श्रीपुरुषोत्तम (जगन्नाथ) क्षेत्रमाहात्म्यम्




(From Sri Skanda Mahapurana)




Swami Nirliptananda


Published by



Tehri-Garhwal, Uttarakhand, Himalayas, India,




First Edition : 2019

(1,000 Copies)



The Divine Life Trust Society

ISBN 81-7052-256-0

EN 01



Price: 415/-



Published by Swami Padmanabhananda for The Divine Life Society, Shivanandanagar, and printed by him at the Yoga Vedanta Forest Academy Press, P.O. Shivanandanagar, Distt. Tehri-Garhwal, Uttarakhand, Himalayas, India

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Publishers’ Note


Key to Pronunciation of Sanskrit Words

Used in the Translation.



1.    Appearance of Lord Visnu

2.    Liberation of the Crow and the Prayer of Yama

3.    Story of Sage Markandeya

4.    Description of the Sacred Place

5.    Liberation of Pundarika and Ambarisa

6.    Praise of Utkala

7.    King Indradyumma sends his Priest for seeing Lord Nilamadhava

8.    Vidyapati Sees the Lord and Returns

9.    Query of King Indradyumma to Vidyapati

10. Description of Lord Purusottama Arrival of sage Narada

11. King Indradyumma’s Journey to Utkala

12. Indradyumna Visits Ekamra Grove

13. Glory of Kapotesvara and Bilvesvara

14. Indradyumna conoled by Narada

15. Hearing of Heavenly Voice

16. Installation of Lord Nrsimha

17. Indradyumna Performs Horse-sacrifices

18. Appearance of the Divine Tree

19. The Lord’s Manifestation in Wooden Form

20. Formation of Indradyumna Tank

21. The Lord’s Temple Constructed

22. Indradyumna goes to Brahymaloka

23. Return of Indradyumna after Seeing Lord Brahma

24. Gods pray to the Lord

25. Consecration of the Chariots

26. Preparation for Installation of the Lord





नमोऽस्त्वनन्ताय सहस्रमूर्तये सहस्रपादाक्षिशिरोरुबाहवे ।

सहस्रनाम्ने पुरुषाय शाश्वते सहस्रकोटियुगधारिणे नमः ।।

"Salutations be to the Infinite, to the One with thousand forms, to the One with thousand feet, eyes, heads, thighs, arms; salutations to the One with thousand names, the Eternal Being, the Supporter of thousand crores of Ages."

Prayer of the gods to Lord Jagannatha,

“Purushottama (Jagannatha) Kshetra-

Mahatmyam', Chapter 24/20.


नीलाद्रौ शंखमध्ये शतदलकमले रत्नसिंहासनस्थम् ।

सर्वालंकारयुक्तं नवघनरुचिरं संयुतं चाग्रजेण ।

भद्राया वामपार्श्वे रथचरणयुतं ब्रह्मरुद्रेन्द्रवन्द्यम् ।

वेदानां सारमीशं स्वजनपरिवृतं ब्रह्मदारुं स्मरामि ॥

"I keep remembering Brahman in Wooden Form who is seated on the pearl-throne on the hundred-petalled lotus in the Centre of the Conch on the Blue Mountain, adorned with all the ornaments, looking charming like the new cloud, together with the Elder Brother Lord Balabhadra, on the left side of Goddess Subhadra, is having the Discus, is adored by Lord Brahma, Lord Siva and Lord Indra, who is the Truth of the Vedas, and is surrounded by His own devotees.”







O Lord who dwell in Puri,

Who wert dear to Jayadev

The author of the Gita Govinda,

Who dwell in one of the four Dhamas,

Silent adorations unto Thee!

Thou art the glorious Vishnu;

Thou art the sole refuge of mortals;

Thou residest in the hearts of all beings;

Thy grace is invincible;

Thou art the meaning of the Vedas;

Thou art all in all.

Thy name has saved me;

I have obtained Thy grace;

I have cut off my bonds.

Hail Jagannath ! Hail Grace!

Om Namah Kesavaya !

-Swami Sivananda





महाम्मोधेस्तीरे कनकरुचिरे नीलशिखरे

वसन्प्रासादान्तः सहजबलभद्रेण बलिना ।

सुभद्रामध्यस्थः सकलसुरसेवावसरदो

जगन्नाथः स्वामी नयनपथगामी भवतु मे ।।

"May the Lord Jagannatha, dwelling inside the Temple on the Blue Mountain on the charming golden shore of the Great Sea, together with the Mighty Brother Lord Balabhadra, with Sister Goddess Subhadra present in the middle, giving opportunity to all the gods for doing service to Him, come within the range of my eyes!"

-Jagannathashtakam of Sri Adi Sankaracharya

Lord Jagannatha who is present in Puri of Orissa State on the coast of the Sea (Bay of Bengal) is very well known all over the world because of the Annual Gundicha Car Festival held at Puri, where all the three Deities Lord Jagannath, Lord Balabhadra and Goddess Subhadra, on three Chariots go on a Grand Festive Procession along the Grand Road. Lakhs of people from all parts of the world assemble there to witness the Car Festival and to have a rare unique view of the Lord, as it has been stated in the scripture that by seeing the Adorable Lord Vamana (Jagannatha) present on the chariot there is no rebirth :


रथे तु वामनं दृष्ट्वा पुनर्जन्म न विद्यते ।

Lord Vishnu has directly manifested as Lord Jagannatha in Puri, and is physically present there. Because of the physical Divine Presence of the Lord, Puri is taken as one of the four most important Abodes (Dhamas) of the Supreme Being in India, the others being Badrinath, Dwaraka and Rameshwar.

The uniqueness of Lord Jagannatha is that He is in Wooden Form which is very much unlike any other Form of Lord Vishnu and is not found anywhere else. Since He is the Supreme Being, God Himself, the Ultimate Reality, Brahman Himself, He is called Darubrahma or Brahman in Wooden Form. There is mention of Lord Jagannatha, the Supreme Being in Wooden Form on the coast of the Sea, also in the Rig Veda (Mandala 10, 155/3), which shows that Lord Jagannatha is there from the Vedic times, and has been accepted by the Veda as the Supreme Being Himself. The Veda also gives the advice to take refuge in Him in order to go beyond the worldly existence with His help.

The Purushottama (Jagannatha) Kshetra Mahatmyam which is a part of Skanda Mahapurana of Sage Vyasa gives a detailed and authentic account of Lord Jagannatha, indicating why and how Lord Vishnu manifested as Lord Jagannatha there in Wooden Form, and also the related facts, about the Sacred Place Purushottama (Puri), the different Festivals connected with the Lord, etc. The Glories of Lord Jagannatha have been described very clearly in this Purana. The Lord removes all the sins and is the only means for crossing the ocean of worldly existence (Ch.4/78-82). He destroys all sorrow and gives incessant Bliss (28/40). He grants all the four principal objectives of human life, or "Chaturvarga" or "Purusharthachatushtaya", including Liberation (चतुर्वर्गप्रदो देव :, 23/67). Even by just seeing the Lord, He bestows direct Liberation itself (दर्शनमुक्तिचित साक्षात  1/3). The Lord blesses the devotee with material well-being as also Spiritual Blessedness. In this way the devotee gets everything that he needs or wants from the Lord. Thus it is an important scripture of great value which will be immensely helpful for all devotees or spiritual seekers.

We are happy to publish "GLORY OF LORD JAGANNATHA" which is an English translation of "Sri Purushottama (Jagannatha) Kshetra Mahatmyam", by Sri Swami Nirliptanandaji. It is our hope that spiritual seekers and devotees of the Lord will take full advantage of the Scripture, be amply benefited by it and be blessed.

Worshipful Sadgurudev Sri Swami Sivanandaji Maharaj himself had great devotion for Lord Jagannatha. His "Prayer to Lord Jagannath" has also been included in the Book for the benefit of the devotees.

May the blessings of the Almighty Lord Jagannatha be upon all !





Om Sri Jagannathaya Namaha!

Salutations and prostrations to Lord Sri Jagannatha.

'GLORY OF LORD JAGANNATHA' is an English translation of 'Purusottama (Jagannatha) Kṣetra Mahatmyam' of the Vaisnava Khanda of Skanda Mahapuraṇa of Sage Vyasa, which is in Sanskrit. This deals with the Glory of the Supreme Being manifest as Lord Jagannatha and present fourfold as Lord Jagannatha, Balabhadra, Subhadra and Sudarsana in Puri of Orissa State, India, and who is the Presiding Deity of the people of that State. Because of the Divine Presence of Lord Jagannatha, Puri is one of the four Dhamas (Chief Abodes of the Divine or most important holy places) of India, and the others are Badrinath, Dwaraka and Rameswar.

Revered Baba Chaitanya Charan Dasji Maharaj of Bhagavata Ashram, Puri, with whom I have very close personal contact for several years, had translated this Book from Sanskrit into Oriya, the language of the people of Orissa. After his translation was published, both himself and Revered Gajapati Maharaja Sri Dibyasingha Debji of Puri had met and made a request to His Holiness Sri Swami Chidanandaji Maharaj, the then International President of the Divine Life Society, Rishikesh, that Babaji Maharaj's Oriya version may also be rendered into English. Pujya Babaji had expressed the wish that Prof. Dr. S. C. Behera and myself might help in the preparation of the English translation.

Paramapujya Swamiji Maharaj accepted this suggestion and wrote to me: "In the event of Dr. Behera being too preoccupied, Revered Babaji feels your goodself will be able to help for this English translation, and you may kindly render all needful assistance in this matter." That is how, because of non-availability of Prof. Behera, ultimately it so happened that I was to take up the English translation work, though up to that time I had no idea or thought of doing any such work. It is all solely the Lord's Will!

Pujya Sri Babaji Maharaj and Revered Gajapati Maharaja had also made the request to Most Revered Swamiji Maharaj that the publication of the English translation may be undertaken by The Divine Life Society and Swamiji Maharaj had promised to give due consideration to their request. Because of this The Divine Life Society Headquarters has very kindly agreed to take up the Publication as also printing of the English Translation which has been a very kind gesture and valuable help and support.

Due to some unavoidable difficulties it was not possible to do the English rendering of Babaji Maharaj's Oriya version and it was felt appropriate to do a direct English translation from the original Sanskrit text. Thus the present work is an English Translation made directly from the original scripture in Sanskrit, and not an English rendering of any other translation. For various reasons beyond control, the work could not be published earlier and now it is ready for publication and making available for the public.

For the purpose of the Translation, the Sanskrit text which contains sixty chapters has been finalised mostly on the basis of the available publication of Skanda Puraṇa by Chowkhamba Sanskrit Series Office, Varanasi, and also taking the help of publications of Sri Venkateshwara Press of Mumbai, and "Purusottama Mahatmya" of Baba Chaitanya Charan Dasji, as considered necessary, avoiding the errors in printing, etc. as per necessity. This is a verse- to-verse translation, and for better appreciation and facility of easy reference to the Sanskrit text, the English rendering has been given after each Sloka or group of slokas, and the sloka number has also been indicated. Since some Sanskrit names and words had to be used in the Translation, for help in their pronunciation, standard diacritical marks have been used where necessary, as shown in the "Key to Pronunciation of Sanskrit words."

It is the infinite Grace of Lord Jagannatha that has associated me in the work of translation as an instrument, giving me an opportunity to give a little humble service to the Lord. At every stage, it is the Lord's blessings that carried me through and also enabled me to complete the work. It is the Will of the Lord that the Translation is published now and in the present form and shape. My humble prostrations and salutations to the All- compassionate Lord.

His Holiness Sri Swami Chidanandaji Maharaj, the International President of The Divine Life Society (Sivanandashram), Rishikesh, had very kindly approved my being connected with the translation work, blessed me and had also given me so kindly very valuable guidance with regard to the work. It is because of his kind favourable disposition that the Translation is published by The Divine Life Society. I express my humble salutations and reverential gratitude to Most Revered Swamiji Maharaj for all this.

I am immensely thankful to The Divine Life Society for having so kindly decided to agree to take up the publication and printing of this English Translation, and to the Yoga Vedanta Forest Academy Press of the Society for the printing work.

My special grateful thanks are for H.H. Sri Swami Vimalanandaji Maharaj, President of The Divine Life Society, and for H.H. Sri Swami Padmanabhanandaji Maharaj, General Secretary, for this kind gesture and decision, and generous help.

The kindness, affection and consideration which Revered Baba Chaitanya Charan Dasji Maharaj had for me was instrumental in involving me in the work. It was Babaji Maharaj who very kindly suggested my name for the translation which ultimately came to be the final arrangement. All along, he had been very kind and considerate to me, and also a great source of inspiration, encouragement, support and drive for proceeding with the work. Before actual commencement of the work, Revered Babaji Maharaj had taken me to Lord Jagannatha's Temple in Puri on one auspicious Vijaya Dasami day for holy Darshan of the Lord, where we offered prayers and worship before the Lord and sought the Lord's gracious approval and permission, and were granted the Lord's blessings in the form of "Ajnamala" (the Lord's garland indicating His Command and Permission). But for Babaji Maharaj's eagerness for early completion of the work, and persistent and timely reminders, and guidance, support and help in every way at all stages, the work could not have been finished so smoothly. His translation of the Book into Oriya language has also been of immense help to me in course of this work and I have consulted it freely whenever it was felt necessary. I thankfully offer my salutations and express my deepest gratitude to Babaji Maharaj for his kindness and all the valuable help extended to me so readily and lovingly.

Revered Gajapati Maharaja Sri Dibya Singha Debji of Puri had very kindly joined with Babaji Maharaj for proposing my name for the translation work. Besides, he has been constantly evincing great interest with regard to the Book, in order that the English version could be brought out for benefit of the public. He has also been taking initiative for improving the quality of the Translation and also taking steps for that in various ways from time to time throughout, which has been a great help for the Book. For all this kind gesture on his part, I am greatly thankful to him.

Prof. Sarbeswar Das, Retired Professor of English, Orissa, had taken immense pains to very meticulously go through the Translation, notwithstanding his advanced age and indifferent health, and had given suggestions of great value, which have considerably enriched the Translation, for which I express my deep debt of gratitude. Prof. Rangadhar Sarangi, Retired Professor of Sanskrit, had also seen some portions of the manuscript and offered very valuable suggestions which have been of considerable help, for which are expressed my grateful thanks.

My sincere thanks are due to Graftech Press of Bhubaneswar, and its owner Sri Nityananda Mishra and the staff who very well did the initial composing of the first 49 chapters with all sincerity, interest and care.

I am very much thankful to Siva DTP Centre, Cuttack, who readily undertook the final composing of the remaining chapters as Graftech Press expressed their inability to do further work because of heavy preoccupation, and also did the overall final touch-up, book designing and every aspect of the entire Book which has been of immense help for which also I give my grateful thanks. I express my special thanks for Sri Shailendra Dash of the Siva DTP Centre, who has joyfully and lovingly taken willing personal care for completing the composing and designing work very smoothly all throughout.

Revered Sri Swami Gurusevanandaji of Sivananda Ashram (Headquarters) had helped me by lovingly and kindly typing the first manuscript for which I am thankful to him.

Many of my friends and well-wishers have given me encouragement and support and valuable suggestions, and extended help to me from time to time in various ways for successful completion of the work. My thanks and gratitude to all of them from the core of my heart.

It was the Unseen Hand of Almighty Lord Jagannatha which had been at work all through and was instrumental in getting the work done. It is a manifestation of the Supreme Will and Grace of the Lord. Mysterious are the ways of the All-Merciful Lord! His Will be done!

Sri Jagannatharpaṇamastu.


Swami Nirliptananda



Key to Pronunciation of Sanskrit Words

used in the Translation


-a, as in 'all'


a, as in 'father'


i, as in 'sit'


ee, as in 'deep'


u, as in 'bull'


oo, as in 'boon'


r, as 'ru' in French, midway beween ri and roo


o, as in 'boat'


ch, as in 'chair'


chh, as in 'beachhead'


t, as French 't'


t, as in 'talk'


th, as in 'mother'

d, as in 'divine'


n, as in 'band'


n, as in 'inch', 'injure'


n, as in 'sing', 'sink'


m, as in 'him'


s, as in 'Sun


s (palatal) as in 'sure'


sh, as in 'shape'


g, as in 'god'


Other letters are as per normal English pronunciation











Om Namo Bhagavate Jagannathaya

Skanda Mahapuraṇa of which "Purusottama (Jagannatha) Kṣetra Mahatmya" is a part is a major puraṇa. Puraņas are a class of classical Sacred Sanskrit literature containing narratives of ancient times dealing mostly with mythology and ancient tradition and are thus to some extent also quasi-historical. Sage Vyasa is considered to be an incarnation of Lord Visņu. After systematising and dividing the Veda into four as Rk, Yajus, Sama and Atharva, he compiled the Puraṇa, containing the essential teachings of the Vedas and including therein tales, stories, anecdotes, songs and traditional lore as had come down over the centuries, for the benefit and easy understanding of the common man who would find it difficult to delve deep into the Vedic texts as such. It is termed as "Puraṇa" as it is ancient, and clarifies the Vedas1.

The Bṛhadaranyaka Upanisad2, as also the Satapatha Brahmaṇa (14/2/4/10), says that like the Vedas,

1. बिभेत्यल्पश्रुताद् वेदो मामयं प्रहरिष्यति ।।

 यस्मात् पुरा ह्यनक्तीदं पुराणं तेन तत्स्मृतम् ।        (Brahmaṇḍa Puraṇa, Ch.1)

2 ... अस्य महतो भूतस्य निःश्वसितमेतदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानान्यस्यैवैतानि सर्वाणि निःश्वसितानि । (Bṛhadaranyaka Upanisad, 2/4/10)

Upanisads, etc., the puranas along with some other texts have all come out of the breath of the Great Supreme Being, thereby indicating their sacredness and authenticity. Acharya Sankara holds that the epics and puranas which have the mantra and arthavada (statement of facts or eulogistic Vedic passages recommending certain action) as their foundation are trustworthy evidence' and as such are authoritative like other such texts. Further, it is also enjoined that a learned man cannot be well-versed, in spite of having knowledge of the four Vedas together with their ancillaries and the upaniṣads, if he has not thoroughly studied the puranas, and hence the knowledge of the Vedas is required to be augmented or supplemented by the Epics and Puranas". All this goes to show that the Purana is authentic, authoritative, and an essential source of knowledge, as much as it is sacred.

The original single Purana was divided by Vyasa in course of time into eighteen Mahapuraṇas or major Puraņas. Of these Skanda is the largest, comprising 81,000 Slokas (verses). Thus Vyasa is the author of the Skanda Mahapuraṇa. Its name is derived from Lord Skanda (Kartikeya), the second son of Lord Siva, who is stated

3. इतिहासपुराणमपि व्याख्यातेन मार्गेण सम्भवात् मन्त्रार्थवादमूलत्वात् प्रभवति देवताविग्रहादि साधयितुम्... ।                                                 (Commentary on Brahma Sutras, 1/3/33)

4. यो विद्याच्चतुरो वेदान् सांगोपनिषदो द्विजः ।

न चेत्पुराणं संविद्यान्नैव स स्याद्विचक्षणः ।।

इतिहासपुराणाभ्यां वेदं समुपबृंहयेत् ।                                      (Brahmanda Purana, Ch.1)

to have first created the Purana and revealed to the world. It gives a detailed account of the glories and importance of the important holy places and pilgrim centres of India, also providing a description of the different regions, geography, culture, etc. It has seven Khandas or Major Divisions (books) which are : Maheswara, Vaisnava, Brahma, Kasi, Avanti, Nagara, and Prabhasa. Each Khanda is basically devoted to one major deity or important area and most of the Tirthas or holy places pertaining to it. Thus, the second Khanda or the Vaisnava Khanda deals with the holy places and subjects sacred to Lord Visnu and their importance, and has as its second Section Purusottama (Jagannatha) Kṣetra Mahatmya or the Glory of the Sacred Abode of Lord Jagannatha who is a manifestation of Lord Visņu. Lord Jagannatha (which means Lord or Master of the World) is Purusottama or the Supreme Being.

Besides Skanda Mahapuraṇa, Lord Jagannatha has also been mentioned in many other scriptures. There is reference even in the Vedas to the Deity in Wooden Form (Purusottama or Jagannatha) on the Sea-coast as the means to reach the Supreme Abode. The Rg Veda has this mantra (10th Mandala, Sukta 155, Mantra 3) :

5. स्कान्दं पुराणमेतच्च कुमारेण पुरोद्धृतम् ।

यः श्रुणोति सतां मध्ये नरः पापाद्विमुच्यते ।।

इदं पुराणमायुष्यं चतुर्वर्णसुखप्रदम् ।

निर्मितं षण्मुखेनेह नियतं सुमहात्मना ।।

                                                   (Skanda Purana, Prabhasa Khanda, Ch.44/3-4)






















अदो यद्दारु प्लवते सिन्धोः पारे अपूरुषम् ।

तदारभस्व दुर्हणो तेन गच्छ परस्तरम् ।।

"That Wood which is floating on the shore of the Sea, is superhuman, take hold of It. He is the Indestructible Lord, through Him go beyond the world."

This has been explained by the great commentator Sayaṇacharya as referring to Lord Purusottama (Jagannatha) as follows :-

"In that excellent land on the Sea-coast is present that Wooden Body of the Supreme Being with the name Purusottama, which is supernatural, not having been made by any human architect. O thou who art praying, take refuge in It and worship It. He is the Indestructible Lord. By worshipping that Wooden Deity, go to the excellent Abode of Lord Visņu whereto one needs to eminently cross over."

Thus it refers to Lord Jagannatha present in Wooden Form at Puri on the Sea-coast, who is called Purusottama (the Supreme Being), and there is the advice to take refuge in Him and worship Him, by which one can attain to the Vaisnava Loka or the Supreme Abode of Lord Visnu.

This mention of the Wooden Form of the Lord by the Veda as the Bestower of the Supreme Abode has also been indicated by our Puraṇa, and we also find an expression having some similarity to the mantra of the Rg Veda cited above of which it appears to be a reflection, and making the import more explicit :-

अहो तवायं खलु भाग्यराशिर्येनाविरासीद्भुवि दारुमूर्तिः ।

यस्यात्युपास्तिं श्रुतिराह मुक्तिप्रदामनात्मज्ञविमोहितानाम् ।।

य एष दारुः प्लवते सिन्धोः पारे ह्यपौरुषम् ।

तमुपास्य दुराराध्यं मुक्तिं यान्ति सुदुर्लभाम् ।।

"Ah! This is indeed an indication of the multitude of your good fortune because of which the Lord with the Wooden Form has manifested Himself on the earth, whose ardent worship, the Veda says, is the bestower of Liberation even on those who are deluded due to lack of knowledge of the Self. The Wood which was floating on the shore of the Sea, by worshipping Him who is indeed supernatural and is the Lord who is difficult to propitiate, men attain Liberation which is otherwise very difficult to get." (Ch. 21/2-3)

Lord Jagannatha and Lord Balabhadra are brothers, also called Kṛṣṇa and Balarama respectively at many places in the present text. Goddess Subhadra is their sister. They are the same Krsna who was Lord Visnu incarnated, and His brother Balarama and sister Subhadra of Vṛndavana as mentioned in Srimad Bhagavata Mahapuraṇa. In that Puraṇa also sometimes Kṛṣṇa has been called Jagannatha and Balarama as Balabhadra, in the 9th and 10th Skandas.

Sri Purusottama (Jagannatha) Ksåetra Mahatmya is a Dialogue between Sage Jaimini and the other Sages who wish to have a detailed idea about Lord Jagannatha and His Sacred Abode Purusottama. Jaimini says that formerly the account about Lord Jagannatha was spoken by Lord Skanda after hearing from Lord Siva. He also mentions that he heard it from Lord Skanda, and he narrates what he had heard.

The narrative begins with a question by the Sages to Jaimini, as to why Lord Narayaṇa (Visnu) who is Effulgent Light, the Supreme Being and the Master of the world, is present in the sacred place Purusottama (Puri) in Wooden Form. They also ask as to who had established that sacred place. The text seeks to answer this and incidentally describes all matters related to it. Several questions are put by the Sages from time to time which are duly answered by Jaimini.

According to the Puraṇa, after bringing about the Creation, Lord Brahma is oppressed by its burden and wants to be rid of it, and also to know how the creatures who are tormented by the three afflictions of worldly existence (arising out of one's own self, from the other beings, and from the natural forces), can get over them. He prays to Lord Visnu for a solution to this. Lord Visnu directs him to the place Purusottama where He is present in the Form of Nilamadhava, of sapphire. There, in front of Lord Brahma a crow comes from somewhere, has a dip in the water of Rauhina tank which is nearby to quench its thirst, rolls on the ground before Lord Nilamadhava and is liberated. It is implied thereby that whoever sees Lord Nilamadhava attains Liberation, as a reply as it were to the query of Lord Brahma, as to the means of Liberation and of lessening his burden.

Hearing this, Lord Yama, the god of Death, gets perturbed and thinks that if beings get liberated in this manner so easily, then his own authority over the mortals and the departed souls would get eroded. He comes to Purusottama and prays to Lord Nilamadhava. In reply, the Lord indicates through Goddess Laksmi that He cannot leave this sacred place under any circumstance at any time. Those living here are entitled to Liberation. Accordingly, Yama cannot have any authority over them, and he should seek to exercise it elsewhere.

Indradyumna was the King of Malava with Avanti as the capital in Satya Age. He was a man of excellent conduct, an ideal King and an ardent devotee of Lord Viṣṇu. One day he asks learned men if there is any place where one can see the Lord of the world Himself with this physical eye itself. In answer a wise man mentions about the sacred place Purusottama where the Lord is present in the Form of Sapphire. Hearing this, Indradyumna makes up his mind to dwell there permanently along with his subjects. At his instance his Priest sends his younger brother Vidyapati to Purusottama for getting first-hand information about the location of the Lord and the place where he could settle down.

Vidyapati meets Visvavasu the Sabara (Tribal) Chief who used to worship daily Lord Nilamadhava, and requests for his help and to show him the Lord. Visvavasu mentions about the ancient story circulating among the Sabaras that King Indradyumna would come to Purusottama. He also indicates that hitherto the Lord is there secretly and the moment He is seen by anybody else, He would be concealed and no longer be visible to men. Since Vidyapati insists, Visvavasu shows him the Lord and soon thereafter the Lord and that spot are entirely buried forever as a result of a sand-storm. While Vidyapati's seeing was the immediate cause of disappearance of the Lord, it also took place as a result of the prayer of Yama with whose devotion the Lord was pleased and, by way of granting the prayer, through concealment allayed his fear of people getting Liberation easily just by merely having a glimpse of the Lord in the Form of sapphire. Thus the Sapphire Form of the Lord disappears from the world for all time to come.

After return of Vidyapati, Indradyumna shifts his kingdom to Purusottama in the company of the Celestial Sage Narada who visits him at that juncture. After reaching Purusottama, being told about the Lord's disappearance he is deeply aggrieved. He is consoled by Narada, and as per the advice of Lord Brahma conveyed through Narada, he performs one thousand horse-sacrifices for the manifestation of the Lord. At the end of that a Divine Tree is seen in the Sea (sloka mentioned above, from Chapter 21) which was the Incarnation of Lord Visnu as explained by Narada. It is brought to the shore, and as per the instructions of a heavenly Voice, it is kept in a closed chamber, for making of the images by the Divine Carpenter who arrives there for the purpose. On the fifteenth day, the Images of the Lord in the four-fold Wooden Form of Jagannatha, Balabhadra, Subhadra and Sudarsana manifest as carved out of the Divine Tree by the Divine Carpenter. Indradyumna starts construction of the temple for the Deities and goes to Brahmaloka along with Narada for inviting Lord Brahma for installation of the Images in the temple. Lord Brahma comes and performs the Installation ceremony.

In this manner, Lord Visnu who was there previously as Nilamadhava of Sapphire, is now present in Purusottama in Wooden Form four-fold as Jagannatha, Balabhadra, Subhadra and Sudarsana. As explained by the Puraṇa, Lord Jagannatha is Kṛṣṇa or Visņu, Lord Balabhadra is Balarama or Ananta (Seṣa), Goddess Subhadra is Laksmi Herself and Sudarsana is the Lord's Discus which is always with Him. The Lord's Presence in Pursottama is for fulfilment of the prayer of Lord Brahmă (Ch.29/55). The Sapphire Form of Nilamadhava was withdrawn in answer to the prayer of Lord Yama and the Incarnation in Wooden Form was through the medium of devotion and horse-sacrifices of King Indradyumna.

Performance of the thousand horse-sacrifices is one of the most important and crucial events in the Purana, as it was essentially required for the Manifestation of the Lord. There is a general impression or thinking that a "horse-sacrifice" involves or means killing of a horse in the sacrifice, which does not appear to be correct or true. "Horse-sacrifice" in Sanskrit is called "Asva-medha", "Vaji-medha", etc. "Medha" means "an animal-sacrifice, offering, oblation, any sacrifice,..." Thus essentially it is a sacrifice or offering, and there is no compulsion or need to take it to mean "killing or immolation."

Although in some cases, in the horse-sacrifice performed by the Kings the horse was being killed, this was not the universal practice, and there is mention in the scriptures like the Vajasaneyi Samhita, the Taittiriya Samhita, Raghuvansa, etc. that the horse was sometimes not immolated or killed, but only kept bound during the ceremony. Thus, a horse-sacrifice did not necessarily involve killing of a horse and the usual practice was to keep the horse bound during the ceremony for the purpose of sacrifice, and perhaps after the sacrificial ceremony it was released and let loose as an act of sacrifice, no further being claimed or possessed by the performer of the sacrifice as his own.

As per our Puraṇa, Goddess Laksmi the consort of Lord Visnu, foretells before Yama (in fact Lord Visņu was speaking through Her according to the Puraṇa) that King Indradyumna would practise great devotion and for pleasing the Lord he would perform a thousand horse-sacrifices because of which Lord Visnu would manifest in Wooden Form four-fold (Ch.4/59-60). Subsequently, Lord Brahma through Celestial Sage Narada also gives the advice to Indradyumna to perform the thousand horse- sacrifices for the manifestation of the Lord (14/41-42). Incarnation of the Lord is the most auspicious, holy, sacred, salutary and beneficial event. It would be highly inappropriate and incongruous and totally unthinkable that this would be the result of an intensely unholy and injurious act involving killing of one thousand innocent animals in the form of horses or that this would be pleasing to the Lord, the Supreme Being, who is the all- compassionate Father of all creatures, or that the Lord would want it as a pre-condition for His Incarnation, or would approve of it under any circumstance. There is also no mention, indication or hint anywhere in the Puraṇa about any such killing of the horses in the horse-sacrifices, and it was all done in a very holy atmosphere. Hence, considering all this, it can be concluded, and it would be quite reasonable to accept and hold that the horse- sacrifices of King Indradyumna were performed without any killing of the horses, and in a very sublime and holy way, as a sacred act of devout worship with great devotion to the Lord and complete purity, as this was an accepted practice.

The purpose of the Purana is to describe the glories of Lord Jagannatha and His Sacred Abode in Puri; hence the entire text is devoted to this. This the Purana excellently achieves through various descriptions, narratives, stories, etc. which are spread all over. Lord Jagannatha (Lord of the world) is Lord Visnu Himself, physically actually present there. His other Name is Purusottama (Supreme Being). That Sacred Place, as mentioned in the Text, is not only the place of His Dwelling, but it is also His own Body, and He has also made it known by His own name "Purusottama".

The Lord becomes the Bestower of Liberation just through having a look at Him, and confers the benefits of all holy places (1/3). One also gets Liberation in the event of death anywhere within the sacred place (4/35). The Lord destroys the pains of the world and grants undecaying happiness (4/73). It is not a mere wooden image: It is the Manifestation of the Supreme Reality and It had also spoken to Indradyumna and granted boon. He is the final Goal, and is like the boat for crossing the ocean of transmigration (4/78.2). While giving boon to Indradyumna, the Lord gives detailed instructions about the different festivals to be performed. These festivals including the Gundica Car Festival are described in the Puraṇa elaborately. They have eternal value and grant the four objects of human life, namely, wealth, fulfilment of desires, righteousness and Liberation (29/52). The food offered to the Lord is verily nectar, and eating the food-leavings of the Lord destroys all sins and is the means for Liberation (38/48). Like-wise, Nirmalya, which means any of the articles like flowers, sandal-paste, garland, etc. taken out from the different parts of the Lord's Body, when partaken of, destroys the multitude of sins (38/104). Thus and in many other ways the Lord confers blessings on humanity. "He grants complete Liberation in this excellent Sacred Place named Purusottama through His gifts of remnants of offerings to Him, of the water with which His Feet are washed, of the food offered to Him, through seeing and bowing to Him, and through worship and presents offered to Him" (38/133).

There is detailed description in the Purana also about the sacred place and the area in which it is located. Lord Jagannatha has various other names such as 'Purusottama', 'Narayaṇa', 'Visnu', 'Krsna', 'Darubrahma', 'Madhava', etc. The sacred place is called 'Purusottama'. Its present name is 'Puri' (some call it 'Jagannatha-Puri'), which appears to be a short form of 'Purusottama', and which also means a town or abode. Its other names by which it is referred to in the Purana are 'Nilachala', 'Niladri', 'Nila Parvata', etc. which all mean the 'blue mountain'. All other deities present in Puri are also described clearly. It is located in the country of 'Utkala' or 'Odra', extending from river 'Swarṇarekha' (modern Subarṇarekha) in the north to river Mahanadi and further to river Rṣikulya in the south, which is the modern province of 'Orissa' (Oḍisa) in India. 'Orissa' is a derivative from 'Odra', and the name 'Utkala' is also used at present. The Puraņa devotes a full chapter (sixth chapter) to the description of the province, about its people, their nobility of conduct and devotion to God, its trees, orchards, etc. There is also reference to Ekamra Grove (modern Bhubaneswar) where Lord Lingaraja (Siva) is established, Goddess Carcika, etc. which are all at present in the State of Orissa.

In the Purana the sacred place Sri Purusottama is stated as "Dasavatara Kṣetra" (Ch.58). Hence the "Dasavatarastotram" of Sri Jayadeva is kept in the Appendix for the benefit of the Readers.

The Purana also serves as a sacred scripture throwing valuable light on the methods of spiritual practice for attaining the higher values of life, namely, God-realisation and supreme Liberation. Its primary aim is to inculcate principles of good, noble and ideal living, and to take man God-ward. Although it is basically devoted to the Path of Devotion or Bhakti Yoga as the principal means of God-realisation, at many places there are glimpses of Advaita Vedanta or monistic philosophy, and it brings about a perfect harmony and synthesis between the two Yoga paths. Bhakti or devotion is stated to be the easiest and surest way to please the Supreme Being, which is high-lighted all along in the Purana. There is a detailed and elaborate discourse on devotion by Sage Narada in the 10th Chapter, where the characteristics of devotion, the different kinds of devotion such as Tamasic, Rajasic, Sattvic and Non-dual devotion, the characteristics of the devotees, which devotees excel in their devotional practices, the description of those who are not devotees, etc., are dealt with at length. Study of these will be highly rewarding and elevating, and will be of immense spiritual benefit to one and all.

Ample indication is also there at different places about the ways of attaining worldly objectives as well, and particularly in Chapter 47 which states how the Lord bestows prosperity. It is also declared that listening to the Purana is beneficial in every way, as it "bestows wealth, brings fame, grants long life, enlarges family, confers position in heaven and Liberation, and removes all sins" (48/28), which is sought by all.

Glory to Lord Jagannatha!









Lord Visņu manifested in "Four-fold Form" in Sri Purusottama Kṣetra (Puri) - (from Left) Lord Balabhadra, Goddess Subhadra, Lord Jagannatha, and Discus Sudarsana (the Post). (Ch.4, 4/60-68.1, Ch.19/7-19, etc).

















"Temple of Lord Jagannatha" in Puri, with "Simha Dwara" (Lion-Gate), the Main Entrance (Ch.21)

















"Kalpa Vata" (Kalpa Banyan Tree) at the Temple of Lord Jagannatha (Ch.3/10-11, 4/11, 30/24-29.1, etc).





"Markandeya Sarovara" (Large Tank), Ch.3/46-51, 30/9.2-23.1.
















"Lord Nrsimha and His Temple", installed by Sage Narada (Ch.16).





"Mahodadhi" (The Holy Great Sea) on the coast of which the Sacred Place Purusottama and Lord Jagannatha are located (Ch. 1/32, 35.2-37); the Best of Holy Bathing Places (4/3-5.1); where the Divine Tree out of which the Images of the Lord were made had appeared, coming floating (18/6); one of the Five Holy Spots in Puri (Ch.30)















"Indradyumna Sarovara" (Large Tank): Ch.20/35.2-40.1; one of the Five Holy Spots, Ch.31/1-12.1.










Glory of Lord Jagannatha

श्रीपुरुषोत्तम (जगन्नाथ) क्षेत्रमाहात्म्यम्



First Chapter

Appearance of Lord Visņu

॥ श्रीगणेशाय नमः ॥

।। अथ श्रीपुरुषोत्तम (जगन्नाथ) क्षेत्रमाहात्म्यप्रारम्भः ।।

Salutations to Lord Ganesa1. Now commences the Glory of the Sacred Abode of Purusottama2 (Lord Jagannatha)3.

नारायणं नमस्कृत्य नरं चैव नरोत्तमम् ।

देवीं सरस्वतीं व्यासं ततो जयमुदीरयेत् ।।१।।

After offering salutations to Lord Narayaṇa4 and to Nara5 the best of men, as also to Goddess Sarasvati6 and to Sage Vyasa, one should read this Mahapuraṇa (Great Puraṇa) which enables one to conquer the world of transmigration [1]

।। मुनय ऊचुः ।।

भगवन्सर्वशास्त्रज्ञ सर्वतीर्थमहत्त्ववित् ।

कथितं यत्त्वया पूर्वं प्रस्तुते तीर्थकीर्तने ।

पुरुषोत्तमाख्यं महत्क्षेत्रं परमपावनम् ।।२।।

1. God of wisdom and remover of obstacles, son of Lord Siva

2. Supreme Being

3. Lord of the world, in Puri

4. Visnu

5. The Primeval Man, the Associate of Lord Narayana

6. Goddess of speech and learning, Consort of Lord Brahma




यत्रास्ते दारवतनुः श्रीशो मानुषलीलया ।

दर्शनान्मुक्तिदः साक्षात्सर्वतीर्थफलप्रदः ।।३।।

तन्नो विस्तरतो बूहि तत्क्षेत्रं केन निर्मितम् ।४.१

The Sages (addressing Sage Jaimini) said: O Holy One who art learned in all the scriptures and knowest the importance of all holy places! Previously, when telling about the holy places had commenced, the very great and supremely purifying holy place named "Purusottama"7 which was spoken about by Thee, where Lord Visņu the Lord (Consort) of Goddess Sri (Laksmi) ' is present in Wooden Form for mere human sport, and verily bestows Liberation itself just by looking at Him, and grants the benefits of all holy places - pray, tell us about it at length. Who had built that sacred place ? [2-4.1]

ज्योति: प्रकाशो भगवान्साक्षान्नारायणः प्रभुः ।।४.२।।

कथं दारुमयस्तस्मिन्नास्ते परमपूरुषः ।

वद त्वं वदतां श्रेष्ठ सर्वलोकगुरो मुने ।।५।।

Lord Narayana is Effulgent Light, the Lord Himself, and the Master; tell us, O Sage, O best of speakers, 0 teacher of the whole world, how is it that the Supreme Being is present there becoming Wooden ? [4.2-5]

श्रोतुमिच्छामहे ब्रह्मन्परं कौतूहलं हि नः । ६ ।

O Holy One, we desire to hear this: great indeed is our curiosity. [6]

|| जैमिनिरुवाच ॥

शृणुध्वं मुनयः सर्वे रहस्यं परमं हि तत् ।

अवैष्णवानां श्रवणे भक्तिस्तत्र न जायते ।।७।।

7. Present "Puri" in Odisha (India)

8. Goddess of Prosperity and Consort of Lord Visņu








यस्य संकीर्तनादेव सकलं लीयते तमः ।

यद्यप्येष जगन्नाथः सर्वगः सर्वभावनः ॥

स्कन्देन कथितं पूर्वं श्रुत्वा शंभोर्मुखाम्बुजात् ॥ ८ ॥

समक्षं सिद्धदेबौघसभायां मन्दरोदरे ।

अहमप्यगमंतव्र देवदेवं समर्चितुम् ।।

यथाश्रुतं कथयतो देवानां पुरतो मया ।। ९ ।।

Jaimini said : Listen, O all Sages ! That is indeed a great secret. Even after hearing, faith in that does not arise in persons who are not devoted to Lord Visņu. By just speaking about its glory, all darkness of ignorance is dispelled. It was formerly narrated by Lord Skanda'9, after hearing from the lotus-like mouth of Lord Siva, in the presence of the assembly of the hosts of Siddhas (the perfected ones) and gods in the interior of the Mandara mountain. I also had been there to worship the Lord of gods (Lord Siva), and what was told before the gods was duly heard by me. [7-9]

यद्यप्येष जगन्नाथः सर्वगः सर्वभावनः ।

सन्ति क्षेत्राणि चान्यानि सर्वपापहराणि वै ।। १० ।।

एतत्क्षेत्रं परं चास्य वपुर्भूतं महात्मनः ।

स्वयं वपुष्मांस्तत्रास्ते स्वनाम्ना ख्यापितं हि तत् ।। ११ ।।

Although this Lord Jagannatha is all-pervading and is the Source of all, and there are also other holy places which destroy all sins, yet this holy place is superior as it has become the Body of this Supreme Being. He Himself is present there assuming a Form and has indeed made that place known by His own Name. 10 [10-11].

9. Kartikeya, younger son of Lord Siva

10. “Purusottama”



तत्र ये स्थातुमिच्छन्ति तेऽपि सर्वे हतांहसः ।

किं पुनस्तत्र तिष्ठन्तो ये पश्यन्ति गदाधरम् ।।१२।।

Even those who wish to stay there are all freed from sin; then what to speak of those who stay there and see the Lord who is the Wielder of the Mace, (Lord Visņu, Jagannatha)! [12]

अहो तत्परमं क्षेत्रं विस्तृतं दशयोजनम् ।

तीर्थराजस्य सलिलादुत्थितं वालुकाचितम् ।।१३।।

Ah! That most excellent holy place extends over eighty miles. It is at an elevation as compared to the water of the Sea (the Bay of Bengal) which is the best of holy bathing places, and is covered with sand [13].

नीलाचलेन महता मध्यस्थेन विराजितम् ।

एकस्तनमिव पृथ्व्याः सुदूरात्परिभावितम् ।। १४ । ।

It looks splendid with the great Nilacala11 situated at the centre, and from a long distance it appears as though it were the earth's single breast [14].

वराहरूपिणा पूर्वं समुद्धृत्य वसुन्धराम् ।

सर्वतः सुसमां कृत्वा पर्वतैः सुस्थिरीकृताम् ।।१५।।

After the earth was formerly raised from the waters by the Lord in His incarnation as the Divine Boar, it was made completely level on all sides, and kept perfectly steady with mountains [15].

सृष्ट्रा चराचरं सर्वं तीर्थानि सरिदब्धिकान् ।

क्षेत्राणि च यथास्थानं संनिवेश्य यथा पुरा ।

ब्रह्मा विचिन्तयामास सृष्टिभारनिपीडितः ।।१६।।

11. Blue Mountain, Purusottama

(Apparently, previously there was a mountain)



पुनरेतां क्रियां गुर्वी नारभेयं कथं त्विति ।

तापत्रयाभिभूता हि मुच्यन्ते जन्तवः कथम् ।।१७।।

Thereafter, Lord Brahma (the Creator) created all the moving and the non-moving things, and also located the centres of pilgrimage, rivers, oceans, and the sacred spots as before at appropriate places. Then, oppressed by the burden of Creation, Lord Brahma pondered thus: "How may I not have to undertake this heavy work again? How can the creatures who are overpowered by the three afflictions 12 be freed ?''[16-17]

एवं चिन्तयमानस्य मतिरासीत्प्रजापतेः ।

मुक्त्येककारणं विष्णुं स्तोष्येऽहं परमेश्वरम् ।। १८ ।

When Lord Brahma was reflecting thus, He got the idea: "Lord Visnu is the sole means for Liberation; I shall pray to that Supreme Lord.” [18]

॥ ब्रह्मोवाच ॥

नमस्ते जगदाधार शङ्खचक्रगदाधर ।।१९।।

Lord Brahma prayed: "Salutations to Thee, O Lord holding the conch, discus and mace, O Support of the world ! [19].

यन्नाभिपंकजादेव जातोऽहं विश्वसृष्टिकृत् ।

परमार्थस्वरूपं ते त्वं वै वेत्सि जगन्मय ।।२०।।

यन्मायया जगत्सर्वं निर्मितं महदादिकम् ।

यन्निःश्वाससमुद्भूतं शब्दब्रह्म त्रिधाभवत् ।। २१ ।।

उपजीव्य तदेवाहमसृजं भुवनानि वै ।

त्वत्तो नान्यत् स्थूलसूक्ष्मदीर्घह्नस्वादि किंचन ।।२२।।

12. adhyatmika (pertaining to one's ownself), Adhibhautika (caused by other creatures), and Adhidaivika (caused by supernatural agencies)


I have created the Universe, but I am born only from the lotus sprung from Thy navel. O Lord permeating the whole world, Thou alone knowest Thy own nature which is the Supreme Truth. By Thy Divine Illusion the whole world with Mahat13 as the beginning has been created. Emanating from Thy breath, Sabda-Brahma (the sound form of Brahman14) became three-fold, and with that alone as the support I have verily created the worlds. Other than Thee, there is nothing whatsoever, gross or subtle, long or short, etc. [19-22].

