal) and Amūrta (non-corporeal) forms. It is immutable and is in the form of Sat (manifest) and Asat (unmanifest). Meditation on it even for once during Cāturmāsya results in the destruction of sins.

64. A devotee should view my form in this manner, which is that of the enemy of Mura (i.e. Viṣṇu) too. Its prowess is never-failing in its qualities. It is enormous. Thereby he shall be competent for the destruction of sins originating from hundreds of births.

Footnotes and references:

[1]:

Probably the same as Kuśadvīpa.