विकारभेदैर्भगवंस्त्वमेवेदं चराचरम् ।

कटकादि यथा स्वर्णं गुणत्रयविभागशः ।। २३ ।।

O Lord! Thou alone art this world with the moving and the non-moving things, through the differences in modification on account of the division of the three qualities15, just as bracelet etc. are only gold. [23]

स्रष्टा सृज्यं त्वमेवात्र पोष्टा पोष्यं जगत्प्रभो ।

आधारो ध्रियमाणं च धती त्वं परमेश्वर ।। २४ ।।

O Master of the World, here Thou alone art the Creator as well as the created, the nourisher as well as the nourished. O Supreme Lord, Thou art the Support, the Supported as also the Supporter. [24]

त्वत्प्रेरितमतिः सर्वश्चरते च शुभाशुभम् ।

ततः प्राप्नोति सदृशीं त्वयैव विहितां गतिम् ।। २५ ।।

With the mind as directed by Thee, everyone does good or evil deeds, and consequently gets a corresponding state as determined by Thee alone. [25]

13. The 'Great Principle' of Samkhya philosophy, the source of ego and mind

14. Vedas; Rk, Sama and Yajus

15. Sattva (purity), Rajas (passion), and Tamas (inertia)


जगतोऽस्य गतिर्भती साक्षी त्वं परमेश्वर ।

चराचरगुरो सर्वजीवभूत कृपामय ।

प्रसीदाद्य जगन्नाथ नित्यं त्वच्छरण्यस्य मे ।। २६ ।।

O Supreme Lord, Thou art the Goal, the Sustainer, and the Witness of this world. O Master of all the moving and the non-moving things, O Lord who hast become all the beings, O Compassionate Lord, O Lord Jagannatha (Lord of the World), now have mercy on me who ever take refuge in Thee. [26]

।। जैमिनिरुवाच ।।

एवं संस्तूयमानश्च ब्रह्मणा गरुडध्वजः ।

नीलजीमूतसंकाशः शङ्खचक्रादिचिह्नितः ।। २७ ।।

पतगेन्द्रसमारूढः स्फुरद्वदनपङ्कजः ।

आविरासीद्विजश्रेष्ठा विवक्षुः स्फुरिताधरः ।। २८ ।।

Jaimini said: Thus being hymned by Lord Brahma, Lord Visņu appeared. He was looking like a blue cloud, marked by conch, discus, etc., and was mounted on Garuda16. There was movement in His lotus-like face. He wished to speak, O best Sages, and His lips moved. [27-28]

॥ श्रीभगवानुवाच ।।

यदर्थं मां स्तुषे ब्रह्मन्न शक्यः प्रतिभाति सः ।

अनाद्यविद्या सुदृढा दुश्छेद्या कर्मबन्धनैः ।

प्रभवन्त्यां कथं तस्यां ह्रीयेते मृतिजन्मनी ।।२९।।

तथापि चेदत्र कृतो व्यवसायस्तवानघ ।

क्रमेण येन हि भवेत्तत्ते वक्ष्यामि कारणम् ॥३०॥

The Blessed Lord said: “O Brahma, the purpose for which Thou hast prayed to Me does not seem to be

16. Bird vehicle of Lord Visnu

feasible. Ignorance is beginningless, very firm and difficult to be cut off. It arises out of the bonds of action; then, how can birth and death be got over Nevertheless, O Sinless One, if resolute effort is made by Thee in this regard, it may be possible - I shall tell Thee the order in which it may come about and the means therefor. [29-30]

अहं त्वं त्वमहं ब्रह्मन्मन्मयं चाखिलं जगत् ।

रुचिस्ते यत्र मे तत्र नान्यथेति विचारय ।। ३१ ।।

O Brahma, I am verily Thyself, and Thou art Myself, and the whole world is permeated by Me. Think carefully that wherever is Thy liking, there also is Mine and it is not in any other way. [31]

सागरस्योत्तरे तीरे महानद्यास्तु दक्षिणे ।

स प्रदेशः पृथिव्यां हि सर्वतीर्थफलप्रदः ।। ३२ ।।

The region on the northern coast of the Sea and to the south of the river Mahanadi is indeed the bestower of the benefits of all holy places on earth. [32]

तत्र ये मनुजा ब्रह्मन्निवसन्ति सुबुद्धयः ।

जन्मान्तरकृतानां च पुण्यानां फलभागिनः ।।३३।।.

नाल्पपुण्याः प्रजायन्ते नाभक्ता मयि पद्मज ।३४.१।

Human beings who dwell there, O Brahma, are endowed with good understanding and are blessed with the fruits of the meritorious deeds done in past births. O Lotus- born (Brahma), those who have little religious merit or are not devoted to Me, are not born there. [33-34.1].

एकाम्रकाननाद्यावद्दक्षिणोदधितीरभूः ।। ३४.२ ।।

पदात्पदाच्छ्रेष्ठतमः क्रमात्परमपावनः ।३५.१।

From the Ekamra grove17 up to the coast of the Sea in the south, with every step the land is the most excellent, and is gradually most holy. [34.2-35.1]

सिन्धुतीरे तु यो ब्रह्मन्राजते नीलपर्वतः ।। ३५.२।।

पृथिव्यां गोपितं स्थानं तव चापि सुदुर्लभम् ।

सुरासुराणां दुर्ज्ञेयं माययाऽऽच्छादितं मम ।। ३६ ।।

O Brahma, that place on the coast of the Sea where the Nila (Blue) Mountain shines has been kept secret on earth, and it is very difficult even for Thee to reach. Being concealed by My Illusory Power, it cannot be known by the gods and the demons. [35.2-36]

सर्वसङ्गपरित्यक्तस्तत्र तिष्ठामि देहभृत् ।

क्षराक्षरावतिक्रम्य वर्तेऽहं पुरुषोत्तमे ||३७||

There I dwell assuming a Body, abandoning all attachment. Transcending both the perishable and the imperishable, I stay at Purusottama. [37]

सृष्ट्या लयेन नाक्रान्तं क्षेत्रं मे पुरुषोत्तमम् ।

यथा मां पश्यसि ब्रह्मद्रूपं चक्रादिचिह्नितम् ॥ ३८ ॥

ईदृशं तत्र गत्वैव द्रक्ष्यसे मां पितामह । ३९.१ ।

My sacred abode Purusottama is not affected by Creation or Cosmic Dissolution. O Brahma, even as Thou seest Me now, O Grandsire, after going there also

17. Present Bhubaneswar

Thou wilt see Me in a Form like this, bearing the marks of discus, etc. [38-39.1]

नीलाद्रेरन्तरभुवि कल्पन्यग्रोधमूलतः ।। ३९.२ ।।

वारुण्यां दिशि यत्कुण्डं रौहिणं नाम विश्रुतम् ।

तत्तीरे निवसन्तं मां पश्यन्तश्चर्मचक्षुषा ।। ४० ।।

तदम्भसा क्षीणपापा मम सायुज्यमाप्नुयुः ।४१.१।

In the interior region of the Niladri18, in the south-west direction from the root of the Kalpa Banyan Tree19, there is the tank which is well-known by the name of ‘Rauhina'. Becoming sinless by a dip in its water, those who see Me dwelling on its bank even with their physical eyes, shall attain union with Me. [39.2-41.1]

तत्र व्रज महाभाग दृष्ट्वा मां ध्यायतस्तव ।।४१.२।।

प्रकाशं यास्यते तस्य क्षेत्रस्य महिमाऽपरः ।

आश्चर्यभूतः परमस्तवापि च भविष्यति ।।४२।।

Proceed to that place, O Blessed One; after seeing Me there, while meditating, the glory of the sacred place shall be revealed to Thee. And another thing which will appear highly wonderful even for Thee will also happen. [41.2-42]

श्रुतिस्मृतीहास पुराणगोपितं मन्मायया तन्न हि कस्य गोचरम् ।

प्रसादतो मे स्तुवतस्तवाधुना प्रकाशमायास्यति सर्वगोचरम् ।।४३।।

By My Illusory Power that place has been kept concealed from the Vedas, Smrtis 20, epics and the Puranas, and it is

18. Blue Mountain

19. The Banyan Tree which lasts till the end of a Kalpa or world- cycle of 4,32,00,000 years. It is a sacred wish-fulfilling tree. इतिहास शब्दे 'ति' अक्षरलोपः आर्षः

20. Sacred Traditional or canonical texts


not seen by anybody. While Thou prayest, by My Grace it will now be revealed to Thee and can be seen by all. [43]

व्रतेषु तीर्थेषु च यज्ञदानयोः पुण्यं यदुक्तं विमलात्मनां हि तत् ।

अहर्निवासाल्लभतेऽत्र सर्वं निःश्वासवासात्खलु चाश्वमेधिकम् ||४४||

Whatever religious merits are said to accrue to pure- hearted persons through holy observances, pilgrimage, sacrifice and charity - all that one gets by residing there just for a day. And one surely gets the merit of one horse-sacrifice by staying there for the duration of a single breath", [44]

इत्यादिश्य विधिं विप्रास्तदासौ पुरुषोत्तमः ।

पश्यतस्तस्य तत्रैव प्रभुरन्तरधीयत ।। ४५ ।।

(Jaimini said :) O Sages, having instructed him thus, while Lord Brahma was still looking on, the Lord Purusottama (the Supreme Being) disappeared there itself. [45]

इति श्रीस्कान्दे महापुराण एकाशीतिसाहस्त्र्यां संहितायां द्वितीये


पुरुषोत्तमक्षेत्रमाहात्म्ये जैमिनिऋषिसंवादे ब्रह्मप्रार्थनया बिष्णोराविर्भाववर्णनं नाम प्रथमोऽध्यायः ॥१॥

Thus ends the First Chapter of the Dialogue between Jaimini and the Sages in Purusottama-Kṣetra-Mahatmya (the Glory of the Sacred Abode of the Supreme Being Lord Jagannatha) in the 'Utkala' Portion included in Part Two relating to Lord Visņu in the glorious Skanda Mahapuraṇa, a compendium of eighty-one thousand verses, entitled "Narration of Appearance of Lord Visņu due to Prayer of Lord Brahma".







Second Chapter

Liberation of the Crow and the Prayer of Yama

।। जैमिनिरुवाच ॥

ततो ब्रह्मागमत्तूर्णं यत्रास्ते भगवान्स्वयम् ।

स्तवान्तेऽसौ यथा दृष्टस्तथाद्राक्षीत्प्रभुं तदा ।। १ ।।

Jaimini continued: Thereafter Lord Brahma promptly went to the place where the Lord Himself was present, and there saw the Lord in that very Form which he had seen at the conclusion of his prayer. [1].

प्रत्यभिज्ञानसंहृष्टस्तं दृष्ट्वा परमेश्वरम् ।

अत्यद्भुतज्ञाननिधिर्बभूवासौ द्विजोत्तमाः ।।२।

O excellent Sages, seeing the Supreme Lord and recognizing Him, he was filled with delight, and he became the repository of extremely wonderful knowledge. [2].

यावत्स्तोतुं समारेभे हर्षसंफुल्ललोचनः ।

तावदेव समागत्य कुतश्चिद्वायसोत्तमः ।।३।।

कारणोदकसंपूर्णे तस्मिन्कुण्डे निमज्य तम् ।

विलोक्य माधवं नीलरत्नकान्तिं कृपानिधिम् ।।४।।

काकदेहं समुत्सृज्य लुठमानो मुहुः क्षितौ ।

शङ्खचक्रगदापाणिस्तस्य पार्श्वे व्यवस्थितः ||||

His eyes fully expanded with joy, when he began to pray, at that very moment from somewhere an excellent crow came there. It had a dip in that tank which was full of primeval causal water. And, after seeing that very Lord Madhava (Viṣṇu) who is the Ocean of Mercy and brilliant like the sapphire, it rolled on the ground for a while and gave up the crow's body, and with the conch, discus and mace in his hands, stood by His side. [3-5]

तिरश्चस्तां गतिं दृष्ट्वा योगीन्द्राणां सुदुर्लभाम् ।

मेनेऽसौ मुनयः सृष्टिः क्रमात्क्षीणा भविष्यति ||||

O Sages, seeing that state of the bird which is very difficult even for the best of Yogis (Yogins) to attain, Lord Brahma thought: “Gradually the Creation will become diminished. [6]

मनुष्याधिकृते मुक्तौ वेदान्ते संशयोऽभवत् ।

न किंचिद्दुर्लभं चेह विष्णुभक्तस्य विद्यते ।।७।।

There has been doubt about getting Liberation even when a man masters the Vedanta'; but in this place, for a devotee of Lord Visņu, nothing whatsoever is difficult to attain”. [7]

प्रत्यक्षोऽभूद्विजश्रेष्ठाः पुराणपुरुषोदिते ।

संकीर्त्य यन्नाम नरः सर्वपापैः प्रमुच्यते ॥८॥

तस्य संदर्शने विप्रा मुक्तिः किं खलु दुर्लभा ।

मनसा ध्याययन्विष्णुं त्यजन्प्राणान्विमुच्यते ।। ९ ।।

साक्षात्कृतौ भगवतः किं चित्रं मुक्तिमेति यत् । १०.१।

O best Sages, what had been declared by the Ancient Being Lord Visņu, came to be actually seen. By chanting whose Name, O Sages, man is freed from all sins, can Liberation at all be difficult after seeing Him? Mentally contemplating on Lord Visņu and giving up life, one is liberated; then, what is surprising if one gets Liberation when the Lord has been seen directly ? [8-10.1].

पुरुषोत्तमसंज्ञस्य क्षेत्रस्य महिमाद्भुतः ।।१०.२ ।।

यत्र काकोऽपि च हरिं साक्षात्पश्यति भो द्विजाः ।११.१ ।

O Sages, wonderful is the glory of the sacred place named Purusottama where even a crow as well can directly see Lord Visnu. [10-11.1].

सुदुर्लभं क्षेत्रमिदमज्ञानां च विमोचनम् ।। ११.२ ।।

अहो क्षेत्रस्य माहात्म्यं काकस्यापि विमुक्तिदम् ।

किं पुनः सततं शान्तिवैराग्यज्ञानसंयुजाम् ।।१२।।

It is very difficult to attain to this sacred place which brings about Liberation even for the ignorant ones. Ah! How wonderful is the glory of this sacred place: it grants Liberation even to a crow! Then, what to speak of men who are ever endowed with peace, dispassion and wisdom ! [12]

।। ऋषय ऊचुः ।।

नीलाख्यं माधवं दृष्ट्वा किं चकार पितामहः ।

तद्दर्शने क्षणान्नष्टदेहबन्धं च वायसम् ।।१३।।

The Sages asked: After he saw Lord Nila Madhava2 and the crow whose bondage to the body was instantly destroyed by seeing the Lord, what did Lord Brahma do? [13]

॥ जैमिनिरुवाच ॥

अत्यद्भुतमयं दृष्ट्वा यावद्ध्यायति माधवम् ।

तावत्पितृपतिः स्वाधिकारसंयमनाकुलः ।।१४।।

दीनाननो निःश्वसन्वै तत्र यातस्त्वरान्वितः ।१५.१।

2. Lord Visnu who is blue

Jaimini said: Having seen that extremely wonderful event, while Lord Brahma was meditating on Lord Madhava, in the mean time Lord Yama (the Lord of deceased ancestors), perturbed by the fear of curb on his authority, hurriedly went there sighing, with a sad face. [14-15.1]

नीलाद्रौ माधवं दृष्ट्वा साष्टांगं प्रणिपत्य च ।। १५.२ ।।

तुष्टाव स जगन्नाथं स्वाधिकारदृढस्थितौ ।१६.१।

He saw Lord Madhava in Niladri and reverentially prostrating with his eight limbs touching the ground, prayed to Lord Jagannatha (the Lord of the world), for the steady continuance of his authority. [15-16.1]

।। यम उवाच ॥

नमस्ते देवदेवेश सृष्टिस्थित्यन्तकारण ।।१६.२।।

Lord Yama said: "Salutations to Thee, O Lord of the chiefs of gods! O Cause of creation, continuance and dissolution ! [16.2]

त्वयि प्रोतमिदं सर्वं सूत्रे मणिगणा यथा ।

त्वया धृतं त्वया सृष्टं त्वया चाप्यायितं जगत् ।।१७।।

All this is strung in Thee as clusters of gems on a string. The world is supported by Thee, created by Thee and strengthened by Thee. [17]

चन्द्रसूर्यादिरूपेण नित्यं भासयसेऽखिलम् ।

विश्वेश्वरं जगद्योनिं विश्वावासं जगद्गुरुम् ।।१८।।

विश्वसाक्षिणमाद्यन्तवर्जितं प्रणमाम्यहम् ।१९.१।

3. Lord of Death

4. Two hands, chest, forehead, two knees and two feet


In the form of the moon, the sun, etc., Thou ever illuminest the whole world. Thou art the Master of the Universe, the Origin of the World, the Abode of the Universe, and the Lord of the World; Thou art the Witness of everything, and art without beginning and end; I bow down to Thee. [18-19.1]

नमः परमकारुण्यजलसंभृतसिन्धवे ।।१९.२।।

परापरपरातीतविभवे विश्वसम्भवे ||२०||

भवसंतापनीहारभानवे दीनबन्धवे ।

स्वमायारचिताशेषविभवे गुणरज्जवे ।।२१।।

Salutations to Thee who art the Ocean filled with the water of supreme compassion, who art the Omnipresent Lord being the remote, the proximate as also what is beyond the remote, who art the Source of all things, who art like the sun for the mist of the sorrow of worldly existence, who art the Friend of the distressed and the Omnipotent Lord, who hast fashioned everything by Thy own Illusory Power and hast the qualities as the cord. [19.2-21]

नमः कमलकिंजल्कपीतनिर्मलवाससे ।

महाहवरिपुस्कन्धकृंतचक्राय चक्रिणे ।। २२ ।।

Salutations to Thee who art dressed in spotless garment which is yellow like the lotus filament, and who holdest the discus and whose discus has cut off the shoulders of the enemies in great battles. [22].

दंष्ट्रोद्धृतक्षितिभृते त्रयीमूर्तिमते नमः ।

नमो यज्ञवराहाय चन्द्रसूर्याग्निचक्षुषे ।।२३।।

5. See note 15, Ch.1

नरसिंहाय दंष्ट्रोग्रमूर्तिद्रावितशत्रवे ।२४.१ ।

Salutations to Thee who hadst supported the earth lifted by Thy tusks, and hast manifested Thyself in the form of the three Vedas; Salutations to Thee who art Yajnavaraha (who hadst taken incarnation as the Divine Boar and art the Lord of the sacrifice) and whose eyes are the moon, the sun, and fire, and who hadst become Narasimha (the Divine Man-lion) and chased the enemy with that fierce Form having large teeth. [23-24.1]

यदपाङ्गविलासैकसृष्टिस्थित्युपसंहृतिः ।।२४.२ ।।

उच्चावचात्मको ह्येष भवः संभवते मुहुः ।

तममुं नीलमेघाभं नीलाश्ममणिविग्रहम् ।।२५।।

नीलाचलगुहावासं प्रणमामि कृपानिधिम् ।

शङ्खचक्रगदापद्मधारिणं शुभदायिनम् ।

प्रणताशेषपापौघदारिणं मुरवैरिणम् ।।२६।।

I bow down to Him, to this Lord who resembles the blue cloud, whose Form is made of sapphire gem, and who dwells in the cave of Nilacala. By a single play of His glance, there come about creation, continuance and dissolution, and in a moment this world of variegated nature comes into being. He is the Ocean of Mercy. He holds the conch, discus, mace and lotus. He is the Bestower of blessedness, Destroyer of the entire multitude of sins of those who bow to Him, and is the enemy of the demon Mura. [24.2-26]

नमस्ते कमलापाङ्गसङ्गसंस्कारचक्षुषे ।

श्रीवत्सकौस्तुभोद्भासिमनोहद्व्यूढवक्षसे ।। २७ ।।

6. Who had killed the demon Hiranyakasipu

O Lord, salutations to Thee, whose eyes are adorned by the contact of the glance of Goddess Laksmi, and who hast broad and charming chest which is radiant with the Srivatsa mark and the Kaustubha gem. [27].

यत्पादपङ्कजद्वंद्वसंश्रयैश्वर्यभागिनी ।

श्रीः संश्रिता जनैः शश्वत्पृथगैश्वर्यदायिनी ।। २८ ।

By virtue of taking refuge in the pair of Thy lotus-like feet, Goddess Laksmi possesses divine powers, and when devotees take refuge in Her, She separately grants everlasting prosperity. [28].

या परापरसंभिन्ना प्रकृतिस्ते सिसृक्षया ।

निर्विकारं परं ब्रह्म विकारि ससृजेऽञ्जसा ।।२९ ।।

She is Thy Nature divided into Higher and Lower by Thy desire for creation changeless Supreme Brahman becoming transformed into changing forms - and She has instantly brought about the Creation. [29].

सर्वलक्षणसंपूर्णां लक्षितां शुभलक्षणैः ।

लक्ष्मीशोरसि नित्यस्थां लक्ष्मीं तां प्रणमाम्यहम् ।।३०।।

She is full of all attributes and is marked by auspicious signs. She ever resides in the heart of Her Lord, Lord Visnu; I bow down to that Goddess Laksmi.” [30]

।। जैमिनिरुवाच ॥

तदैवं धर्मराजेन श्रीकान्तः परितोषितः ।

पार्श्वस्थां वल्लकीहस्तां नेत्रांतेनादिशच्छ्रियम् ||३१||

Jaimini said: Then, being thus propitiated by Lord Yama, Lord Visņu by a side glance of the eye gave indication to Goddess Lakṣmi who was present by His side with the lute in Her hand. [31].

तेन संभाविता लक्ष्मीर्भवदुःखविनाशिनी ।

शुभाय सर्वलोकानां यमं प्रोवाच लीलया ।। ३२॥

Being so honoured by Him, Goddess Lakṣmi, who destroys the sorrow of worldly existence, in sport explained to Lord Yama, for the good of all beings. [32] ॥ लक्ष्मीरुवाच ॥

यदर्थमावां संस्तौषि क्षेत्रेऽस्मिन्दुर्लभं हि तत् ।

अत्याज्यमावयोरेतत्क्षेत्रं श्रीपुरुषोत्तमम् ||३३||

कल्पावसानेऽप्यावां वै ध्रियेते परमेष्ठिना ।

ब्रह्मादिदिक्प्रभूणां हि स्वामित्वं नेह विद्यते ।। ३४ ।।

Goddess Lakṣmi said: "The purpose for which you have been praying to both of Us is indeed difficult to achieve in this sacred place. We Two cannot leave this sacred place Sri Purusottama. Indeed, even at the end of the Kalpa ́, both of Us are borne by Lord Brahma. Surely, there is no lordship of the Guardians of the directions like Lord Brahma etc. over this place [33-34]

नेह कर्मपरीपाकाः सम्भवन्ति कदाचन ।

अत्र प्रवसतां नृणां तिरश्चामपि दुष्कृतम् ।।३५।।

दह्यते ज्वलिताग्नौ हि तूलराशिर्यथा भृशम् ।। ३६।।

Here consequences of actions never arise (to be experienced in future). Sins of human beings and even of lower species dwelling here are burnt up quickly even as a heap of cotton is burnt up in the blazing fire. [35-36].

ये बद्धा पापपुण्याभ्यां निगडाभ्यामहर्निशम् ।

तेषां संयमिता त्वं हि यमः पूर्वं विनिर्मितः ।। ३७।।

7. A day of Brahma or one thousand Yugas (Ages) or 4320 million years.

You had been appointed previously as Yama, the controller of only those who are bound day and night by the two fetters of vicious and virtuous deeds. [37].

अत्र साक्षाद्वपुष्मन्तं नीलेन्द्रमणिमञ्जुलम् ।

दृष्ट्वा नारायणं देवं मुच्यते कर्मबन्धनात् ।।३८।।

Here Lord Viṣṇu is Himself present with a Form, and is charming as the sapphire gem. After seeing Him one is liberated from the bondage of actions. [38].

अतोऽन्यतः कर्मभूमौ प्रभुस्त्वं सूर्यसंभव ।

वैक्लव्यं क्षेत्रराजेऽस्मिन्मा गास्त्वं यम संयमे ।। ३९ ।।

तवापि भगवानेष विधाता प्रपितामहः ।

तिर्यंचं विष्णुसारूप्यं प्राप्तं पश्यति कौतुकात् ।।४० ॥

Therefore, O Son of Sun-God (Yama), you can be the lord only in some place of activity other than this. Yama, do not be despondent with regard to your control over this best of sacred places. Even this Lord Brahma, who is adorable even for you and is the Creator and the Great-Grandsire, looks with wonder at the bird which attained the form like that of Lord Visnu. [39-40]. एष कर्मपरीपाकं सर्वेषां वेत्ति कञ्जञ्जः ।

ज्ञात्वा क्षेत्रस्य माहात्म्यं स्तौति देवं गदाधरम् ।।४१।।

The Lotus-born Lord (Brahma) knows the results of the deeds of all. Having realized the glory of this sacred place, he has been offering prayers to the Lord who is the wielder of the mace (Visnu). [41].

त्वद्वशं गन्तुमुचिता नेह तिष्ठन्ति जन्तवः ।

वैवस्वत वसन्त्यत्र जीवन्मुक्ता मुमुक्षवः ।।४२।।

Creatures which deserve to go under your control do not reside here. Yama, only those who are liberated while living or have yearning for Liberation live here." [42]

तया संबोधितस्त्वेवं विष्णुना श्रीस्वरूपिणा ।

ततोऽहंकारलज्जाभ्यां विनीतः प्राब्रवीद्यमः ।।४३।।

(Jaimini said:) Thus instructed by Her, actually by Lord Visnu in the form of Goddess Laksmi, Lord Yama humbled due to his egotism and consequent embarrassment, spoke. [43]

॥ यम उवाच ॥

मातस्त्वया यदाज्ञप्तं पुरा नैतन्मया श्रुतम् ।

अज्ञानोपहतो वेद्मि रहस्यं कथमुत्तमम् ।।४४।

Lord Yama said: O Divine Mother! What was directed by Thee previously had never been heard by me. I am afflicted by ignorance; how can I know that highest secret ? [44].

यस्य स्वरूपं वेदश्च न च वेत्ति पितामहः ।

महिमानं कथं तस्य वेद्भ्यहंकारमोहितः ।। ४५ ।।

यदादिष्टं सुरेशानि क्षेत्रमेतद्विमुक्तिदम् ।

सान्निध्याद्वासुदेवस्य ईश्वरेच्छा निरंकुशा ।

अन्यत्र बन्धदो विष्णुरत्र मोक्षं ददाति यत् ।।४६ ।।

O Goddess of the gods, the Lord's real nature is not known to the Veda, and not even to Lord Brahma. I am deluded by egotism; how can I understand His glory, as mentioned by Thee, that this sacred place is the bestower of Liberation because of the Presence of Lord Visnu ? Unrestrained is the Lord's Will: Lord Visnu who elsewhere gives bondage bestows Liberation here. [45-46]

ममापि निरयाणां च स्रष्टासौ त्रिदिवस्य च ।

मृतानामत्र मुक्तिक्षेत्तन्मामम्ब सुविस्तरम् ।।४७ ।।

क्षेत्रसंस्थाप्रमाणं हि तत्र स्थितिफलं हि यत् ।

तीर्थानि कानि सन्त्यत्र किमन्यद्वा रहस्यकम् ।।४८।।

किमधिष्ठातृकं क्षेत्रं तत्सर्वं कथयस्व मे ।

तदहं संपरित्यज्य निर्भयः संचरे यथा ।। ४९॥

He is even my Creator as also of the different hells and of heaven. O Divine Mother, if there is Liberation for those who die here, pray, tell me at length the facts about the establishment of the sacred place, what is the benefit of staying there, which holy places are there, what are the other secrets, and who presides over that sacred place. Tell me all that, so that carefully avoiding it, I may move about without fear. [47-49]

इति श्रीस्कान्दे महापुराण एकाशीतिसाहस्रयां संहितायां द्वितीये

वैष्णवखण्डान्तर्गतोत्कलखण्डे पुरुषोत्तमक्षेत्रमाहात्म्ये जैमिनिऋषिसंवादे काक- मुक्तियमस्तुतिवर्णनं नाम द्वितीयोऽध्यायः ।।२।।

Thus ends the Second Chapter of the Dialogue between Jaimini and the Sages in Purusottama-Kṣetra-Mahatmya (the Glory of the Sacred Abode of the Supreme Being Lord Jagannatha) in the 'Utkala' Portion included in Part Two relating to Lord Vishnu, in the glorious Skanda Mahapuraṇa, a compendium of eighty-one thousand verses, entitled "Narration of the Liberation of the Crow and Prayer of Yama".














Third Chapter

Story of Sage Markandeya

॥ श्रीरुवाच ।।

साधु ते बुद्धिरुत्पन्ना विष्णोः सन्निधिमाश्रिता ।

अद्भुतं कथयाम्येतत्क्षेत्रस्य रविनन्दन ।।१।।

यथाहं भगवद्वक्षःस्थलस्था ददृशे पुरा । २.१ ।

Goddess Sri (Lakṣmi) said: Praiseworthy is the wisdom which has arisen in you, resting on the presence of Lord Visnu. O son of the Sun-god (Yama), I shall tell you about the wonder of this sacred place as I saw it in the past, remaining in the chest-region of the Lord [1-2.1].

चराचरे जगत्यस्मिन्प्रलीने प्रलये यम ।। २.२।।

एतत्क्षेत्रमहं चैव द्व एवोपस्थिते तदा । ३.१ ।

When this whole world with the moving and the non- moving things disappeared in the Cosmic Dissolution, at that time, O Yama, this sacred place and I - only we two were present [2.2-3.1].

स तदा सप्तकल्पायुर्मृकण्डोरात्मजो मुनिः ।।३.२।।

प्रणष्टे स्थावरचरे निमग्नः प्रलयार्णवे ।

नावस्थानमवाप्यैव शर्म लेभे न कुत्रचित् ॥४॥

Sage Markandeya the son of Mrkandu has got the life- span of seven Kalpas. When all the moving and the non- moving things were destroyed, he was immersed in the waters of the Cosmic Dissolution; he did not find any place to stay and could not get comfort anywhere whatsoever [3.2-4].

जलार्णवे भ्राम्यमाणः प्रलये स इतस्ततः ।

पुरुषोत्तमसादृश्ये क्षेत्रे स वटमैक्षत ॥५॥

While being moved about here and there in the flood waters of Dissolution, he saw a banyan tree in a sacred place looking like Purusottama (5).

उत्प्लुत्योत्प्लुत्य मूलं तु न्यग्रोधस्य समीपतः ।

शुश्राव बालवचनं मार्कण्डेय ममान्तिकम् ॥६॥

प्रविश्य दुःखमतुलं जहीहि खलु मा शुचः ॥७.१।

He swam upwards on and on up to the root of the banyan tree and near it he heard the voice of a child: 'Markandeya ! Come near me and get rid of this incomparable suffering; do not grieve now further' [6-7.1].

तच्छ्रुत्वा चित्रवचनमप्रतर्क्यं तदा मुनिः ।। ७.२।।

विस्मयं परमं लेभे स्वदुःखं नाप्यचिन्तयत् ।८.१।

Hearing then that strange and inexplicable voice, the Sage was filled with great astonishment and did not even think of his own suffering [7.2-8.1].

वारिभिः शीर्यते नैतद्दह्यते कालवह्निना ।।८.२।।

संवर्तकादिभिर्नैतच्छोष्यते नापि चाल्यते ।

एकार्णवे महाघोरे नौरिव क्षेत्रमीक्ष्यते ।।९।।

This place is not worn-out by the waters, nor (is it) burnt by the fire coming at the end of Time. It is not dried up nor is it shaken by the Samvartaka clouds and the like which come at the time of World Destruction. This place appears like a boat in the intensely terrible total (general) inundation [8.2-9].

तत्रायं यूपसदृशो न्यग्रोधस्तिष्ठते महान् ।

यं गृहीत्वा क्षेत्रमिदं न्यग्रोध ईशितुस्तनुः ।।१०।।

There this great Banyan tree remains like a sacrificial post. The Banyan tree including which this sacred place is formed, is the Body of the Lord [10].

महाप्रलयवातेन शाखा नास्य हि कम्पते ।

तस्याधस्तात्स हि मुनिः स्थित्वा चैतदचिन्तयत् ।।११।।

एकार्णवेऽस्मिन्प्रलये नष्टे स्थावरजङ्गमे ।

भूप्रदेश: स्थिरतरः कथमेष विभाव्यते ।। १२ ।।

यत्रायं शाखिप्रवरः कोमलः परिदृश्यते ।१३.१।

Its branch is not shaken even by the wind of the Great Dissolution. Remaining underneath that tree, the Sage reflected thus: 'In this Cosmic Dissolution with total general inundation, all the moving and the non-moving things have been destroyed. Then, how is it that this steadier land-area appears, where this tender, most excellent tree is seen ?' [11-13.1]

मार्कण्डेयागच्छ मुहुरिति सप्रश्रयं वचः ।।१३.२।।

कुतो निराश्रयमिदं चिन्तयन्निति स प्लवन् ।

शङ्खचक्रगदापाणिं नारायणमलोकयत् ।।१४।।

At that time he heard, 'Markandeya, come quickly !' 'From where are these affectionate words coming, apparently without any source ?' - thus pondering, while he was floating, he saw Lord Visņu with the conch, discus and mace in His hands [13.2-14].

तदङ्गपद्मासनगां मां च वैवस्वतैक्षत ।

विवशो जलवाताभ्यां तदा सुस्थो व्यवस्थितः ।। १५ ।।

हृष्टान्तरात्मा स मुनिरावां साष्टाङ्गमानतः ।

प्रसादनाय देवस्य स्तोत्रमेतदुदाहरत् ।।१६।।

O Yama, he also saw Me seated on a lotus in the Lord's Body. He was exhausted by the water and the wind; but now he became comfortable. With a gladdened heart the Sage bowed to both of Us reverentially with his eight limbs touching the ground, and for the sake of propitiating the Lord, he uttered this hymn: [15-16]

॥ मार्कण्डेय उवाच ॥

त्वत्पादपद्मानुसरानुषङ्गं रुद्रेन्द्रपद्मासनसम्पदाढ्यम् ।

त्वद्भक्तिहीनं परितः प्रतप्तं दीनं परित्राहि कृपाम्बुधे माम् ।।१७।।

Markandeya said: "As a result of seeking Thy lotus-like feet I have been richly endowed with the good fortune enjoyed by Lord Rudra (Siva), Lord Indra' and the Lord seated on the Lotus (Brahma). I am without devotion to Thee; I am tormented on all sides, and am miserable. O Ocean of Mercy, protect me. [17]

ब्रह्मादिभिर्यत्परिचर्यमाणं पदाम्बुजद्वन्द्वमचिन्त्यशक्ति ।

श्वः श्रेयसप्राप्तिनिदानतत्त्वं दीनं परित्राहि कृपाम्बुधे माम् ।।१८।।

Thy two lotus-like feet which are served by Lord Brahma and others have inconceivable power and are the real means for getting progressive happiness. O Ocean of Mercy, protect me who am miserable [18].

यदङ्गभूतं जगदण्डमेतदनेककोटिप्रगुणं विभाति ।

लीलाविलासस्थितिसृष्टिलीनं तन्मां सुदीनं परिरक्ष विष्णो ।।१९।।

Existing in Thy Body, this Cosmic Egg appears multiplied many crores of times. Its creation, continued existence and dissolution take place as manifestations of Thy

1. Chief of the Gods, Ruler of Heaven

sport. O Lord Visņu, save me completely who am extremely miserable. [19]

एकं सुवर्णं कटकादिभेदैर्नाना यथा वा नभसोदितोऽर्कः ।

आधारवैषम्यजलेषु तादृग्विभाव्यसे निर्गुण एक एव ||२०||

Thou art only One, devoid of qualities. Yet Thou appearest as many, just as one and the same gold becomes diverse, because of differences, as bracelet, etc., or as the sun which rises in the sky is reflected variously in the waters of different containers [20].

अशेषसंपूर्णरुचिप्रहीणोपादानसंकल्पविवर्जितोऽपि ।

दीनानुकम्पानुगुणं बिभर्षि युगे युगे देहमपारशक्ते ।। २१ ।।

Though Thou hast completely cast off the desires entirely without remainder, and art free from any material cause or volition, yet, O Lord of limitless powers, in every age Thou assumest a Form congenial to Thy compassion for the destitute. [21]

त्वत्पादपद्मं जगदीश पूर्वमसेव्यतानात्मधिया मया यत् ।

तत्कर्मणा दारुणपाकभाजं दीनं परित्राहि कृपाम्बुधे माम् ।।२२।।

O Lord of the world, I have not worshipped Thy lotus- like feet previously as I had no proper understanding of the Self. Because of that act now I am experiencing terrible consequences. O Ocean of Mercy, protect me who am miserable. [22]

अशेषलोकस्थितिसृष्टिलीनविलासि यत्ते त्रिगुणं विभाति ।

वपुर्महात्मन्महदादिहेतुर्हेतोर्नमस्ते प्रकृतेः परस्य ।।२३।।

Thou art the Supreme Cause of Nature. Thy Form which shines forth containing the three qualities2 brings about

2. Sattva, Rajas, Tamas

in sport the creation, continued existence and dissolution of the entire universe. It is the Cause of Mahat and the rest. O Great Being, salutations unto Thee ! [23]

सर्वत्र गत्वा बृहदप्रमेयं प्रवर्द्धमानं त्वयि बृंहितं च ।

तद्ब्रह्मरूपं परिणामहेतुं स्वाध्यात्मविश्वात्मकमाश्रयामि ||२४||

Pervading everywhere, Thy Body is vast and immeasurable; it is growing and has spread in Thee only. It is the Form of Brahman, the Cause of transformation. It is my own Self and the Self of all; I take refuge in It. [24]

एकार्णवे महाघोरे नावस्थातुं प्रदेशभूः ।

अस्ति लक्ष्मीपते मेघवारिवातप्रकम्पनात् ।।२५।।

त्राहि विष्णो जगन्नाथ मग्नं संसारसागरे ।

मामुद्धरास्माद्गोविन्द कृपापाङ्गविलोकनात् ।। २६॥

O Lord of Goddess Laksmi, in this extremely terrible general inundation all around, there is no land-region to stay. O Lord Visnu, O Lord of the world, protect me from the great shivering caused by cloud, water and wind. I am immersed in the ocean of the world of transmigration; O Lord Govinda, save me from this through a look at me even with a side glance of compassion." [25-26]

श्रीरुवाच ।।

स्तुवन्तमेवं ब्रह्मर्षिं साक्षान्नारायणो विभुः ।

विलोक्यानुग्रहदृशा वाक्यं चेदमुवाच ह ।। २७ ।।

Goddess Lakṣmi said: The Omnipresent Lord Narayaṇa Himself with a look of kindness saw the Brahmic Sage Markaṇḍeya who was thus praying, and then spoke these words. [27]

॥ श्रीभगवानुवाच ॥

मार्कण्डेय सुदीनोऽसि मामज्ञाय द्विजोत्तम ।

दुशरं तु तपस्तप्तं दीर्घायुस्तेन केवलम् ||२८||

The Blessed Lord said: O Markandeya, the best of the twice-born ! You have been very much distressed because of not knowing Me. You have practised austerities which are difficult to perform, and only by virtue of that you have got long life [28].

शयानं पत्रपुटके पश्य कल्पवटोर्ध्वगम् ।

बालस्वरूपं सर्वेषां कालात्मानं महामुने ।

प्रविश्य विस्तृतं वक्त्रं तत्रावस्थातुमर्हसि ।। २९ ।।

O Great Sage, behold the Child-form present in the higher reach of the Kalpa Banyan Tree, reposing in the cup of leaf. He is Death personified for all. Entering into His wide-open mouth, stay there [29].

॥ श्रीरुवाच ।।

एवमुक्तो भगवता स मुनिर्विस्मिताननः ।।३०।।

आरुह्य ददृशे बालरूपं तस्याविशन्मुखे ।

प्रविष्टः कण्ठमार्गेण महायामं महोदरम् ।। ३१ ।।

Goddess Laksmi said: When he was thus instructed by the Lord, the Sage had an astonished face. He climbed the tree and seeing the Child-form, entered into His mouth. He then proceeded through the passage of the throat into a great way and the big Belly. [30-31]

तत्रासौ ददृशे विप्रो भुवनानि चतुर्दश ।

ब्रह्मादिदिक्पालसुरान्सिद्धगन्धर्वराक्षसान् ।।३२।।

ऋषीन्दिव्यऋषींश्चैव भूतलं सागरांकितम् ।

नानातीर्थैर्नदीभिश्च पर्वतैः काननैस्तथा ।।३३।।

The Sage saw there the fourteen worlds, the Guardians of the directions and the gods such as Lord Brahma, the perfected ones, Gandharvas (divine songsters), demons, sages as also the divine sages. He also saw the earth marked by the oceans, various places of pilgrimage, rivers, mountains and forests. [32-33]

लक्षितं पत्तनपुरं ग्रामखर्वटकैर्युतम् ।

पातालानि तथा सप्त नागकन्याः सहस्रशः ||३४||

महार्घ्यमणिसौधैश्च सुधापात्रैः समुज्ज्वलैः ।

अनर्घ्यमणिभिर्नागैः सेवितं परमाद्भुतम् ।।३५।।

जगतां धारिणं शेषं सहस्रफणमण्डितम् ।

व्याकर्तारमशेषाणां शास्त्राणां शिष्यमध्यगम् ।। ३६।।

Cities, towns together with villages, and mountain-villages were also seen by him. He saw, besides, the seven lower regions3, under the earth and thousands of serpent-virgins. He further saw the most wonderful Lord Sesa (Ananta), the Supporter of the worlds, adorned with a thousand hoods. That Lord was being served by the Nagas (Serpents) with palaces having highly valuable gems, shining vessels of nectar, and priceless pearls. He was explaining all the scriptures, seated amidst disciples. [34-36]

ब्रह्माण्डोदरगं वस्तु यत्किंचित्परमेष्ठिना ।

सृष्टं सर्वं ददृशेऽसौ तत्कुक्षौ स महामुनिः ||३७||

Whatever objects have been created by Lord Brahma and are inside the Universe, all those the great Sage saw in that Belly. [37]

3. Atala, Vitala, Sutala, Nitala, Talatala, Mahatala and Patala

नापश्यदन्तं कुक्षेस्तु भ्रममाण इतस्ततः ।

ततो विनिष्क्रम्य पुनर्ददृशे च मया सह ।। ३८ ।।

पूर्वमालक्षितं यद्वदास्थितं पुरुषोत्तमम् ।

विस्मयोत्फुल्लनयनः प्रणिपत्येदमब्रवीत् ।। ३९।।

He roamed here and there, but could not see the end of the Belly. Then coming out, he again saw Purusottama (the Supreme Being) present with Me in the same manner as He was seen before. With his eyes wide open with wonder, he prostrated and spoke thus : [38-39].

॥ मार्कण्डेय उवाच ॥

भगवन्देवदेवेश किमद्भुतमिदं प्रभो ।

महाप्रलयसंरोधे सृष्टिरत्र विभाव्यते ।।४०।।

Markandeya said: O Lord, Master of the chiefs of gods ! What is this wonder, O Lord, that here Creation appears in complete defiance of the Great Dissolution ? [40]

त्वन्माया दुरवच्छेद्या कथं वै ज्ञायते मया ॥। ४१॥

Thy Divine Illusion is very difficult to be cut off, how can it at all be understood by me ? [41]

।। श्रीभगवानुवाच ॥

मुने क्षेत्रमिदं चित्रं शाश्वतं मे विभावय ।

न सृष्टिप्रलयावत्र विद्येते न च संसृतिः ।।४२।।

सदैकरूपं पुरुषोत्तमाख्यं मुक्तिप्रदं मामिह संप्रबुध्य ।

अत्र प्रविष्टो न पुनः प्रयाति गर्भस्थितिं सान्द्रसुखस्वरूपः ।।४३।।

The Blessed Lord said: "O Sage, know that this wonderful abode of Mine is eternal. Creation and Dissolution do not exist here; there is also no transmigration. It has always the same form with the name 'Purusottama'. Being aware that I grant Liberation here, one who enters this place does not have to stay in the womb again: he becomes the embodiment of intense happiness.” [42-43]

इत्याज्ञप्तो भगवता मार्कण्डेयो महामुनिः ।

अत्र वासं करिष्यामीत्यन्यतीर्थपराङ्मुखः ||

प्रहृष्टवदनः प्राह प्रणिपत्य जगद्गुरुम् ।।४४।।

Thus instructed by the Lord, the great Sage Markandeya turned away his interest from all other places of pilgrimage and resolved, "I shall dwell here." His face became cheerful. Prostrating, and full of devotion and faith, he thus spoke to Lord Visņu, the Master of the world. [44]

॥ मार्कण्डेय उवाच ॥

अनुगृह्णीष्व भगवन्क्षेत्रेऽस्मिन्पुरुषोत्तमे ।

यथास्थितो मृत्युवशं न व्रजे पुरुषोत्तम ।।४५ ।।

Markandeya said: O Lord, O Supreme Being, grant me that remaining in this sacred place Purusottama, I do not come under the clutches of Death. [45]

॥ श्रीभगवानुवाच ॥

अत्र स्थितिं मे विप्रर्षे क्षेत्रे मोक्षप्रसाधके ।।४६ ।।

करिष्यामि न सन्देहो यावदाभूतसंप्लवम् ।

प्रलयावसाने तीर्थं ते रचयिष्यामि शाश्वतम् ।।४७।।

यत्तीरे तप आस्थाय मद्वितीयतनुं शिवम् ।

आराध्य मदनुकोशान्मृत्युं जेष्यसि निश्चितम् ।।४८।।

The Blessed Lord said: O Brahmin Sage, in this My sacred place which brings about Liberation, I shall arrange for your stay till Dissolution of the Universe, there is no doubt about this. At the end of Dissolution I shall create an eternal holy place for you. Practising austerity on its bank and propitiating Lord Siva who is My second self, you will surely conquer death by My Grace. [46-48]

॥ जैमिनिरुवाच ॥

एवं पुरा दत्तवरो मार्कण्डेयो महामुनिः ।

न्यग्रोधवायव्यकोणे खातं चक्रेण वै हरेः ।। ४९ ।।

पावनं गर्तमास्थाय पूजयित्वा महेश्वरम् ।

महता तपसा विप्रो जितवान्मृत्युमञ्जसा ।। ५० ।।

Jaimini said: In this way formerly the great Sage Markandeya was granted the boon. A pit was dug by the discus of Lord Visnu in the north-west corner of the Banyan tree. Remaining in that holy pit and worshipping Lord Siva, through that austerity the Sage quickly conquered death. [49-50]

मुनेस्तस्यैव नाम्नायं प्रख्यातो गर्त उत्तमः ।

यत्र स्नात्वा शिवं दृष्ट्वा वाजिमेधफलं लभेत् ॥५१॥

By the name of that Sage only this excellent pit (Markandeya tank) is well-known. After taking bath there and seeing Lord Siva one gets the benefit of a horse-sacrifice. [51]

॥ श्रीरुवाच ।।

पञ्चक्रोशमिदं क्षेत्रं समुद्रान्तर्व्यवस्थितम् ।

द्विक्रोशं तीर्थराजस्य तटभूमौ सुनिर्मलम् ॥५२॥

सुवर्णवालुकाकीर्णं नीलपर्वतशोभितम् ।५३.१ ।

Goddess Laksmi said: This sacred place of five krosas (ten miles) is situated with the Sea as its boundary. Of that two krosas (four miles) are on the shore of the Sea which is the best of holy bathing places. This portion is very clean, is covered with golden sand and looks beautiful with the Nila (Blue) Mountain. [52-53.1]

योऽसौ विश्वेश्वरो देवः साक्षान्नारायणात्मकः ।।५३.२।।

संयम्य विषयग्रामं समुद्रतटमास्थितः ।

उपासितुं जगन्नाथं चतुःषष्टितमः प्रभुः ।।५४।।

यमेश्वर इति ख्यातो यमसंयमनाशनः ।

यं दृष्ट्वा पूजयित्वा तु कोटिलिङ्गफलं लभेत् ।।५५।।

Lord Visvesvara (Siva) who is the Form of Lord Visņu Himself, is present there on the shore of the Sea, controlling the multitude of sense-objects, in order to worship Lord Jagannatha. This sixty-fourth manifestation of Lord Siva is known as Lord Yamesvara who removes the control of Lord Yama. By seeing and worshipping Him one gets the result of worshipping a crore of Siva Lingas (Symbol of Lord Siva). [53.2-55]

इति श्रीस्कान्दे महापुराण एकाशीतिसाहस्रयां संहितायां द्वितीये

वैष्णवखण्डान्तर्गतोत्कलखण्डे पुरुषोत्तमक्षेत्रमाहात्म्ये जैमिनि-ऋषिसंवादे )  मार्कण्डेयचरितवर्णनं नाम तृतीयोऽध्यायः ।। ३ ।।

Thus ends the Third Chapter of the Dialogue between Jaimini and the Sages in Purusottama-Kṣetra-Mahatmya (the Glory of the Sacred Abode of the Supreme Being Lord Jagannatha) in the 'Utkala' Portion included in Part Two relating to Lord Visņu, in the glorious Skanda Mahapuraṇa, a compendium of eighty-one thousand verses, entitled “Narration of the Story of Sage Markandeya".







Fourth Chapter

Description of the Sacred Place

॥ श्रीरुवाच ॥

सीमाप्रतीची क्षेत्रस्य शङ्खाकारस्य मूर्द्धनि ।

सर्वकामप्रदो देवः स आस्ते वृषभध्वजः ।।१।।

Goddess Sri (Laksmi) said: This sacred place has the shape of a conch. In its head region, is the western border. There Lord Vṛṣabhadhwaja'1 who fulfils all desires is present. [1]

शङ्खाग्रे नीलकण्ठः स्यादेतत्क्रोशः सुदुर्लभः ।

परमं पावनं क्षेत्रं साक्षान्नारायणस्य वै ॥२॥

At the tip of the Conch is Lord Nilakantha2. This stretch of one krosa (two miles) is very difficult to be attained: it is the supremely holy sacred Abode of Lord Narayaṇa (Visnu) Himself. [2]

सिन्धुराजस्य सलिलाद्यावन्मूलं वटस्य वै ।

शङ्खस्योदरभागस्तु समुद्रोदकसंप्लुतः ||||

यत्संपर्कात्समुद्रोऽत्र तीर्थराजत्वमागतः ।४.१ ।

The region from the water of the Sea up to the root of the Kalpa Banyan Tree is the abdomen portion of the Conch, which is washed by water of the Sea. By contact with it, the Sea here has become the best of holy bathing places. [3-4.1]

1.   Siva

2.   Another name of Lord Siva

यथायं भगवान्मुक्तिप्रदो दृष्टिपथं गतः ।।४.२ ।।

तथेदं मरणात्क्षेत्रं सिन्धुः स्नानाद्विमुक्तिदः । ५.१ ।

Just as this Lord bestows Liberation upon one when He is seen, similarly this sacred place does this in the event of death within it, and the Sea grants Liberation upon one taking bath in it. [4.2-5.1]

चिच्छेद ब्रह्मणः पूर्वं रुद्रः क्रोधात्तु पञ्चमम् ।।५.२ ।।

तच्छिरो दुस्त्यजं गृह्णन्ब्रह्माण्डं परिबभ्रमे ।

अत्रागतो यदा ब्रह्मकपालं परिमुक्तवान् ।।६।।

Formerly, Lord Siva out of anger had severed the fifth head of Lord Brahma. It was difficult for Lord Siva to get rid of that head; He carried it and wandered about in the entire universe. Only when He came here, was He able to free Himself from Lord Brahma's head (Kapala). [5.2-6]

कपालमोचनं लिङ्गं द्वितीयावर्तसंस्थितम् ।

कपालमोचनं पश्येत्पूजयेत्प्रणमेच्च यः ।।७।।

ब्रह्महत्यादिपापानां कञ्चकं विजहात्यसौ ।

तस्य दक्षिणपार्श्वे तु मरणं भवमोचनम् ।।८।।

Kapalamocana Linga3 is located in the second convolution of the Conch. One who sees, worships and bows down to Lord Kapalamocana, sheds the slough of sins like killing a Brahmin, etc. And death on His southern side brings about Liberation from transmigration. [7-8]

[1] तृतीयावर्तगामाद्यां शक्तिं मे विमलाह्वयाम् ।

जानीहि धर्मराज त्वं भुक्तिमुक्तिफलप्रदाम् ।।९।।

3. Lord Siva's name here as He was freed from Lord Brahma's head

O Yama, know that in the third convolution My Primordial Power with the name Vimala is present, who grants the benefits of prosperity and Liberation. [9]

य इमां पूजयेद्भक्त्या प्रणमेत्कीर्तयेत्तु वा ।

सर्वान्कामानवाप्नोति मुक्तिं चान्ते च विन्दति ।।१०।।

He who worships Her with devotion, bows down to Her or speaks about Her glories, gets fulfilment of all his desires and attains Liberatioin in the end. [10]

नाभिदेशे स्थितं ह्येतत्रयं कुण्डं वटो विभुः ।

कपालमोचनाद्यावदर्द्धाशिनी प्रतिष्ठिता ।।११।।

मध्यं शङ्खस्य जानीयात्सुगुप्तं चक्रपाणिना ।१२.१।

In the navel region (of the Conch) these three the Tank, the Banyan tree and the all-powerful Lord - are situated. The region from Kapalamocana up to the point where Goddess Ardhasini is established should be known as the middle of the Conch, which is fully protected by the Discus-handed Lord Visnu. [11-12.1]

अर्द्धमश्नाति सलिलं महाप्रलयवर्द्धितम् ।।१२.२।।

सृष्ट्यादौ धर्मराजेयं शक्तिर्मेऽर्द्धाशिनी स्मृता ।

तां दृष्ट्वा प्रणमेद्यस्तु भोगान्सोऽश्नाति शाश्वतान् ।।१३।।

O Dharmaraja (Yama), this Power of Mine known as Ardhasini at the beginning of Creation swallows half of the water increased due to the great Dissolution. One who sees Her and bows down enjoys eternal pleasures. [12.2-13]

सिन्धुराजस्य सलिलाद्यावन्मूलं वटस्य वै ।

कीटपक्षिमनुष्याणां मरणान्मुक्तिदो मतः ।।१४।।

The region from the water of the great Sea up to the root of the Banyan tree is considered to be bestowing Liberation on insects, birds and humans in the event of death here. [14]

अन्तर्वेदी त्वियं पुण्या वाञ्छ्यते त्रिदशैरपि ।

यत्र स्थितान्हि पश्यन्ति सर्वांश्चक्राब्जधारिणः ।। १५ ।।

This interior sacrificial ground is holy and is longed for even by the gods; and they look upon all those living here as the forms of the Lord who is holding the Discus and Lotus (Visnu). [15].

पृथिव्यां यानि तीर्थानि गगने च त्रिविष्टपे ।

सार्द्धत्रिकोटिसंख्यानि स्वर्गमोक्षप्रदानि वै ।।१६।।

तेषामयं तीर्थराजः कीर्तितः पुरुषोत्तमः ।

सर्वेषां मुक्तिक्षेत्राणामिदं सायुज्यदं मतम् ।।१७।।

This Purusottama is spoken of as the best of all the holy places that are there on the earth, in the region of the sky and in heaven, numbering three and half crores which grant heaven and Liberation. Of the sacred places granting Liberation, this is regarded as conferring Liberation in the form of union with the Lord. [16-17]

अत्र स्थिता न शोचन्ति जराजन्ममृतिष्वपि ।

कुण्डं ह्येतद्रोहिणाख्यं कारणाख्यजलेन वै ।।१८।।

संभृतं तिष्ठते नित्यं स्पर्शनाद्बन्धमुक्तिदम् । १९.१ ।

Those who stay here do not grieve even on account of old age, birth or death. This Tank called Rohina which always remains full with the primeval Causal water, grants release from bondage by mere touch. [18-19.1]

अत्र प्रतिष्ठितं वारि प्रलये यत्प्रवर्द्धते ।।१९.२।।

अत्रैव लीयते पश्चात्तस्माद्रोहिणसंज्ञितम् । २०.१।

The water contained here increases at the time of Dissolution and afterwards is again absorbed into this itself; hence it is known by the name Rohina. [19.2-20.1]

तस्मात्ते माऽत्र चिन्तास्तु स्वाधिकारविपर्यये ।।२०.२।।

मोक्षाधिकारिणामत्र नेश्वरस्त्वं परेतराट् । २१.१ ।

Therefore, you should not have worry over the loss of your power in this place. The beings of this place are entitled to Liberation: you cannot be their Lord, though you are the Ruler of the departed ones. [20.2-21.1]

धर्मराजं समादिश्य लक्ष्मीरेवं पुरः स्थितम् ।।२१.२।।

ब्रह्माणमाह जगतामम्बा सप्रश्रया गिरा ।

पितामह जगन्नाथ विदितं सर्वमेव यत् ।। २२॥

मोक्षदं सर्वजन्तूनामेतत्क्षेत्रं समादिश ।

कामाख्यं क्षेत्रपालं च विमलाञ्च तथास्थिताम् ।।२३।।

(Jaimini said:) Having thus advised Lord Yama, Goddess Laksmi, the Mother of the worlds, spoke in a respectful voice to Lord Brahma who was present in front: "O Grandsire, O Master of the World! Declare all that has become known about this sacred place as the bestower of Liberation for all beings, about the Lord named Kama4 and Lord Kṣetrapalas, and about Goddess Vimala who is present likewise. [21.2-23]

4. Siva

5. Siva

साक्षाद्ब्रह्मस्वरूपोऽसौ नृसिंहो दक्षिणे विभोः ।

हिरण्यकशिपोर्वक्षो विदायीयं प्रभोज्वलः ||२४||

This Lord Nrsimha who is to the south of the all- powerful Lord is in reality the form of Brahman Itself. After tearing asunder the chest of the demon Hiranyakasipu, He is blazing with radiance. [24]

दर्शनादस्य नश्यन्ति पातकानि न संशयः ।

भुक्तेर्मुक्तेश्च योग्यः स्यान्नात्र कार्या विचारणा ।। २५ ।।

Undoubtedly, by a look at Him all sins are destroyed. Also, one becomes entitled to prosperity and Liberation: there should not be doubt regarding this. [25]

अस्याग्रे संत्यजन्प्राणान्ब्रह्मसायुज्यमाप्नुयात् ।

यत्किञ्चित्कुरुते कर्म कोटिकोटिगुणं भवेत् ।।२६।।

In front of Him, giving up life one will attain union with Brahman, and whatever action one does, that becomes multiplied crores of times. [26]

छायैषा कल्पवृक्षस्य नृसिंहार्केण भासिता ।

तस्यां नश्यत्यविद्या हि ज्ञानतोऽज्ञानतो मृतौ ।।२७।।

This shade of the Kalpa Banyan tree is illumined by the sun-like Lord Nrsimha. In the event of having death within it with knowledge or without knowledge, one's ignorance is surely destroyed." [27]

वेदान्तेषु प्रसिद्धैस्तैर्विज्ञानैः श्रवणादिभिः ।

मूढानां दुर्लभैर्विप्रा विनाप्यत्र विमोचनम् ।।२८।।

(Jaimini said:) "The wisdom which is attained under Vedanta through hearing, etc. is difficult for the dull

6. Man-lion

persons to acquire. But, O Sages, in this place, even without it there is Liberation." [28]

अविमुक्ते मुमुक्षोस्तु कर्णमूले महेश्वरः ।

दिशति ब्रह्मसंज्ञानं बोधोपायं कृपानिधिः ।। २९ ।।

(Goddess Laksmi continued:) In Varanasi, to one who has the desire for Liberation Lord Mahesvara (Siva) who is an ocean of compassion, imparts in his ear the right knowledge about Brahman which is the means for attaining Enlightenment. [29]

तेन बुद्ध्या समभ्यस्य क्रमान्मोक्षमवाप्नुयात् ।

उपदेष्टुर्महिम्ना हि तस्य ज्ञानं न हीयते ||३०||

With that knowledge, through proper practice he gradually attains Liberation. Verily, by virtue of the power of the Preceptor (Lord Siva), his knowledge is not diminished. [30]

अत्र त्यज्यन्ति ये प्राणांस्तेषां तत्क्षण एव हि ।

सरूपा जायते मुक्ति: संशयो मास्तु ते यम ।।३१।।

But those who give up life here, O Yama, for them at that very moment there comes about Liberation with a form like that of the Lord; do not have any doubt regarding this. [31]

गतागतप्रसक्तानां कर्मिणां मूढचेतसाम् ।

वैवस्वत कदाचिन्नो विश्वासो ह्यत्र जायते ||३२||

O Vaivasvata (Yama), in case of those who are deeply attached to the process of dying and being reborn, are engaged in selfish action and have a deluded mind, faith in this sacred place never arises. [32]

उत्सृज्य वारि गाङ्गेयं स्वादु शीतं सुनिर्मलम् ।

पिपासुः पल्वलं याति तद्वत्ते मूढचेतसः ।।३३।।

भ्रमन्ति तीर्थान्यन्यानि त्यक्त्वैतत्क्षेत्रमुत्तमम् ।

पलाशामोदकैस्तृप्ता लभन्ते श्रमजं फलम् ||३४||

Through delusion, a thirsty person leaves the sweet, cool and pure water of the river Ganga, and goes to a pond; Likewise, those persons with deluded mind wander about to other places of pilgrimage leaving this best sacred place. They are like those who are satisfied with the sweetmeat made of the flower of the flame-tree: they get only toil as their reward. [33-34]

स्नानादब्धिर्दृशा देवश्छायया कल्पपादपः ।

यत्र कुत्रापि च क्षेत्रं मरणान्मुक्तिदं नृणाम् ।।३५।।

The Sea grants Liberation through bath, the Lord by a look at Him, and the Kalpa tree through its shade, but this sacred place grants Liberation in the event of death anywhere whatsoever within it. [35]

यो यत्र विषये भक्त्या विश्वासं कुरुते नरः ।

स तु तेनैव मुच्येत नेदृशं तीर्थमस्ति वै ।। ३६।।

Here, in whatever thing a person has faith with devotion, by that itself he is surely liberated: there is indeed no holy place like this. [36]

एतत्त्यक्त्वान्यतीर्थे वै विदधाति रुचिं तु यः ।

नूनं स मायया विष्णोर्वञ्चितो लोभलालसः ।। ३७।।

He who leaving this sacred place develops liking for some other place of pilgrimage, has surely been deceived by the Divine Illusion of Lord Visņu, as he is totally given up to greed. [37]

उपदेशेन बहुना न प्रयोजनमस्ति ते ।

प्रत्यक्षो ह्यनुभूतोऽयं करटो विष्णुरूपधृक् ।। ३८ ।।

There is no necessity to give you much instruction: this crow getting the form of Lord Visnu has been directly noticed by you. [38]

अन्तर्वेदीरक्षणार्थं शक्तयोऽष्टौ प्रकीर्तिताः ।

उग्रेण तपसा पूर्वमहं रुद्रेण भाविता ।। ३९।।

पत्न्यर्थं सा मया सृष्टा गौरी तस्याथ भाविनी ।

सर्वसौन्दर्यवसतिर्वपुषो मे विनिर्गता ॥४०॥

Eight Saktis7 are well-known to be there for the protection of the Interior (sacrificial) Altar. Being propitiated formerly by Lord Rudra (Siva) through terrible austerities, I created the handsome Goddess Gauri, the abode of all beauty, drawn from My own Body, to be His Consort. [39-40]

तदादिष्टा मया भद्रे वचनं मे प्रियं कुरु ।

अन्तर्वेदीं रक्ष मम परितस्त्वं स्वमूर्तिभिः ।।४१।।

Then I advised Her: "O Blessed One! Do My bidding which is dear to Me. Protect on all sides My Interior sacrificial Altar through your manifestations.''[41]

सा तु तिष्ठति मत्प्रीत्या अष्टधा दिक्षु संस्थिता ।

मङ्गला वटमूले तु पश्चिमे विमला तथा ।। ४२ ।।

She thus stays becoming eight-fold, in the different directions, for the sake of My pleasure. Goddess Mangala is at the root of the Banyan tree, and Goddess Vimala is likewise in the west. [42]

शङ्खस्य पृष्ठभागे तु संस्थिता सर्वमङ्गला ।

अर्द्धांशिनी तथा लम्बा कुबेरदिशि संस्थिता ।।४३।।

At the rear side of the Conch, Goddess Sarvamangala is stationed. Goddesses Ardhasini and Lamba are in the northern direction. [43]

कालरात्रिर्दक्षिणस्यां पूर्वस्यां तु मरीचिका ।

कालरात्र्यास्तथा पश्चाच्चण्डरूपा व्यवस्थिता ।। ४४ ।।

Goddess Kalaratri is in the south, and Goddess Maricika in the east. And behind Goddess Kalaratri, Goddess Chandarupa is present. [44]

एताभिरुग्ररूपाभिः शक्तिभिः परिरक्षितम् ।

अल्पपुण्यस्य पुंसो हि स्थानमेतत्सुदुर्लभम् ।।४५।।

Well-guarded by these Powers having terrible forms, this area is very difficult to be reached by a man of only a little merit. [45]

एतासामष्टशक्तीनां दर्शनात्कीर्तनात्तथा ।

नश्यन्ति सर्वपापानि हयमेधफलं लभेत् ।।४६।।

By a look at these eight Powers and speaking about them, all sins are destroyed and one gets the fruit of a horse-sacrifice. [46]

रुद्राण्याश्चाष्टधा भेदं दृष्ट्वा रुद्रोऽपि शङ्करः ।

आत्मानमष्टधा भित्त्वा उपास्ते परमेश्वरम् ।।४७।।

Seeing the eight-fold division of Goddess Rudrani8, Lord Rudra (the Terrible) who is Lord Sankara (Siva), also divided Himself eight-fold and stays in close proximity of the Supreme Lord. [47]

आराध्य तपसा विष्णुं प्रार्थयद्वरमुत्तमम् ।

यत्र त्वं देव तत्राहं वसेयं हि यथासुखम् ।।४८।।

After worshipping Lord Visņu through austerities, He prayed for the most excellent boon: "Wherever Thou art, O Lord, I shall surely remain there happily. [48]

त्वामृते कमलाकान्त नान्यन्निर्वाणकारणम् ।

अन्तर्यामिन्प्रभो मे त्वं त्वां विना विग्रहः कुतः ।।४९।।

O Lord of Lakṣmi, there is no means of Liberation other than Thee. O Lord, Thou art My Indweller, how can I have any form without Thee ? [49]

मूढा ये त्वां न जानन्ति हृष्यन्ति विषयेऽशुचौ ।

निर्मलाम्बरसंकाशं त्वामहं शरणं गतः ।।५०॥

The deluded ones who do not know Thee rejoice in the impure sense- objects. I have taken refuge in Thee who art like the clear sky." [50]

।। जैमिनिरुवाच ॥

भगवानपि रुद्रं तं क्षेत्रपालं तथा विभुः ।

स्थापयामास परितः स्वयं मध्ये व्यवस्थितः ।।५१ ।।

Jaimini said: The Omnipresent Lord also accordingly positioned Lord Siva all around as the Protector of the sacred place, Himself staying at the centre. [51]

कपालमोचनं नाम क्षेत्रपालं यमेश्वरम् ।

मार्कण्डेयं तथेशानं बिल्वेशं नीलकण्ठकम् ।।५२।।

वटमूले वटेशं च लिङ्गान्यष्टौ महेशितुः ।

यानि दृष्ट्वा तथा स्पृष्ट्वा पूजयित्वा विमुच्यते ।।५३।।

The eight Lingas of the Great Lord Siva are named Kapalamocana, Kama, Ksetrapala, Yamesvara, Markandesvara, Vilvesvara, Nilakantha, and Vatesa present at the root of the Banyan tree. By seeing, touching and worshipping them, one is liberated. [52-53]

अत्र क्षेत्रे मृता ये च न तेषां तु प्रभुर्यमः ।

यदर्थमागतस्त्वं हि तदन्यत्र प्रसाधय ।।५४।।

(Goddess Laksmi said:) Yama, then, is not the Master of those who die in this sacred spot. Therefore, O Yama, the purpose for which indeed you have come here you should seek to achieve elsewhere. [54]

तथाप्यसौ जगन्नाथो भक्तायात्मसमर्पकः ।

यमेन तोषितो भक्त्या प्रपन्नार्तिहरः प्रभुः ।।५५।।

सुदर्शनेन चक्रेण मायां च व्यवधास्यति ।

अत्याज्येऽस्मिन्क्षेत्रवरे स्वर्णवालुकया वृते ।।५६।।

तं यमं वञ्चयित्वा तु प्रस्थापय्य यमालयम् ।५७.१।

Nevertheless, this Lord Jagannatha who gives Himself up to the devotee and destroys the sufferings of those who take refuge in Him, has been pleased by Yama through devotion. Since He cannot leave this excellent sacred place, He will be covered with golden sand; and then He will keep out Maya through the Sudarsana discus", avoiding Yama also by sending him away to Yama's own dwelling place. [55-57.1]

साधु मत्वा ततः प्राह ब्रह्माणं पुरतः स्थितम् ।।५७.२।।

(Jaimini said:) Then, deeming it appropriate, She spoke to Lord Brahma who was there in front. [57.2]

9. Discus of Lord Visnu

॥ श्रीरुवाच॥

इन्द्रद्युम्नो नाम राजा युगे सत्ये भविष्यति ।

वैष्णवः सर्वयज्ञानामाहती शास्त्रकोविदः ।। ५८ ।।

Goddess Sri (Laksmi) said: In the Satya Age 10 there will be a King named Indradyumna. He will be a devotee of Lord Visņu. He will be learned in the scriptures, and will perform all kinds of sacrifices. [58]

अत्रागत्य महाभक्तिं करिष्यति नृपोत्तमः ।

भगवत्प्रीतये येन वाजिमेधसहस्रकम् ।।५९।।

करिष्यति प्रजानाथ तदनुग्रहकारणात् ।

एकदारुसमुत्पन्नश्चतुधी संभविष्यति ।। ६० ।।

Coming here, that excellent King will practise great devotion, because of which for pleasing the Lord he will perform a thousand horse-sacrifices. O Brahma, on account of compassion for him, the Lord manifesting as one piece of wood will become fourfold. [59-60]

दारवप्रतिमानानि विश्वकर्मा घटिष्यति ।

प्रतिष्ठापयिता त्वं हि इन्द्रद्युम्नप्रसादितः ।। ६१ । ।

अस्माकं सदृशानां च प्रतिमानां पितामह ।

तद्रूपका प्रतिष्ठा हि घटना च भविष्यति ।। ६२॥

Visvakarma (the celestial architect) will carve out the wooden images. O Grandsire, being propitiated by Indradyumna, Thou only wilt install the Images which will have our likeness. The carving and installation will also take place in those very forms. [61-62]

इति श्रुत्वा श्रियो वाक्यं चतुर्वक्त्रो यमश्च सः ।

स्वं स्वं पुरं जग्मतुस्तौ मुदा परमया युतौ ।।६३।।

10. There are four Ages:- Satya, Treta, Dwapara and Kali

(Jaimini said:) Thus having heard the words of Goddess Laksmi, Lord Brahma and Lord Yama both went to their own respective abodes with supreme delight. [63]

क्षेत्रस्य महिमानं तं संस्मृत्य च मुहुर्मुहुः ।

विस्मयेन च हर्षेण रोमाञ्चाञ्चितविग्रहौ ।।६४।।

Remembering again and again that glory of the sacred place, due to their astonishment and joy the hair on their bodies bristled with thrill of rapture. [64]

सांप्रतं मुनयस्तस्मिन्निन्द्रद्युम्नप्रसादितः ।

शङ्खचक्रधरः श्रीमान्नीलजीमूतसंनिभः ।। ६५ ।।

नीलाचलगुहान्तःस्थो बिभ्रद्दारुमयं वपुः ।

आस्ते लोकोपकाराय बलेन च सुभद्रया ॥६६॥

सुदर्शनेन चक्रेण दारुणा निर्मितेन च ।

सहितः प्रणतार्तीनां नाशनः करुणार्णवः ।।६७ ।।

यं दृष्ट्वा पापबन्धेन सुदृढेन विमुच्यते ।६८.१ ।

O Sages, propitiated by Indradyumna, the glorious Lord holding the conch and discus, and looking like a blue cloud, stays there at present inside the cave of Nilachala taking a Wooden Body, for the welfare of the world, along with Lord Balabhadra, Goddess Subhadra and Sudarsana Discus, also made of wood. He destroys the sufferings of those who submit to Him, and is the Ocean of compassion. By seeing Him one is freed even from the very firm bondage of sin. [65-68.1]

सुकर्मोघपरीपाको युगपत्समुपस्थितः ।।६८.२।।

पश्यतां भो मुनिश्रेष्ठास्तापत्रयसुधानिधिम् ।६९.१ ।

The Lord is the Ocean of nectar for the three afflictions1. O best Sages, those who see Him, in their

11. Adhibhautika, Adhidaivika and adhyatmika

case the result of the multitude of their good deeds has arrived together, all at once. [68.2-69.1]

बहवो ह्यवतारा हि विष्णोर्दिव्याश्च मानुषाः ।।६९.२।।

अत्यद्भुतानि कर्माणि माहात्म्यं चापि वर्णितम् ।

पारिचित्यान्मनुष्यास्तु न मन्यन्ते सुरा अपि ।।७० ।।

There have been indeed many incarnations of Lord Visnu, celestial as well as human. His extremely wonderful deeds and celestial glories too have been described. Human beings, and even gods cannot think of having full acquaintance with all these. [69.2-70]

देवासुरमनुष्याणां गन्धर्वोरगरक्षसाम् ।

तिरश्चामपि भो विप्रास्तस्मिन्दारुमये हरौ ।।७१।।

सर्वात्मभूते वसति चित्तं सर्वसुखावहे । ७२.१ ।

But, O Sages, the mind of gods, demons, humans, Gandharvas, serpents, Ogres, and even the lower species, ever dwells on that Lord Visnu in the Wooden Form who is the Self of all and who brings happiness to all. [71-72.1]

उपजीवन्त्यस्य सुखं यस्यानन्यस्वरूपिणः ।।७२.२।।

ब्रह्मणः श्रुतिवागाहेत्येतदत्रानुभूयते ।

द्यति संसारदुःखानि ददाति सुखमव्ययम् ।।७३।।

तस्माद्दारुमयं ब्रह्म वेदान्तेषु प्रगीयते । ७४.१ ।

They subsist on His bliss, and they are not anything other than the forms of that Brahman; this statement of the Vedas is verily experienced here. He destroys the pains of the world and grants undecaying happiness. Hence the Wooden Form of Brahman has been extolled in the Upanisads. [72.2-74.1].

न हि काष्ठमयी मोक्षं ददाति प्रतिमा क्वचित् ।।७४.२।।

A mere wooden image indeed does not give Liberation anywhere whatsoever. [74.2]

कृतेनाकृतता विप्राः कदाचिन्नोपलभ्यते ।

अकृतो ह्यपवर्गस्तु कृताद्वा दारुणः कथम् ।।७५।।

O Sages, the Eternal State is never attained through the non-eternal. Liberation being eternal, how can it indeed be had from wood which is non-eternal ? [75]

अधिष्ठानं विना ब्राह्मयमैश्वर्यं नोपलभ्यते ।

रहस्यमेतत्परमं विष्णोः स्थानमनुत्तमम् ।।७६॥

The Brahmic Divine State can never be attained without a proper basis. The supreme secret is that this is the unparalleled Abode of Lord Visnu. [76]

अलौकिकी सा प्रतिमा लौकिकीति प्रकाशिता ।

कुत्र श्रुता वा दृष्टा वा प्रतिमा व्याहरेदिति ।।७७।।

इन्द्रद्युम्नाय स वरं तदा दारुवपुर्ददौ । ७८.१।

That Image is supernatural but appears as earthly. Has it anywhere been heard or seen that an image speaks? Yet that Lord with Wooden Body had given boon to Indradyumna at that time. [77-78.1]

दीनानाथैकशरणं तरणं भववारिधेः ।।७८.२।।

चराचरसदावन्द्यचरणं तं परायणम् ।

नारायणं जगद्योनिं सृष्टिसंहुतिकारणम् ।।७९।।

मोक्षणं सर्वपापानां दारणं सकलापदाम् ।

विभूतीनां विसरणं वरणं सर्वयोगिनाम् ।। ८० ।।

भरणं सर्वजन्तूनां धरणं जगतामपि ।

भाषणं सर्वभाषाणां दूषणं सर्वदुष्कृताम् ।।८१ ॥

शोषणं सर्वपङ्कानां नीलाद्रिशरणं हरिम् ।

शरणं प्रयात मुनयो ह्यनन्यशरणं विभुम् ।।८२ ।।

He is the sole refuge of the distressed and the helpless, and is the boat for crossing the ocean of worldly existence. His Feet are always worshipped by all the moving and the non-moving beings. He is the final goal; He is Lord Narayaṇa, the Origin of the world, and the Cause of Creation and Dissolution. He frees from all sins and removes all calamities. He projects all divine glories and is sought by all Yogis. He sustains all living beings and is even the Support of all the worlds. He is the Speech of all speeches, and the Destroyer of all evil- doers. He dries up the mire of all sins. He is Lord Viṣṇu who has Niladri as His Abode. He is the sole refuge and the Omnipresent Lord; O Sages, seek refuge in Him. [78.2-82]

निश्चेष्टो दारुवर्ष्मापि दिव्यलीलाविलासकृत् ।

क्षमते स्वल्पभक्त्यापि सोऽपराधशतं नृणाम् ।।८३।।

Although He is inactive with the Wooden Form, yet He makes manifestation of His Divine Sport. Even by a little devotion He forgives hundreds of faults of human beings. [83]

अत्र वः कथयिष्यामि चरितं पापनाशनम् ।

लीलया दारुदेहस्य मुनयः परमात्मनः ।। ८४ ।।

O Sages, in this regard I shall tell you about a deed done by sport by the Supreme Being who has assumed the Wooden Form: it destroys all sins. [84]

कुरुक्षेत्रे समुद्भूतौ ब्राह्मणक्षत्रियावुभौ ।

सखायौ जग्मतुः प्रीत्या एकाहारविहारिणौ ।। ८५ ।।

There were a Brahmin and a Kṣatriya, both born in Kurukṣetra. They became friends, and ate and moved together with (mutual) affection. [85]

वृत्तच्युतौ निषिद्धानामाहर्तारौ विमोहितौ ।

अस्वाध्यायवषट्कारौ स्वधास्वाहाविवर्जितौ ॥८६॥

They had fallen from right conduct, were eating forbidden articles and were deluded. They were not studying the scriptures, nor performing sacrifices; and they had given up offering oblations to the deceased ancestors and gods. [86]

अपात्रभूतौ धर्मस्य महापातकदूषितौ ।

मधुभक्षौ पण्ययोषित्सहवासौ मदान्वितौ ।।८७।।

Being defiled by great sins, they had become unworthy of religious merit. They took to drinking wine and living with prostitutes and were possessed of strong passion for sensual pleasures. [87]

पारलौकिकचिन्ता तु तयोः स्वप्नेऽपि नागता ।

एवं प्रवर्तमानौ तावायुषोऽर्द्धं च निन्यतुः ||८८ ।।

The thought of the next world had not come to them even in dream. Thus carrying on, they had spent half of their lifetime. [88]

एकदा भ्रममाणौ तौ यज्ञवाटमगच्छताम् ।

श्रुण्वन्तौ दूरतः स्तोत्रं शास्त्रशब्दं मनोहरम् ।।८९।।

One day, while wandering, they went to a place enclosed for a sacrificial rite, hearing from a distance attractive hymns and scriptural words. [89]

दृष्ट्वा तास्ताः क्रियाः सर्वाः श्रुतिसंचोदिता द्विजाः ।

तौ तदा चक्रतुः श्रद्धां धर्मे वर्त्मन्यधार्मिकौ ।।१०।।

O Sages, seeing all those various activities ordained by the Vedas, both of them, though unrighteous, then developed faith in the religious path. [90]

संस्मरन्तौ स्वजातिं तौ पुण्डरीकाम्बरीषकौ ।

निन्दन्तौ दुश्चरित्रं स्वं परस्परमभाषताम् ।। ९१ ।।

The two, Pundarika and Ambarisa, very well remembered their lineage, and condemning their own misconduct, spoke to each other: [91]

कथमावां तरिष्यावो दुष्कृतार्णवमुल्बणम् ।

इहैव जन्मन्यजरं बुद्धिपूर्वमुपार्जितम् ।।१२।।

"This powerful and undecaying ocean of evil deeds has been wilfully acquired by us in this very birth; how shall we cross it ? [92]

न तच्छास्त्रं हि जानाति यदावाभ्यां च दुष्कृतम् ।

सञ्चितं तस्य घोरस्य प्रायश्चित्तं सुदुर्लभम् ।।९३।।

The kind of sins accumulated by both of us are not known to the scriptures and it is very difficult to have expiation of these terrible sins. [93]

तथापि ब्राह्मणानेतान्ब्रह्मिष्ठान्वै सदोगतान् ।

प्रणिपातप्रपन्नान्वै पृच्छावोऽत्र च निष्कृतिम् ।।९४।।

Even then, here let us ask these priests who are present in the sacrificial assembly and are the highest Brahmins, by taking refuge in them through prostration, about the way of becoming free from it." [94]

इति निश्चित्य तौ विप्रानभिवाद्याभ्यपृच्छताम् ।

यथावत्कल्मषं स्वं स्वं विज्ञाप्य च मुहुर्मुहुः ।। ९५ ।।

Having so decided, they reverentially saluted and asked the Brahmins, apprising them properly again and again of their own sins. [95]

ते तयोर्वचनं श्रुत्वा मीलिताक्षा द्विजोत्तमाः ।

नाब्रुवन्किंस्विदन्योन्यं वीक्षन्तो विस्मिताननाः ।। ९६ ।।

On hearing their words, those excellent Brahmins closed their eyes. They did not speak anything whatsoever and simply looked at one another with astonished faces. [96]

अहो सुघोरकर्माणि संचितानि दुरात्मनोः ।

येषु शास्त्रं पदं दातुं प्रायश्चित्ताय न ह्यलम् ।।१७।।

शक्नुमो न वयं तस्मादनयोर्निष्कृताविति । ९८.१ ।

They thought: “Alas ! These two evil-natured men have accumulated very terrible deeds for which the scriptures are not at all capable of stepping in for suggesting the means for their expiation. Hence we are not able to say anything about the way they can become free." [97- 98.1]

तेषां मध्ये सदोमुख्यः कश्चिद्वैष्णवपुंगवः ।। ९८.२।।

भगवद्भक्तिमाहात्म्यक्षपिताशेषकल्मषः ।

तावुवाच विहस्येदं वाक्यं वाक्यविदां वरः ।। ९९ ।।

In their midst there was an eminent devotee of Lord Visņu, who was the chief of the sacrificial assembly. All his sins had been destroyed by the power of devotion to the Lord. He was the best among persons well-versed in speech. Smilingly, he spoke to both of them these words: [98.2-99].

।। वैष्णव उवाच ॥

भो द्विज क्षत्रदायाद पापराशेः सुदारुणात् ।

मुक्तिं चेद्वांछतस्तूर्णं गच्छतं पुरुषोत्तमम् ।। १०० ।।

क्षेत्रोत्तमं दारुमयो यत्रास्ते पुरुषोत्तमः ।

इन्द्रद्युम्नस्य राजर्षेर्भक्त्यानुग्रहकृद्विभुः ।। १०१ ।

The devotee of Lord Visnu said: O Brahmin, and O descendant of Ksatriyas! If you wish to be free from the mass of your sins which is very terrible, both of you go quickly to Purusottama. That is the best sacred place, where the all- powerful Lord Purusottama (the Supreme Being) dwells in Wooden Form having done favour to the royal sage Indradyumna because of his devotion. [100-101]

तमाराध्य जगन्नाथं शंखचक्रगदाधरम् ।

पापक्षयं वा मुक्तिं वा स्वेच्छया प्राप्स्यथ ध्रुवम् ।। १०२।।

By worshipping that Lord Jagannatha who holds the conch, discus and mace, you will definitely at will have your sins destroyed and also have Liberation. [102]

घोरदुष्कृततूलौघदावाग्निसदृशस्तु सः ।

तपसैतत्क्षयं नेतुं न शक्यं जन्मकोटिभिः ।। १०३।।

युगपत्संक्षयं याति यं दृष्ट्वा सर्वकिल्बिषम् ।

तन्मा विलम्बं कुरुतं प्रयातं तत्र सत्वरम् ।। १०४।।

He is like the forest fire for the heap of the cotton of terrible sins. It is not possible to destroy these by austerity even in crores of births, but just by seeing Him all the sins are completely destroyed at once. Hence do not make any delay and go there expeditiously. [103-104]

सुपुण्ये चोत्कले देशे दक्षिणार्णवतीरगे ।

नीलाद्रिशिखरावासं व्रजतं शरणं विभुम् ।। १०५ ।।

Take refuge in the Omnipotent Lord who dwells on the top of Niladri in the very holy country of Utkala12, situated on the coast of the Sea on the south. [105]

सोऽभीष्टसिद्धिं वां देवः प्रदास्यति कृपानिधिः । १०६.१ ।

The Lord is the Ocean of compassion and He will grant fulfilment of wishes of both of you. [106.1]

इत्यादिष्टौ ततो विप्रक्षत्रियौ हर्षसंयुतौ ।। १०६.२ ।।

तेनैव वर्त्मना विप्राः प्रयातौ पुरुषोत्तमम् ।। १०७ ।।

(Jaimini said:) O Sages, being advised thus, the Brahmin and the Ksatriya were full of joy, and they then proceeded to Purusottama by that very way. [106.2-107]

इति श्रीस्कान्दे महापुराण एकाशीतिसाहस्रयां संहितायां द्वितीये

वैष्णवखण्डान्तर्गतोत्कलखण्डे पुरुषोत्तमक्षेत्रमाहात्म्ये जैमिनिऋषिसंवादे क्षेत्रपरिमाणादिवर्णनं नाम चतुर्थोऽध्यायः ।।४।।

Thus ends the Fourth Chapter of the Dialogue between Jaimini and the Sages in Purusottama-Kṣetra-Mahatmya (the Glory of the Sacred Abode of the Supreme Being Lord Jagannatha), in the 'Utkala' Portion included in Part Two pertaining to Lord Vishnu, in the glorious Skanda Mahapuraṇa, a compendium of eighty-one thousand verses, entitled "Description of the Extent, etc. of the Sacred Place. "

















Fifth Chapter

Liberation of Pundarika and Ambariṣa

।। जैमिनिरुवाच ।।

निर्विण्णचेतसौ तौ तु त्यक्त्वा वेश्यादिसंगतिम् ।

ध्यायन्तौ मनसा विष्णुं शुद्धाहारव्रतावुभौ ।। १ ।।

कालेन कियता प्राप्तौ नीलाद्रिनिलयं हरेः ।२.१ ।

Jaimini said: Their minds were depressed; now they gave up the company of prostitutes, etc. They both vowed to take pure food, and were contemplating on Lord Visņu in mind. After some time they both reached the Abode of Lord Visnu in Niladri. [1-2.1]

तीर्थराजजले स्नात्वा यथावद्विधिचोदितम् ।।२.२।।

प्रासादद्वारि तिष्ठन्तौ साष्टाङ्गं प्रणिपत्य च ।

भगवन्तं निरीक्षन्तौ नापश्यतां तदा द्विजाः ।।३।।

They took bath appropriately as enjoined by rules in the waters of the Sea which is the best of holy bathing places, and remained at the entrance of the Temple. O Sages, after prostrating with their eight limbs touching the ground, they looked towards the Lord, but at that time they could not see Him. [2.2-3]

विवर्णवदनौ देवमदृष्ट्रा चिन्तयाऽऽकुलौ ।

आरभेते ह्यनशनं भगवद्दर्शनावधि ||||

Because of not seeing the Lord their faces turned pale; they were full of anxiety and verily started fast until they would be able to see the Lord. [4]

कीर्तयन्तौ भगवतो नाम कल्मषनाशनम् ।

तृतीयस्यां त्रियामायां ज्योतिरेकमपश्यताम् ।।५।।

They were chanting the Name of the Lord which destroys sins. In the third night they saw a Light. [5]

त्रीण्यहानि पुनस्तौ च तदोपावसतां स्थिरौ ।

मध्ये सप्तमरात्रेस्तु भगवन्तमपश्यताम् ।।६।।

Thereafter also, remaining steady, they further continued with fasting for three more days. Then they could see the Lord in the middle of the seventh night. [6]

त्रिदशानां स्तुती: श्रुत्वा दिव्यज्ञानौ बभूवतुः ।

अपास्तपापनिर्मोकौ साक्षाद्देवमपश्यताम् ।।७।।

On hearing the hymns of the gods they acquired Divine Knowledge. With the slough of their sins cast off, they directly saw the Lord Himself. [7]

शङ्खचक्रगदापाणिं दिव्यालङ्कारभूषितम् ।

रत्नपादुकयोः पृष्ठे विन्यस्तचरणाम्बुजम् ||||

The Lord was having the conch, discus and mace in His hands and was adorned with celestial ornaments. His lotus-like feet were placed on top of the sandals studded with gems. [8]

व्याकोशपुण्डरीकाक्षं प्रसन्नवदनं विभुम् ।

वामपार्श्वे स्थितां लक्ष्मीं वामेनालिङ्ग्य बाहुना ।।९।।

The Lord had eyes resembling fully blossomed lotuses and a smiling face. He held in embrace by His left arm Goddess Laksmi who was on His left side. [9]

नागवल्लीदलं बद्धमाददानं श्रिया हृतम् ।

रत्नवेत्रकराः काशित्काचिच्चामरपाणयः ।। १० ।।

गन्धतैलप्रदीपांस्तु रत्नवर्तिप्रदीपिकाः ।

काशिद्दधानाः स्वकरैर्यौवनाढ्याः सुभूषिताः ।। ११ ।।

He was receiving stuffed betel leaf offered by Goddess Laksmi. There were youthful and nicely adorned maidens: some were holding by hand the gem-set staff and some were having chowries in their hands. Some were holding with their hands lamps with fragrant oil and small gem-set wick-lamps. [10-11]

पश्चाद्रत्नमयं छत्रं बिभ्रती काचिदुज्ज्वला ।

धूपपात्रं मुखाभ्याशे कृष्णागुरुसुधूपितम् ।। १२ ।।

काचिद्दधाना प्रम्लोचां हसन्ती विग्रहश्रिया । १३.१ ।

Some beautiful maiden behind was holding the umbrella studded with gems. Someone mocking at the celestial nymph Pramloca, as it were, by the beauty of her body, was holding near the Lord's face a vessel of incense well perfumed with black aloe. [12-13.1]

लीलालकदृशा देवाननुगृह्णन्तमग्रतः ।।१३.२।।

बद्धांजलिपुटान्नम्रकन्धरान्स्तुवतः पृथक् ।

सिद्धान्मुनिगणान्दिव्यान्सनकादीन्स्मितेन च ।।१४।।

With sportingly curled eyes, He was showering kindness on the gods who were in front with folded hands and bent shoulders. With His smile He was blessing the perfected ones, the hosts of sages, and divine beings like Sanaka and others who were separately praying to Him through hymns. [13.2-14]

नारदादींश्च गन्धर्वान्दिव्यगानमनोहरान् ।

दत्तावधानं श्रवणे लीलयैवानुकम्पिनम् ।।१५।।

He was bestowing His compassion playfully on Narada and others, and on Gandharvas who were singing attractive divine songs, by giving attention to hearing them. [15]

प्रह्लादादीन्वैष्णवाग्र्यान्स्वरूपं ध्यायतोऽग्रतः ।

चित्ताकर्षणसंलीनान्विदधानं स्वविग्रहे ।।१६।।

He was placing on His own Body Prahlada' and others, the foremost of the devotees of Lord Visnu, who were in front meditating on His Form and were fully absorbed as their hearts were captivated. [16]

वक्षःस्थलप्रविलसत्कौस्तुभप्रतिबिम्बितैः ।

देवादिभिर्विश्वरूपमूर्तेः स्वस्याः प्रकाशकम् ।।१७।।

The gods and others were being reflected on the Kaustubha gem shining brightly in His chest-region, and thereby He was revealing His own Cosmic Form. [17]

उपर्युपरि दिव्यायाः पुष्पवृष्टेरधः स्थितम् ।

श्रीसन्निधानविगतश्रियमप्सरसां गणम् ।।१८।।

पश्यन्तं विविधं नित्यमङ्गहारमनोहरम् ।१९.१।

He was below the celestial shower of flowers being made continuously and was seeing the host of celestial nymphs whose beauty had faded in the presence of Goddess Laksmi, as also their incessant attractive gesticulations. [18-19.1]

1. Prahlada was the son of the demon Hiranyakasipu, because of whose devotion there took place the incarnation of Lord Visņu as the Divine Man-lion for killing Hiranyakasipu

दिव्यलीलाविलासं तं दृष्ट्वा तौ द्विजबाहुजौ ।।१९.२।।

बभूवतुः क्षणात्सर्वविद्यानां पारगौ द्विजाः ।

त्रिः परिक्रम्य देवेशं कृतांजलिपुटावुभौ ।

साष्टांगपातप्रणती तुष्टुवाते मुदान्वितौ ||२०||

O Sages, seeing the Lord manifesting that Divine Sport, the Brahmin and the Ksatriya instantly became proficient in all branches of knowledge. Three times they both circumambulated the Lord of the gods, with palms joined in reverence. They bowed to the Lord, prostrating with their eight limbs touching the ground. And, filled with joy, they prayed. [19.2-20]

।। पुण्डरीक उवाच ॥

नमस्ते जगदाधार सर्गस्थित्यन्तकारण ।

नारायण नमस्तेऽस्तु परमात्मन्परायण ।। २१ ।।

Pundarika said: "Salutations to Thee, O Support of the world, O Cause of creation, continuance and dissolution. Salutations to Thee, O Lord Narayana, O Supreme Self, O Ultimate Refuge ! [21].

परमार्थस्त्वमेवैको भवाप्ययविवर्जितः ।

नित्यानन्दस्वरूपं त्वां विदन्ति ध्यानचक्षुषः ।।२२।।

Thou alone art the sole Supreme Truth, devoid of origin and end. Thy essential nature is eternal bliss, and only those who are endowed with the eye of meditation know Thee. [22]

चिन्मात्रं जगतामीशमधिष्ठानं परात्परम् ।

कथं नु मूढहृदयास्त्वां जानन्ति सुनिर्मलम् ।।२३।।

Thou art Pure Consciousness, the Lord of the Worlds, the Abode, Higher than the highest, and perfectly pure; how can those with a deluded mind know Thee ? [23]

कामार्थलिप्सासम्भ्रान्तचेतसोऽत्यन्तदुःखिनः ।

गतागतपथे श्रान्ताः सुखभाजः कदाचन ।।२४।।

Those whose minds are bewildered by the longing for pleasure and wealth are much afflicted, and are wearied in the path of birth and death: they can never get happiness. [24]

अनुकम्पय मां नाथ सुदीनं शरणागतम् ।

मूढं दुष्कृतकर्माणं पतितं भवसागरे ।। २५ ।।

Lord, I am deeply distressed and have come for refuge. I am foolish, have done evil deeds and have fallen in the ocean of worldly existence; have compassion on me! [25].

कोऽन्यस्त्वत्सदृशो बन्धुर्ब्रह्माण्डे नाथ वर्तते ।

स्वकर्तव्यानपेक्षो यो दीनानाथदयालुकः ।।२६।।

O Lord, who else is there as a friend like Thee in the entire universe, who takes pity on the distressed and the destitute, without caring for His own work ? [26].

उच्चावचभ्रमाद्दुःखं जलयन्त्रघटीमिव ।

अजस्रमधिकर्तारं परित्राहि कृपाम्बुधे ।। २७।।

I have suffered sorrow because of moving up and down like the vessel of a watering engine. I have been perpetually committing transgressions; protect me completely, O Ocean of Compassion ! [27]

योगक्षेमाभिसंधाना ये मूढास्त्वामुपासते ।

लीलाविमुक्तिदं ते वै त्वन्मायापरिमोहिताः ।।२८।।

Thou grantest Liberation in mere sport; hence those fools who worship Thee seeking security of worldly welfare are surely deluded by Thy Divine Illusion. [28]

नारायणेति त्वन्नाम कीर्तितं तु यदृच्छया ।

त्वत्तोऽधिकं जगन्नाथ चतुर्वर्गैकसाधनम् ।।२९।।

O Lord Jagannatha, Thy Name 'Narayana' is superior to Thee; it is the sole means for getting the four aims2 of human life even if chanted accidentally. [29]

त्वं तु तैस्तैः पृथग्यज्ञैस्तास्ताः सिद्धीः प्रयच्छसि ।

त्वमेकः शरणं नाथ पतितानां भवार्णवे ||३०||

Thou alone grantest these or those attainments through various different sacrifices. O Lord, for those who are fallen in the ocean of worldly existence Thou art the sole refuge. [30]

ज्ञाननौकासमारूढः करुणाक्षेपणीकरः ।

परं पारं प्रभो नेतुं संसाराब्धेर्विचेतनम् ।। ३१ ।।

त्वमेक ईशिषे भक्त्यानन्यया परिचिन्तितः ।

येऽन्ये मुक्तिप्रदा देवाः शास्त्रेषु परिनिष्ठिताः ।। ३२।।

दुःखाब्धिकुम्भयोनिं ते त्वद्भक्तिं प्रापयंति वै ।।३३।।

O Master! Seated on the boat of knowledge, with the oar of compassion in hand, Thou alone art able to take the foolish one to the shore beyond the sea of transmigration, when thought of with single-minded devotion. The other gods who have been established in the scriptures as bestowers of Liberation, only help to obtain devotion unto Thee, which is like sage Agasti3 for swallowing the ocean of sorrow. [31-33]

2. (i) Righteousness, (ii) Wealth, (iii) Fulfilment of desires, and (iv) Liberation.

3. Who was born in a water-jar, and had swallowed the water of the ocean.

तन्मे प्रसीद भगवन्पदपङ्कजे ते भक्तिं दृढां वितर नाथ भवाब्धिमुच्चैः ।

घोरं सुदुस्तरममुं हि यया तरेयमष्टांगयोगजनितश्रमवर्जितोऽपि ।।३४।।

Hence, be gracious to me, O Lord, and grant me firm devotion to Thy lotus-like Feet by which, O Master, I may forcefully cross this terrible ocean of worldly existence which is difficult to get over, even without having to undergo the labour involved in the Astanga Yoga 4. [34]

धर्मार्थकामनिचयैः कुमतिप्रगृह्यैः क्षुद्रैरमीभिरहिताल्पसुखैर्न कार्यम् ।

आज्ञापयांघ्रिनलिनद्वयचिन्तनेऽद्य सांद्रानुवर्धितसुखार्णवमज्जनं मे ।। ३५ ।।

With the petty masses of righteousness, wealth and pleasure which are grabbed by the foolish people I have nothing to do, as these little pleasures are not conducive to real welfare. Grant that I may now be immersed in the ocean of intense and ever increasing happiness, through contemplation of the pair of Thy lotus-like Feet." [35]

स्तुत्वेत्थं जगदीशस्य पादपद्मांतिके द्विजः ।

पपात त्राहि कृष्णेति वदन्वाष्पार्द्रया गिरा ।

तस्थौ स पुनरुत्थाय कृतांजलिपुटः स्तुवन् ।।३६॥

Having thus prayed, the Brahmin fell near the lotus-like feet of the Lord of the world, saying, 'Save me, O Krsna', in a voice choked with tears. He got up, and stood again, praying, with palms joined reverentially. [36]

|| अम्बरीष उवाच ॥

प्रसीद देव सर्वात्मन्नसंख्येयशिरोभुज ।

असंख्यघ्राणनयनपाणिपाद नमोऽस्तु ते ।। ३७।।

Then Ambarisa prayed: “O Lord, have mercy on me. O Self of all, O Lord with uncountable heads and arms,

4. Raja Yoga with eight limbs, of Patanjali

O Lord with innumerable noses, eyes, hands and feet, salutations unto Thee. [37]

षट्त्रिंशत्तत्त्वातीतोऽसि निष्प्रपञ्चप्रपञ्चकः ।

चतुर्विधजगद्धाम विश्वमूर्ते नमोऽस्तु ते ।। ३८ ।।

Thou transcendest the thirty-six principles5. Thou art beyond the world, yet the Cause of the world. O Abode of the four kinds of living beings6, O Cosmic Form, salutations unto Thee. [38]

एकपादस्त्रिपादश्च तीर्थपादोऽन्तरिक्षपात् ।

यस्य पादोद्भवा गङ्गा पुनाति भुवनत्रयम् ।। ३९।।

ब्रह्महत्यादिपापानां शोधकं यस्य नाम वै ।

कीर्तितं सर्वशुभदं नमस्तस्मै शुभात्मने ||४०||

Thou art one-footed; Thou art also with three feet. Thy feet are sanctifying, and the sky is Thy foot. Salutations to the Lord who is the embodiment of auspiciousness, from whose feet the river Ganga has sprung and purifies the three worlds7', and whose Name cleanses the sins such as killing of a Brahmin etc., and when chanted, it grants all auspiciousness. [39-40]

देव त्वन्नामकीर्त्यापि जायन्ते सर्वसिद्धयः ।

कौतुकात्त्वां हि मृग्यन्ति विद्वांसो बुद्धिशालिनः ।।४१।।

O Lord, by chanting Thy Name all supernatural powers are also acquired; and the wise ones endowed with right understanding seek Thee with eagerness. [41]

5. Twenty-four principles of Sankhya and twelve principles of Saiva and Sakta together.

6. Born of (i) plants (ii) sweat or moisture (iii) egg and (iv) womb.

7. The heaven, the earth and the nether world.

नाथ त्वत्पादसलिलं संश्रयात्तापहारकम् ।

तापत्रयाभिभूतस्य भक्तिं मेऽत्र दृढां कुरु ।।४२।।

The holy water, O Lord, which has been used for washing Thy feet, when resorted to, removes the afflictions; pray, make firm my devotion to Thy feet, as I am overpowered by the three afflictions.8 [42]

अनन्यस्वामिनो मेऽद्य नास्त्यन्यत्प्रार्थनीयकम् ।

प्रणिपत्य जगन्नाथ त्वां प्रयाचे सहस्रधा ।।४३।।

समस्तपुरुषार्थस्य बीजं त्वत्पादपङ्कजे ।

यावत्प्राणान्धारयामि तावद्भक्तिदृढास्तु मे ।।४४।।

I have no other Master; now I have nothing else to seek from Thee. O Lord Jagannatha ! Thy lotus-like feet are the source of all aims of human life. Prostrating before Thee, I solicit in a thousand ways - may, till the end of my life, my devotion to Thy lotus-like Feet be firm ! [43-44]

सृष्टिं विनिर्ममे चेमां यया भक्त्या पितामहः ।

संहरत्यखिलं रुद्रो लक्ष्मीश्चैश्वर्यदायिनी ॥। ४५ ।।

दीनानुकम्पिंस्तां भक्तिं प्रार्थये नान्यमानसः ।४६.१ ।

The devotion by which Lord Brahma brought about this Creation, Lord Rudra destroys everything, and Goddess Lakṣmi grants prosperity. I pray for that devotion, without thinking of anybody else, O Lord who art compassionate to the distressed ! [45-46.1]

अनाद्यविद्यापङ्केऽस्मिन्सुदृढे दुस्तरे भृशम् ।।४६.२।।

निमग्नस्य जगन्नाथ निरालम्बं प्रणश्यतः ।

महामहिम्नस्त्वद्भक्तेर्नान्यदस्ति परायणम् ।।४७।।

8. Adhyatmika, Adhibhautika and Adhidaivika

O Lord Jagannatha, Thy powers are vast. For one who is greatly immersed in the very firm mire of the beginningless ignorance which is very difficult to go across, and who is perishing without any support, there is no other ultimate refuge than devotion to Thee [46.2-47].

श्रुतिस्मृत्यादिसंभिन्नमार्गाः संमोहहेतवः ।

त्वद्भक्तिमपहायैते न प्रवर्तितुमीश्वराः ।।४८।।

The different paths distinctly laid down by the Vedas, the Smrtis, etc. only cause confusion; leaving aside devotion unto Thee, they are not capable of becoming effective. [48]

अनन्यशरणं स्वामिन्ननुकम्पय मां विभो ।४९.१।

O Omnipotent Lord, I am without any other refuge, be compassioinate to me." [49.1]

इति स्तुवञ्जगन्नाथपादपद्मान्तिके मुदा ।।४९.२।।

पपात दण्डवद्भूमौ प्रसीदेति वदन्मुहुः ।५०.१।

So praying, with joy he fell like a stick on the ground near the lotus-like Feet of Lord Jagannatha, again and again saying to the Lord, ‘Be gracious !' [49.2-50.1]

ततस्ते देवताः सर्वे स्तुत्वा संपूज्य केशवम् ॥५०.२।।

तल्लीलापांगसंतुष्टाः प्रयातास्त्रिदिवं पुनः । ५१.१।

Thereafter, all those gods prayed and worshipped Lord Kesava (Viṣņu). They were happy after obtaining His sportive glance and returned to heaven. [50.2-51.1]

तत उन्मीलितदृशौ पुण्डरीकाम्बरीषकौ ।।५१.२।।

Then Pundarika and Ambarisa opened their eyes. [51.2]

मायया मोहितौ विष्णोः स्वप्नदृष्टमबुध्यताम् ।

यां दृष्ट्वा दिव्यलीलां हि साक्षात्पललचक्षुषा ।।५२॥

पुनर्मानुषभावौ तौ दिव्यसिंहासनस्थितम् ।

नीलजीमूतसंकाशं फुल्लपद्मायतेक्षणम् ।।५३।।

Deluded by the Illusion of Lord Visnu, they regarded all that as though seen in a dream. They had verily seen that divine sport directly with the eyes of flesh, yet they again got back into the human way of thinking. They had seen the Lord appearing like a blue cloud seated on a celestial throne. His eyes were like fully blossomed lotuses. [52-53]

शोणाधरं चारुनासं दिव्यकुण्डलभूषितम् ।

शङ्खचक्रगदापद्मधारिणं वनमालिनम् ।।५४।।

He had red lips, lovely nose, and was adorned with beautiful ear-rings. He was holding the conch, discus, mace and lotus. He had the garland of forest flowers. [54]

पीनोरस्कं चारुहारमनर्घ्यमुकुटोज्वलम् ।

श्रीवत्सकौस्तुभोरस्कं दिव्याङ्गदविभूषितम् ।।५५।।

His chest was large, He had a pretty necklace, and was shining with a priceless crown. He was having the mark of Srivatsa and the Kaustubha gem on His chest, and was adorned with charming bracelets. [55]

प्रलम्बबाहुं दीनार्तपरित्राणसमुद्यतम् ।

सुवर्णसूत्रसंनद्धमध्यग्रंथिमणीयुतम् ॥५६।।

दिव्यपीताम्बरधरं दिव्यस्रग्गन्धभूषितम् ।

स्वर्णपद्मासनासीनं सर्वाङ्गालिङ्गितश्रियम् ।।५७।।

His long arms were hanging down and He was eager to protect the distressed and the afflicted people. He was having jewels strewn with a golden thread, studded at the middle with knots. He was dressed in celestial yellow garment. He was adorned with divine garland and sandal paste. He was seated on a seat of golden lotus, and had completely embraced Goddess Lakṣmi. [56-57]

प्रपन्नसन्तापहर सुधासागरमुल्बणम् ।

अशेषवाञ्छाफलदं कल्पवृक्षं सुपुष्पितम् ।।५८।।

He removes the afflictions of those who take refuge in Him and is the overflowing ocean of nectar. He is like the Kalpa tree with beautiful flowers, fulfilling all desires without reserve. [58]

दक्षपार्श्वस्थितं तस्य ददृशाते हलायुधम् ।

बिभर्ति येन ब्रह्माण्डं बलेन महता विभुः ।। ५९।।

They saw Lord Balarama present on His right side holding the plough as weapon. The Omnipotent Lord upholds the universe with the help of the Great Lord Balarama. [59]

तं बलं नागराजानं फणासप्तकमण्डितम् ।

कैलासशिखरोत्तुङ्गं धवलं कुण्डलोज्ज्वलम् ।।६०।।

That Lord Balabhadra is the King of the Nagas10 and He was looking beautiful with seven hoods. He was tall as the top of Kailasall11 mountain, white, and bright with ear-rings. [60]

विचित्रवनमालाढ्यं दिव्यनीलनिचोलिनम् ।

सततं वारुणीक्षीबघूर्णन्नयनपंकजम् ।।६१।।

He was looking enriched with the multi-coloured garland of forest flowers. He had an upper garment of celestial blue colour. His lotus-like eyes were looking intoxicated with liquor and were constantly rolling. [61]

9. Wish-fulfilling tree of heaven

10. Serpents

11. Mount Kailasa of the Himalayas

निम्नपृष्ठोन्नतोरस्कं कुण्डलीकृतविग्रहम् ।

शङ्खचक्रगदापद्मसमुज्ज्वलचतुर्भुजम् ।।६२।।

His back was depressed and chest raised, and His body was curled. He had four arms which were shining very brightly with the conch, discus, mace and lotus. [62]

नानालङ्काररुचिरं नतकल्मषनाशनम् ।६३.१।

He was looking charming with diverse ornaments. He is the destroyer of the sins of those who bow to Him. [63.1]

तयोर्मध्ये स्थितां भद्रां सुभद्रां कुङ्कमारुणाम् ।।६३.२।।

They also saw present between the Two the auspicious Goddess Subhadra who was of saffron-red colour. [63.2]

सर्वलावण्यवसतिं सर्वदेवनमस्कृताम् ।। [२२]

लक्ष्मीं लक्ष्मीशहृदयपङ्कजस्थां पृथक्स्थिताम् ।।६४।।

She was the abode of all beauty and was being saluted by all gods. She was Goddess Lakṣmi Herself who stays in the lotus of the heart of Lord Visņu, but was now present separately. [64]

वराब्जधारिणीं देवीं दिव्यनेपथ्यभूषणाम् ।

प्रपन्नकल्पलतिकां सर्वकल्मषनाशिनीम् ।। ६५ ।।

The Goddess was holding the most excellent lotus and was with divine attire and adornments. She is the wish- fulfilling creeper for those who have taken refuge in Her, and destroys all sins. [65]

संसारार्णवमग्नानां तारिणीं देवतारणीम् । ६६.१ ।

She enables those who are immersed in the ocean of worldly existence to cross it and is the Saviour of the gods. [66.1]

वामपार्श्वस्थितं विष्णोरद्राष्टां चक्रमुत्तमम् ।।६६.२।।

दार्वग्रनिर्मितं विप्राः स्वर्णभक्तिसमुज्ज्वलम् । ६७.१ ।

O Sages, they also saw the excellent Discus Sudarsana made of the top-wood of the tree and shining very brightly with streaks of gold, present on the left side of Lord Visnu. [66.2-67.1]

चतुर्द्धावस्थितं विष्णुं दृष्ट्रा तौ द्विजबाहुजौ ।।६७.२ ।।

अरुणोदयवेलायां श्रमं सार्थममन्यताम् ।

संस्मृत्य तां स्वप्नलीलां विस्मयं जग्मतुस्तदा ।।६८।।

They both the Brahmin and the Kṣatriya - thus seeing at dawn Lord Visņu present divided fourfold, considered their labour as successful. Remembering that dream-like divine sport they were then wonder-struck. [67.2-68]

न दारुप्रतिमा चेयं साक्षाद्ब्रह्म प्रकाशते ।

सदोगतानां विप्राणां वाक्यं श्रद्दधतुश्च तौ ।।६९।।

They thought: "This is certainly not a wooden image, but Brahman Itself manifested'. And they were convinced that the words expressed by the Brahmins present in the assembly were true. [69]

क्वावां महापातकिनौ यातनाक्रमभागिनौ ।

क्वेदं सुरसमाक्रांतस्थितं विष्णोः प्रदर्शनम् ।।७० ।।

"Where are we the great sinners deserving a series of punishments to be inflicted by Lord Yama, and where is this grand sight of Lord Viṣṇu remaining surrounded by gods ! [70]

मूर्खयोरावयोरष्टादशविद्याप्रवीणता ।

यस्मात्तस्मान्न च भ्रान्तिर्ज्ञानं तत्समवादिनः ।।७१।।

यदूचुर्दारवं ब्रह्म तीर्थराजतटे स्थितम् ।

वटमूले प्रकाशन्तं दृष्ट्रा जन्तुर्विमुच्यते ।।७२।।

As we the ignorant ones have acquired expertise in the eighteen12 branches of knowledge, this cannot be delusion. The priests had told the same thing and that was correct knowledge- that by seeing Brahman in Wooden Form present on the coast of the Sea and manifest at the root of the Banyan tree, a creature attains Liberation. [71-72]

तदेवायं जगन्नाथश्चतुर्द्धा संव्यवस्थितः ।

क्षितौ यदावतरति चतूरूपः प्रकाशते ।।७३।।

That alone is this Lord Jagannatha present becoming fourfold. When He incarnates on the earth He manifests with the Fourfold Form. [73]

तदास्य सन्निधावावां स्थास्यावः प्राणधारिणौ ।

यावन्नान्यत्र गच्छावः क्षुद्रकामपराङ्मुखौ ।।७४।।

Hence so long as we are alive, we will stay in His proximity and will not go elsewhere, turning the face away from all petty pleasures." [74]

इति निश्चित्य मुनयो विष्णौ भक्तिपरायणौ ।

नारायणाख्यं सततं जपन्तौ मुक्तिमागतौ ।।७५।।

O Sages, having resolved thus, they became steadfast in their devotion to Lord Visņu. They constantly repeated the Name ‘Narayana' and attained Liberation. [75]

12. The 4 Vedas, 6 Vedangas (ancillaries), Mimamsa, Nyaya, Purana, Dharmasastra, Ayurveda, Dhanurveda, Arthasastra and Gandharva Veda

।। जेमिनिरुवाच ॥

प्रसङ्गात्कथितं ह्येतद्रहस्यं पापनाशनम् ।

श्रुण्वन्ति ये तु चरितं पुण्डरीकाम्बरीषयोः ।।७६।।

सततं कीर्तयन्तश्च मुदा परमया युताः ।

व्रजंति विष्णुनिलयं तेऽपि निर्द्धतकल्मषाः । ।७७।।

Jaimini said: This is the secret which verily destroys sins. This has been told to you because the occasion presented itself. Those who hear this story of Pundarika and Ambariṣa and constantly speak about it with supreme joy, also go to the Abode of Lord Visnu, as their sins are completely destroyed. [76-77]

इति श्रीस्कान्दे महापुराण एकाशीतिसाहस्रयां संहितायां द्वितीये

वैष्णवखण्डान्तर्गतोत्कलखण्डे पुरुषोत्तम क्षेत्रमाहात्म्ये जैमिनिऋषिसंवादे पुण्डरीकाम्बरीषमुक्तिवर्णनं नाम पञ्चमोऽध्यायः ।। ५ ।।

Thus ends the Fifth Chapter of the Dialogue between Jaimini and the Sages in Purusottama-Kṣetra-Mahatmya (the Glory of the Sacred Abode of the Supreme Being Lord Jagannatha), in the 'Utkala' Portion included in Part Two pertaining to Lord Visņu, in the glorious Skanda Mahapuraṇa, a compendium of eighty-one thousand verses, entitled "Narration of Liberation of Pundarika and Ambarisa."























Sixth Chapter

Praise of Utkala1

।। मुनय ऊचुः ।।

कस्मिन्देशे द्विजश्रेष्ठ तत्क्षेत्रं पुरुषोत्तमम् ।

यत्र नारायणः साक्षाद्दारुरूपी प्रकाशते ।।१॥

The Sages asked: O most excellent Sage, in which country is that sacred place Purusottama situated, where Lord Narayaṇa has directly manifested Himself in Wooden Form ? [1]

| जैमिनिरुवाच ॥

उत्कलो नाम देशोऽस्ति ख्यातः परमपावनः ।

यत्र तीर्थान्यनेकानि पुण्यान्यायतनानि च ।।२।।

Jaimini said: There is a country with the name 'Utkala' which is well-known and supremely holy, where there are many pilgrim-centres and holy places. [2]

दक्षिणस्योदधेस्तीरे स तु देशः प्रतिष्ठितः ।

यत्र स्थिता वै पुरुषाः सदाचारनिदर्शनाः ।। ३॥

That country is situated on the coast of the Southern Sea. People staying there are exemplary in right conduct. [3]

1. Odisha

वृत्ताध्ययनसंपन्ना यज्वानो यत्र भूसुराः ।

सृष्ट्यादौ क्रतवो वेदा वेदशास्त्रप्रवर्तकाः ।।४।।

The Brahmins there are endowed with moral conduct and study of the Vedas, and perform the holy sacrifices. There, since the commencement of Creation there have been sacrificial rites, Vedas, and promoters of the Vedas and scriptures. [4]

अष्टादशानां विद्यानां निधानं संप्रकीर्तितम् ।

गृहे गृहे निवसति लक्ष्मीर्नारायणाज्ञया ॥५॥

That place is very well known as the abode of the eighteen branches of knowledge. In every house Goddess Lakṣmi dwells by the command of Lord Narayana. [5]

लज्जाशीला विनीताश्च आधिव्याधिविवर्जिताः ।

पितृमातृरताः सत्यवादिनो वैष्णवा जनाः ।।६॥

The people are of modest disposition, humble, and free from mental pain and physical diseases. They are devoted to parents; they speak the truth, and are devotees of Lord Visnu. [6]

न चात्रावैष्णवः कश्चिन्नास्तिको वापि वर्तते ।

सर्वे परहितास्तत्र न लुब्धा न शठाः खलाः ।।७।। |

None who is not a devotee of Lord Visņu or who is an atheist ever stays there. There, all are engaged in doing good to others, are not greedy, and not cheats nor wicked. [7]

दीर्घायुषस्तत्र जनाः स्त्रियश्च पतिदेवताः ।

सुशीला धर्मशीलाश्च त्रपाचारित्रभूषिताः ।।८।।

Men there are long-lived. Women regard their husbands as God; they are well-behaved, virtuous, and have modesty and good conduct as their adornments. [8]

रूपयौवनगर्वाढ्याः सर्वालङ्कारभूषिताः ।

कुलशीलवयोवृत्तानुरूपाचारचञ्चवः ।।९।।

They have the pride of their beauty and youth, and are adorned with all ornaments. All are renowned for their conduct appropriate to their family, virtue, age and mode of life. [9]

स्वकर्मनिरतास्तत्र प्रजारक्षणदीक्षिताः ।

क्षत्रिया दानशौण्डाश्च शस्त्रशास्त्रविशारदाः ।।१०।।

The Kṣatriyas there are devoted to their own duties, and dedicated to protection of the subjects. They are passionately fond of charity and are proficient in the science of arms. [10]

यजन्ते क्रतुभिः सर्वे सततं भूरिदक्षिणैः ।

दीप्यन्ते चितयो येषां यूपाः काञ्चनभूषिताः ।। ११।।

They all constantly perform worship through sacrifices in which they always give plenty of gifts, their sacrificial piles blaze and the sacrificial posts are embellished with gold. [11]

येषां गृहेष्वतिथयः कामनाधिकपूजिताः ।

वैश्याश्च कृषिवाणिज्यगोरक्षावृत्तिसंस्थिताः ।।१२।।

In their houses guests are honoured more than their expectation. Those belonging to the Vaisya (business) class are engaged in the occupations of agriculture, trade and cattle-rearing. [12]

देवान्गुरून्द्विजान्भक्त्या प्रीणयन्ति धनैरपि ।

एकस्य द्वारि यातोऽर्थी न गच्छेदन्यवेश्मनि ।।१३।।

They please the gods, the teachers and the twice-born with devotion as also with wealth. A beggar gone to the door of one person does not need to go to another house. [13]

गीतकाव्यकलाशिल्पकुशलाः प्रियवादिनः ।

शूद्राश्च धार्मिकास्तत्र स्नानदानक्रियारताः । ।१४।।

They are skilled in music, poetry, art and craft, and speak sweetly. Those belonging to the Sudra class (service-class) are righteous and engaged in activities like ablutions and doing charity. [14]

कर्मणा मनसा वाचा धनैश्च द्विजसेवकाः ।

येऽन्ये सङ्करजातास्ते स्वे स्वे धर्मे प्रतिष्ठिताः ।।१५।।

They serve the twice-born through word, deed and mind as also with wealth. The others who are born through intermingling of castes are also established in their own respective duties. [15]

न विपर्यन्ति ऋतवो नाकाले वर्षते घनः ।

न सस्यहानिर्न मरुत्क्षुन्न पीडयति प्रजाः ।।१६।।

Seasons do not fail and cloud does not rain untimely. Loss of crop, storm or hunger does not afflict the people. [16]

दुर्भिक्षमरके नात्र राष्ट्रभंगः प्रजायते ।

नालभ्यं तत्र वस्त्वस्ति यत्किंचित्पृथिवीगतम् ।।१७।।

Famine, pestilence, or dismemberment of the kingdom does not occur here. Anything whatsoever that is available on earth is not unobtainable there. [17]

एवं सर्वगुणैर्युक्तो नानाद्रुमलताकुलः ।१८.१ ।

Thus it is endowed with all good attributes and is full of diverse trees and creepers. [18.1]

अर्जुनाशोकपुन्नागतालहिन्तालशालकैः ।। १८.२।।

प्राचीनामलकैर्लोधैर्बकुलैर्नागकेशरैः ।

नारिकेलैः प्रियालैश्च सरलैर्देवदारुभिः ।।१९।।

धवैश्च खदिरैर्बिल्वैः पनसैश्च कपित्थकैः ।

चम्पकैः कर्णिकारैश्च कोविदारैः सपाटलैः ।।२०।।

कदम्बनिम्बनिचुलरसालामलकैस्तथा ।

नागरङ्गैश्च जम्बीरैर्नीपकैर्मातुलुङ्गकैः ।।२१।।

मन्दारैः पारिजातैश्च न्यग्रोधागुरुचन्दनैः ।

खर्जूराम्रातकैः सिद्धैर्मुचुकुन्दैः सकिंशुकैः ।।२२॥

तिन्दुकैः सप्तपर्णैश्च अश्वत्थैश्च बिभीतकैः ।

अन्यैश्च विविधैर्वृक्षैः प्रकीर्णः सुमनोहरैः ।।२३।

It is strewn with very beautiful trees like Arjuna (Terminalia Arjuna), Asoka (Saraca Indica), Punnaga (nutmeg), Tala (Palmyra palm), Hintala (marshy date), Salaka (Sal), Prachinamalaka (Flacourtia Cataphracta), Lodhra (Symplocos Crataegoides), Bakula (Mimusops elengi), Nagakesara (Mesua Roxburghii), Narikela (cocoanut palm), Priyala (Buchanania Latifolia), Sarala (Pinus Longifolia, long-leaved Pine), Devadaru (Pinus Deodar, cedar), Dhava (Grislea tomentosa), Khadira (Catechu), Bilva (Bael), Panasa (Jack-fruit), Kapitthaka (Wood apple), Campaka (Champak), Karnikara (pterospernum acerifolium), Kovidara (Bauhinia variegata), Patala (trumpet flower), Kadamba (Nauclea cadamba), Nimba (Neem), Nichula (Barringtonia acutangula), Rasala (Mango), Amalaka (emblic), Nagaranga (Orange), Jambira (citron), Nipaka (Ixora Bandhucca), Matulunga (Sweet lime ), Mandara (coral tree), Parijata (Calotropis gigantea), Nyagrodha (Banyan), Aguru (aloe), Candana (Sandal tree), Kharjura (date), amrataka (hog-plum), Siddha (thorn-apple), Mucukunda (Pterospermum Suberifolium), Kimsuka (flame tree), Tinduka (ebony), Saptaparna (Alstonia scholaris), Asvattha (peepul tree), Bibhitaka (Terminalia Bellerica), and varieties of other very beautiful trees. [18.2-23]

मालतीकुन्दबाणैश्च करवीरैः सितेतरैः ।

केतकीवनपण्डैश्च अतिमुक्तैः सकुब्जकैः ||२४||

एलालवङ्गकङ्कोलदाडिमैर्बीजपूरकैः ।

श्रेणीकृतैः पूगवनैरुद्यानैः शतशो वृतः ।।२५।।

It is covered with trees of Malati (Spanish Jasmine), Kunda (Jasminum Pubescens), Bana (Barleria), Karavira (Oleander), Sitetara (Dolichos uniflorus), groups of groves of Ketaki (Pandanus Odoratissimus), with trees of Atimukta (Gaertnera racemosa) and Kubjaka (Rosa Moschata), Ela (cardamum), Lavanga (clove), Kankola (cubeb), and Dadima (pomegranate) which is full of seeds, trees set in rows, and with orchards of Pūga (arecanut), and gardens in hundreds. [24-25]

नानाद्रुमलताकीर्णः पर्वतैः सिन्धुभिर्वृतः ।

स एष देशप्रवर उत्कलाख्यो द्विजोत्तमाः ।।२६।।

ऋषिकुल्यां समासाद्य दक्षिणोदधिगामिनीम् ।

स्वर्णरेखामहानद्योर्मध्ये देशः प्रतिष्ठितः ।। २७।।

It is overspread with varieties of trees and creepers, and surrounded by mountains and rivers. O excellent Sages, this best of countries has the name 'Utkala'. This country is situated between the rivers Swarṇarekha (modern Suvarṇarekha) and Mahanadi, and extends up to the river Rṣikulya which flows to the Southern Sea. [26-27]

सन्त्यत्र पुण्यायतने क्षेत्राणि सुबहून्यपि ।

पूर्वं वस्तीर्थयात्रायां वर्णितानि मया द्विजाः ।

भूस्वर्ग: सांप्रतं ह्येष कथितः पुरुषोत्तमः ।। २८ ।।

In this holy land, O Sages, there are numerous sacred places which have already been described to you by me earlier in connection with pilgrimage. Now this Purusottama which is indeed heaven on earth has been described. [28]

इति श्रीस्कान्दे महापुराण एकाशीतिसाहस्त्र्यां संहितायां द्वितीये

वैष्णवखण्डान्तर्गतोत्कलखण्डे पुरुषोत्तमक्षेत्रमाहात्म्ये जैमिनिऋषिसंवादे ओड्रदेशप्रशंसावर्णनं नाम षष्ठोऽध्यायः ।। ६।।

Thus ends the Sixth Chapter of the Dialogue between Jaimini and the Sages in Purusottama-Kṣetra-Mahatmya (the Glory of the Sacred Abode of the Supreme Being Lord Jagannatha) in the 'Utkala' Portion included in Part Two pertaining to Lord Visņu, in the glorious Skanda Mahapuraṇa, a compendium of eighty-one thousand verses, entitled "Recounting the Praise of the Country of Oḍra (Utkala)".









Seventh Chapter

King Indradyumna sends his Priest for seeing Lord


।। मुनय ऊचुः ।।

कस्मिन्युगे स तु नृप इन्द्रद्युम्नोऽभवन्मुने ।

कस्मिन्देशेऽस्य नगरं कथं वा पुरुषोत्तमम् ॥१॥

गत्वा च विष्णोः प्रतिमां कारयामास वा कथम् ।

एतत्सर्वं विस्तरतः कथयस्व महामुने ।।२।।

याथातथ्येन सर्वज्ञ परं कौतूहलं हि नः ।।३।।

The Sages asked: O Sage, in which age did that King Indradyumna live? In which country was his capital ? How indeed did he go to Purusottama and how did he get done the Image of Lord Visņu? O great Sage, tell all this at length, exactly as it is. O All-knowing one, we have great curiosity. [1-3]

।। जैमिनिरुवाच ।।

साधु साधु द्विजश्रेष्ठा यत्पृच्छध्वं पुरातनम् ।

सर्वपापहरं पुण्यं भुक्तिमुक्तिप्रदं शुभम् ||||

Jaimini said: Very well ! Excellent ! O best Sages, what you are asking about is ancient. It destroys all sins, is holy, bestows prosperity and Liberation, and is auspicious. [4]

चरितं तस्य वक्ष्यामि तथावृत्तं कृते युगे ।

शृणुध्वं मुनयः सर्वे सावधाना जितेन्द्रियाः ।।५॥

I shall tell the story of that King as it occurred in the Satya Age (Golden Age or The Age of Truth). Listen all, O Sages, attentively and controlling all the senses. [5]

आसीत्कृतयुगे विप्रा इन्द्रद्युम्नो महानृपः ।

सूर्यवंशे स धर्मात्मा स्रष्टुः पञ्चमपूरुषः ।।६।।

O Sages, the great King Indradyumna dwelt in the Satya Age, in the Solar dynasty. That righteous soul was the fifth generation of the Creator Lord Brahma. [6]

सत्यवादी सदाचारोऽवदातः सात्त्विकाग्रणीः ।

न्यायात्सदा पालयति प्रजाः स्वा इव स प्रजाः ।।७।।

He spoke the truth, had right conduct, was blameless and was the foremost among men endowed with purity. He always ruled the subjects with justice, as though they were his own children. [7]

अध्यात्मविज्ज्ञानशौण्डः शूरः संग्रामवर्द्धनः ।

सदोद्यतः सदा विप्रपूजकः पितृभक्तिमान् ।।८।।

He had spiritual wisdom, was passionately devoted to knowledge, valiant, and successful in war. He was ever active, always honouring the Brahmins, and was devoted to parents. [8]

अष्टादशसु विद्यासु बृहस्पतिरिवापरः ।

ऐश्वर्येण सुराधीशः कुबेरः कोषसंचये ।।९।।

With regard to the eighteen branches of knowledge he was like another Bṛhaspati, the teacher of the gods. In supremacy he was like the King of gods, Indra, and in accumulation of treasure he was like Kubera, the god of wealth. [9]

रूपवान्सुभगः शीली दाता भोक्ता प्रियंवदः ।

यष्टा समस्तयज्ञानां ब्रह्मण्यः सत्यसंगरः ।। १० ।।

He was handsome, very fortunate and virtuous. He was charitable, enjoyed pleasures, and spoke sweetly. He performed all sacrifices, was devoted to Brahmins and was true to his promise. [10]

वल्लभो नरनारीणां पौर्णमास्यां यथा शशी ।

आदित्य इव दुष्प्रेक्ष्यः शत्रुपक्षक्षयंकरः ।।११।।

He was dear to men and women even as the moon is on the full-moon day. Like the sun he was difficult to look at and wrought destruction of the enemy side. [11]

वैष्णवः सत्यसंपन्नो जितक्रोधो जितेन्द्रियः ।

राजसूयं क्रतुवरं वाजिमेधसहस्रकम् ।।१२।।

इयाज परमः श्रीमान्मुमुक्षुर्धर्मतत्परः । १३.१ ।

He was a devotee of Lord Visņu, endowed with truth, had overcome anger and conquered the senses. He performed the Rajasuya sacrifice which is the best of all sacrifices, as also a thousand horse-sacrifices. He was supremely endowed with prosperity, had longing for Liberation, and was dedicated to righteousness. [12- 13.1]

एवं सर्वगुणोपेतः स पृथ्वीं पालयन्नृपः ।।१३.२ ।।

अवन्तीं नाम नगरीं मालवे भुवि विश्रुताम् ।

उवास सर्वरत्नाढ्यां द्वितीयाममरावतीम् ।।१४।।

Possessed of all these noble qualities, he ruled the earth and dwelt in the famous city named Avanti1 in the land of Malava2. That city was rich with all types of gems and was like a second Amaravati (the city of Lord Indra). [13.2-14]

तत्र स्थितो नरपतिर्विष्णौ भक्तिमनुत्तमाम् ।

चकार मनसा वाचा कर्मणा परमाद्भुताम् ।।१५।।

Staying there the King practised most wonderful and unparalleled devotion to Lord Visņu by action, speech and mind. [15]

एवं प्रवर्तमानोऽसौ कदाचिच्छ्रीपतेर्विभोः ।

पूजासमयमासाद्य देवार्चनगृहान्तरे ।।१६।।

विद्वद्भिः कविभिश्चैव तीर्थयात्राप्रसिद्धिभिः ।

दैवज्ञैः श्रोत्रियैः सार्द्धं पुरोहितमवस्थितम् ।।१७।।

आदृतो व्याजहारेदं ज्ञायतां क्षेत्रमुत्तमम् ।

यत्र साक्षाज्जगन्नाथं पश्यामोऽनेन चक्षुषा ।।१८।।

While he was thus carrying on, once he went inside the temple of the Omnipotent Lord, the Consort of Goddess Lakshmi (Lord Visnu) when worship was going on. After he was honoured, he spoke thus to the priest who was present there along with the learned ones, the wise as well as those who were experienced in pilgrimage, the astrologers, and those who were proficient in the Vedas: 'Aquaint us with the best sacred place where we can see with this eye itself Lord Jagannatha (the Lord of the world) Himself.' [16-18].

एवमुक्तो नृपाग्र्येण वैष्णवेन पुरोहितः ।

तीर्थयातृव्रजं पश्यन्नुवाच प्रश्रितं वचः ।। १९।।

1. Present Ujjayini or Ujjain City in Madhya Pradesh

2. Region around Ujjain

भो भोस्तीर्थाटनव्यग्रा धार्मिकास्तीर्थकोविदाः ।

यदादिशति देवोऽयं युष्माभिस्तच्छुतं किल ।।२०।।

Addressed thus by the foremost of kings who was a devotee of Lord Visņu, the priest looked at the group of pilgrims and spoke the courteous words: 'O ye who are keen on pilgrimage, who are righteous, and learned about places of pilgrimage! What the King has commanded, has that surely been heard by you ?' [19-20]

विज्ञाय तस्याभिप्रायं कश्चित्सुबहतीर्थगः ।

उवाच वाग्मी राजानं बद्धांजलिपुटं मुदा ।। २१ ।।

Understanding his wish, someone who had been to numerous places of pilgrimage and was a proficient speaker, said to the King with palms joined reverentially and with joy: [21]

राजन्ननेकतीथीनि व्यचारिषमहं प्रभो ।

आशैशवात्क्षितितले श्रुतान्यन्यैस्तु यानि वै ।। २२ ।।

'O King ! Since childhood I have travelled to many places of pilgrimage on earth. I have also, O Lord, heard about many from others. [22]

ओड्रदेश इति ख्यातो वर्षे भारतसंज्ञिते ।

दक्षिणस्योदधेस्तीरे क्षेत्रं श्रीपुरुषोत्तमम् ।।२३।।

यत्र नीलगिरिर्नाम समन्तात्काननावृतः ।

तस्योत्संगे कल्पवृक्षः समन्तात्क्रोशसंमितः ।।२४।।

In the division of the earth named Bharata3 there is a country known as 'Odra'4. There, on the coast of the Southern Sea is the sacred place Purusottama. Therein indeed is the Nilagiris covered all around with forest. In

3. India

4. Odisha

5. Blue Mountain

its lap there is the Kalpa tree spreading on all sides to a Krosa (two miles). [23-24]

तस्य छायां समाक्रम्य ब्रह्महत्यां व्यपोहति ।

तस्य पश्चाद्दिशि ख्यातं कुण्डं रौहिणसंज्ञितम् ।। २५ ।।

By entering its shade one destroys even the sin of killing a Brahmin. To its west is the famous tank called Rauhina. [25]

तत्पूर्णं कारणाम्भोभिः स्पर्शनादेव मुक्तिदम् ।

तस्य प्राक्तटमास्थाय नीलेन्द्रमणिनिर्मिता ।। २६ ।।

तनुः श्रीवासुदेवस्य साक्षान्मुक्तिप्रदायिनी ।

तत्र कुण्डे तु यः स्नात्वा दृष्ट्वा तु पुरुषोत्तमम् ।।२७।।

अश्वमेधसहस्रस्य फलं प्राप्य विमुच्यते । २८.१ ।

That is full with the primeval waters and grants Liberation by mere contact. On its eastern bank is situated the form of Lord Vasudeva made of sapphire gem, which confers Liberation itself. Whoever bathes in that tank and sees Purusottama (the Supreme Being), gets the benefit of a thousand horse-sacrifices and is liberated. [26-28.1]

तत्रास्त आश्रम श्रेष्ठः ख्यातः शबरदीपकः ।।२८.२।।

पश्चिमस्यां दिशि विभोर्वेष्टितः शबरालयैः ।

यस्मादेकपदीमार्गो येन विष्ण्वालयं व्रजेत् ।।२९।।

A most splendid hermitage is there known as Sabaradipaka, to the west of the Omnipotent Lord. It is surrounded by the houses of Sabaras'. From it there is

6. Visnu

7. A particular mountain tribe

a foot-path by which one can go to the Abode of Lord Visnu. [28.2-29]

यत्र साक्षाज्जगन्नाथः शङ्खचक्रगदाधरः ।

जन्तूनां दर्शनान्मुक्तिं यो ददाति कृपानिधिः ।। ३० ।।

Lord Jagannatha, the Lord of the world, Himself is there holding the conch, discus and mace. He is the Ocean of mercy and grants Liberation to all beings by virtue of a mere look at Him. [30]

तत्रोषितं मया राजन्वर्षं श्रीपुरुषोत्तमे ।

तुष्ट्यर्थं देवदेवस्य व्रतिना वनवासिना ।। ३१ ।।

There in the sacred place sri & Purusottama, O King, I stayed for one year as a forest-dweller, engaged in holy observances for the sake of pleasing the Lord of gods, Lord Visnu [31]

प्रतिरात्रं भगवतो दर्शनाय दिवौकसाम् ।

आगतानां महाराज दिव्यगन्धो ह्यमानुषः ।। ३२।।

नानास्तुतिवचः कल्पपुष्पवृष्टिश्च लभ्यते ।

महिमैष न कुत्रापि विष्णोः स्थाने प्रकाशते ।।३३।।

Every night, O great King, the celestial and supernatural fragrance of the gods who used to come for seeing the Lord, varieties of hymns of praise, and showers of flowers of the Kalpa tree, were available there. Such glory is not revealed anywhere in the other abodes of Lord Visnu. [32-33]

पौराणिकी प्रवृत्तिश्च श्रुता तत्र महीपते ।

वायसो माधवं दृष्ट्वा तिर्यग्देहोऽप्यमुच्यत ।।३४।।

8. Glorious

An old event was also heard by me there, O King, that even a crow with the bird's body was liberated by seeing Lord Madhava. [34]

नाधिकारी पुण्यकृत्ये ज्ञानहीनोऽपि पार्थिव ।

तृषार्तो रौहिणे कुण्डे जलं पातुं समागतः ।। ३५ ।।

त्यक्त्वा कालवशात्प्राणान्विष्णुसारूप्यमाप्तवान् । ३६.१ ।

Being thirsty, it had come to drink water from the Rauhina tank; and, although it was devoid of knowledge and was not fit for holy acts, O King, yet, giving up life under the power of Death, it attained a form like that of Lord Visnu. [35-36.1]

अहमासं पुरा मूर्खस्तत्प्रसादात्तु सांप्रतम् ।।३६.२।।

अष्टादशसु विद्यासु शेषो वा स्यान्ममापरः ।

मतिश्च निर्मला जाता विष्णोः पश्यामि नापरम् ।।३७।।

Previously I was an ignorant fellow, but by His grace, now nothing else in the eighteen branches of knowledge remains for me to know. My intellect has become clear; I do not see anything other than Lord Visnu. [36.2-37]

त्वं यस्माद्विष्णुभक्तोऽसि सततं च दृढव्रतः ।

अतस्तवोपदेशार्थमागतोऽहं तवान्तिकम् ।।३८।।

As you are a devotee of Lord Visņu and are ever firm in your religious observances, I have come near you for the purpose of giving advice. [38]

नो धनं न च भूमिं च त्वत्तः संप्रार्थ्यतेऽधुना ।

व्यलीकमेतन्मा बुद्ध्वा तत्रस्थं श्रीधरं भज ।। ३९।।

I do not seek now any wealth or land from you. Without considering this as false, adore Lord Visņu who dwells there. [39]

एवमुक्त्वा तु जटिलः सर्वेषां पश्यतां तदा ।

अन्तर्धानं जगामाशु राजा परमविस्मयम् ॥४०॥

अवाप्य व्याकुलमतिः कथं मे निर्वहेदिति ।

पुरोहितमुवाचेदं तस्यैवार्थस्य साधने ।।४१।।

Then, having said this, that man having matted hair immediately disappeared when all were looking on. The King was filled with great wonder, and he was anxious, thinking, "How can it be brought about for me?" He spoke the following words to the priest for achievement of that objective alone. [40-41]

॥ इन्द्रद्युम्न उवाच ॥

अमानुषमिदं वृत्तं श्रुत्वेदानीममानुषात् ।

बुद्धिस्त्वरयते तत्र यत्रास्तेऽसौ गदाधरः ।।४२।।

Indradyumna said: "Hearing this supernatural account from the superhuman being now, my mind hastens to the place where that Lord who is the Wielder of the Mace (Visnu) is. [42]

मम धर्मार्थकामा हि त्वदायत्ता द्विजोत्तम ।

अविरुद्धास्त्वत्प्रसादात्रिवर्गः साधितो मया ||४३||

O most excellent Brahmin ! My righteousness, wealth and fulfilment of desires verily depend upon you and are unhindered. By your grace I have attained these three aims of human life. [43]

इदानीं चेद्विजश्रेष्ठ त्वमत्रार्थे गमिष्यसि ।

चतुर्वर्गस्तु संपूर्णः प्राप्तः स्यात्सांप्रतं मया ।। ४४ ।।

If at the moment you will proceed for this purpose, O Best of Brahmins, all the four objects of human life will be fully attained by me now." [44]

9. Righteousness, wealth, fulfilment of desires and Liberation

।। पुरोहित उवाच ।।

बाढमेतत्करिष्यामि यथा द्रक्ष्यसि केशवम् ।

चर्माच्छादितचक्षुर्भ्यां साक्षान्मुक्तिप्रदं विभुम् ।।४५।।

The Priest said: "Certainly I will do this, so that you will behold with the physical eyes Lord Kesava10, the Omnipotent Lord who directly bestows Liberation. [45]

एवमत्र यतिष्यामि तत्र सर्वे यथा वयम् ।

वत्स्यामः ससहायाश्च क्षेत्रे श्रीपुरुषोत्तमे ।।४६ ।।

Now I will make efforts in this respect in order that all of us shall dwell there in the sacred place Sri Purusottama along with attendants. [46]

साफल्यं किमतो राजञ्जन्मिनो जन्मनो भवेत् ।

पुरुषं तमसः पारं साक्षाद्द्रक्ष्यसि माधवम् ।।४७।।

O King, for one who has been born (man) what can be greater fruitfulness of birth than this, that you will directly see Lord Madhava the Supreme Being who is beyond darkness ? [47]

भ्राता विद्यापतिर्नाम कनीयान्मे व्रजिष्यति ।

देशभ्रमणशीलैश्च चारैः सह तवाधुना ।।४८ ।।

My younger brother Vidyapati by name will proceed presently along with your spies who have experience of travelling in different countries. [48]

तत्र गत्वा जगन्नाथं दृष्ट्वा स हि गिरौ यथा ।

कंटकावाससंस्थानं भूप्रदेशं प्रमीय च ।। ४९ ।।

तूर्णं प्रवृत्तिमानेता श्रेयोऽस्माकं भविष्यति ।

तस्य तद्वचनं श्रुत्वा राजा पुनरुवाच ह ।।५०॥

Going there, he will see Lord Jagannatha in the mountain. He will appropriately survey the thorny as well as habitable areas in that land and quickly bring the information, which will be to our good". Hearing those words of his, the King spoke again. [49-50]

॥ इन्द्रद्युम्न उवाच ॥

साधु ब्रह्मन्समाधाय व्यवसायो विचारितः ।

अहं प्रथमतोऽप्येतच्छ्रुत्वैव कृतनिश्चयः ।। ५१ ।।

तत्र क्षेत्रे भगवतः सन्निधौ निवसाम्यहम् ।

तद्गच्छतु तव भ्राता यथेष्टं साधयिष्यति ।।५२ ॥

Indradyumna said: "O holy one, excellent is the course of action you have thought of with a collected mind. Indeed, after hearing his statement, immediately I had also resolved that I should dwell in that sacred place in the proximity of the Lord. Hence let your brother proceed. He will achieve what is desired by us." [51-52]

इत्युक्त्वान्तःपुरं राजा प्रविवेश मुदान्वितः ।

पुरोहितोऽपि तान्सर्वान्यथावदनुपूर्वशः ।। ५३ ।।

राजाज्ञया पूजयित्वा प्राहिणोत्स्वं स्वमाश्रमम् । ५४.१ ।

So saying, the King went into the inner apartments with joy. The priest also, after duly honouring all of them appropriately in due order as per the King's instructions, sent them to their respective houses. [53-54.1]

भ्रातरं सुमुहूर्ते च दैवज्ञकृतनिश्चये ।।५४.२।।

प्रस्थापयामास तदा कृतस्वस्त्ययनं द्विजैः ।

अपसर्वैः प्रत्ययिकैः पुष्पस्यन्दनमास्थितम् ।।५५।।

Then he sent off his brother Vidyapati at an auspicious moment fixed by astrologers, after the Brahmins chanted benedictory hymns for him. He was seated on a chariot decorated with flowers, along with trusted spies [54.2-55].

ततः संप्रस्थितो विप्राः स तु विद्यापतिर्द्विजः ।

मनसा चिन्तयामास मध्ये स्यन्दनमास्थितः ।।५६।।

O Sages, while proceeding on the journey, that Brahmin Vidyapati who was seated at the centre of the chariot, reflected in his mind: [56]

अहो मे सफलं जन्म सुकल्या शर्वरी च मे ।

द्रक्ष्यामि यद्भगवतो मुखपद्ममघापहम् ।।५७॥

"Ah! My birth has become fruitful and my night has also given rise to a very auspicious dawn since I shall see the Lord's lotus-like Face which destroys sins. [57]

श्रवणाद्यैरुपायैर्यं यतमाना अहर्निशम् ।

पश्यन्ति यतयश्चेतः पुण्डरीके व्यवस्थितम् ।। ५८ ।।

तमद्य नीलशिखरिशृङ्गस्थं बिभ्रतं वपुः ।

वपुः संबन्धहरणं साक्षाद्रक्ष्यामि चक्रिणम् ।।५९।।

The self-controlled ones after striving day and night with the means such as hearing, etc., see Him located in the lotus of their heart; but now I shall directly see that Lord holding the discus, who is on the top of the Nila Mountain taking a Body and who removes bondage to the body. [58-59]

श्रुतिस्मृतीहासपुराणवाक्यैर्यद्रूपमास्थापयितुं न शक्यम् ।

तच्छ्रीनिधे रूपमदृष्टपूर्वं दृष्ट्वा तरिष्यामि भवाम्बुराशिम् ||६०||

It has not been possible to determine the Form of the Lord by the statements of the Vedas, smrtis, epics and puraņas; but I shall see that Form of Lord Visnu which has never been seen before, and cross the ocean of worldly existence [60].

यन्नामसंकीर्तनतस्त्रिधांहः संघः प्रणाशं स्मरतां प्रयाति ।

तमद्य विश्वेश्वरमप्रमेयं साक्षात्करिष्यामि गिरौ वसन्तम् ।।६१।।

By chanting His Names the multitude of the three kinds of sins11 of those who remember Him are destroyed; now with my own eyes I shall directly see that Lord of the Universe who is immeasurable and is dwelling in that Mountain. [61]

यत्पादपद्माननुसंहितस्य पदेपदे दुःखमुपार्जितस्य ।

तमः प्रकाण्डप्रभवं कदाचिन्नात्माश्रितं कर्मभिरेति नाशम् ।।६२।।

आराध्य सूक्ष्मं स्वगुहानिवासं यं पञ्चकोषावृतमात्मसंस्थम् ।

वेदांतगीराह न चापि वेद वन्दे स्वविद्यैकनिवेद्यमाद्यम् ||६३||

For one who does not seek the Lord's lotus-like feet, there is sorrow earned at every step; and the darkness of ignorance which has taken shelter in his heart and spreads its branches, is not destroyed by actions. Propitiating Him as the Subtle Principle dwelling inside one's own heart, the Vedantic statement describes Him as covered by the five sheaths 12 and present inside one's self, yet it cannot know Him; I respectfully salute that Primeval Being who can be known by Self-knowledge alone. [62-63]

ब्रह्माण्डमालाकलितानुरोमं सहस्रमूर्द्धांघ्रिदृशं पुराणम् ।

निःश्वासवातोत्थितवेदराशिं सर्वप्रपञ्चेशमहं प्रपद्ये ।।६४।।

11. Sins through action, speech and thought

12. Sheaths made of food, vital air, mind, intellect & bliss

Series of universes are attached to every hair of His Body; He has thousands of heads, feet and eyes and is Ancient. The multitude of Vedas has arisen from the air of His breath. He is the Lord of all phenomena; I take refuge in Him. [64]

यन्मायया निर्मितकूटमेतत्सृष्टिक्षयस्थानविलासि रूपम्

निरूपितारोपितहेयरूपस्वरूपहीनं प्रणवस्वरूपम् ||६५||

तिर्यक्तृषाशान्तिनिमित्ततोऽपि यदृच्छया यत्सविधं प्रयातः ।

देहेन तेनैव सरूपमुक्तिमवाप तं दृष्टिपथं करिष्ये ||६६||

By His Illusive Power this enigma which has the form of the appearance of creation, destruction and continuance has been brought about. When considered properly, He is without the superimposed form which is to be rejected as not being His own real form; His own form is Om. The crow went into His proximity just by chance for quenching its thirst, and by that same body itself it attained Liberation, getting the form of the Lord; I shall get Him within the path of my sight. [65-66]

अहो अहो मे खलु भाग्यशंसी यत्कोटिजन्मार्जितपुण्य एकः ।

समुत्थितो मे खलु चर्मदृग्भ्यां विलोकयिष्ये जगदादिकन्दम् ||६७||

Ah! Wonderful ! It is indeed the indication of my good fortune that my religious merits earned in a crore of births have arisen all at once: I shall surely behold with my physical eyes the Lord who is the Primal Cause of the world." [67]

इत्थं संचिन्तयन्विप्रः प्रहृष्टेनान्तरात्मना ।

अतीतं बहुमध्वानं नाबुध्यद्रथवेगतः ||६८||

Reflecting thus the Brahmin's heart was extremely delighted and he did not know that a lot of distance had been covered because of the speed of the chariot. [68]

दिनमध्ये व्यतिक्रांते लम्बिते बहुवासरे ।

वर्त्मन्यदृश्यताग्रे तु देशो भुवनमण्डनः ।। ६९ ।।

ओड्रसंज्ञस्तु भो विप्राः क्षितिमण्डलपावनः ।

इत्थं पश्यन्वनान्तानि गिरिदुर्गांश्च मार्गगान् ।

सूर्यास्तमनवेलायां महानद्यास्तटेऽभवत् ।।७०।।

After passing many days, one day in the afternoon he saw on the way the country called "Odra” which, O Sages, is like an ornament to the world, sanctifying the entire earth. Thus seeing the forest regions, mountains and forts which came on the way, at the time of sunset he came to the bank of the river Mahanadi. [69-70]

अवरुह्य रथाद्विप्रः कृत्वा चाह्निकमादृतः ।

उपास्य पश्चिमां सन्ध्यां दध्यौ स मधुसूदनम् ।।७१।।

Alighting from the chariot, the Brahmin carefully performed his daily rituals. After doing his evening worship he meditated on Lord Visnu [71]

रथपृष्ठे स्थितो रात्रिं गमयित्वा त्वरान्वितः ।

महानदीं समुत्तीर्य प्रातः कृत्यं समाप्य सः ।।७२।।

चिन्तयन्नेव गोविन्दं प्रतस्थे रथमास्थितः ।

पश्यन्भगवतो मार्गं श्रोत्रियाणां हि यज्वनाम् ।।७३||

वह्निवर्चस्विनां विप्रा ग्रामान्पूगैरलंकृतान् ।

विलंघ्यैकाम्रकवनं यावदायाति स द्विजः ।।७४।।

शंखचक्रगदापद्मधारिणो ददृशे जनान् ।

जन्मान्तरितमात्मानं बुबुधे दिव्यरूपिणम् ।।७५।।

Having spent the night on the chariot itself, he quickly crossed the river Mahanadi and finished his morning rituals. Only remembering Lord Visņu he mounted the chariot and proceeded. O Sages, he was looking at the way leading to the Lord, and crossed villages of men learned in the Vedas, performing sacrifices, and having the brilliance of fire. These villages were adorned with betel-nut trees. When the Brahmin came to Ekamra grove13, he saw the people there as holding the conch, discus, mace and lotus. He felt that he himself had a new life with a celestial form. [72-75]

अवरुह्य रथात्तूर्णं साष्टाङ्गं प्रणिपत्य च ।

हर्षाश्रुपूर्णनयनो नान्यत्किंचिदपश्यत ||७६||

केवलं मनसा विष्णुं पश्यन्बाह्ये च भो द्विजाः १७७.१ ।

He promptly alighted from the chariot and prostrated, touching the ground with his eight limbs. His eyes were full of tears of joy. O Sages, he was seeing only Lord Visnu, in mind as well as outside: he did not see anything else whatsoever. [76-77.1]

एवं व्रजन्यदा विप्रो ध्यायन्पश्यन्स्तुवन्हरिम् ।।७७.२।।

अपश्यत्काननाकीर्णं कल्पन्यग्रोधभूषितम् ।

नीलाचलं लिखन्तं खं पश्यतां पापनाशनम् ।।७८।।

अत्यद्भुतं निवसतिं साक्षात्तनुभृतो हरेः ।७९.१ ।

When he thus proceeded, contemplating, seeing and praying to Lord Visņu, he saw Nilachala overspread with forests, adorned with the Kalpa Banyan tree, and sky-

13. Present Bhubaneswar

scraping, which destroys the sins of those who see it. That was the very wonderful Abode of Lord Vişnu Himself who was present assuming a Body. (71.2-79.1]

उपत्यकायामारूढः समन्तान्मार्गयन्द्विजः ।।७९.२।।

मार्गं न लेभे विप्रोऽसौ मुकुन्दालोकनोत्सुकः ।

असुप्यत ततो भूमौ कुशानास्तीर्य वाग्यतः ।। ८० ।।

Riding on the chariot the Brahmin moved on all sides at the foot of the mountain, but could not get the way. The Brahmin was eager to see Lord Visņu; he then spread the Kusa grass on the ground, became silent and lay down. [79.2-80]

दर्शने तस्य देवस्य तमेव शरणं ययौ ।८१.१ ।

For the purpose of seeing the Lord, he took refuge in Him alone [81.1].

ततः शुश्राव वचनं गिरेः पश्चादमानुषम् ।।८१.२ ।।

भगवद्भक्तिविषयं संलापं कुर्वतां मिथः ।

ततो विद्यापतिर्दृष्टोऽनुसरंस्तं जगाम वै ।।८२।।

Then from behind the mountain he heard the superhuman voice of some beings discussing with one another on subjects relating to devotion to the Lord. At this Vidyapati was happy, and following it, just went ahead [81.2-82].

ददर्श शबरागारैर्वेष्टितं परितो द्विजाः ।

क्षेत्रस्य दीपसंस्थानं ख्यातं शबरदीपकम् ॥८३॥

O Sages, he saw the lamp-point of the sacred place, known as Sabaradipaka. It was surrounded on all sides by the houses of Sabaras [83].

तत्र गत्वा शनैर्विप्रः प्रविश्य विनयान्वितः ।

ददर्श विष्णुभक्तांस्ताञ्छंखचक्रगदाधरान् ||८४ ।।

Reaching there slowly, and entering with humility, the Brahmin saw those devotees of Lord Visņu who were holding the conch, discus and mace [84].

प्रणम्य शिरसा विप्रस्तस्थौ बद्धांजलिस्तदा ।

ततो विश्वावसुर्नाम शबरः पलितांगकः ।। ८५ ।।

अवसाय हरेः पूजां पूजाशेषोपशोभितः ।

संप्राप्तो गिरिमध्यात्तु तस्मिन्नेव क्षणे द्विजाः ।।८६।।

After bowing his head, the Brahmin stood with palms joined reverentially. Then, O Sages, at that very moment a Sabara with an aged body, Visvavasu by name, arrived there from the centre of the mountain, after finishing the worship of Lord Visņu. He was shining with the residual articles of worship. [85-86]

आलोक्य तं द्विजो हर्षमुपयातो व्यचिन्तयत् ।

एष प्राप्तो हरेः स्थानाच्छ्रान्तो निर्माल्यभूषितः ।।८७।।

वैष्णवाग्र्य इतो वार्तां विष्णोः प्राप्स्यामि दुर्लभाम् ।

चिन्तयन्नेवं विप्रोऽसौ शबरेणाभिभाषितः ।। ८८ ।।

Seeing him, the Brahmin was greatly pleased and thought: “He has come from the Abode of Lord Visnu. He is fatigued, is adorned with Nirmalya (the remains of the offering to the Lord), and is the foremost of the devotees of Lord Visņu. From him I shall obtain the information about Lord Visņu which is difficult to get." The Brahmin was thinking thus, when he was addressed by the Sabara himself. [87-88]

।। शबर उवाच ।।

कुतः समागतो विप्र काननान्तं सुदुस्तरम् ।

क्षुत्तृभिरतिश्रान्तश्च सुखमत्रास्यतां चिरम् ।।८९।।

The Sabara said: "O Brahmin, whence have you come into this forest region which is very difficult to cross? You are very much exhausted with hunger and thirst; stay here comfortably for any length of time.” [89].

पाद्यमासनमर्घ्यं च दत्त्वा विश्वावसुर्द्विजम् ।

उवाच प्रश्रयगिरा प्रस्तुतं प्रतिपादयन् ।।९०।।

फलैः पाकेन वा विप्र प्राणयात्रा भवेत्तव

यत्तुभ्यं रोचते तद्वै दीयतेऽत्र मया द्विज ।।९१।।

Offering water for washing feet, seat and other articles of respectful reception, Viswavasu spoke to the Brahmin with words of humility, explaining the things placed before him: “O Brahmin, how is your life sustained, is it by fruits or by cooked food? Whatever pleases you, O Brahmin, that indeed will be offered by me now. [90-91]

भाग्यं ममाद्य भगवञ्जीवितं सफलं च मे ।

प्राप्तोऽसि मद्गृहं विप्र साक्षाद्विष्णुरिवापरः ।।१२।।

O noble one, it is my good fortune today, and my life has become successful as you have arrived in my house, O Brahmin, like another Lord Visnu Himself.'' [92]

इति ब्रुवाणं शबरं प्रोवाच द्विजपुंगवः ।

न मे फलैर्न पाकेन कार्यं वैष्णवपुंगव ।। ९३ ।।

To the Sabara who was saying thus, that eminent Brahmin replied: "O best of the devotees of Lord Visņu, I have no need of fruits nor of cooked food. [93]

यदर्थमागतो दूरात्साधो तत्सफलं कुरु ।

इन्द्रद्युम्नस्य नृपतेरवन्तिपुरवासिनः ।।९४।।

पुरोहितोऽहं संप्राप्तो विष्णोर्दर्शनलालसः । ९५.१ ।

O noble one, fulfil the object with which I have come from far. King Indradyumna lives in the city of Avanti. I am his priest who have come here with a desire to see Lord Visnu [94-95.1].

राज्ञाग्रे तैर्थिकानां हि समाजावसरे श्रुतम् ।। ९५.२।।

तीर्थक्षेत्रप्रसंगेन केनचित्प्रस्तुतं तदा ।

यथा निवेदितं क्षेत्रं राजाग्रे जटिलेन वै ।।९६।।

आनुपूर्व्याच्च तत्सर्वं कथयामास स द्विजः । ९७. १ ।

The King had first heard about it in the assembly of pilgrims when it was indicated by somebody in connection with the places of pilgrimage and sacred places. "As this sacred place was mentioned before the King by the person having matted hair, the Brahmin spoke about all that in due order, and said : [95.2-97.1]

एतदर्थमहं साधो राज्ञा चोत्कण्ठितेन वै ।। ९७.२।।

प्रेषितोऽहं हरिं द्रष्टुमत्रस्थं नीलमाधवम् ।

दृष्ट्वा यावन्नरपतेर्वार्त्तं नेष्यामि सोऽप्यहम् ।।९८।।

निराहारो ध्रुवं साधो तन्मां विष्णुं प्रदर्शय । । ९९।।

“Hence, for this purpose, O noble one, the anxious King has sent me, to see Lord Visņu who is present here. Until I take the message for the King after seeing Lord Nilamadhava, O noble one, I will certainly remain without food. Therefore show me Lord Visnu." [97.2-99]

इति श्रीस्कान्दे महापुराण एकाशीतिसाहस्रयां संहितायां द्वितीये

वैष्णवखण्डान्तर्गतोत्कलखण्डे पुरुषोत्तमक्षेत्रमाहात्म्ये जैमिनिऋषिसंवादे

इन्द्रद्युम्नपुरोहितस्य नीलमाधवदर्शनार्थागमनवर्णनं नाम सप्तमोऽध्यायः ।। ७।।

Thus ends the Seventh Chapter of the Dialogue between Jaimini and the Sages in Purusottama-Kṣetra-Mahatmya (the Glory of the Sacred Abode of the Supreme Being Lord Jagannatha) in the 'Utkala' Portion included in Part Two relating to Lord Visņu, in the glorious Skanda Mahapuraṇa, a compendium of eighty-one thousand verses, entitled "Narration of coming of the Priest of Indradyumna for seeing Lord Nilamadhava."

























Eighth Chapter

Vidyapati Sees the Lord and Returns

|| जैमिनिरुवाच ॥

इत्युक्तस्तेन विप्रेण शबरश्चिन्तयाकुलः ।

अस्माकमुपजीव्योऽसौ रहस्यस्थो जनार्दनः ।। १ ।।

Jaimini said: Thus told by the Brahmin, the Sabara was perturbed, and thought: "Our life is dependent upon this Lord Janardana' who has been hitherto remaining in secrecy. [1]

उपस्थितं नो दुर्दैवं येन स्यात्सार्वलौकिकः ।

न दर्शयामि चेद्विप्रं शापं मेऽसौ प्रदास्यति ॥२॥

Now our misfortune has come because of which He will become known to all. If I do not show the Lord to the Brahmin, he will inflict a curse on me. [2]

सर्वेषां ब्राह्मणो मान्यो विशेषादतिथिस्त्वयम् ।

यस्मिन्विफलकामे तु द्वौ लोकौ विफलौ मम ॥३॥

A Brahmin is to be respected by all, and more so, because here he is a guest. If his wish goes unfulfilled, for me both the worlds (this and the next) will become useless." [3]

एवं विचारयन्विश्वावसुः शबरपुंगवः ।

जनप्रवादं सस्मार पुराणं शबरालये ।।४।।

Thinking thus, that best Sabara Visvavasu recollected the old popular belief prevalent in the abode of Sabaras: [4]

अस्मिन्नन्तर्हिते देवे भूम्यन्तर्लीनमाधवे ।

इन्द्रद्युम्नो नरपतिः शक्रतुल्यपराक्रमः ।।५।।

मनुष्यवपुषा यो वै ब्रह्मलोकं व्रजेदपि ।

सोऽस्मिन्प्रजाभिरागत्य वाजिमेधशतेन च ॥ ६ ॥

इष्ट्वा दारुमयं विष्णुं चतुर्द्धा स्थापयिष्यति ।७.१ ।

"When this Lord Nila Madhava becomes invisible and remains hidden inside the earth, King Indradyumna who is equal to Lord Indra in prowess and will even go to Brahmaloka (world of Brahma) indeed with the human body itself, will come here with his subjects. After offering worship through a hundred horse-sacrifices, he will install Lord Visnu in fourfold wooden form. [5-7.1]

अस्य चेद्भाग्यमुत्पन्नं ब्राह्मणस्यातिथेर्भृशम् ।।७.२।।

अन्तर्धानं भगवतः सन्निधानमथो भवेत् ।

तदेनं दर्शयिष्यामि नीलेन्द्रमणिमच्युतम् ||||

If the good fortune of this Brahmin who is the guest has arisen strongly, there will be disappearance of the Lord and then His manifestation. Therefore I shall show him Lord Acyuta2 who is of blue sapphire. [7.2-8]

न पौरुषेयं कस्यापि कर्तव्ये दैवनिर्मिते ।

इत्थं विचार्य मनसा शबरश्च पुनः पुनः ।।९।।

उवाच विप्रं पुरतो ध्यायन्तं विष्णुमव्ययम् ।।१०।।

When the task has been decided by divine will, human effort of anyone is of no avail." Reflecting thus mentally

2. Visnu

again and again, the Sabara spoke to the Brahmin who was contemplating on Lord Visņu the Immutable One, in front of him. [9-10]

।। शबर उवाच ॥

अस्माभिः पूर्वतोऽप्येष उदन्तः श्रुत एव हि ।

इन्द्रद्युम्नो नरपतिरत्र वासं करिष्यति ।।११।।

The Sabara said: We have also previously heard this saying that King Indradyumna would dwell here. [11]

ततोऽपि भाग्यवांस्त्वं हि यदग्रे नीलमाधवम् ।

चक्षुषा पश्यसे ब्रह्मन्नेहि यामो ह्यधित्यकाम् ।।१२।।

O Brahmin, you are indeed more fortunate than he, for you will behold Lord Nilamadhava in front of you with your own eyes. Come, we shall go to the upper part of the mountain. [12]

इत्युक्त्वा तं करे धृत्वा वर्त्मना गहनं ययौ ।

उपर्युपर्युपारुह्य शिलाविषमवर्त्मनि ।।१३।।

एकैकनरगम्ये च कंटकाचितदुर्गमे ।

तमः प्राये पथि गतं बोधयन्वचसा द्विजम् ।।१४।।

So saying, taking him by the hand, the Sabara proceeded along the path leading to the thicket. They ascended higher and higher along the path which was rugged due to stones and where at a time only one man could go. It was also difficult to negotiate being thorny. The way was almost dark and he was orally guiding the Brahmin [13-14].

मुहूर्ताभ्यां रौहिणस्य कुण्डस्याविशतां तटे ।

तं दृष्ट्वा सोऽब्रवीद्विप्रं कुण्डमेतद्विजोत्तम ।।१५।।

रौहिणाख्यं महत्तीर्थं कारणं सर्वपाथसाम् ।

अत्र स्नात्वा नरो याति वैकुण्ठभवनं द्विज ।।१६।।

In a couple of muhurtas3 they arrived at the bank of Rauhina tank. Seeing that tank he spoke to the Brahmin: "O best of Brahmins, this tank called Rauhina is a great holy place and is the origin of all waters. Bathing here, O Brahmin, man goes to Lord Visnu's Abode. [15-16]

एतस्य पूर्वभागेऽसौ कल्पच्छायावटो महान् ।

छायां यस्य समाक्रम्य ब्रह्महत्यां व्यपोहति ।।१७।।

On its eastern side is this great shady Kalpa Banyan tree, stepping into whose shade one destroys even the sin of killing a Brahmin. [17]

एतयोरन्तरे ब्रह्मन्निकुञ्जाभ्यन्तरे स्थितम् ।

पश्य साक्षाज्जगन्नाथं वेदान्तप्रतिपादितम् ।।१८।।

O Brahmin, in between the two, and present inside the bower, see Lord Jagannatha, the Lord of the world Himself, who has been established by the Upanisads. [18]

दृष्ट्वा जहीहि सकलं विविधं पापसंचयम् ।।

इत ऊर्ध्वं न शोचस्व पतितो भवसागरे ।।१९।।

See Him and destroy all your accumulated diverse sins, and though fallen in the ocean of worldly existence, do not grieve henceforward." [19]

।। जैमिनिरुवाच ।।

स तु कुण्डे द्विजः स्नात्वा संप्रहृष्टमनाः सुधीः ।

दूरात्प्रणम्य शिरसा मनसा वचसा हरिम् ।।२०।।

तुष्टाव चैकाग्रमना हर्षगद्रदया गिरा ।। २१ ।।

3. One Muhūrta is 48 minutes

Jaimini continued: Then the Brahmin bathed in that tank and was extremely delighted at heart. That wise one bowed his head to Lord Visņu from a distance, and prayed mentally as also through words, with a one- pointed mind in a voice faltering with joy. [20-21]

।। विद्यापतिरुवाच ॥

प्रधानपुरुषातीत सर्वव्यापिन्परात्पर ।

चराचरपरीणाम परमार्थ नमोऽस्तु ते ।। २२।।

Vidyapati said: "Salutations to Thee, O Lord who transcendest Pradhana 4 and Purusa, O Lord who art all- pervading, O Lord who art Higher than the highest, O Supreme Truth! O Lord from whom the world with the moving and the non-moving things has evolved ! [22]

श्रुतिस्मृतिपुराणेतिहाससंप्रतिपादितैः ।

कर्मभिस्त्वं समाराध्य एक एव जगत्पते ।।२३॥

O Lord of the world, Thou art the only one object of propitiation by the actions prescribed by the Vedas, smrtis, puranas and epics. [23]

त्वत्त एतज्जगत्सर्वं सृष्टौ संपद्यते विभो ।

त्वदाधारमिदं देव त्वयैव परिपाल्यते ।।२४।।

O Omnipresent Lord, at the time of Creation all this world arises from Thee; it is supported by Thee, O Lord, and it is sustained by Thee alone. [24]

कल्पान्ते संहृतं सर्वं त्वत्कुक्षौ सावकाशकम् ।

सुखं वसति सर्वात्मन्नन्तर्यामिन्नमोऽस्तु ते ।।२५।।

4. Unevolved Nature

5. Soul or Spirit

At the end of the world-cycle everything is dissolved leisurely and remains comfortably in Thy abdomen. Salutations to Thee, O Self of all, O Indweller ! [25]

नमस्ते देवदेवाय त्रयीरूपाय ते नमः ।

चन्द्रसूर्यादिरूपेण जगद्भासयते सदा ।।२६।।

O Lord of gods, salutations to Thee. Salutations unto Thee whose forms are the three Vedas". The world is ever illumined by Thee in the form of the moon, the sun and the like. [26]

सर्वतीर्थमयी गङ्गा यस्य पादाब्जसंगमात् ।

पुनाति सकलाल्लोकांस्तस्मै पावयते नमः ।।२७।।

Salutations to the Lord who is the Sanctifier, by association with whose lotus-like feet the river Ganga has been containing all the sacred bathing places and sanctifies all the worlds. [27]

हवींषि मन्त्रपूतानि सम्यग्दत्तानि वह्निषु ।

परिणामकृते तुभ्यं जगज्जीवयते नमः ।।२८।।

When oblations sanctified by Vedic mantras are properly offered in the sacrificial fires, Thou grantest the result; salutations to Thee who art the Sustainer of the world. [28]

यदंशमुपजीवन्ति जगन्त्यानन्दरूपिणः ।

सर्वकल्मषहीनाय तस्मै ब्रह्मात्मने नमः ।।२९।।

He whose Form is bliss and by a portion whereof beings thrive and move, salutations to Him who is pure Brahman, free from all impurity. [29]

6. Rk, Sama and Yajus

निर्मलाय स्वरूपाय शुभरूपाय मायिने ।

सर्वसङ्गविहीनाय नमस्ते विश्वसाक्षिणे ।। ३०॥

Thou art the Pure, Thou art established in Thy nature, and Thy Form is auspicious; Thou art the Lord of Maya and art free from all attachments: salutations to Thee who art the Witness of the universe. [30] बहुपादाक्षिशीर्षास्यबाहवे सर्वजिष्णवे ।

सर्वजीवस्वरूपाय नमस्ते सर्वरूपिणे ।। ३१॥

Thou hast many feet, eyes, hands, mouths and arms; Thou art all-conquering; Thou art the essential nature of all beings, and all is Thy Form; salutations unto Thee. [31]

नमस्ते कमलाकान्त नमस्ते कमलासन ।

नमः कमलपत्राक्ष त्राहि मां पुरुषोत्तम ।।३२।।

Salutations, O Lord of Goddess Laksmi ! Salutations, O Lord who art seated on the lotus ! Salutations, O Lord with eyes like lotus-petal! O Purusottama (Supreme Being), protect me. [32]

असारसंसारपरिभ्रमेण निपीड्यमानं खलु रोगशोकैः ।

मामुद्धरास्माद्भवदुःखजातात्पादाब्जयोस्ते शरणं प्रपन्नम् ।।३३।। ०

I am very much afflicted indeed by hosts of diseases and sorrow because of wandering in this valueless world. I have come for refuge in Thy lotus-like Feet: save me from this multitude of sufferings arising from worldly existence." [33]

॥ जैमिनिरुवाच ॥

इति स्तुत्वा सुरेशानं देवं प्रणवरूपिणम् ।

प्रणतः प्रणवं मन्त्रं जजाप पुरतो हरेः ।। ३४।।

Jaimini said: Having prayed to the Lord of the gods, to the Lord whose form is Om, he bowed down and repeated the mantra' 'Om' in front of Lord Hari (Visnu). [34]

जपान्ते शान्तमनसं कृताञ्जलिमुपस्थितम् ।

मन्यमानं कृतार्थं स्वं प्रोवाच शबरो द्विजम् ।। ३५ ।।

At the end of repetition of the mantra his mind became tranquil, and he remained with palms joined reverentially. He was thinking of himself as having accomplished his purpose, when the Sabara spoke to the Brahmin with humility. [35]

।। विश्वावसुरुवाच ।।

कृतार्थस्त्वं प्रभुं दृष्ट्वा सांप्रतं द्विजपुंगव ।

दिनान्तोऽभूद्गृहं यावः क्षुधितोऽसि श्रमान्वितः ।। ३६ ।।

Visvavasu said: O best of Brahmins! You have attained your objective by seeing the Lord now. Day-time has ended; let us go home. You are hungry and also fatigued. [36]

वासोऽप्यरण्ये हिंस्राणां नास्माकमुचिता स्थितिः ।

यावद्भानोर्भान्ति भासस्तावद्यामो निजालयम् ।।३७।।

Moreover, beasts of prey live in the forest: our staying here is not proper. When sunlight is still shining we should get back to our house. [37]

इत्युक्त्वा ब्राह्मणं पाणौ गृहीत्वा शबरः पुनः ।

आजगाम द्विजश्रेष्ठाः स्वाश्रमं त्वरयान्वितः ।। ३८।।

(Jaimini said:) O Best Sages, having said so, the Sabara held the hand of the Brahmin again and promptly came to his house. [38]

7. Sacred formula

ब्राह्मणोऽपि जगन्नाथं ध्यायन्नानन्दसागरम् ।

क्षुत्तृषाश्रमजातानि दुःखानि बुबुधे न हि ।। ३९ ।।

And the Brahmin, too, contemplating on Lord Jagannatha who is the ocean of Bliss, did not feel the pains caused by hunger, thirst and fatigue. [39]

शिलाविषममार्गेऽपि कण्टकोत्करदुर्गमे ।

व्रजन्न दुःखं लेभेऽसौ शरीरानास्थया मुदा ।।४०।

Being delighted, and because of lack of concern for the body, he did not get any pain while walking even on the path which was uneven with stones and was impassable due to sprawling thorns. [40]

एवं व्रजन्तौ तौ विप्रशबरौ शबरालयम् ।

सायाह्ने तमनुप्राप्तौ वैष्णवाग्र्यौ तु भो द्विजाः ।।४१।।

Thus walking, O Sages, the Brahmin and the Sabara, the two foremost devotees of Lord Visņu, by evening arrived at the house of the Sabara. [41]

तत्रातिथिमनुप्राप्तं ब्राह्मणं शबरोत्तमः ।

भक्ष्यभोज्यविधानैश्च विविधैः समपूजयत् ।।४२॥

There, the best of Sabaras greatly honoured the Brahmin who had arrived as his guest, by arranging varieties of different kinds of food. [42]

ततोऽभितृप्तस्तद्दत्तैरुपचारैर्नृपोचितैः ।

विस्मयं परमं लेभे शबरस्य सुदुर्लभैः ।।४३।।

Thereupon he was fully pleased with the articles of honour offered by the Sabara which were befitting for a King, and he was greatly amazed as ordinarily these would be very difficult for a Sabara to get. [43]

शबरोऽयं निवसति विषमे काननान्तरे ।

आरण्यकैर्वर्तमानः कथमस्य गृहान्तरे ।।४४।।

राजार्हभक्ष्यभोज्यानि सुलभान्यद्भुतं महत् ।४५.१ ।

He thought: "This Sabara lives in a difficult forest region and moves with the forest-dwellers. How in his house are easily available the different kinds of eatables appropriate for a King ? This is a great wonder.” [44-45.1].

इति विस्मयमापन्नं ब्राह्मणं शबरस्तदा ।।४५.२।।

प्रोवाच स्निग्धवचसा विनयावनतो भृशम् ।।४६।।

To the Brahmin who was thus astonished, the Sabara spoke with soft words, greatly bent with humility. [45.2-46]

।। शबर उवाच ।।

भो विप्र श्रमहीनोऽसि कच्चित्क्षुत्तृडिवर्जितः ।

आरण्यकानां भवने नागराणां कुतः सुखम् ।।४७।।

The Sabara said: "O Brahmin, are you free from fatigue, and are your hunger and thirst gone? How can there be comfort for the city-dwellers in the house of the forest inhabitants? [47]

अज्ञाता नागरी वृत्तिः शबरैस्तु विशेषतः ।

राजोपजीविनां श्रेष्ठौ राजामात्यपुरोहितौ ।।४८।।

The urban way of living is particularly unknown to the Sabaras. The minister and the priest are the most important among the subjects of a king. [48]

तयो राजसमः पूज्यः पुरोधाः शास्त्रसम्मतः ।

इन्द्रद्युम्नो नरपति: सार्वभौमः प्रतापवान् ।।४९।।

Of them the priest is to be honoured like the king himself: this is the view of the scriptures. King Indradyumna is an emperor and is powerful. [49]

त्वयि तुष्टे स संतुष्टो ध्रुवं विप्र भविष्यति ।

इत्युक्तवत्यरण्यस्थे स तु प्रीततरो द्विजः ।

उवाच शबरं प्रीत्या विनयाद्भुतवादिनम् ।।५० ।।

When you are satisfied, O Brahmin, he will be definitely well pleased." As the forest inhabitant said so, the Brahmin was pleased still more and spoke with joy to the Sabara who was talking about wonderful things with humility. [50]

॥ विद्यापतिरुवाच ॥

साधो मदुपचाराय हृतान्येतानि यानि ते ।

वस्तून्यमानुषाणीह यान्यदृष्टानि राजभिः ।। ५१ ।।

Vidyapati said: O noble one ! The articles which had been brought by you for my service are superhuman and are unseen in this world even by kings [51]

चित्रमेतद्दिव्यवस्तुसंचयः शबरालये ।

एतज्ज्ञातुं कौतुकं मे साधो संवर्धते महत् ।। ५२॥

Collection of celestial articles in the house of a Sabara is a great wonder. O noble one, my great curiosity to know about this is increasing [52].

॥ शबर उवाच ॥

एतत्प्रकाशितुं विप्र मतिर्नोत्सहते मम ।

तथापि ते द्विजश्रेष्ठातिथिभक्त्या वदाम्यहम् ।।५३।।

The Sabara said: "O Brahmin, my mind does not feel encouraged to disclose this. Even then, O excellent Brahmin, on account of regard for you as a guest, I am telling you. [53]

शक्रादयो देवगणाः समायान्त्यन्वहं द्विज ।

दिव्योपचारानादाय पूजनाय जगत्पतेः ।।५४।।

Lord Indra and hosts of other gods, O Brahmin, everyday come here bringing celestial articles for the worship of the Lord of the world. [54]

पूजयित्वा जगन्नाथं स्तुत्वा नत्वा च भक्तितः ।

गीतवादित्रनृत्यैश्च संतोष्य पुरुषोत्तमम् ।।५५।।

पुनः प्रयान्ति सततं त्रिदिवं सुरसत्तमाः । ५६.१।

After worshipping Lord Jagannatha, praying and bowing with devotion, and pleasing Purusottama (the Supreme Being) through song, music and dance, the excellent gods again go back to heaven regularly. [55-56.1]

दिव्यान्येतानि वस्तूनि निर्माल्यानि जगत्पतेः ।।५६.२।।

दत्तानि तुभ्यं विदुषे कथं विस्मयते भवान् । ५७.१।

These articles are divine and are Nirmalyas, the remains of offerings to the Lord of the world. These were offered to you who are wise; why are you surprised? [56.2-57.1]

विष्णोर्निमाल्यभोगेन क्षीणरोगजरा वयम् ।।५७.२।।

सपुत्रबान्धवाः सर्वे निवसामोऽयुतायुषः । ५८.१ ।

By the partaking of the Nirmalya of Lord Viṣṇu we all have become free from disease and old age, have been endowed with children and relations, and live unbounded spans of life. [57.2-58.1]

विष्णुनिर्माल्यभोगेन क्षीयते पापसंहतिः ।। ५८.२ ।।

न तच्चित्रं द्विजश्रेष्ठ येन स्यान्मुक्तिभाजनम् । ५९.१ ।

By the partaking of the Nirmalya of Lord Visņu, the multitude of sins are destroyed. That is not surprising, O best of Brahmins, since by this there would be even entitlement to Liberation." [58.2-59.1]

श्रुत्वैतद्दुर्लभं कर्म ब्राह्मणो रोमहर्षणः ।। ५९.२ ।।

आनन्दाश्रुविलुप्ताक्षः स्वं कृतार्थममन्यत ।६०.१।

Hearing about this extraordinary act the hair on the Brahmin's body bristled and his eyes became suffused with tears of joy; he considered himself fortunate. [59.2-60.1]

अहो शबरजन्मासौ पश्यत्यव्ययमीश्वरम् ।। ६०.२।।

तदुच्छिष्टं दिव्यभोगमुपभुंक्ते दिवानिशम् । ६१.१

He thought : “Ah ! He is born in the Sabara tribe, yet he sees the Immutable Lord, and partakes of the Lord's leavings of the celestial offerings day and night. [60.2-61.1]

नान्योऽस्य सदृशो लोके पृथिव्यां सचराचरे ।।६१.२।।

यादृशो विष्णुभक्तोऽयं शबरो नीलपर्वते ।

किं गत्वा स्वगृहे मेऽद्य कुटुम्बेनाऽसुखात्मना ।।६२।।

The type of devotee of Lord Visņu that this Sabara of the Nila Mountain is, there is none else like him on the earth, in the world of the moving and the non-moving things. What use have I in going back to my own house, or of the family which is of the nature of sorrow ? [61.2-62]

अनेन सख्यं निष्पाद्य स्थास्याम्यत्र वनान्तरे । ६३.१ ।

Making friendship with him I shall remain here in this forest area." [63.1]

चिन्तयित्वा चिरं विप्रः श्रीकृष्णासक्तमानसः ।।६३.२।।

पुनः प्रोवाच शबरं मयि ते चेदनुग्रहः ।

साधो सख्यं त्वया कार्यमिति मे निश्चयो महान् ।।६४।।

The Brahmin's mind had got fixed upon Lord Sri Kṛṣṇas8. He reflected for a long time and spoke to the Sabara

8. Visnu

again: “If you have kindness for me, O noble one, I should make friendship with you; this is my great resolve. [63.2-64]

किं गत्वा सेवया राज्ञः परत्रासुखहेतुना ।

अत्र स्थित्वा त्वया सार्धमुपास्य मधुसूदनम् ।।६५।।

यथा पुनर्देहबन्धो यतिष्ये न भवेन्मम ।६६.१ ।

Of what avail is going away from here and doing service to the King, which would be only the cause of sorrow in the next world? Remaining here along with you and worshipping Lord Madhusudana', I shall make endeavour so that for me there will not be the bondage of body again. [65-66.1]

साधु मित्र त्वया सार्धं भाग्यान्मे संगमोऽभवत् ।।६६.२।।

दुस्तारं भवसंसारं तरिष्ये त्वत्प्रसादतः ।६७.१।

Rightly, O friend, by my good fortune there could be contact with you; by your kindness I shall get over the ocean of worldly existence which is difficult to cross. [66.2-67.1]

सारमेतत्प्रशंसन्ति संसारे भवसागरे ।।६७.२।।

यद्वैष्णवेन मित्रत्वं दुःखसंसारपारदम् ।६८.१।

In this world of transmigration and the ocean of worldly existence, friendship with a devotee of Lord Visņu which enables one to cross the world of sorrow is praised as the only thing of real value. [67.2-68.1]

मित्रस्य सहवासेन पुनः प्रत्यक्षमेष्यति ।।६८.२।।

भगवान्पुण्डरीकाक्षः शंखचक्रगदाधरः ।

इन्द्रद्युम्नो नरपतिर्मयि प्रत्यागते सखे ।।६९।।

भगवन्तं समाराद्धुमिहैव स निवत्स्यति ।७०.१।

9. Visnu

When I stay with you, the friend, Lord Visņu who has lotus-like eyes and holds the conch, discus and mace, will be directly seen again. But, if I return, O friend, King Indradyumna will be able to dwell here itself for worshipping the Lord. [68.2-70.1]

प्रासादं विपुलं चात्र चिकीर्षुर्भगवत्प्रियम् ।।७०.२ ।।

सहस्रमुपचाराणां पूजनाय जगत्पतेः ।

रचयिष्यामीति महत्प्रतिज्ञाऽऽसीन्महीपतेः । ।७१।।

प्रतिश्रुतं तत्पुरतः प्रीतस्तन्मेऽनुमन्यताम् ।।७२।।

Wishing to build here a great temple dear to the Lord, he has taken the great pledge: 'For the purpose of worship of the Lord of the world with a thousand services I shall construct it'. I have promised in front of him; therefore, be pleased to permit me to leave." [70.2-72]

।। शबर उवाच ॥

सखे पुरातनी वार्त्ता प्रसिद्धैवात्र तादृशी ।।७३।।

त्वया यथैव कथित इन्द्रद्युम्नसमागमः ।

केवलं माधवं तत्र न द्रक्ष्यति महीपतिः ।।७४।।

The Sabara said: "O friend, one ancient story has been well-known here, exactly as has been told by you about the coming of Indradyumna. Only, the King will not be able to see Lord Madhava there. [73-74]

अचिरादेव भगवान्स्वर्णवालुकयावृतः ।

प्रतिजज्ञे यमायैतदन्तधीनं गमिष्यति ।। ७५ ।।

Very soon, indeed, the Lord will be covered by golden sand and will become invisible, as He has assured this to Lord Yama. [75]

महाभाग्यपरीपाकात्प्रत्यक्षोऽयं त्वया कृतः ।

इन्द्रद्युम्नागमाभ्यासे ध्रुवं स व्यवधास्यति ।।७६।।

As the result of your great good fortune you could see Him directly; when Indradyumna's coming is near, He will surely be hidden from view. [76]

एषोऽर्थस्तु त्वया मित्र न वक्तव्यो नृपाग्रतः ।

आगत्य सोऽत्र नृपतिरदृष्ट्वा परमेश्वरम् ।।७७।।

प्रायोपवेशव्रतवान्स्वप्ने दृष्ट्वा गदाधरम् ।

तदादेशाद्दारुमयं प्रभोर्लिंगचतुष्टयम् ।।७८।I ]

पूजयिष्यति भक्त्या च प्रतिष्ठाप्य स्वयंभुवा ।७९.१।

But, O friend, this thing should not be uttered by you before the King. When he comes here the King will not be able to see the Supreme Lord, and will take up a vow of sitting with fast unto death. Then seeing the Lord who is the Wielder of mace (Visnu) in dream, as per the Lord's command he will get four wooden images of the Lord installed through Lord Brahma and worship with devotion. [77-79.1]

स्थितिरत्र हरेर्यावदावयोर्वंशसंस्थितिः ।।७९.२ ।।

अनुग्रहाद्भगवतो नात्र कार्या विचारणा । ८०.१ ।

So long as Lord Visnu will stay here, by the grace of the Lord the lineage of both of us will continue: no doubt should be entertained regarding this. [79.2-80.1]

तदत्रार्थे सखे खेदं मा व्रज क्षिप्रमेव हि ।।८०.२।।

निर्वर्त्स्यतेऽचिरादेव मित्रेदानीं सुखं स्वप ।८१.१ ।

Therefore, O friend, on this score do not have any grief; quickly indeed this will take place, and very soon. Hence, O friend, now sleep happily. [80.2-81.1]

प्रातर्दृष्ट्वा पुनर्देवं नीलेन्द्राश्ममयं विभुम् ।।८१.२।

सिन्धौ स्नात्वा तस्य तटे निवासाय महीपतेः ।

द्रक्ष्यामः साधु संस्थानं यथाभिलषितं सखे ।।८२ ।।

In the morning, we shall see again the Omnipotent Lord made of sapphire gem. After taking bath in the Sea, on its shore, O friend, as per your wish we shall see a good place for the abode of the King.” [81.2-82]

इत्यन्याश्च कथाः पुण्याः कृत्वा तौ च परस्परम् ।

शुभस्थाने चास्वपतां शयने पल्लवास्तृते ।।८३।।

Talking thus, and also discussing about other holy topics with each other, both of them slept in a clean spot on a bed of scattered tender leaves. [83]

प्रभातायां तु शर्वर्यां तीर्थराजोदकेन तौ ।

स्नानं निर्वर्त्य विधिवन्माधवं प्रणिपत्य च ।।८४।।

राजार्हस्थानं निर्णीय निवासाय गतौ पुनः । ८५.१।

When the night became clear dawn, they finished bath appropriately in the water of the Sea, and prostrated before Lord Madhava. After selecting the place appropriate for the King, they went back to the house. [84-85.1]

तत्र मित्रेणाभिमन्त्र्य राज्ञो निर्देशकारणात् ।। ८५.२।।

रथमारुह्य विप्रः स त्ववन्तीपुरमाययौ ।।८६।।

There, after speaking to the friend, because of the instruction of the King, the Brahmin mounted the chariot and came back to Avanti city. [85.2-86]

इति श्रीस्कान्दे महापुराण एकाशीतिसाहस्रयां संहितायां द्वितीये

वैष्णवखण्डान्तर्गतोत्कलखण्डे पुरुषोत्तमक्षेत्रमाहात्म्ये जैमिनिऋषिसंवादे

पुरुषोत्तमदर्शनमनु इन्द्रद्युम्नपुरोहितस्यावन्तीपुरीं प्रत्यागमनवर्णनं नामाष्टमोऽध्यायः ।। ८ ।।

Thus ends the Eighth Chapter of the Dialogue between Jaimini and the Sages in Purusottama Kṣetra Mahatmya (the Glory of the Sacred Abode of the Supreme Being Lord Jagannatha) in the 'Utkala' Portion included in Part Two relating to Lord Visņu, in the glorious Skanda Mahapuraṇa, a compendium of eighty-one thousand verses, entitled "Narration of the Return of the Priest of Indradyumna to Avanti-City after seeing Lord Purusottama (Jagannatha).”









Ninth Chapter

Query of King Indradyumna to Vidyapati

|| जैमिनिरुवाच ॥

प्रत्यागते ततो विप्रे सायाह्ने सुरसंकुले ।

माधवार्चनवेलायां वातश्चण्डगतिर्ववौ ॥१॥

Jaimini continued: When the Brahmin returned from there and in the evening when the gods had gathered, at the hour of the worship of Lord Madhava, wind blew at a tremendous speed. [1]

सुवर्णवालुकाश्चासौ विचकार च सर्वशः ।

तेनाकुलदृशो देवा न शेकुरवलोकने ||||

श्रीकान्तस्य तदा विप्रा दध्युस्ते पुरुषोत्तमम् ॥३.१ ।

It threw up the golden sands all around. Their eyes filled with it, the gods were not able to see Lord Srikanta (Consort of Laksmi, Lord Visnu). Thereupon, O Sages, they meditated on Purusottama, the Supreme Being. [2-3.1]

यावद्ध्यानस्थिरदृशो मुहूर्तं ते दिवौकसः ।।३.२ ।।

ध्यानान्ते वालुकाराशिं ददृशुस्ते न माधवम् ।

रौहिणं च तथा कुण्डं बभूवुर्व्याकुलेन्द्रियाः ।।४।।

For a moment, the eyes of the inhabitants of heaven (gods) remained steady in meditation. At the end of meditation, they saw only the heap of sand and not Lord Madhava, nor also likewise that Rauhina tank. Their minds were perplexed. [3.2-4]

चिन्तामवापुर्महतीं हाहेति रुरुदुर्भृशम् ।

किमेतन्नो हि दुर्दैवमेकदा समुपस्थितम् ।।५।।

दृशां सेचनकः श्रीशः क्षणाद्यन्नोपलभ्यते ।६.१ ।

They had great anxiety and cried intensely, saying, “Oh! Alas! What is this misfortune of ours which has come all at once: the Consort of Goddess Lakṣmi (Lord Visņu) who was like a sprinkler of cool showers for our eyes is not available in a moment ! [5-6.1].

अपराधः किमस्माकं लक्षितः पुरुषोत्तम ।।६.२।।

युगपत्सेवकान्सर्वानपहाय न दृश्यसे ॥७.१ ।

O Purusottama (Supreme Being), what fault of ours was observed by Thee, that at once abandoning us all who are Thy servants, Thou art not being seen ? [6.2-7.1]

येषामर्थे जगन्नाथ स्वीचकर्थ कलेवरम् ।।७.२।।

ताननाथान्परित्यज्य कानने किमुपेक्षसे ।८.१ ।

Rejecting the destitutes for whose sake, O Lord of the world, Thou hast assumed the Body, why dost Thou forsake them in the forest ? [7.2-8.1]

स्वशरीरविभूतीन विहाय कमलेक्षण ।।८.२।।

किमकाण्डं रचयसि कथाशेषान्दिवौकसः ।

तवांशभूतान्नः सर्वान्यज्वानः प्रयजन्ति वै ।।९।।

त्वत्प्रीत्यै यज्ञपुरुष त्वदादिष्टफलप्रदान् ।

त्वदहंकारवर्ष्माणस्त्वदनुग्रहजीवनाः ||१०||

कांदिशीकाः कुत्र यामः सांप्रतं त्वदुपेक्षिताः ।

दिवि स्थानैश्च किं कार्यं त्वामनालोक्य माधव ।।११।।

We are the expansions of Thy own Body. Abandoning us, O Lord with lotus-like eyes, why hast Thou brought about this unexpected event, because of which we who are the denizens of heaven (gods), have now remained only in story (we are as good as dead)? As all of us form parts of Thee only, the sacrificers offer sacrifice to us, and, O Soul of Sacrifice, only for Thy pleasure we give the results as ordained by Thee. Our bodies have arisen from Thy Ego and our lives depend upon Thy grace. Being abandoned by Thee we do not know in which direction to go, where shall we go now? What is the use of places in heaven without seeing Thee, O Lord Madhava ? [8.2-11]

अकृतार्थस्त्वया हीना भविष्यामो वनेचराः ।

निष्कलंकसुधाभानुं सुषमापरिभावुकम् ।।१२।।

त्वदास्यं चेन्न पश्यामो न यास्यामः सुरालयम् ।१३.१।

Being deprived of Thee, our lives will be worthless, and we will be wanderers in the forest. If we don't see Thy Face which is like the spotless moon and which humbles even exquisite beauty, we will not go back to heaven. [12-13.1]

तप आस्थाय परममत्रैव संशितव्रताः ।। १३.२।।

वतीमहे वन्यवृत्त्या जटावल्कलधारिणः ।

यावत्त्वां पुण्डरीकाक्ष विलोकिष्यामहे वयम् ।।१४।।

Starting severe austerities with a rigid vow, having matted hair and wearing bark of trees, and living on forest-food, we will remain here itself until we see Thee, O Lord with lotus-like eyes! [13.2-14]

निसर्गकरुणांभोधे दीनान्नस्त्रातुमर्हसि ।

अनाथान्दीनहृदयांस्त्वामेव शरणं गतान् ।।१५।।

O Lord who art the Ocean of Compassion by nature, be pleased to protect us who are miserable, are destitutes and sad at heart, and who have taken refuge in Thee alone. [15]

त्वदनालोकशोकैकपारावारे निमज्जतः ।

शुभदृष्टितरण्या नः समुद्धर जगत्पते ।।१६।।

O Lord of the world, we are immersed in the ocean which consists solely of the sorrow of being deprived of seeing Thee; save us by the boat of Thy auspicious glance." [16]

एवं प्रलपतां तत्र सर्वेषां त्रिदिवौकसाम् ।

अशरीरा तदा वाणी पुनः प्रादुर्बभूव ह ।।१७।।

When all the gods were thus lamenting there, at that time a supernatural voice still became audible indeed: [17]

अत्रार्थे भोः सुरा यत्नं कर्तुमर्हथ नो वृथा ।

अद्य प्रभृति देवस्य दर्शनं दुर्लभं भुवि ।। १८ ।।

अत्र स्थानेऽपि तं नत्वा तद्दर्शनफलं लभेत् । १९.१।

“For this purpose, O gods, you should not strive in vain. From today onwards, seeing the Lord on earth will be difficult. But one will get the benefit of seeing Him even by bowing to Him in this place. [18-19.1]

स्वयंभुवोऽन्तिकं गत्वा हेतुं ज्ञास्यथ निश्चितम् ।।१९.२।।

Going to Lord Brahma, you will surely know the reason for this." [19.2]

तच्छ्रुत्वा त्रिदशाः सर्वे ब्रह्मणोऽन्तिकमागताः ।

यमानुग्रहवृत्तांतमवतारं च दारुणः ।।२०।।

श्रुत्वा सन्तुष्टमनसः सर्वे ते त्रिदिवं गताः । २१.१ ।

Hearing that, all the gods came to Lord Brahma. They heard about the story of showing grace to Yama and the incarnation of the Lord with the Wooden Form. Having heard that, all of them were pleased at heart and went back to heaven. [20-21.1]

स तु विद्यापतिर्विप्रो रथारूढोऽभ्यचिन्तयत् ।।२१.२ ।।

मम कार्यं तु निष्पन्नं यद्दृष्टो नीलमाधवः ।

आसमन्तात्क्षेत्रमिदं परिभ्रम्यावलोकये ।।२२॥

Meanwhile the Brahmin Vidyapati seated in the chariot, reflected, "My work is over since I have seen Lord Nilamadhava. I shall see this sacred place, moving about up to the boundary on all sides. [21.2-22]

अदृष्टपूर्वं परमं सुपुण्यं संकीर्तनं यस्य मलापहारि ।

क्षेत्रोत्तमं श्रीपुरुषोत्तमाख्यं प्रदक्षिणीकृत्य व्रजामि तूर्णम् ||२३||

This best sacred place called Sri Purusottama is supremely holy, and talking about it itself destroys impurities. It has not been seen by me before. After moving around it, I shall proceed expeditiously. [23]

पृथ्वीप्रदक्षिणफलं शतधा भजन्ते पर्यन्ति ये सकलकल्मषदार्यरण्यम् ।

नीलाद्रिमण्डितमिदं पुरुषोत्तमाख्यं मित्रं ममोपदिशति स्म समुद्रतीरे ।।२४।।

My friend has told me on the coast of the Sea that those who go around this forest called Purusottama which is adorned by the Niladri mountain and is the destroyer of all sins, get hundred-fold the benefit of going round the earth.'' [24]

विचिन्त्येत्थं द्विजश्रेष्ठः परिबभ्राम वै तदा ।

क्षेत्रं पश्यन्वनं चैव नानाद्रुमगणान्वितम् ।।२५।।

नानापक्षिगणाघुष्टं कूजद्भ्रमरगुंफितम् ।

अप्रविष्टार्ककिरणं छायातरुगणावृतम् ।।२६।।

Thinking thus, the best of Brahmins then moved about seeing the sacred place and the forest which was full of hosts of varieties of trees. It was filled with the sounds of groups of diverse birds, and was having strings of humming black-bees. Sun-rays were not entering there and it was covered with groups of shady trees. [25-26]

सर्वर्तुकुसुमोपेतं लतागुल्मोपशोभितम् ।

नानाजलाशयाधारकूजत्सारससंकुलम् ।।२७।।

पद्मकह्लारकुमुदविकचोत्पलराजितम् ।

न जलं तत्र कुसुमपरिहीनं लतादिकम् ।।२८।।

It was endowed with flowers of all seasons and adorned with creepers and bushes. It was abounding in many lakes and tanks full of cackling swans, and looking beautiful with lotuses, water-lilies, red lotuses and fully blossomed blue lotuses. There was no water or creeper, etc. which was devoid of flowers. [27-28]

परीत्य वेगात्तत्क्षेत्रं जगामाथ द्विजोत्तमः ।

ध्यायन्निरशनः प्राज्ञः प्राप्यावन्तीं दिनात्यये ।। २९ ।।

दूतैरावेदितं पूर्वं दूरस्थस्यागतं द्विजाः ।

श्रुत्वेन्द्रद्युम्नो नृपतिः प्रहर्षं परमं ययौ ।। ३० ।।

Having gone around that sacred place speedily, the best of Brahmins then set out, contemplating (on Lord Jagannatha), and not taking any food. O Sages, when the wise one came near Avanti at evening time, and was yet at a distance, messengers conveyed to the King the information about his coming. Hearing that, King Indradyumna got supreme delight. [29-30]

तदागमनमाकांक्षन्पूजयित्वा जनार्दनम् ।

विद्वद्भिर्ब्राह्मणैः सार्धं तस्थौ संहृष्टमानसः ।। ३१ ।।

Waiting for his arrival, he worshipped Lord Visņu and remained with a delighted heart, along with the wise ones and Brahmins. [31]

एतस्मिन्नन्तरे विप्राः स तु विद्यापतिर्द्विजः ।

प्रावेशिकैर्वेत्रहस्तैर्दोवारिकपुरःसरैः ।।३२।।

निर्दिष्टमार्गः पौरैश्चानुमतः कौतुकान्वितैः ।

निर्माल्यमालां नीलाख्यमाधवस्य सुशोभनाम् ।।३३।।

निधाय पाणौ राजाग्रे प्रविवेश त्वरान्वितः । ३४.१।

Meanwhile, O Sages, the Brahmin Vidyapati was shown the way by those who were in charge of the entrance with cane in hand, with the door-keepers going in front, and he was being honoured by the citizens who were filled with curiosity. Holding in his hand the beautiful ‘Nirmalyamala’" of Lord Nilamadhava, he promptly entered the King's presence. [32-34.1]

तं दृष्ट्वा नृपतिः सोऽथ समुत्थाय वरासनात् ।

प्रसीद जगदीशेति वदन्नन्तिकमभ्यगात् ।।३४.३।।

Seeing him, the King then rose from his excellent throne uttering, ‘Be gracious, O Lord of the world !' and went near him. [34.3]

अद्य मे जीवितं जातं सफलं जन्मकर्मणा ।

निर्माल्यमालावपुषं यत्पश्यामीह माधवम् ।।३५।।

Then he said, "The life which I had got by being born has become fruitful today, since here I am seeing Lord Madhava in the shape of the Nirmalya garland [35]

मालां मुकुन्दशिरसोऽनुपमप्रमोदलाभाधरीकृतसुरद्रुमकान्तगन्धाम् ।

अन्धीकृतालिनिचयां पवनप्रसारिगन्धप्रणाशितजगत्कलुषां नमामि ।। ३६।।

1. Garland offered to the Lord and later taken out from His Image

I salute the garland which has been brought from the Head of Lord Visņu and which by its acquisition of incomparable strong perfume has excelled the lovely fragrance of the celestial tree. It has blinded the swarm of black-bees and completely destroyed the impurity of the world by its fragrance which is being spread by the wind. [36]


ब्रह्मादयः परमसंपदमापुरस्य ।

विष्णोः कलेवरसमुज्ज्वलितांगराग-

संसक्तपुष्पनिलयां प्रणतोऽस्मि मालाम् ।।३७।।

पद्मां हृत्पद्मवसतिं सपत्नीं या हसत्यसौ ।

विकस्वरैः सुकुसुमैर्विष्ण्वंकस्थितिगर्विताम् ।।३८।।

Lord Brahma and others have got supreme prosperity by contact with the dust fallen from the lotus-like Feet of Lord Visņu; I bow to the garland containing the flowers to which the unguents brightened by the Body of that Lord are adhering. This bright garland with full-blown beautiful flowers clearly mocks at its fellow-consort Goddess Padma (Lakṣmi) who dwells in the lotus-like heart (of Lord Visnu), and is proud of its position on the lap of Lord Visnu. [37-38]

कुत्र स्थितेयमाहार्षीन्महिमानं स्रगुज्वला ।

या श्रीनिधेः शरीरेऽभूत्सर्वाङ्गव्यापिनी चिरम् ।।३९।।

Where was this bright garland before, that it enjoyed this glory of remaining on the Person of the Lord who is the repository of splendour (Lord Visņu), spreading over the whole Body for a long time ? [39]

जय नीलाद्रिशिखरभूषणाघप्रदूषण ।

प्रणतार्तिहर श्रीमंस्त्राहि मां शरणागतम् ॥४०॥

Glory to Thee, O Lord, the Ornament of the top of Niladri! O Destroyer of sins! 0 Glorious Lord! O Remover of the sorrow of one who bows! Protect me who have come for refuge." [40]

इति ब्रुवाणः क्षितिपो बाष्पगद्गदया गिरा ।

जगाम शिरसा भूमिं स्फुरद्रोमांचकंचुकः ।।४१।।

So saying with a voice faltering due to tears, the King bowed with his head being on the earth, his body shaking with a coat of bristling hair. [41]

सोऽपि विद्यापतिर्विप्रः क्षपिताशेषकल्मषः ।

दिव्यदेहो नृपस्याग्रे ध्यायन्माधवमास्थितः ।।४२।।

तेजसा सर्वलोकानां पापानि क्षालयन्सुधीः ।

अनुगृह्णातु देवस्त्वां नीलाद्रिशिखरालयः ।।४३।।

The Brahmin Vidyapati too was present in front of the King, contemplating on Lord Madhava; all his sins had been destroyed without the least trace, and he had acquired a celestial body. By his radiance that wise one was washing away the sins of all people. He said: "May the Lord who dwells on the top of Niladri shower His grace upon you ! [42-43]

श्रीपतेरियमाज्ञा ते मालारूपा प्रकाशिता ।

द्रष्टुं क्षेत्रोत्तमगतं स्वं साक्षान्मुक्तिदायकम् ॥४४॥

This is the Command of Lord Visnu manifested in the form of the garland for you to see the Lord Himself who is present in that best of sacred places and directly grants Liberation.” [44]

इत्युच्चरन्नरपतेरामुमोच गले स्रजम् ।

सोऽप्युत्थाय क्षितिपतिर्मालां हृदयलम्बिनीम् ।।४५ ।।

दृष्ट्वा मेने श्रियः कान्तं साक्षाद्धृदयगामिनम् ।४६.१ ।

Uttering this, he placed the garland on the neck of the King. The King too, rising, and seeing the garland which was hanging up to his chest, considered as though Lord Visnu the Lord of Lakṣmi, Himself was present in his heart. [45-46.1]

निधाय पाणी शिरसि दरमीलितलोचनः ।।४६.२।।

आनन्दाश्रुजलक्लिन्नवदनस्तुष्टुवे हरिम् ।।४७ ।।

Placing his hands on the head, with the eyes half-closed and face moist with tears of joy, he prayed to Lord Visņu. [46.2-47]

॥ इन्द्रद्युम्न उवाच ॥

जयाखिलजगत्सृष्टिस्थितिसंहारशिल्पकृत् ।

लीलाविश्ववपुर्लोमसंख्यब्रह्माण्डभारभृत् ।।४८।।

Indradyumna said: "Glory to Thee, O Lord who art the Architect of the creation, continuance and dissolution of the whole world, O Lord who hast the universe as Thy Body by sport and bearest the burden of the universes which are as many as the hairs on Thy Body ! [48]

अन्तर्यामिन्नशेषाणां प्रणतार्तिहर प्रभो ।

ब्रह्मेन्द्ररुद्रमुकुटकिर्मीरितपदाम्बुज ।।४९।।

O Lord who art the Inner Controller of all! O Lord who destroyest the sorrow of those who bow! O Master! O Lord with lotus-like Feet having variegated colour because of the crowns of Lord Brahma, Lord Indra and Lord Siva placed there ! [49]

दीनानाथविपन्नैकसततत्राणतत्पर ।

निर्व्याजकरुणावारिपारावार परात्पर ।। ५० ।।

O Lord who art eagerly engaged in solely ever protecting the suffering ones, the helpless and the distressed! O Lord who art the Ocean of water of deceitless compassion, O Lord who art Higher than the highest ! [50]

त्वदेकशरणं दीनमनादिभ्रमनिर्भरम् ।

परित्राहि जगन्नाथ भक्ताविरतवत्सल ।।५१।।

O Lord Jagannatha, O Lord who art ceaselessly fond of the devotee! Protect me whose sole refuge is Thyself alone, and who am suffering and deeply affected by beginningless delusion.” [51]

॥ जैमिनिरुवाच ॥

इति स्तुवन्नरपति: स्वासने समुपाविशत् ।

गृहमेधिब्रह्मचारियतिवैखानसैर्वृतः ।।५२।।

Jaimini said : Thus praying, the King sat on his own seat, surrounded by householders, celibates, renunciates and recluses. [52]

अष्टादशसु विद्यासु कुशलैर्यज्वभिर्द्विजैः ।

मौनै: स्थविरभृत्यैश्च सार्धं मन्त्रिपुरःसरैः ।।५३।।

विद्यापतिं पूजयित्वा बहुमानपुरःसरम् ।

उपवेश्याग्रतः पीठे पृष्ट्वा कुशलमादितः ।।५४।।

पुरुषोत्तमक्षेत्रस्य विष्णोर्नीलाश्मवर्ष्मणः ।

महिमानं स्वरूपं च पप्रच्छावहितो मुदा ।।५५ ।।

Accompanied by Brahmins adept in sacrifices and in the eighteen branches of knowledge, silent sages, old servants, and with the ministers remaining ahead, he adored Vidyapati with great honour and made him sit on a seat in front. At first he enquired about his well-being. Then he asked with joy and full attention about the glory and real nature of Lord Visnu of the sacred place Purusottama, who had the Body of sapphire. [53-55]

ब्राह्मणः क्षितिपेनासौ पृष्टोऽनुभवमात्मनः ।

भिल्लद्वीपप्रवेशादिमज्जनान्तं सरित्पतेः ।।५६।।

क्षेत्रोत्तमस्य वृत्तान्तं कथयामास विस्तरात् । ५७.१ ।

Being thus asked by the King, the Brahmin related his own experience beginning from the entry into the Bhilla land (tribal territory) up to taking bath in the Sea, and gave at length an account of that most excellent sacred place. [56-57.1]

नीलाद्रिरोहणं नीलमाधवस्य च दर्शनम् ।।५७.२।।

स्नानं च रौहिणे कुण्डे महिमानं वटस्य च ।

नृसिंहाद्यष्टशंभूनां शक्तीनामष्टसंस्थितिम् ।।५८।।

रथेनाक्रमणाद्दृष्टौ क्षेत्रस्यायामविस्तरौ ।

तत्सर्वं वर्णयामास यथावदनुपूर्वशः ।। ५९ ।।

Ascending Niladri, and seeing Lord Nilamadhava, taking bath in Rauhina tank, the glory of the Banyan tree, starting from Lord Nrsimha, about eight Sambhus (manifestations of Lord Siva), the eight-fold presence of the Saktis, the length and breadth of the sacred place as seen by him through visit by the chariot - all that he narrated appropriately in due order. [57.2-59]

तच्छ्रुत्वा चित्रमतुलं तैर्थिकावेदितं पुरा ।

संप्रतीतो हृष्टमनाः पुनस्तं क्षितिपोऽब्रवीत् ।।६०।।

Hearing that which was wonderful and incomparable, which had also been formerly told by the pilgrims, the King's heart was full of joy, he firmly believed in it, and again addressed the Brahmin. [60]

॥ इन्द्रद्युम्न उवाच ।।

श्रुतपूर्वं तु भगवंस्त्वत्तोऽश्रौषं सुदुर्लभम् ।

क्षेत्रोत्तमं द्विजश्रेष्ठ सांप्रतं वर्णयस्व मे ।।६१॥

नीलेन्द्रमणिमूर्तेस्तु विष्णो रूपं यथातथम् । ६२.१ ।

Indradyumna said: What was heard earlier, O revered one, that I have heard from you also, that which is very difficult to get. O best of Brahmins, describe to me now exactly that best of sacred places and the Form of Lord Visnu who has the Image of sapphire. [61-62.1]

।। विद्यापतिरुवाच ॥

हन्त ते कथयिष्यामि दिव्यां मूर्तिं जगत्पतेः ।।६२.२।।

यां चर्मचक्षुषा दृष्ट्वा जायते मुक्तिभाजनम् ।६३.१।

Vidyapati said: Now, I shall speak about the Divine Form of the Lord of the world, by seeing which even with physical eyes one becomes entitled to Liberation. [62.2-63.1]

नीलेन्द्रमणिपाषाणमयी मूर्तिः पुरातनी ।।६३.२।।

यान्वहं ब्रह्मरुद्रेन्द्रपुरोगैरर्चिता सुरैः ।

आरोपितेयं दिव्या स्रक्पूजायां हि सुपर्वभिः ।।६४।।

That Image made of sapphire stone is ancient, which is day after day worshipped by the gods led by Lord Brahma, Lord Siva and Lord Indra. This celestial garland was indeed offered during worship by the gods. [63.2-64]

सेयं न म्लायति नृप न च गन्धेन रिच्यते ।

दिने बहुतिथे यातेऽपीदृशी स्रग्धरोद्भवा ।।६५।।

It does not fade, O King, nor is it deprived of its fragrance. Although many days have elapsed and though it is of earthly origin, the garland has still remained like this. [65]

दिव्योपहारनिर्माल्यभक्षणात्क्षीणकल्मषम् ।

मां न पश्यसि किं राजन्नतिमानुषवर्चसम् ।।६६।।

सकृदप्यशनाद्यस्य क्षुत्पिपासाबलक्षयाः ।

न बाधन्ते नृपश्रेष्ठ दृष्टेनादृष्टकल्पनम् ।।६७।।

Do you not see, O King, that by partaking of the Nirmalya of the divine offerings my sins have been destroyed and I have come to possess superhuman brilliance ? O Best of kings, by partaking of it even once, hunger, thirst and loss of strength do not cause trouble; and by seeing it one's good fortune is formed. [66-67]

भुक्तिर्मुक्तिश्च वै राजन् द्वे तत्र युगपत्स्थिते ।

न जरारोगशोकादिदुःखं तत्र हि विद्यते ॥ ६८ ।।

यत्र साक्षाज्जगन्नाथः प्रसन्नवदनो विभुः ।

फुल्लेन्दीवरपत्राक्षः प्रपन्नामृतमुक्तिदः ।। ६९ ।।

O King, in that sacred place both enjoyment and Liberation are indeed available simultaneously. The pains of old age, disease, sorrow and the like surely do not exist there, since the Omnipotent Lord Jagannatha is Himself present there with a smiling face, having eyes like the petals of a fully blossomed lotus, granting immortality and Liberation to those who take refuge in Him. [68-69]

इति श्रीस्कान्दे महापुराण एकाशीतिसाहस्र्यां संहितायां द्वितीये

वैष्णवखण्डान्तर्गतोत्कलखण्डे पुरुषोत्तमक्षेत्रमाहात्म्ये जैमिनिऋषिसंवादे

इन्द्रद्युम्ननृपतेर्विद्यापतिं प्रति पुरुषोत्तमक्षेत्रविषयकप्रश्नो नाम नवमोऽध्यायः ।। ९।।

Thus ends the Ninth Chapter of the Dialogue between Jaimini and the Sages in Purusottama-Ksetra-Mahatmya (the Glory of the Sacred Abode of the Supreme Being Lord Jagannatha) in the 'Utkala' Portion included in Part Two relating to Lord Visnu, in the glorious Skanda Mahapurana, a compendium of eighty-one thousand verses, entitled "Query of King Indradyumna to Vidyapati about the Sacred Place Purusottama."





Tenth Chapter

Description of Lord Purusottama : Arrival of Sage Narada

॥ इन्द्रद्युम्न उवाच ॥

जन्मप्रभृति तत्र त्वं न प्रयातो द्विजोत्तम ।

कथं विद्याद्भवान्दिव्यवृत्तान्तं पुरुषोत्तमे ।। १ ।।

Indradyumna said: O best of Brahmins, you had never gone there since birth, how could you know about the divine happenings in Purusottama ? [1]

॥ विद्यापतिरुवाच ।।

तत्र स्थितोऽहं सायाह्ने भगवन्तमुपागमम् ।

तस्मिन्काले दिव्यगन्धो ववौ च शिशिरो मरुत् ||||

Vidyapati replied: "When I was there, in the evening I went near the Lord. At that hour cool breeze having celestial fragrance blew. [2]

उद्यतः संकुलः शब्दः श्रूयते स्म वियत्पथे ।

क्रमाद्याहि प्रयाहीति स तु वर्णमयः स्वनः ॥३॥

A chorus sound rising high in the sky was heard: 'Proceed gradually, and go ahead': this was the Utterance consisting of symbolical letters. [3]

दिविष्ठानां पतत्पुष्पवृष्ट्याच्छादितपर्वतः ।

समागमोऽभूत्सान्निध्ये वैकुण्ठस्य महीपते ।।४।।

O King, the mountain was covered by the falling of showers of flowers from dwellers of heaven, and there was a congregation of celestials in the proximity of Lord Vaikuntha (Visnu). [4]

वीणावेणुमृदङ्गानां चर्चरीणां च निःस्वनः ।

अभूतपूर्वस्तत्रासीद्दिव्यगानविमिश्रितः ।।५।।

There occurred an unprecedented sound of musical symphony of lute, flute and tabor, accompanied by celestial song. [5]

सहस्रमुपचाराणां प्रीतये परमेशितुः ।

देवैः समर्पितं तत्र मनुष्यादृष्टपूर्वकम् ।।६।।

For the pleasure of the Supreme Lord, the gods unseen by human beings offered there thousands of services. [6]

संपूज्य विधिवद्देवं करमात्रोपलक्षिताः ।

जयपूर्वैश्च तं स्तोत्रैः संतोष्य मधुसूदनम् ।।७।।

यथागतं ते त्रिदशाः प्रययुस्त्रिदशालयम् ।८.१ ।

The gods excellently worshipped the Lord in accordance with scriptural injunctions, when only their hands were perceived. After pleasing Lord Madhusudana (Visnu) through hymns beginning with cheers of 'Victory', they went back to heaven by the way they had come. [7-8.1]

तेषु यातेषु शबरः सखा विश्वावसुर्मम ।।८.२।

दिव्योपहारभोज्यानि माल्यं चेदं ददौ मम ।

अनर्घ्यमेतदम्लानं श्रीराज्यसुखदायकम् ।।९।।

अलक्ष्मीपापरक्षोघ्नं योग्यं तेनाहृतं मया ।१०.१ ।

When they were gone, the Sabara Viswavasu who was my friend gave me the celestial offerings and eatables as also this garland which is invaluable and unwithered. It grants prosperity, kingdom and happiness. It destroys inauspiciousness, sins and demons, and is appropriate: that is why I have brought it. [8.2-10.1]

शृणुष्व तस्य संस्थानं विष्णोर्यत्क्षेत्रमुत्तमम् ।। १०.२।।

अपूर्वशिल्पनैपुण्यं रूपं चास्य मनोहरम् ।

न भूमिजन्मना पुंसा शक्यते गदितुं हि तत् ।।११।।

Now hear about the formation of that sacred place which is the best Abode of Lord Visņu. Incomparable is the architectural skill, and its shape is also beautiful; a man, born on the earth, will not be able to tell about it. [10.2-11]

त्वद्भाग्यपौरुषाभ्यां तल्लक्षितं कथयामि ते ।

समन्ताद्गहनाकीर्णं क्षेत्रं नीलाद्रिनाभिकम् ।।१२।।

What I have seen on account of your good fortune and strength, I shall relate to you. That sacred place is covered all around by forests. The Niladri is like its navel. [12].

आयामविस्तृतिभ्यां च विख्यातं क्रोशपञ्चकम् ।

तीर्थराजस्य वेलायां स्वर्णवालुकयावृतम् ।।१३।।

In length and breadth it is well-known as spreading to five krosas (ten miles). It is on the shore of the Sea which is the best of holy bathing places, and is covered with golden sand. [13]

अद्रेः शृङ्गे महानुच्चः कल्पस्थायी वटो महान् ।

क्रोशायत: पुष्पफलवर्जितः पल्लवोज्ज्वलः ।।१४।।

On the tip of the mountain is the very high and big Banyan tree which remains till the end of the world-cycle. It spreads over two miles, is without flowers and fruits, and shines with tender leaves. [14]

सूर्यापक्रमणे तस्य छाया नापक्रमेत वै ।

तस्य पश्चात्प्रदेशे हि कुण्डं रौहिणसंज्ञकम् ।।१५।।

Its shade indeed does not move with the gliding of the sun. In the region to its west there is the tank called Rauhina. [15]

जलोद्गमान्नीलदृषदारोहणविभूषितम् ।

बहिः स्फटिकवेदीभिश्चतुर्दिक्षु परीवृतम् ।।१६।।

अघसंघातहारीभिरद्भिः पूर्णं मनोरमम् ।१७.१ ।

It is adorned with blue-stone steps ascending from the water. Outside, it is surrounded on the four sides by crystal platforms. It is full of waters which destroy the host of sins, and is beautiful. [16-17.1]

तत्पूर्ववेदिकामध्ये न्यग्रोधच्छायशीतले ।।१७.२।।

इन्द्रनीलमयो देव आस्ते चक्रगदाधरः ।

एकाशीत्यंगुलमितः स्वर्णपद्मोपरि स्थितः ।। १८ ।।

On its eastern platform, in the middle which is cool due to the shade of the Banyan tree, the Lord made of sapphire gem, holding the discus and mace abides. He measures eighty-one fingers and is present on a golden lotus. [17.2-18]

अष्टमीचन्द्रशकलशोभाविजयिभालभूः ।

स्मेरेन्दीवरयुग्मश्रीधिक्कारोद्यतलोचनः ।।१९।।

His forehead region excels the beauty of the half-moon of the eighth day and His eyes are ready to scoff at the loveliness of a pair of full-blown lotuses. [19]

आननामृतभानूद्यत्संतापत्रयमोचनः ।

नासापुटद्वयोद्भासितिलपुष्पप्रशोभनः ।।२०।।

His nectarean face is like the sun rising, removing the three afflictions'. His two nostrils shine and look very beautiful like sesame flowers. [20]

वपुषोऽश्ममयत्वेऽपि सुस्मितस्नपिताधरः ।

हाससंफुल्लगण्डाभ्यां रुचिरं चिबुकं हनुः ।।२१।।

Although the Body is of stone, the lips are moistened by sweet smile. The chin and the jaws look charming together with the cheeks fully expanded by smile. [21]

अनन्यपूर्वघटितं सृक्किणीयुगमञ्जसा ।

हासनिम्नाधरौ गण्डौ चिबुकं सृक्किणी शुभे ।। २२ ।।

Truly, the like of the two corners of His lips has never been made before. The cheeks have with them the smiling lower lip, and the chin and the two corners of lips look beautiful. [22]

वहन्निदर्शनं देवो विश्वकर्मादिशिल्पिनाम् ।

मकरास्यकर्णभूषाशोभिश्रुतियुगेन सः ||२३||

गुरुभार्गवयोर्मध्ये पूर्णचन्द्रोपहासकः । २४.१ ।

The Lord bears evidence of the work of artists like Viswakarma and others. His two ears are shining with the shark-shaped ear-rings, and it appears as though He mocks at the full Moon present between Jupiter and Venus. [23-24.1]

1. Adhidaivika, Adhibhautika and adhyatmika

ग्रैवेयशोभाजनककण्ठदेशेन पश्यताम् ।।२४.२।।

दक्षिणावर्तशंखस्य मुक्ताजन्माभिशंककृत् ।

पीनायतस्कन्धयुगजानुदीर्घचतुर्भुजः ।।२५।।

His neck-region gives beauty to the necklace, and it creates doubt in the onlookers about the greatness of the birth of pearl from the right-spiralled conch. His two shoulders are round and prominent, and the long four arms extend up to the knee. [24.2-25]

स्वच्छनिर्मलहारोपशोभकोरःस्थलो विभुः ।

धत्ते चतुर्दशजगद्दिव्यकौस्तुभबिम्बितम् ।।२६।।

The Omnipotent Lord has the chest-region adorned by the clear and pure necklace, and He supports the fourteen worlds which are reflected in the celestial Kaustubha gem. [26]

निम्ननाभिह्रदाविष्टतनुरोमालिमञ्जुलः ।

हार: त्रिवलिमध्येन स्थाणुत्वपरिणामकः ।। २७॥

He looks charming with the line of hair on the portion of the Body leading to the depression of the deep navel. The necklace remains motionless in the middle of the three folds over the navel, showing the effect of His motionlessness. [27]

सुरत्नमेखलादाम्ना किंकिणीमौक्तिकस्रजा ।

जगल्लावण्यपुटके स्फिचौ देवस्य शोभतः ||२८||

The two hips of the Lord are like two cups of leaves containing the beauty of the whole world, and they look beautiful with the girdle-band having excellent gems and the chain having tiny bells and pearls. [28]

जघनालम्बिमुक्तास्रक्पीतचैलोपशोभितम् ।

जंघास्तम्भयुगं मोक्षमांगल्यतोरणाश्रयम् ।। २९ ।।

His two pillar-like shanks looking beautiful with the yellow garment and with the garland of pearls extending to the loins are the support for the auspicious portal to Liberation. [29]

वृत्तानुपूर्वजानुभ्यां मालया प्रपदीनया ।

रत्नाढ्यवलयाभ्यां च शोभेते चरणौ विभोः ।। ३० ।।

The Omnipotent Lord's two feet are splendid with the two round symmetrical knees, with the garland reaching to the end of the feet, and with the anklets richly adorned with jewels. [30]

हारकङ्कणकेयूरमुकुटाद्यैरलंकृतः ।

ज्ञानाहंकारकैश्वर्यशब्दब्रह्मणि केशवः ।। ३१॥

चक्रपद्मगदाशंखपरिणामानि धारयन् ।

सर्वशाद्योतको देवो नीलाद्रेरुपरि स्थितः ।।३२।।

भक्त्या प्रणम्य दृष्ट्वा यं देहबन्धात्प्रमुच्यते । ३३.१।

Adorned with necklace, wristlet, bracelet, crown, etc., holding the discus, lotus, mace and conch which are the forms taken by Knowledge, Ego, Splendour and Sound- Brahman (the Vedas), and illuminating all directions, Lord Visņu abides on the top of Niladri. Seeing Him and bowing to Him with devotion one is liberated from bondage to the body. [31-33.1]

वामपार्श्वगता लक्ष्मीराश्लिष्टा पद्मपाणिना ।। ३३.२।।

On His left side is Goddess Lakṣmi embraced by the Lord who has the lotus in hand. [33.2]

वल्लकीवादनपरा भगवन्मुखलोचना ।

सर्वलावण्यवसतिः सर्वालंकारभूषिता ।।३४।।

She is busy playing the lute and Her eyes are set on the Lord's face. She is the seat of all loveliness, adorned with all types of ornaments. [34]

तावपश्यं हि जगतः पितरावचलस्थितौ ।

तूष्णींभूतौ स्मेरदृशाऽनुगृह्णन्तौ च पश्यतः ।। ३५ ।।

I saw both of them who are the Parents of the world remaining on the mountain, silent and with expanded eyes showering grace on the onlooker. [35]

सजीवौ तावबुधं भो दीनानुग्रहकारणात् ।

छत्रीभूतफणावृन्दः शेषः पश्चादवस्थितः ।। ३६॥

I felt, O King, that they both have manifested there in living forms for the purpose of bestowing compassion on the destitute. In the rear was present Lord Sesa (Ananta) forming a parasol with His hoods. [36]

अग्रे व्यवस्थितं दृष्टं वपुर्बिभ्रत्सुदर्शनम् ।

कृताञ्जलिपुटं तस्य पश्चाद्गरुडमास्थितम् ।।३७॥

Sudarsana discus was seen in front having assumed a body and standing. I also found present behind him Garuda with his palms joined reverentially. [37]

एवमद्भुतरूपं तं दृष्ट्वा साक्षाच्छ्रियः पतिम् ।

ॐ चेतो रज्जुभिराकृष्टमिव तत्रैव धावति ।। ३८ ।।

After thus seeing the Lord of Lakshmi (Lord Visņu) Himself with such a wonderful Form, my mind runs there only, drawn by strings as it were. [38]

अनेकजन्मसाहस्रैः सुकर्माण्यर्जितानि चेत् ।

युगपत्परिपक्वानि यस्यासौ तं हि पश्यति ।। ३९।

And he whose good deeds done in thousands of births have borne fruit all at once, alone can indeed see that Lord. [39]

तीर्थस्नानतपोदानदेवयज्ञव्रतैरपि ।

नालमालोकितुं मर्त्यस्तादृशं पुरुषोत्तमम् ।।४०।।

Even by bathing in holy places, austerity, charity, sacrifice to gods and religious observances, a mortal will not be able to see Purusottama (the Supreme Being) with such Form. [40]

ये नीलमूर्ति विमलाम्बराभं ध्यायन्ति विष्णुं पुरुषोत्तमस्थम् ।

ते क्षीणबन्धाः प्रविशन्ति विष्णोः पुरं हि यत्प्राप्य न शोचतीह ।।४१।।

The bondage of those who contemplate on Lord Visņu present in Purusottama who has the Form which is blue like the clear sky, is destroyed and they go to the realm of Lord Visņu attaining which one verily does not have to grieve further in this world. [41]

विद्याभिरष्टादशभिः प्रणीतं नानाविधं कर्मफलं नृणां यत् ।

एकत्र तत्सर्वममुष्य विष्णोः संदर्शनस्यैति शतांशमानम् ।।४२।।

The manifold fruits of action which have been prescribed for human beings by the eighteen sciences, all those together can be only one-hundredth measure of the benefit of seeing that Lord Visnu. [42]

किमत्र वाच्यं त्वधिकं क्षितीन्द्र पुंसो मतिर्यावदुपैति कामान् ।

लभेत नीलाद्रिपतिं प्रणम्य ततोऽधिकं क्षेत्रभुवो महिम्ना ||४३||

O King, in this regard what more is required to be said? Whatever desire a man entertains in his mind, he gets much more than that by bowing to the Lord of Niladri, by the power of the land of that sacred place. [43]

स एव दाता क्रतुभिः स यष्टा सत्यप्रवक्ता स तु धर्मशीलः ।

सर्वैर्गुणैः सर्वभवैर्वरिष्ठो नीलाद्रिनाथः खलु येन दृष्टः । ४४ ।।

He by whom verily the Lord of Niladri has been seen is alone the true giver of charity, the true performer of worship with sacrifices, the true speaker of truth, the truly righteous, and the most excellent person with all virtues and all excellences. [44]

तत्र ये सेवकाः सन्ति माधवस्य जगत्पतेः ।

तेभ्यः सकाशान्माहात्म्यमिदं ज्ञातं मया नृप ।। ४५ ।।

This glory has been known by me, O King, from the worshippers of Lord Madhava, the Lord of world, who stay there, on account of their presence. [45]

तस्मिन्परंपरायातमादिसृष्टेः पुरातनम् ।

प्रसिद्धमिदमाख्यानं श्रुत्वा तत्रागतो ह्यहम् ।।४६।।

There this narrative has come through tradition from the beginning of Creation; it is old and well established. Only after hearing this there indeed, have I come back. [46]

त्वदाज्ञया तत्र गत्वा दृष्ट्वा श्रीपुरुषोत्तमम् ।

निवेदितं ते राजेन्द्र यथेच्छसि तथा कुरु ।।४७।।

As per your command I had been there and have seen Sri Purusottama (the Blessed Supreme Being). O Emperor, I have placed all this before you: do as you wish”. [47]

।। इंद्रद्युम्न उवाच ।।

आप्तवाक्याद्भगवतः श्रुत्वा रूपमघापहम् ।

कृतकृत्योऽस्मि भगवन्दिव्यनिर्माल्यसंगमात् ।।४८।।

बहजन्मस्वर्जितानि क्षीणानि दुरितानि मे ।

अधिकारी त्वहं जातो दर्शने श्रीपतेरिह ।।४९।।

Indradyumna said: "Hearing from the words of an authoritative person about the Form of the Lord which destroys sins, O venerable one, I have become blessed. By contact with the celestial Nirmalya of the offering to the Lord, my sins acquired in several births have been destroyed, and I have become qualified now to see Lord Visnu. [48-49]

सर्वात्मनाहं यास्यामि राज्येन सुसमृद्धिना ।

तत्रावासं करिष्यामि पुरदुर्गाणि चैव हि ।।५०।।

I shall go with all my heart, and surely dwell there with a prosperous kingdom, building a city and fortresses. [50]

क्रतुना हयमेधेन यक्ष्ये प्रीत्यै मुरद्विषः ।

शतोपचारै: श्रीनाथं पूजयिष्ये दिने दिने ।। ५१ ।।

व्रतोपवासनियमैः प्रीणयिष्ये जगद्गुरुम् ।

वाक्यामृतेन संतप्तं यथा मामभिषेक्ष्यति ।। ५२ ।।

I shall worship through the horse-sacrifice for the pleasure of the Foe of the demon Mura (Lord Visņu). I shall propitiate the Lord of Lakṣmi (Visņu) everyday with hundreds of services. I shall please the Master of the world by religious vows, fasting, and observances, so that He will sprinkle His words of nectar upon me who am tormented by afflictions. [51-52]

दीनानुकम्पी भगवान्साक्षान्नारायणो विभुः १५३.१ ।

The Lord is compassionate to the destitute; He is Lord Narayana Himself, the Omnipotent Lord'. [53.1]

एवं स श्रद्धया भक्त्या संस्तुते यावदीश्वरम् ।।५३.२।।

नारदस्तत्र संप्राप्तो भुवनालोककौतुकी ।५४.१ ।

(Jaimini said:) When he thus extolled the Lord with faith and devotion, Sage Narada who is full of curiosity to see the world arrived there. [53.2-54.1]

तमायान्तमृषिं दृष्टा वैष्णवाग्र्यं विधेः सुतम् ।।५४.२।।

आशशंस स्वकार्यस्य सिद्धिं नरपतिस्तदा ।

उत्थाय सहसा विप्राः पाद्यार्ध्याचमनीयकैः ।

वरासनस्थं प्रणतः प्रोवाचेदं कृताञ्जलिः ।। ५५ ।।

He is the foremost of the devotees of Lord Visnu and the son of Lord Brahma; seeing him come there, the King hoped that his own object would be accomplished. Standing up immediately, O Sages, he offered him water for washing feet, hands and mouth. He bowed to Sage Narada who was seated on a splendid seat, and spoke thus humbly with palms joined reverentially: [54.2-55]

॥ इन्द्रद्युम्न उवाच ॥

अद्य मे सफला यज्ञा दानमध्ययनं तपः ।।५६।।

यन्मे गृहं समागच्छद्वितीया ब्रह्मणस्तनुः । ५७.१ ।

Indradyumna said: My sacrifices, charity, study and austerity have borne fruit today since the second form of Lord Brahma has come to my house. [56-57.1]

कृतार्थो यद्यपि मुने ह्यागमानुग्रहात्तव ।।५७.२।।

तथापि त्वत्प्रसादाय किमाज्ञां करवाणि ते ।

किं प्रयोजनमुद्दिश्य भवनं मे पवित्रितम् ।।५८।।

Even though I am blessed indeed by Thy kindness in coming, yet what is Thy command which I may carry out to please you? For the sake of which purpose hast Thou sanctified my house by Thy visit ? [57.2-58]

।। जैमिनिरुवाच ॥

तच्छ्रुत्वा नृपतेर्वाक्यं भक्तिप्रश्रयकोमलम् ।

उवाच ब्रह्मणः पुत्रः स्मितपूर्वं महीपतिम् ।।५९।।

Jaimini said: Hearing these soft words of devotion and humility of the King, Narada smilingly spoke to the King. [59]

।। नारद उवाच ॥

इन्द्रद्युम्न नृपश्रेष्ठ विमलैस्त्वद्गुणोत्करैः ।

प्रीणिता देवताः सिद्धा मुनयो ब्रह्मणा सह ।।६०।।

Narada said: "O Best of kings, Indradyumna ! By the multitude of your blemishless virtues the gods, the perfect ones and sages together with Lord Brahma have been pleased. [60]

स्वप्रतिष्ठा पृथग्योग्या गुणा एकैकशस्तव ।

ब्रह्मणः सदने स्थित्यै पर्याप्तास्तु समीहिताः ।।६१।।

Your own fame is separately capable by itself, and your good attributes one by one even severally are sufficient for securing a place for you in the abode of Lord Brahma and are generally longed for. [61]

अवतीर्णो नरं द्रष्टुं तिष्ठन्तं बदराश्रमे ।

तद्ध्यानावसरे ज्ञातो व्यवसायस्तवेदृशः ।। ६२ ।।

I had come down to see Lord Nara who stays in Badrinath. While meditating on Him, I came to know of this such resolve of yours. [62]

साधु व्यवसितं राजन्याभूत्ते बुद्धिरीदृशी ।

सहस्रजन्मस्वभ्यासाद्भक्तिर्भवति भूपते ।।६३।।

नीलाचलगुहावासे माधवे जगतां धवे ।६४.१ ।

O King, excellent is your resolve since such an understanding has arisen in you. Because of good deeds done in thousands of births, there arises, O King, devotion to Lord Madhava, the Lord of the world, whose Abode is in the cave of Nilacala. [63-64.1]

पितामहो महाप्राज्ञो यमाराध्य जगत्पतिम् ।।६४.२।।

विनिर्ममे सृष्टिमिमां लेभे पैतामहं पदम्

तदन्वयप्रसूतोऽसि युक्ता ते भक्तिरीदृशी ।। ६५ ।।

By worshipping that Lord of the World, the very wise Grand-father Lord Brahma has fashioned this Creation and has got the position of 'Grandfather'! In His lineage you are born; hence you are endowed with such devotion. [64.2-65]

चतुर्वर्गफला भक्तिर्विष्णौ नाल्पतपःफलम् ।

अनाद्यविद्या सुदृढपञ्चक्लेशविवर्द्धिनी ।। ६६ ।।

एकैवेयं विष्णुभक्तिस्तदुच्छेदाय जायते । ६७.१ ।

Devotion to Lord Visnu gives the collection of four fruits2 (objectives of human life), and it is not the effect of a little austerity. Ignorance is beginningless and it increases the very strong five afflictions3; this devotion to Lord Visnu alone is capable of destroying it. [66-67.1]

भवारण्ये प्रतिपदं दुःखसंकटसंकुले ।।६७.२।।

नराणां भ्रमतां विष्णुभक्तिरेका सुखप्रदा ।६८.१ ।

For the human beings wandering in the forest of worldly existence which is full of pain and peril at every step, devotion to Lord Visņu alone secures happiness. [67.2-68.1]

निरालम्बे द्वन्द्ववातप्रोद्यतेऽस्मिन्सुदुस्तरे ।।६८.२।।

निमग्नानां भवांभोधौ विष्णुभक्तिस्तरिः स्मृता ।६९.१।

2. Dharma, Artha, Kama, Moksa

3. Ignorance, egotism, attachment, aversion and involvement

In this ocean of worldly existence, there is no support; it is raised by the wind of the pairs of opposites and is very difficult to cross. For those who are immersed in it, devotion to Lord Visnu is considered as the boat. [68.2-69.1]

आश्रित्यैकां भगवतीं विष्णुभक्तिं तु मातरम् ।।६९.२।।

सन्तः सन्तुष्टमनसो न तु शोचन्ति जातुचित् । ७०.१ ।

Taking shelter under the Divine Mother alone in the form of Devotion to Lord Visnu, saints become contented at heart and do not grieve at all on any account whatsoever. [69.2-70.1]

विष्णुभक्तिसुधापानसंहृष्टानां महात्मनाम् ।।७०.२।

ब्राह्मयं पदं स्वल्पलाभो भाजनानां विमुक्तये ।७१.१।

For the great souls who are immensely delighted on account of drinking the nectar of devotion to Lord Visņu, even the position of Lord Brahma is only a very small gain, since they become entitled to final Liberation. [70.2-71.1]

त्रिविधो योंऽहसां राशिः सुमहाञ्जन्मिनां नृप ।।७१.२।।

विष्णुभक्तिमहादाववह्नौ स शलभायते । ७२.१ ।

The three-fold mass of sins of creatures is very large, but it becomes like a locust in the great forest- conflagration of devotion to Lord Visnu [71.2-72.1]

प्रयागगङ्गाप्रमुखतीर्थानि च तपांसि च ।। ७२.२।।

अश्वमेधः क्रतुवरो दानानि सुमहान्ति च ।

व्रतोपवासनियमाः सहस्राण्यर्जिता अपि ।।७३।।

समूह एषामेकत्र गुणितः कोटिकोटिभिः ।

विष्णुभक्तेः सहस्रांशसमोऽसौ न हि कीर्तितः ।।७४।।

4. Heat and cold, pleasure and pain, gain and loss, honour and dishonour, etc.

5. Mental, verbal and through action

One may acquire merits of thousands of things such as going to holy bathing places like Prayaga and Ganga, austerities, horse- sacrifice which is the best of sacrifices, very great charities, religious vows, fasting and observances; but even if the sum of all these together is multiplied crores upon crores of times, that is stated as not being equal to even a thousandth part of devotion to Lord Visnu." [72.2-74]

॥ जैमिनिरुवाच ॥

विष्णुभक्तेस्तु माहात्म्यं श्रुत्वा ब्रह्मर्षिणोदितम् ।

विष्णुभक्तेः स्वरूपं हि ज्ञातुकामः क्षितीश्वरः ।।७५।।

नारदं पुनराहेदं वाक्यं सत्कारयुक्तिमान् ।।७६।।

Jaimini said : Hearing the glory of devotion to Lord Visņu as mentioned by Brahmarşi Narada, the King with due respect and propriety again spoke these words to Narada, with a desire to know the real nature of devotion to Lord Visnu : [75-76]

॥ इन्द्रद्युम्न उवाच ॥

महिमा विष्णुभक्तेस्तु साधु प्रोक्तो महामुने ।

तस्याः स्वरूपजिज्ञासा चिरान्मे हृदि वर्तते ।।७७॥

Indradyumna said: O great Sage! The glory of devotion to Lord Visņu has been spoken very well by Thee. The desire to know its real nature has been there in my heart for quite a long time. [77]

लक्षणं वर्णयेदानीं भक्तेर्वैष्णवपुंगव ।

त्वदन्यो न हि वक्ता स्याद्विज्ञातो मे महीतले ।।७८।।

Pray, describe now the characteristics of devotion, O foremost of the devotees of Lord Visņu: other than

6. Sage established in Brahman

Thee there is indeed no speaker known to me on the entire earth. [78]

।। नारद उवाच ॥

साधु राजंस्त्वया पृष्टं भक्तिलक्षणमुत्तमम् ।

कथयिष्ये यथार्थं त्वां भक्तिभाजनमुत्तमम् ।।७९।।

Narada said : “You have rightly asked, O King, about the excellent characteristics of devotion. I shall tell you appropriately as you are the best one entitled to devotion. [79]

अपात्रे न हि वाच्येयं नरेंऽधे मलिनांतरे ॥८०.१ ।

This is not to be spoken to a man who is undeserving and is blind due to his heart being impure. [80.1]

शृणुष्ववहितो राजन्प्रोच्यमानां मयानघ ।।८०.२।।

सामान्यतो विशेषाच्च विष्णोर्भक्तिं सनातनीम् ।८१.१ ।

O King, you are sinless. Listen attentively to what is being spoken by me generally and also specifically about devotion to Lord Visnu which is eternal. [80.2-81.1]

अत्यन्तसुखसंप्राप्तौ विच्छेदे दुःखसंततेः ।।८१.२ ।।

हेतुरेकोऽयमेवेति संश्रयाद्भक्तिरुच्यते ।८२.१।

As the consequence of its being the only one means for attaining unending happiness and for breaking the continuous series of sorrow, it is called 'Bhakti' or devotion. [81.2-82.1]

त्रिधा सा गुणभेदेन तुरीया निर्गुणा मता ।।८२.२।।

It is of three types depending on differences in qualities; the fourth one is considered to be that which transcends the qualities. [82.2]

कामक्रोधाभिभूतानां दृष्टा यान्यं न पश्यताम् ।

लब्धये चाभिचाराय भक्तिः स्यान्नृप तामसी ॥८३॥

That devotion which is seen among those who are overcome by lust and anger and who do not have consideration for others, and which is resorted to, O King, for gain or for employment of spells with a malevolent purpose, is Tamasika or dark. [83]

यशसे चातिरिक्ताय परस्य स्पर्द्धयापि वा ।

प्रसंगात्परलोकाय भक्तिः सा राजसी स्मृता ।।८४।।

That devotion which is practised for fame, or for dominance over others, in rivalry, and incidentally for the sake of the other world, is known as Rajasika or passionate. [84]

आमुष्मिकं स्थिरतरं दृष्ट्वा भावान्विनश्वरान् ।

पश्यताऽऽश्रमवर्णोक्तान्धर्मान्नैव जिहासता ।। ८५ ।।

आत्मज्ञानाय या भक्तिः क्रियते सा तु सात्त्विकी ।८६.१।

That devotion which is practised for Self-knowledge by one who sees the other world as more lasting and the objects of this world as perishable, and who sees well the duties prescribed for the order in life as well as for the caste, and indeed does not wish to give them up, is regarded as Sattvika or pure. [85-86.1]

जगच्चेदं जगन्नाथो नान्यच्चापि च कारणम् ।।८६.२।।

अहं च न ततो भिन्नो मत्तोऽसौ न पृथक्स्थितः ।

हीनं बहिरुपाधीनां प्रेमोत्कर्षेण भावनम् ।।८७।।

दुर्लभा भक्तिरेषा हि मुक्तयेऽद्वैतसंज्ञिता ।८८. १ ।

“This world is Lord Jagannatha (The Lord of the world) Himself and nothing else is its cause; I am not separate from Him and He is also not present separately from me.” contemplating thus with excessive love and without any external adjuncts - such devotion is rare, and that alone leads to Liberation: it is termed as ‘Advaita' or non-dual devotion. [86.2-88.1]

सात्त्विक्या ब्रह्मणः स्थानं राजस्या शक्रलोकताम् ।।८८.२।।

प्रयान्ति भुक्त्वा भोगान्हि तामस्या पितृलोकताम् ।

पुनरागत्य भूर्लोकं भक्तिं तां वैपरीत्यतः ।।८९।।

तामसो राजर्सी कुर्याद्राजसः सात्त्विकीं तथा ।

सात्त्विको मुक्तिमाप्नोति कृत्वा चाद्वैतभावनाम् ।। ९० ।।

After indeed enjoying pleasures, by Sattvika devotion they go to the abode of Lord Brahma; by Rajasika devotion, to the world of Lord Indra; and by Tamasika devotion, to the realm of the manes. Returning to the earth-plane, they practise that devotion in counterpart form- the Tamasika man practises the Rajasika devotion, and the Rajasika, the Sattvika devotion; and the Sattvika one attains Liberation by engaging himself in contemplation of the non-dual type. [88.2-90]

एकामपि समाश्रित्य क्रमान्मुक्तिपथं व्रजेत् ।९१.१ ।

Even by practising any one type of devotion, gradually one proceeds along the path to Liberation. [91.1]

विष्णुभक्तिविहीनस्य श्रौतस्मार्ताश्च याः क्रियाः ।। ९१.२ ।।

प्रायश्चित्तादिकं तीर्थं यात्रा कृच्छ्रादिकं तपः ।

कुले प्रसूति: शिल्पानि सर्वं लौकिकभूषणम् ।।९२॥

कायक्लेशः फलं तेषां स्वैरिणीव्यभिचारवत् ।९३.१ ।

For one who is without devotion to Lord Visnu, actions done as prescribed by the Vedas and smṛtis, activities like expiation, bathing in holy places, going on pilgrimage, penances like the ones involving pain, etc, birth in good family, art works and all worldly decorations - all have only bodily suffering as the fruit, like the immoral act of an unchaste woman. [91.2-93.1]

कुलाचारविहीनोऽपि दृढभक्तिर्जितेन्द्रियः ।।९३.२।।

प्रशस्यः सर्वलोकानां न त्वष्टादशविद्यकः ।

भक्तिहीनो नृपश्रेष्ठ सज्जातिर्धार्मिकस्तथा ।। ९४ ।।

O Best of kings, even one entirely lacking in performance of the prescribed duties of the family is worthy of admiration by all people if he is endowed with firm devotion and has conquered his senses, but not the one who is learned in the eighteen sciences or is born in a good family or is righteous, if he has no devotion. [93.2-94]

नाल्पभाग्यस्य पुंसो हि विष्णौ भक्तिः प्रजायते ।

यां तु संपाद्य यत्नेन कृतकृत्यो न सीदति ।। ९५ ।।

Devotion to Lord Visņu surely does not arise in a man who has only a little good fortune, by carefully acquiring which one achieves one's purpose of life and is not distressed. [95] यया वेत्ति जगन्नाथं सा विद्या परिकीर्तिता ।

येन प्रीणाति भगवांस्तत्कर्माशुभनाशनम् ।। ९६ ।।

That is said to be real knowledge by which one knows Lord Jagannatha (the Lord of the world); that is real action by which the Lord is pleased and sin is destroyed. [96]

विष्णुभक्तश्च संप्रोक्तस्ताभ्यां युक्तो दृढव्रतः ।

यत्पादपांसुना विश्वं पूयते सचराचरम् ।।९७।।

सृष्टिस्थितिविनाशानां स्वेच्छया प्रभवत्यसौ ।

किं पुनः क्षुद्रकामानां भूमिस्वर्गादिसंपदाम् ।।९८ ।।

वासुदेवस्य भक्तस्य न भेदो विद्यतेऽनयोः । ९९.१ ।

The devotee of Lord Visnu is proclaimed as being endowed with both of these7 and is firm in his resolution. By the dust of whose Feet (Lord Vişnu's) the universe with the moving and non-moving things is purified, He controls at will creation, maintenance and destruction. Then, what to speak of the petty desires like prosperity of the earth, heaven, etc.? Between the two- Lord Vasudeva (Visnu) and His devotee - there is no difference at all. [97-99.1]

वासुदेवस्य ये भक्तास्तेषां वक्ष्यामि लक्षणम् ।।९९.२।।

I shall now speak of the characteristic of those who are the devotees of Lord Vasudeva (Visnu). [99.2]

प्रशांतचित्ताः सर्वेषां सौम्याः कामजितेन्द्रियाः ।

कर्मणा मनसा वाचा परद्रोहमनिच्छवः ।। १००।।

Their mind is perfectly calm among all, they are gentle and their senses are subdued at will. By deed, thought or word, they do not seek harm of others. [100]

दयार्द्रमनसो नित्यं स्तेयहिंसापराङ्कखाः ।

गुणेषु परकार्येषु पक्षपातमुदान्विताः ।। १०१ ।।

They have a mind ever soaked with compassion, and they turn their faces away from stealing and causing injury. They are filled with joy in siding with the merits in others' affairs. [101]

7. Real knowledge and real action

सदाचारावदाताश्च परोत्सवनिजोत्सवाः ।

पश्यन्तः सर्वभूतस्थं वासुदेवममत्सराः ।। १०२ ।।

They are excellent in good conduct and consider others' festivity as their own festivity. They are free from jealousy and see Lord Vasudeva (Visnu) as present in all beings. [102]

दीनानुकम्पिनो नित्यं भृशं परहितैषिणः ।

राजोपचारपूजायां लालनाः स्वकुमारवत् ।। १०३।।

They are ever compassionate to the destitute and strongly wish the welfare of others. They take delight in paying attention to and honouring the king as they would do to their own son. [103]

कृष्णसर्पादिव भयं बाह्ये परिचरन्ति ते ।

विषयेष्वविवेकानां या प्रीतिरूपजायते ।।१०४।।

वितन्वते तु तां प्रीतिं शतकोटिगुणां हरौ । १०५.१ ।

In the world outside they move with fear as though it were a black cobra. The love that arises for sense- objects in persons without discrimination, that love the devotee has for Lord Hari (Visnu) a hundred crore times multiplied. [104-105.1]

नित्यकर्तव्यताबुद्ध्या यजन्तः शंकरादिकान् ।। १०५.२।।

विष्णुस्वरूपान्ध्यायन्ति भक्त्या पितृगणेष्वपि ।

विष्णोरन्यं न पश्यन्ति विष्णुं नान्यत्पृथग्गतम् ।।१०६।।

Worshipping Lord Siva and others with the idea of daily duty, they contemplate on them with devotion as the very own forms of Lord Visnu. Even in the groups of ancestors, they do not see anyone other than Lord Visņu, and also do not see Lord Visnu as being something different. [105.2-106]

पार्थक्यं न च पार्थक्यं समष्टिव्यष्टिरूपिणः ।१०७.१ ।

The difference is really not difference, since the Lord has the form which is both totality and individuality. [107.1]

जगन्नाथ तवास्मीति दासस्त्वं चास्मि नो पृथक् ।।१०७.२।।

अन्तर्यामी यदा देवः सर्वेषां हृदि संस्थितः ।

सेव्यो वा सेवको वापि त्वत्तो नान्योऽस्ति कश्चन ।। १०८ ।।

इति भावनया कृतावधानाः प्रणमन्तः सततं च कीर्तयन्तः ।

हरिमब्जजवन्द्यपादपद्मं प्रभजंतस्तृणवज्जगज्जनेषु ।। १०९ ।।

“O Lord Jagannatha (Lord of the World), I am Thy servant, yet I am also Thou and not different. When the Indweller Lord is seated in the hearts of all, there is none whatsoever other than Thee as the one to be served or as the servant” - with such thought, being attentive, they bow, ever extol Lord Visņu whose lotus-like Feet are worshipped by Lord Brahma, and adore Him, being humble like grass among the people of the world. [107.2-109]

उपकृतिकुशला जगत्स्वजस्रं परकुशलानि निजानि मन्यमानाः ।

अपि परपरिभावने दयार्द्राः शिवमनसः खलु वैष्णवाः प्रसिद्धाः ।। ११० ।।

They who are adepts in ever doing service to mankind, who consider the well-being of others as their own, who even melt with compassion in the event of injury to others, and have in mind the welfare (of all), are verily well-known as devotees of Lord Visnu. [110]

दृषदि परधने च लोष्टखण्डे परवनितासु च कूटशाल्मलीषु ।

सखिरिपुसहजेषु बन्धुवर्गे सममतयः खलु वैष्णवाः प्रसिद्धाः ।।१११ । ।

Those who have the same view with regard to stone, wealth of others and a clod of earth, with regard to wives of others and thorny cotton plants, and with regard to friends or innate foes and relatives, are verily well- known as devotees of Lord Visnu. [111]

गुणगणसुमुखाः परस्य मर्मच्छदनपराः परिणामसौख्यदा हि ।

भगवति सततं प्रदत्तचित्ताः प्रियवचसः खलु वैष्णवाः प्रसिद्धाः ।। ११२ ।।

Those who speak generously about the good qualities of others and are intent upon hiding others' secrets, and thus, as a result, indeed give happiness to others, who have ever given their minds to the Lord, and speak sweet words, are verily well-known as devotees of Lord Visnu [112]

स्फुटमधुरपदं हि कंसहन्तुः कलुषमुषं शुभनाम चामनन्तः ।

जयजयपरिघोषणां रटन्तः किमु विभवाः खलु वैष्णवाः प्रसिद्धाः ।।१९३।।

Those who love the manifestly sweet word of the auspicious Name of Lord Krsna the Killer of demon Kamsa, which destroys sins, and loudly utter the proclamation 'Victory, Victory to Thee, ' - and how much more His majesties, - are verily well known as devotees of Lord Visnu [113]

हरिचरणसरोजयुग्मचित्ता जडिमधियः सुखदुःखसाम्यरूपाः ।

अपचितिचतुरा हरौ निजात्मनतवचसः खलु वैष्णवाः प्रसिद्धाः ।।११४।।

Those whose mind is fixed on the two lotus-like Feet of Lord Visnu and whose intellect has become still, to whom pleasure and pain appear the same, who are prompt in showing reverence to Lord Visņu and speak lowly of their own self, are verily well-known as devotees of Lord Visnu. [114]

रथचरणगदाब्जशंखमुद्राकृतितिलकांकितबाहुमूलमध्याः ।

मुररिपुचरणप्रणामधूलीधृतकवचाः खलु वैष्णवा जयन्ति ।। ११५ ।।

Those whose upper arms and the middle of the chest bear the coloured-earth marks of the shapes of the discus, mace, lotus and conch, and on whose jackets is held the dust acquired due to bowing to the Feet of Lord Kṛṣṇa, are devotees of Lord Visņu who verily excel. [115]

मुरजिदपघनापकृष्टगन्धोत्तमतुलसीदलमाल्यचन्दनैर्ये ।

वरयितुमिव मुक्तिमाप्तभूषाकृतिरुचिराः खलु वैष्णवा जयन्ति ।।११६ ।।

Those who indeed seek Liberation, and for that purpose have made their appearance charming by adorning themselves with the basil leaves, the garland and the sandal paste of excellent odour which have been taken from the limbs of Lord Kṛṣṇa, are devotees of Lord Visnu who verily excel. [116]

विगलितमदमानशुद्धचित्ताः प्रसभविनस्यदहंकृतिप्रशान्ताः ।

नरहरिममराप्तबन्धुमिष्ट्रा क्षयितशुचः खलु वैष्णवा जयन्ति ।।११७।।

Those who have a pure mind from which arrogance and conceit have disappeared, who are perfectly calm as their egoism has been forcibly destroyed, whose sorrow has been ended by worshipping Lord Narahari who is the trusted friend of the gods, are devotees of Lord Viṣṇu who verily excel. [117]

भगवति सततं प्रभक्तिभाजां शुभचरितं तव लक्ष्म नोरभ्यधायि ।

श्रुतिपथमवतीर्णमाशु पुंसां हरति मलं चिरसंचितं यदेतत् ।।११८।।

The virtuous conduct and the divine characteristic of those who possess devotion to the Lord have been explained to you by us, which entering into the ear,

8. Lord Visņu as Man-lion

quickly removes the impurities of men which have been accumulated over a long period of time. [118]

न हि धनमपि मृग्यते कदाचिन्न खलु शरीरजक्षेदासंप्रयोगः ।

मृदुलघुवचसाभिधानकीर्तिं भजनमहं तव दास्य एव चिंता ।।११९।।

Surely, even wealth is not sought by them at any time, nor indeed freedom from connection with bodily affliction, but only resorting to the Name and glory of the Lord in gentle and soft speech; and their only thought is, ‘I am at Thy service only.' [119]

शुभचरितमपि द्विषंति पुंसां स्वयमिह दुश्चरितानुबंधचित्ताः ।

महदकुशलमप्यवाप्य सुस्था भगरसरसिका अवैष्णवास्ते ।।१२० ।।

But, those who hate even the good conduct of men, themselves having their own minds bound to bad conduct, who still feel they are faring well even after meeting with great evil, and who take delight in carnal pleasure, are not devotees of Lord Visnu. [120]

परमसुखपदं हृदम्बुजस्थं क्षणमपि नानुसज्जन्ति मत्तभावाः ।

वितथवचनजालकैरजस्रं पिदधति नाम हरेरवैष्णवास्ते ।।१२१।।

Those whose minds are intoxicated, who even for a moment are not attached to the Lord who is the abode of supreme happiness existing in the lotus of their own hearts, and who always try to cover the Name of Lord Visņu by the web of their vain words, are not devotees of Lord Visnu. [121]

परयुवतिधनेषु नित्यलुब्धाः कृपणधियो निजकुक्षिभारपूर्णाः ।

नियतपरमहत्त्वमन्यमाना नरपशवः खलु विष्णुभक्तिहीनाः ।। १२२ ।।

Those who are ever covetous of others' wives and wealth, who have wretched minds, who are fully engaged in the task of filling their belly only, and who consider themselves restrained because of others' eminence, are only beasts in human garb, and are surely devoid of devotion to Lord Visnu. [122]

अनवरतमनार्यसंगरक्ताः परपरिभावकहिंसकाऽतिरौद्राः ।

नरहरिचरणस्मृतौ विरक्ता नरमलिनाः खलु दूरतो हि वर्ज्याः ।। १२३ ।।

Those who are ever fond of association with vulgar persons, who insult and harm others, who are of very wrathful disposition, who are impure men disinterested in remembering the Feet of Lord Narahari (Lord Visņu as Man-lion), should verily be shunned from a distance itself." [123]

इति श्रीस्कान्दे महापुराण एकाशीतिसाहस्त्र्यां संहितायां द्वितीये

वैष्णवखण्डान्तर्गतोत्कलखण्डे पुरुषोत्तमक्षेत्रमाहात्म्ये जैमिनिऋषिसंवादे

विद्यापतिनेन्द्रद्युम्नाय भगवतः पुरुषोत्तमस्य स्वरूपवर्णनं तथा नारदेन

 भगवद्भक्तिवर्णनं नाम दशमोऽध्यायः ।। १० ।।

Thus ends the Tenth Chapter of the Dialogue between Jaimini and the Sages in Purusottama-Kṣetra-Mahatmya (the Glory of the Sacred Abode of the Supreme Being Lord Jagannatha) in the 'Utkala' Portion included in Part Two relating to Lord Visnu, in the glorious Skanda Mahapuraṇa, a compendium of eighty-one thousand verses, entitled "Description of the Form of the Supreme Being to Indradyumna by Vidyapati and Explanation of Devotion to the Lord by Narada.”












Eleventh Chapter

King Indradyumna's Journey to Utkala

॥ जैमिनिरुवाच ॥

नारदाद्ब्रह्मणः पुत्राद्भगवद्भक्तिमुत्तमाम् ।

श्रुत्वेत्थं परमप्रीत इन्द्रद्युम्नोऽप्युवाच तम् ।।१।।

Jaimini said: Having heard thus about the best type of devotion from Narada the son of Lord Brahma, Indradyumna was extremely happy and also spoke to him. [1]

॥ इन्द्रद्युम्न उवाच ॥

साधुसङ्गस्तु विद्वद्भिर्भवव्याधिविनाशनः ।

ममोपदिष्टो भगवन्सोऽभूत्सांप्रतमेव मे ।।२।।

Indradyumna said: O holy one, learned people had advised me that association with saints destroys the disease of worldly existence; and truly, that has happened with me now. [2]

येन साक्षात्कृतो विष्णुः परमात्मा परात्परः ।

स त्वं यन्मन्दिरायातस्त्वदन्यः साधुरत्र कः ।।३।।

Lord Visnu is the Supreme Self and is Higher than the highest. Thou who hast directly seen Him have come to my house: then, in this respect, here other than Thee who would be a saint ? [3]

त्वत्संनिधानाद्भगवंस्तमो मे नाशमभ्यगात् ।

यन्मे त्वरयते चित्तमर्चितुं नीलमाधवम् ॥४॥

In Thy proximity, O holy one, the darkness of ignorance has been destroyed, since it hastens my mind to worship Lord Nilamadhava. [4]

वेत्सि ब्रह्माण्डवृत्तान्तं पर्यटन्सार्वलौकिकः

तदावां रथमास्थाय पश्यावो नीलमाधवम् ॥५॥

पुरुषोत्तमसंज्ञस्य क्षेत्रस्यालंकृतं शुभम् ।

तत्र तीर्थानि सन्तीति बहुभिः कथितानि मे ।

त्वद्वाक्याद्यदि जानामि भवेयुः सफलानि मे ।।६।।

Thou hast access to all the worlds and by travelling Thou knowest the affairs of the entire universe. Hence having recourse to the chariot we both shall see the nicely adorned and auspicious Lord Nilamadhava of the sacred place named Purusottama. Many people have mentioned to me that there are holy spots there; if I know all these through Thy words, they will be fruitful for me. [5-6]

।। नारद उवाच ॥

हन्त ते दर्शयिष्यामि क्षेत्रं क्षेत्रस्थितानि च ।

तीर्थानि शक्तिशम्भूश्च क्षेत्रमाहात्म्यमेव च ॥७॥

Narada said: ‘“Very well ! I will show you the sacred place, and the holy bathing spots located in that sacred place, the Saktis', the Sambhus 2, as also the glory of that sacred place. [7]

साक्षाद्रक्ष्यसि देवेशं भक्तस्यात्मसमर्पकम् ।

तवानुग्रहतः शीघ्रं चतुर्धा संव्यवस्थितम् ।।८।।

1. Divine Powers

2. Forms of Lord Siva

यस्य संदर्शनान्मर्त्यो जायते भक्तिभाजनम् । ९.१ ।

Directly you will see the Lord of the gods who gives Himself up to the devotee, as having very soon manifested four-fold on account of compassion for you. By seeing Him a mortal becomes a possessor of true devotion". [8-9.1]

एवं कथान्ते तौ प्रीतावहः कृत्यं समाप्य च ।।९.२।।

यात्रानुकूलं निर्णीय पञ्चम्यां बुधवासरे ।

ज्येष्ठकृष्णेतरे पक्षे पुष्यर्क्षे लग्न उत्तमे ।

एकत्र शयितौ रात्रिं निन्यतुर्नृपनारदौ ।। १० ।।

At the end of such conversation both were delighted. After finishing their daily rituals, fixing the favourable time for commencement of journey on Wednesday, the fifth day of the bright fortnight of the month of Jyestha in the excellent auspicious moment when the Pusya star would be in the ascendant, the King and Narada slept together and passed the night. [9.2-10]

॥ ततः प्रभाते विमल इन्द्रद्युम्नो नृपोत्तमः ।

घोषणां कारयामास राज्यस्य सह बन्धुभिः ।। ११।।

यथाविभवतः सैन्यैर्नीलाद्रिगमनं प्रति ।

यावज्जीवं तत्र वासं करिष्यामो विनिश्चितम् ।।१२।।

Then in the clear morning the excellent King Indradyumna got made a proclamation about the proposed movement of the Kingdom to Niladri along with relations and the armed forces appropriately according to rank: "We have definitely decided that till the end, of our life we shall stay there. [11-12]

या वृत्तिः कल्पिता यस्य स तया तत्र जीवतु । १३.१।

Whatever avocation has been taken up by anyone, let him live there by that. [13.1]

राजानः सावरोधाश्च सामात्याः सपरिच्छदाः ।।१३.२।।

रथैर्गजैस्तुरंगैश्च कोषैः सह पदातिभिः ।।१४।।

व्रजन्तु सज्जितास्तत्र ब्राह्मणाः साग्निहोत्रिणः । १५.१।

Let the kings go there duly prepared along with the members of their inner apartments, with ministers and the retinue, with chariots, elephants, horses, treasuries and the foot-soldiers. The Brahmins along with Agnihotrins who maintain the sacrificial fire; [13.2-15.1]

वणिजः सह भाण्डैश्च सपण्याः पण्यजीविनः ।।१५.२।।

Merchants with their merchandise, traders with their commodities; [15.2]

राष्ट्रकर्मणि निष्णाताः कुशला राजवर्त्मसु ।

ज्योतिर्विदो नृत्यविदो दण्डनीतौ प्रवीणकाः ।।१६।।

Those well-versed in the affairs of the state, experts in royal high roads, astrologers, dance-masters, those proficient in judicature; [16]

नृत्यगायनवादित्रचतुर्विधसुबुद्धयः ।१७.१।

Those having good understanding of the four-fold art of dancing, singing, instrumental music, and the like; [17.1]

गजवाजिनराणां च भैषज्ये शास्त्र उत्तमे ।।१७.२।।

कुशला दृष्टकर्माणो विद्यास्वष्टादशस्वपि ।

उपाङ्गविद्यासु तथा कुहकार्थकुतूहलाः ।। १८ ।।

Those skilled in the excellent science of medicine for elephants, horses and human beings; those with proven achievements in the eighteen sciences as also in the minor sciences; those interested in studying the ways of impostors; [17.2-18]

वाटसाहसिकाश्चोरास्तथान्ये पश्यतोहराः ।

विचित्रकथनाजीवाश्चाटुकाराश्च मागधाः ।।१९।।

High-way robbers, thieves as also those who steal before a person's eyes; those who live on telling amusing stories, flatterers and royal panegyrists; [19]

शास्त्रोपजीविनश्चैव तथान्ये शल्यहारकाः ।

द्यूतकाराश्च पुंश्चल्यो वेश्या वेशानुगा विटाः ।।२०।।

Those living on teaching scriptures, and others who are extractors of thorns, gamblers, harlots, prostitutes, visitors of brothels, keepers of prostitutes; [20]

कृषीवलाश्च गोमेषच्छागोष्ट्रखररक्षकाः ।

शकुन्तपालाश्च कपिव्याघ्रशार्दूलरक्षकाः ।। २१ ।।

Farmers, persons tending cattle, sheep, goats, camels and mules; keepers of birds, and those maintaining monkeys, tigers, and panthers; [21]

आहितुण्डिकगोरक्ष्यशबरा म्लेच्छजातयः ।। २२॥

Snake exhibitors, cowherds and tribals, and those of barbarian race; [22]

अन्ये च ये मालवदेशजाता आज्ञां मदीयामनुपालयन्ति ।

ते यान्तु सर्वे वसतौ हि नीलाचले यथास्वं कृतवास्तुभागाः ||२३||

And the others born in the Malava country who follow my orders - let all of them go for dwelling in Nilacala, each on his own account and having constructed their own respective dwelling places." [23]

एवमाज्ञाप्य नृपतिर्यात्रायां च कृतक्षणः ।

नारदेन समागम्य दैवज्ञमिदमाह सः ।।२४।।

सांवत्सर मुहूर्तं मे निर्णीतं ते यथा पुरा ।

तावन्माङ्गलिकं वस्तुजातं सम्यगुपानय ।। २५ । ।

पुरोहितमतेनास्मिन्क्षणे यावद्विमृग्यते ।२६.१ ।

Having ordered thus, the King waited for the right moment for the journey. Along with Narada he met the astrologer and asked : “O astrologer ! Even as you had previously fixed for me the suspicious moment, within that time arrange properly all the auspicious articles as per the advice of the priest, while this suitable moment is being awaited.” [24-26.1]

तेनादिष्टः स गणकः पुरोहितसहायवान् ।। २६.२।।

आजहार समस्तानि माङ्गल्यानि द्विजोत्तमाः ।

अत्रान्तरे स राजर्षिर्दिव्यसिंहासनस्थितः ||२७||

Thus ordered by him, O most excellent Brahmins, the astrologer collected all the auspicious articles with the help of the priest. Thereafter that Royal Sage sat on the splendid throne. [26.2-27]

यात्राभिषेकमाङ्गल्यं विप्रैः प्रागनुभावितम् ।

श्रीसूक्तवह्रिसूक्ताभ्यां सूक्तेनाब्दैवतेन च ।।२८।।

पावमान्याब्धिसूक्तेन पृथङ्माङ्गल्यवर्धकैः ।

तीर्थाद्भिरौषधीभिश्च सर्वगन्धैः पृथक्पृथक् ।। २९ ।।

अभिषिक्तस्ततो राजा चीनांशुकहतांभसा ।

रराज वपुषा दीप्तो निर्धूमः पावको यथा ।। ३० ।।

The Brahmins at first performed the auspicious anointing ceremony for the journey. With the chanting of Srisūkta, Vahnisūkta, Abdaivata-sūkta, Pavamanya and Abdhisūkta which separately augment auspiciousness, the King was anointed with the waters of the holy bathing places, medicinal herbs, and all perfumes one after another and the water was wiped off from his body by a silken cloth. With that body he shone resplendent like the smoke-free fire. [28-30]

आमुक्तशुक्लवसनः स्वाचान्तः सपवित्रकः ।

नान्दीमुखान्पितृगणान्पूजयित्वा यथाविधि ।। ३१ ।।

जयाराष्ट्रभृतो हुत्वा गणहोमांश्च यत्नतः ।

शंखध्वनिसुगन्धाढ्यं श्वेतवर्णं विधूमकम् ।।३२।।

वह्निं प्रदक्षिणं चक्रे दक्षिणावर्तगार्चिषा ।

साक्षात्कारेण ददतं जयं राज्ञे जयार्थिने ।।३३॥

He put on a white garment, and having sipped water according to rule with the holy sacrificial grass, he duly honoured the Nandimukha forefathers. He carefully offered oblations to the Deity Jaya who causes victory, the rastrabhṛt oblations for welfare of the state and also oblations to Lord Ganesa. He circumambulated the fire which was enriched with the sound of conch and excellent fragrance, and was white and free from smoke, when, by the flame which was turning to the right, manifesting Himself directly the Fire-god granted the boon of victory to the King who was praying for victory. [31-33]

नवग्रहमखान्ते च ग्रहकुम्भेन सेचितः ।

ग्रहाणां दौष्ट्यनाशाय सौस्थ्यस्यापि विवृद्धये ||३४||

At the conclusion of the sacrifice to the nine planets, for eradication of the evil influence of the planets and for augmentation of good health, he was sprinkled with the holy water from the pot consecrated to the planets. [34]

ज्योतिःशास्त्रोदितैर्मन्त्रैर्दैवज्ञविधिचोदितैः ।

ततो माङ्गल्यनेपथ्यविधानमुपचक्रमे ।। ३५ ।।

Thereafter with the mantras as indicated in astrology and as enjoined by the rules mentioned by astrologers, he undertook the auspicious ceremony of going to the toilet. [35]

चीनांशुकप्रावरणे विधाय कवचं निजम् ।

शिरोवेष्टनकं शुभ्रं सुरत्नमुकुटोज्ज्वलम् ।।३६।।

सावतंसे श्रुतियुगे रत्नकुडलभूषिते ।

ग्रैवेयकं महार्घं तु हारं तरलभूषितम् ।।३७।।

दधाराथ नृपश्रेष्ठः केयूराङ्गदमुद्रिकाः ।३८.१ ।

Covering his armour with silken cloth, that most excellent King put on a white covering for the head, looking bright due to the crown made of excellent gems. The two ears were ornamented and were adorned with ear-rings having gems. Around the neck he put on the chain which was of high value and was adorned with the central gem. Then he fixed the bracelets named Keyūra and Angada for the upper arms, and wore the rings. [36-38.1]

मध्येन त्रिवलीसक्तं स्वर्णसूत्रं त्रिवृद्दधौ ।।३८.२ ।।

हिरण्यकिंकिणीयुक्तमुक्तातोरणमालिकम् ।

नानारत्नैः सुघटितां दधाराथ सुमेखलाम् ।। ३९ ।।

In the middle of the body he had a three-fold golden string attached to the three folds above navel, with arched pearl garlands having golden tiny bells. Then he put on a beautiful girdle nicely made with varieties of gems. [38.2-39]

अनर्घ्य पादकटके पादयोः संन्यवेशयत् ।

सम्मुखादर्शितादर्शे ददृशे स्वं विभूषितम् ||४०||

He placed two priceless anklets on the feet. He had a look at himself thus decorated, in the mirror shown in front. [40]

मङ्गलारोपणार्थीय हैमपीठमुपाविशत् ।

प्राङ्मुखः श्रीधरं देवं संस्मरन्मधुसूदनम् ।।४१।।

मङ्गलायतनं विष्णुं सर्वमाङ्गल्यकारणम् ।

स्मरणादस्य नश्यन्ति पातकानि बहून्यपि ।। ४२ ।।

For the purpose of fixing the auspicious articles for the commencement of the journey, he sat on a golden seat facing east, remembering Lord Sridhara3, Lord Madhusudana+, and Lord Visņu who is the abode of auspiciousness and the cause of all welfare. By remembering Him sins, even though numerous, are destroyed. [41-42]

सौमनस्यामथो मालामार्तवीं गन्धवर्णिताम् ।

दधार प्रथमं राजा मन्त्रितां स्वपुरोधसा ।।४३।।

मृदं दीपं फलं दूर्वादधिगोरोचनां ततः ।

मन्त्राभिमन्त्रितान्सर्वान्सिद्धार्थैरभिरक्षितः ।। ४४ ।।

आत्मानं ददृशे राजा सौरभेये हविष्यथ । ४५.१ ।

Then the King at first put on the perfume-spread garland of seasonal flowers duly sanctified by his own priest with mantras. Thereafter he held sacred earth, lamp, fruit, sacred grass, curd and gorocanas which were all consecrated with mantras. The King was then well protected with the use of consecrated white mustard seeds and he saw his own reflection in the clarified butter of cow. [43-45.1]

3. Lord of Goddess Laksmi, Viṣṇu

4. Lord Visņu, the killer of demon Madhu

5. Bright yellow orpiment prepared from the bile of cattle

मुकुरे मन्त्रिते पश्चात्स्वं दृष्ट्वा नृपकेसरी ।।४५.२।।

बह्वचैः शान्तिघोषेण समुदीर्णशुभायतिः ।

याजुष्कैः पथिसूक्तेन व्रजन्मार्गेऽभिरक्षितः ।।४६।।

Thereafter, that lion among kings saw himself in a consecrated mirror. Those who were well-versed in Rgveda uttered the chanting for 'peace' and his bright future was spoken about. Those proficient in Yajurveda chanted the Pathisūkta which well assured him protection while going on the way. [45.2-46]

पौराणैर्मङ्गलैर्वाक्यैः कृतवीर्यधृतिर्नृपः ।

मागधैः स्तुतिपाठेन प्रादुर्भूतपराक्रमः ।।४७ ।।

By the utterance of the auspicious statements from Puraṇas the strength and firmness of the King were secured. The panegyrists expressed his prowess by reciting his praise. [47]

पारिजातहरं सत्यासहितं गरुडध्वजम् ।

ध्यायन्हृत्पङ्कजे राजा दक्षिणं पादमुद्दधौ ।।४८।।

Contemplating in the lotus of his heart on Lord Krsna who had taken away the celestial Parijata tree together with Satya, and who has Garuda for His ensign, the King advanced his right foot. [48]

प्रदक्षिणीकृत्य मुनिं नारदं पुरतः स्थितम् ।

मध्यद्वारमुपागच्छद्वेत्रपाणिभिरावृतः ।। ४९ ।।

He went round Sage Narada who was present in front, and approached the middle of the door, surrounded by men who were having cane in hand. [49]

6. Consort of Lord Kṛṣṇa

आदिष्टपदमार्गोऽसावग्निहोत्रपुरःसरः ।

तत्रापश्यत्स्थितान्विप्रानात्मनो दक्षिणेन वै ।।५०।।

माङ्गल्यसूक्तं पठतः शुभ्राभान्पाण्डुरांशुकान् ।

लाजाः सपुष्पा राजाग्रे क्षिपतः शंसतः शुभम् ।।५१ ।।

He was led along the way with the sacred fire in front. There he saw the Brahmins present to his right. They were looking bright with white cloth and were reciting the auspicious hymn. They were throwing the parched grains and flowers in front of the King and wishing him well. [50-51]

वामपार्श्वस्थिता वेश्याश्चामरव्यग्रपाणयः ।

शुभ्रालंकारवसनाः स्मेरपद्माननाः शुभाः ।। ५२ ।।

On the left side were fair-complexioned prostitutes with bright ornaments and dress, and their faces were looking like full blown lotuses. They were busy moving the chowrie (a tuft of the hair of the wild goat's tail) with their hands. [52]

ब्राह्मणान्पूजयामास भक्तिनम्रो द्विजोत्तमाः

वस्त्रालंकारमाल्यैश्च सुगन्धैरनुलेपनैः ।।५३।।

O best Sages, the king bowed with devotion and honoured the Brahmins with clothes, ornaments, garlands and very fragrant unguents. [53]

तोषयामास तान्विप्रान्भगवद्बुद्धिभावितान् ।

वेश्याभ्यो मागधेभ्यश्च दीनानाथेभ्य एव च ।

राजानुमत्या सचिवो यथार्हं प्रददौ धनम् ।।५४।।

He pleased those Brahmins looking upon them as God Himself. With the King's approval the Minister gave away wealth appropriately to the prostitutes, panegyrists, destitutes and the helpless. [54]

श्वेतान्पारावतान्हंसाञ्छ्रेताश्वं श्वेतकुञ्जरम् ।

सचूतपल्लवं श्वेतमालाफलविभूषितम् ।

कदलीकाण्डसन्नद्धतोरणाधः स्थितं नृपः ।। ५५।।

पूर्णकुम्भं स पश्यन्वै मङ्गलानि बहून्यपि ।

सितातपत्रेण शिरः प्रदेशे वारितातपः ।। ५६।।

The King saw white pigeons, swans, white horse and white elephant and many other auspicious things. He also saw the consecrated pot filled with holy water and having tender mango-leaves. It was decorated with a white garland and fruit, and placed underneath the portal which had plantain stems fixed to it. Sunshine was prevented from falling on his head region with a white umbrella. [55-56]

युगपत्पूर्यमाणैस्तु कम्बुभिः शतसंख्यकैः ।

संमिश्रितानि शुश्राव वादित्राणि बहूनि सः ।।५७।।

तथा मङ्गलगीतानि जयशब्दांश्च भूपतिः ।५८.१ ।

He heard the sound of many musical instruments completely mixed with hundreds of conches blown at once, as well as auspicious songs and words for ‘Victory’. [57-58.1]

ततो विवेश प्रासादं नृसिंहमवलोकितुम् ।।५८.२।।

यं स्मृत्वा जायते मर्त्यः सर्वकल्याणभाजनम् ।५९.१।

Then the King entered the temple to see Lord Nrsimha by remembering whom a mortal becomes entitled to all blessedness. [58.2-59.1]

दृष्ट्वा स दूरान्नृहरिं दिव्यसिंहासनस्थितम् ।।५९.२।।

प्रणम्य साष्टावयवं सन्तोष्योपनिषगिरा ।

दक्षपार्श्वस्थितां दुर्गां सर्वदुर्गतिमोचिनीम् ।।६०।।

From a distance he saw Lord Nrsimha seated on a beautiful throne. Bowing with his eight limbs touching the ground, he propitiated the Lord with utterances from the Upanisads. Goddess Durga who removes all suffering was present on the right side of Lord Nrsimha, and was looking on with compassion. The King paid respects to Her near Her feet. [59.2-61.1]

ततः पुरोधा देवाङ्गादवरोप्य शुभां स्रजम् ।।६१.२ ।।

आसञ्जयामास गले सुगन्धेनान्वलेपयत् ।

नीराजयामास राज्ञः शिरश्चावेष्टयन्मुदा ।।६२।।

Thereafter the priest removed an auspicious garland from the Image of the Lord and placed it around the neck of the King. He anointed the King with fragrant sandal-paste and waved the sacred lights before him, covering his head with joy. [61.2-62]

पुनः प्रदक्षिणीकृत्य तौ देवौ नृपसत्तमः ।

शिबिकायां समारोप्य प्रतस्थे च पुरस्कृतौ ।।६३॥

Then that most excellent King again went round the two Deities and placing them in front on a palanquin, he set out on the journey. [63]

प्रादुर्भूय बहिर्द्वीरे रथं दृष्ट्वा सुसज्जितम् ।

तुरङ्गमैर्वातजवैर्दशभिः परियोजितम् ।।६४।।

प्रदक्षिणीकृत्य नृपो नारदेन समाविशत् । ६५.१ ।

He appeared at the outer door and saw the chariot which was nicely decorated, with ten horses having the speed of wind nicely yoked to it. The King went round it and then along with Narada entered into it. [64-65.1]

ढक्कामृदङ्गनिःशाणभेरीपणवगोमुखाः ।।६५.२।।

मधुरीचर्चरीशंखा अवाद्यन्त सहस्रशः ।६६.१।

At that time large drums and tabors, in procession, kettledrums, cymbals, cow-horns, musical instruments like madhuri, musical symphony, and conches sounded in thousands. [65.2-66.1]

स्यन्दनाः कोटिशस्तत्र नृपाणामनुजीविनाम् ।।६६.२।।

चकाशिरे श्रेणिकृता इन्द्रद्युम्नरथाभितः ।

नानाप्रहरणोपेताः पताकाभिरलंकृताः ।।६७।।

ध्वजोच्छ्रिताः स्वर्णरौप्यैः किंकिणीजालदर्पणैः ।

यन्त्रैर्नानाविधैर्युक्ता गंभीरस्निग्धनिःस्वनाः ।।६८।।

Innumerable chariots of kings who were dependent on him now appeared there arranged in rows around the chariot of Indradyumna. They were furnished with diverse weapons and decorated with flags, with raised ensigns, and fitted with mirrors of gold and silver with large number of tiny bells, and machines of various types. They were making deep and pleasing sounds. [66.2-68]

पदातीनां कुञ्जराणां हयानां वातरंहसाम् ।

पत्तिसंस्फोटनैर्हस्तिबृंहितैर्हयहेषितैः ।।६९।।

बहुलै रथनिर्घोषैर्मिश्रिता वाद्यनिःस्वनाः ।

युगान्तार्णवनिस्वानतुल्याः शुश्रुविरे जनैः ।।७० ।।

The sounds of musical instruments combined with the clashing sounds of marching of the infantry, elephants and horses having the speed of wind, the trumpeting of elephants, neighing of horses, and excessive rattling of chariots were heard by people: all these appeared like the roar of waters at the time of Dissolution of the world. [69-70]

तस्मिन्क्षणे पौरजनाः स्वस्वसंभारसज्जिताः ।

अश्वकै रासभैरुष्ट्रैर्वाहकैः प्रतितस्थिरे ।।७१ ।।

The citizens ready with their own respective necessary articles also at that very moment proceeded by horses, mules, camels and carriers. [71]

आन्दोलिकाश्च पल्यंकाः कोटिशश्च तुरङ्गकाः ।

श्रेणीभूताश्च दृश्यन्ते राष्ट्रप्रस्थानसंकुले ।।७२।।

Swings, palanquins and horse-carriages arranged in rows were seen in innumerable multitudes when there was gathering together for departure of the nation. [72]

राजावरोधाः शतशो वृता वर्षवरैस्ततः ।

नानायानसमारूढाः पालिताश्चाधिकारिभिः ।।७३।।

महासैन्यैश्च संरुद्धा राजागाराद्विनिर्ययुः । ७४.१ ।

Thereafter, the members of the inner apartments of the King in hundreds, surrounded by eunuchs, mounted on various kinds of vehicles, protected by officers and cordoned by large armies, came out of the palace. [73-74.1]

यज्वानश्चाग्निहोत्राणि शम्यारूढानि वृन्दशः ।।७४.२।।

शकटेषु समारोप्य सपत्नीकाः प्रतस्थिरे ।७५.१ ।

The performers of sacrifice placed on carts the articles of oblation to the sacrificial fire kept in sacrificial vessels, and set out in groups, along with their wives. [74.2-75.1]

तथा पुस्तकभारांश्च देवतार्चाकरण्डकान् ।। ७५.२।।

इध्मबर्हिकुशान्पात्री: संभारान्होमसंभृतान् ।

वाहयामासुरन्यैश्च शकटावाहकद्विजैः ।। ७६ ।।

And they arranged to transport the loads of their books, baskets containing articles for worship of deities, firewood for the sacred fire, sacrificial grass, holy kusa grass and vessels used in sacrifice, and all materials collected for the oblation, through other Brahmins who had called for carts for the purpose. [75.2-76]

सामन्तामात्यभृत्याश्च पुरोधा ऋत्विजश्च ये ।

राज्ञः प्रकृतदासाश्च उपचारनियोगिनः ।।७७।।

सर्वोपचारसंभारानासतेऽन्ये प्रयायिनः ।७८.१।

Feudatory princes, ministers, servants, family priests, priests regularly performing sacrifices, and the personal servants of the King employed for attending on him were the others who set out with all the articles of service. [77-78.1]

कोषागारनियुक्ताश्च कोषजातमशेषतः ।। ७८.२।।

समादाय ययुस्तूर्णं राज्ञोऽवसरसेवकाः ।

मालाकारादयः सर्वे पण्यजीवादयस्तथा ।।७९।।

स्वं स्वं पण्यं समादाय ययू राजनियोगिनः ।

श्रेष्ठ श्रेण्यादयः सर्वे पुरखर्वटवासिभिः ।।८०।।

समं विनिर्ययुः स्वस्वव्यवहारविलासकाः ।८१.१।

Persons employed in the treasury collected the treasure without leaving anything and quickly proceeded. All those serving the King in his leisure and the garland-makers, as also the traders and the like also went, collecting their own respective goods. The employees of the King, the upper classes and the rest, all set out alike, along with the inhabitants of the city as well as of mountain villages, as they were interested in their respective occupations. [78.2-81.1]

इन्द्रद्युम्नस्य नृपतेर्यात्रासमयवादितान् ।।८१.२।।

भेरीमृदङ्गपटहान्व्यश्नुवानान्दिगन्तरम् ।

श्रुत्वा जनपदावासिजनाः सर्वे संसभ्रमाः ।।८२।।

राजाज्ञां मूर्ध्नि संमान्य निर्गता नीलपर्वतम् ।

यस्य यश्च ऋजुः पंथाः स च तेनैव जग्मिवान् ।। ८३ ।।

The kettle-drums, tabors and war-drums which were sounded at the time of the journey of King Indradyumna, were filling the atmosphere with their sound. Hearing them the people living in the country-side were flurried and set out for the Nila Mountain, showing high respect for the King's order. Whichever way was straight for a person, by that only he went. [78.2-83]

न राजमार्गं प्रजवाद्व्यमृग्यन्त नृपाज्ञया ।

नीलाद्रिप्राप्तिमार्गेण दुर्गमेणापि ते ययुः ।।८४।।

By order of the King they did not seek to take the highway for the sake of rapidity, and for reaching Niladri they went even by the way that was rather difficult to travel. [84]

इन्द्रद्युम्नोऽपि राजेन्द्रः समस्तपुरवासिभिः ।

चतुरङ्गानीकिनीभिः सहर्षाभिश्च वेष्टितः ।। ८५ ।।

श्रेणीभूतक्षितिपतिस्यन्दनावलिमध्यगे ।

रथे रराज राजर्षिः शक्रतुल्यपरिच्छदः ।। ८६ ।।

The royal sage Emperor Indradyumna, too, surrounded by all the inhabitants of the city and the fourfold armed forces', shone in his chariot in the midst of the rows of the multitudes of chariots of the kings. His retinue was like that of Lord Indra. [85-86]

7. Infantry, chariots, elephants and cavalry

पुरस्त्रीमङ्गलाचारगीतलाजप्रसूनकैः ।

मङ्गलाचारशोभाभिः प्रसन्नशुभचेतनः ।। ८७ ।।

वातरंहैर्हयैर्युक्तरथेन प्रययौ मुदा ।

अनुकूलानिलप्रोद्यद्धनच्छायसुशीतले ।।८८।।

नीरजस्के महीपृष्ठे समीकृतचतुष्पथे ।

देशाध्वनीनैः पुरुषैः काननान्तरवेदिभिः ।। ८९ ।।

आदिष्टवर्त्मा नृपतिर्मार्गस्योभयपार्श्वगान् ।

देशानरण्यानि मुहुः पश्यन्नानन्दलोचनः ।।१०।।

सीमामुत्कलदेशस्य विभजन्तीं वनान्तरे ।

मार्गस्थां चर्चिकां प्राप चर्चितां मुण्डमालया ।। ९९ ।।

By the repetition of the prayer for his success and auspiciousness, song, parched rice and flowers of the women of the city, and by the brilliance of the auspicious ceremonies, the King's mind was rendered placid and happy. He happily proceeded by the chariot to which horses having speed of wind were yoked, along the surface of the earth which was free from dust and was having levelled crossroads. It was excellently cool with dense shade and blowing of agreeable wind. The way was indicated to him by the travellers and persons who knew the forest-interior. The King was incessantly looking at the country and the forests on both sides of the road and his eyes were delighted. In the interior of a forest on the way he came to Goddess Carcika located demarcating the boundary of the country of Utkala. She was covered with a garland of heads. [87-91]

अवतीर्य रथाद्राजा विनतो नारदाज्ञया ।

साष्टाङ्गपातं तां नत्वा तुष्टावानन्दचेतनः ।।९२।।

As per the advice of Narada, the King alighted from the chariot and bowing to Her with humility and with his eight limbs touching the ground, he prayed with a mind full of joy. [92]

॥ इन्द्रद्युम्न उवाच ॥

नमस्ते त्रिदशेशानि सर्वापद्विनिवारिणि ।

ब्रह्मविष्णुशिवाद्याभिः कल्पनाभिरुदीरिते ।।९३।।

Indradyumna said: Salutations to Thee, O Goddess of the gods, who wardest off all danger, O Goddess who hast originated from the primal thoughts of Lord Brahma, Lord Visnu and Lord Siva ! [93]

कारणं जगतामाद्ये प्रसीद परमेश्वरि ।

त्वया विना जगन्नैतत्क्षणमुत्सहते शिवे ।। ९४ ।।

O Primeval Goddess, Thou art the cause of the worlds; be gracious, O Supreme Goddess ! Without Thee, even for a moment this world cannot endure, O Auspicious One. [94]

सिद्धयः सर्वकार्याणां मङ्गलानि च शाश्वते ।

त्वत्पादाराधनफलं मर्त्यलोके हि नान्यथा ।। ९५ ।।

O Eternal One ! In this world of mortality, successes in all undertakings as also the auspicious things are verily the fruit of worshipping Thy Feet, and are not possible otherwise. [95]

चराचरपतेर्विष्णोः शक्तिस्त्वं परमेश्वरि ।

यया सृजत्यवति च जगत्संहरते विभुः ।।१६।।

O Supreme Goddess! Lord Visnu is the Lord of the world with the moving and the non-moving things, and Thou art His power by which the Omnipotent Lord creates, sustains and dissolves the world. [96]

चराचरगुरुं देवं नीलाचलनिवासिनम् ।

अनुगृह्णीष्व मां देवि यथा पश्ये स्वचक्षुषा ।।१७।।

O Goddess, have compassion on me, so that I may see with my own eyes God who is the Lord of the moving and the non-moving things, and who dwells in Nilacala. [97]

॥ जैमिनिरुवाच ।।

नारदस्योपदेशेन स्तुत्वा देवीं नराधिपः ।

आरुरोह रथं तूर्णं विवस्वानुदयं यथा ।। ९८ ।।

Jaimini said: Having prayed to the Goddess as per the advice of Narada, the King quickly mounted the chariot just as the sun ascends the eastern mountain. [98]

ततः प्रतस्थे तरसा स राजा श्रान्तवाहनः ।

चित्रोत्पलमहानद्यास्तीरे विरलकानने ।। ९९।।

धातुकन्दरविख्याते न्यवेशयदनीकिनीम् । १००.१ ।

Thereafter he proceeded speedily. When the draught animals were tired, he encamped the army in the thin forest known as Dhatukandara on the bank of river Mahanadi which was having various lotus flowers. [99-100.1]

अपराह्णक्रियां कर्तुं यावदाह्निकमादृतः ।। १००.२ ।।

जलावतरणे नद्यां विवेश स्वपुरोधसा ।

पूर्वं संशोधिते प्राज्ञैर्विषकण्टकवर्जिते ।। १०१ ।।

When he took up the daily rituals for carrying out the afternoon religious rites, along with his priest he entered the river at the descending place which was cleaned previously by the wise people and made poisonous and thorny plants. [100.2-101]

स्नात्वा संतर्प्य देवांश्च पितॄनथ विशांपतिः ।

संपूज्य विधिवद्विष्णुं नृपतीन्प्रकृतीस्ततः ।। १०२ ।।

संमानयामास नृपः संनिवेशासनादिभिः । १०३.१।

After bathing, the King offered libations to gods and the deceased forefathers, and then worshipped Lord Visņu properly according to rule. He honoured the kings and the subjects thereafter, by making them sit together, offering seats, etc. [102-103.1]

नारदेन सह श्रीमान्प्रविश्यान्तःपुरं ततः ।। १०३.२।।

सुधारसानि भोज्यानि बुभुजे प्रीतमानसः । १०४.१।

The illustrious King then along with Narada went into the inner apartment and partook of eatables which were tasting like nectar, with a delighted heart. [103.2-104.1]

पश्चिमाद्रिं ततो याते विवस्वति विशांपतिः ।।१०४.२।।

सायंविधिं समाप्याशु शीतभानौ समुद्यते ।

अनुजीविविशां नाथः सभामध्य उपाविशत् ।। १०५।।

Then, when the sun set, the King quickly finished his evening rituals. With the rise of the moon, he sat in the Assembly, as the Lord of the subjects who were dependent on him. [104.2-105]

तत्र तस्मिन्नरपतिर्बभौ साम्राज्यलक्षणः ।

संपूर्णमण्डलश्चन्द्रो ज्योतिषामिव शारदः ।। १०६ ।।

In that the King shone there with the signs of emperorship, like the autumnal full-moon among the stars. [106]

कवयः कवयांचक्रुः कीर्तिं तस्य सुधामलाम् ।

जगुर्गाथां सुग्रथितां गायकाः कलसुस्वराः ।। १०७।।

Bards composed in poems his fame which was clean like nectar. Singers with good, melodious voice sang his story which was very nicely put together. [107]

रूपयौवनलावण्यगर्विता गणिकास्ततः ।

लयतानाङ्गहारैश्च सुशुद्धैर्ननृतुः पुरः ।। १०८ ।।

Then the courtesans who had the pride of their beauty, youth and charm, danced in front with perfectly flawless timing, tone and gesticulation. [108]

मागधास्तुष्टुवुश्चैनं लोकोत्तरशुभाकृतिम् ।

गद्यपद्यप्रबन्धाद्यैश्चित्रैः पदकदम्बकैः ।। १०९।।

Panegyrists extolled him describing his extraordinary splendid stature through wonderful collection of words, in prose, poetry, compositions, etc. [109]

ततः स राजा प्रानर्च वैष्णवाण्यान्सभासदः ।

सुसंमतैर्गंधमाल्यताम्बूलैरतिशोभनैः ।।११०।।

Then the King respected highly the foremost of the devotees of Lord Visnu who were members of the Assembly, with sandal-paste, garland and betel which are highly regarded as articles of honour and very auspicious. [110]

नृपांश्च शतशस्तत्र सुखासीनान्नृपाज्ञया ।

संभावयामास यथायोग्यं नृपतिभाजनैः ।।१११।।

Hundreds of kings were comfortably seated there as per the order of the King; he honoured them appropriately with things befitting kings. [111]

अथापृच्छन्मुनिवरं नारदं भगवत्प्रियम् ।

सिंहासनार्हे स्वासीनं बहुमानपुरःसरम् ।

भगवच्चरितं श्रोतुं सर्वपापापनोदनम् ।।११२।।

Narada the Best of sages who is dear to God, was nicely seated on a proper throne. The King first accorded to him immense respect and then, with a wish to hear, asked him about the story of the Lord which removes all sins. [112]

।। इन्द्रद्युन्न उवाच ॥

भगवन्वेदवेदाङ्गनिधान भगवत्प्रिय ।

त्वमेव चरितं विष्णोर्जानासि ज्ञानचक्षुषा ।।११३।।

Indradyumna said: "O holy one, O repository of the Vedas and their limbs, O one who are dear to the Lord! Thou only knowest the story of Lord Visnu through the eye of wisdom. [113]

हरेश्चारित्रसुधया दृढपङ्कमलीमसम् ।

क्षालयान्तर्मम मुने यद्यनुक्रोशको मयि ।। ११४ । ।

O Sage, if Thou art compassionate to me, pray, wash the strong impurity of sins which is inside me, by the nectar of the story of Lord Visnu.” [114]

इत्थमालापसंमिश्रे मुनिराज्ञोः कथान्तरे ।

प्रविवेश नृपं द्वाःस्थ उत्कलेशप्रसेवकः ।। ११५।।

उवाच देव द्वारान्ते तिष्ठत्युत्कलभूमिपः ।

सोपायनो देवपादपद्मं द्रष्टुं समौलिकः ।।११६।।

Thus the Sage and the King had talks combined with conversation. In the midst of that, an official of the King of Utkala entered and was at the door. He spoke to the King: “O Lord, outside the entrance the King of Utkala is present, with presents and along with his chiefs, to see the lotus-like feet of Thy Majesty.” [115-116]

विज्ञापितः स राजर्षिर्द्वास्थेनैवं ससंभ्रमः ।

उवाच तं हि भो विप्राः श्रुत्वा तद्देशमण्डनम् ।।११७।।

क्षेत्रं श्रीपुरुषेशस्य तद्वार्त्ताकर्णनोत्सुकः ।

प्रवेशयाविलम्बं तं श्रीमदुड्रमहीपतिम् ।।११८।।

(Jaimini said :) O Sages, when the person at the door reported thus, that Royal Sage anxiously spoke to him, since having heard about the Sacred Abode of Lord Sri Purusottama the Supreme Being, which was the ornament of that country, he was eager to hear information about it: "Bring in the glorious King of Udra without delay. [117-118]

स हि नीलगिरौ विष्णुं समाराध्य सुनिर्मलः ।

यस्य संदर्शनात्सर्वे भविष्यामो हतांहसः ।।११९।।

Having worshipped Lord Visnu in Nilagiri he has become perfectly pure. We will all be free from sin by seeing him." [119]

श्रुत्वा तद्वचनं सद्यो द्वारपालो महीपतिम् ।

प्रवेशयामास सभामिन्द्रद्युम्नस्य भूपतेः ।। १२० ।।

Hearing his instruction, the door-keeper at once brought the King of Utkala into King Indradyumna's Assembly. [120]

विवेशोड्रपतिस्तूर्णं सचिवैर्वैष्णवैः सह ।

ननामांघ्रियुगं वन्द्यमिन्द्रद्युम्नस्य सादरम् ।।१२१।।

The King of Udra came in along with his ministers and devotees of Lord Visņu, and quickly bowed reverentially to the two feet of Indradyumna which were fit to be honoured. [121]

तमुत्थाप्य च राजेन्द्रः पुरस्कृत्य स वैष्णवम् ।

स्वासनान्ते निवेश्याथ प्रोचे सप्रश्रयं वचः ।। १२२ ।।

The Emperor also raised him, and conducting ahead of himself that devotee of Lord Visnu, made him sit near his own seat and spoke affectionate words. [122]

राजन्सर्वत्र कुशली भवानुड्रपते किल ।

अपि देवो विजयते नीलाद्रिशिखरालयः ।।१२३।।

“O King, O Lord of Udra, surely, are you all right in all respects? Does the Lord who has made the top of Niladri His Abode, have His full sway ? [123]

कच्चित्ते निर्मला बुद्धिर्भगवत्पादपद्मयोः ।

उपैति समचित्तस्य सर्वभूतेषु ते हरौ ।।१२४।।

Does your pure intellect abide in the lotus-like pair of the Feet of the Lord, having equal view towards all beings and also in Lord Visnu ?” [124]

उड्राधीशस्तदा तस्य वचः श्रुत्वा कृतांजलिः ।

उवाच प्रश्रितं वाक्यं हर्षविस्मयचंचुकः ।। १२५ ।।

Having heard his words, with reverentially joined palms the King of Udra spoke affectionate words, shaking with joy and wonder. [125]

स्वामिन्सर्वत्र कुशलं त्वत्पादानुग्रहान्मम ।

सूर्ये तपत्यन्धकारः कथं वा प्रभविष्यति ।।१२६।।

“O Lord, all is well with me by the favour from Thy feet. When the sun shines, how can there be darkness? [126]

निसर्गगुणसंसर्गवशीकृतमहीभुजा ।

त्वया सनाथा पृथिवी जिष्णुनेवामरावती ।। १२७ ।।

All the kings have been brought under Thy control just by contact with Thy natural virtues, and the earth has been well protected by Thee even as Amaravati is by Lord Indra. [127]

सदा धर्मश्चतुष्पादस्त्वयि शासति मेदिनीम् ।

निषेधाचरणं राजन्केवलं श्रूयते श्रुतौ ।।१२८ ।।

When Thou art ruling the earth, Dharma is having all the four feet at all times. Prohibited action, O King, is merely being heard by the ear as a thing of the past. [128]

राजनीतिषु ये राज्ञां गुणाः समुदितास्त्वयि ।

त एकैकं क्षितिभुजां गता दाष्टन्तिकं विभो ।।१२९ ।।

O Lord, the good qualities of kings which have been mentioned in the books on statesmanship, are one by one present in Thee as King, and they have all become examples for other kings. [129]

एतावदपि साम्राज्यं दुर्लभं ते नृपोत्तम ।

अष्टादशद्वीपवती क्षितिरेकगृहोपमा ।।१३०।।

O excellent King! It is also difficult to come across an empire of such quality, like Thine. The earth having eighteen divisions has become like one house. [130]

यदि त्वां नासृजद्ब्रह्मा वत्सलं सर्वजन्तुषु ।

कथं शोकविहीनाः स्युर्मृतेष्वात्मजबन्धुषु ।।१३१।।

Thou art kind to all creatures; if Lord Brahma would not have created Thee, how could they be free from sorrow when their children or relations died ? [131]

साधारणा नृपतयो विष्णोरंशा इति श्रुतिः ।

भवान्साक्षात्तु भगवान्कोऽन्य ईदृग्गुणाकरः ।। १३२ ।

The Veda says that ordinary kings are parts of Lord Visņu. And Thou art God Himself: who else can be the repository of such good qualities ? [132]

8. Righteousness

दक्षिणोदधितीरेऽस्ति नीलाद्रिः काननावृतः ।

न तत्र लोकसंचारस्तत्रास्ते सापि देवता ।। १३३ ।।

On the shore of the Southern Sea is the Niladri, covered by forests. There is no movement of human beings in that area. And that Deity is present there. [133]

वात्यया वालुकाकीर्णः सांप्रतं श्रूयते तु सः ।

तद्वशान्मम राज्येऽपि दुर्भिक्षमरकादिकम् ।। १३४।।

It is heard that at present that mountain is covered by sand due to storm. Because of that even in my kingdom there are famine, pestilence, etc. [134]

त्वय्यागते तु सर्वस्मिन्कुशलं मे भविष्यति । १३५.१।

But when Thou hast come, there will be well-being for me in every respect." [135.1]

इत्युक्तवन्तं नृपतिरुत्कलेशं द्विजोत्तमाः ।।१३५.२।।

विसर्जयामास तदा संनिवेशाय मानयन् । १३६.१।

O Sages, as the King of Utkala spoke thus, King Indradyumna gave him leave with due honour, for taking rest. [135.2-136.1]

नारदं प्रेक्ष्य निर्विण्णः किमेतदिति भो मुने ।। १३६.२।।

यदर्थं मे श्रमस्तं च विफलं हि वितर्कये ।१३७.१।

He became sorrowful and, looking at Narada, said: "O Sage, what is all this? Whatever is the purpose for which has been my exertion, that I think, has been in vain." [136.2-137.1]

इत्युक्तवन्तं तं प्राह नारदस्तु त्रिकालवित्।। १३७.२।।

But, as he said thus, Narada who knew the happenings. of the three periods of time, replied to him: [137.2]

न कार्यो विस्मयस्तेऽत्र भाग्यवान्वैष्णवोत्तमः ।

वैष्णवानां न वाञ्छा हि विफला जायते क्वचित् ।। १३८।।

"You should not have any doubt in this matter; you are fortunate and are the best devotee of Lord Visnu. Verily the desire of the devotees of Lord Visņu never goes without fulfilment. [138]

अवश्यं प्रेक्षसे राजन्बिभ्रतं पार्थिवं वपुः ।

कारणं जगतामादिं नारायणमनामयम् ।।१३९।।

O King, you will surely see Lord Narayana, the Taintless, the Ancient cause of the worlds, having taken a body on the earth. [139]

त्वदनुग्रहहेतोर्वै क्षिताववतरिष्यति ।

जगच्चराचरं सर्वं विष्णोर्वशमुपागतम् ।।१४०।।

Just on account of compassion for you, He will become incarnate on the earth. The whole world with the moving and the non-moving things is subject to the control of Lord Visnu. [140]

न कस्यापि वशे सोऽपि परमात्मा सनातनः ।

केवलं भक्तिवशगो भगवान्भक्तवत्सलः ।। १४१।।

He is the Supreme Self and is Ancient, and is also not under the control of anybody whatsoever. The Lord subjects Himself only to devotion, as He is kind to the devotee. [141]

ब्रह्मादिकीटपर्यन्तं सुगुप्तं यस्य मायया ।

स कथं परतन्त्रः स्यादृते भक्तजनान्नृप ।।१४२।।

From Lord Brahma down to the worm all are completely covered by His Illusion; as such, O King, how can He be subject to another's will, except that of the devotee ? [142]

धर्मार्थकाममोक्षाणां मूलं भक्तिर्मुरद्विषः ।

सैव तद्ग्रहणोपायस्तामृते नास्ति किंचन ।। १४३ ।।

Devotion to the Lord who is the Enemy of demon Mura (Visnu) is the base for righteousness, wealth, fulfilment of desires and Liberation; it alone is the means to attain Him and except it there is no way whatsoever. [143]

एक एव यदा विष्णुर्बहुधा स्वस्य मायया ।

तमृते परमात्मानं सुखहेतुर्न विद्यते ।। १४४ ।।

When the one Lord Visņu alone has become many by His own Maya (Power of Illusion), excepting that Supreme Self there is no means of happiness. [144]

येऽप्यन्ये शिवदुर्गाद्यास्तैस्तैः कर्मभिरावृताः ।

यच्छन्ति पूजिताः कामं तेऽपि विष्णुपरायणाः ।। १४५ ।।

The others like Siva, Durga, etc. who are approached through various actions, grant the object of desire when they are worshipped, but they also are devoted to Lord Visnu alone. [145]

अन्तर्यामी स भगवान्देवानामपि हृत्स्थितः ।

यावत्फलं प्रेरयति तावदेव ददत्यमी ।। १४६।।

He is the Lord, the Inner Controller, seated in the hearts even of the gods; whatever type of reward He inspires, that only they give. [146]

वैष्णवस्त्वं च राजेन्द्र पद्मयोनेश्च पञ्चमः

अष्टादशानां विद्यानां पारगो वृत्तसंस्थितः ।। १४७।।

O Emperor, you are a devotee of Lord Visnu, and you are also fifth in the line of Lord Brahma. You are proficient in the eighteen sciences and also established in right conduct. [147]

न्यायेन रक्षिता पृथ्वीं विशेषाद्ब्राह्मणार्चकः ।

अवश्यं द्रक्ष्यसि क्षेत्रे वैकुण्ठं चर्मचक्षुषा ।। १४८ । ।

You are the protector of the earth in the right manner; and especially you respect the Brahmins. Surely you will see Lord Visnu in the sacred place with your physical eyes. [148]

पितामहोऽप्यत्र कार्ये भवतो मां नियुक्तवान् ।

सर्वं ते कथयिष्यामि प्राप्ते क्षेत्रोत्तमे नृप । । १४९ ।।

Lord Brahma has also engaged me in this work of yours. O King, I shall explain to you everything when the best of sacred places is reached. [149]

सांप्रतं रात्रिशेषो हि तृतीयं याममृच्छति ।

स्वान्स्वान्निवेशान्निर्गंतुं राज्ञ आज्ञापयाधुना ।। १५०।।

The remainder of the night is presently moving to the third quarter. Direct the kings now to go to their respective resting places. [150]

त्वमप्यंतर्गृहं याहि निद्राया वशमागतः ।। १५१ ।

You also go to the inner apartment, as you are overpowered by sleep.” [151]

इति श्रीस्कान्दे महापुराण एकाशीतिसाहस्त्र्यां संहितायां द्वितीये

वैष्णवखण्डान्तर्गतोत्कलखण्डे पुरुषोत्तमक्षेत्रमाहात्म्ये जैमिनिऋषिसंवादे

इन्द्रद्युम्नस्य पुरुषोत्तम क्षेत्रगमनं नामैकादशोऽध्यायः ।। ११।।

Thus ends the Eleventh Chapter of the Dialogue between Jaimini and the Sages in Purusottama-Kṣetra-Mahatmya (the Glory of the Sacred Abode of the Supreme Being Lord Jagannatha) in the 'Utkala' Portion included in Part Two relating to Lord Visņu in the glorious Skanda Mahapuraṇa, a compendium of eighty-one thousand verses, entitled "Journey of Indradyumna to the sacred place Purusottama."



Twelfth Chapter

Indradyumna Visits Ekamra Grove

॥ जैमिनिरुवाच ॥

उक्ते ब्रह्मसुतेनेत्थमिन्द्रद्युम्नो महीपतिः

मुनेस्तु वचनं श्रुत्वा प्रहृष्टेनान्तरात्मना ।

विचार्य परया बुद्ध्या श्रमं मेने फलावहम् ।।१।।

Jaimini said: When Narada spoke thus, hearing the words of the Sage, King Indradyumna's heart was filled with joy. Reflecting with a concentrated mind, he thought that his exertion would bear fruit : [1]

अहो मे परमं भाग्यं बहुजन्मांतरार्जितम् ।

व्यवसाये ममोद्युक्तः सर्वलोकपितामहः ।।२।।

जीवन्मुक्तं स्वं तनुजं मत्सहायमकारयत् । ३.१।

“Ah ! Great is my good fortune, earned over many births. For my work Lord Brahma the Grandfather of all the worlds is zealously active and has made His own son who is liberated while living, my helper. [2-3.1]

सहायो यादृशः पुंसां भवेत्कार्यं हि तादृशम् ।।३.२।।

श्रुतं सभासु सर्वासु चेति वृद्धानुशासनम् ।४.१ ।

'As is the help available to men, so indeed would be the work' - such is the teaching of the elders heard in all assemblies." [3.2-4.1]

स इत्थं चिन्तयन्राजा विसृज्य च सभासदः ।।४.२।।

ततो मुनिं करे धृत्वा विवेशान्तः पुरे द्विजाः । ५.१ ।

Thus reflecting, the King sent away the members sitting in the Assembly. O Sages, then he took the Sage by the hand and went into the inner apartments. [4.2-5.1]

तमर्चयित्वा विधिवत्पल्यंके सह तेन वै ।।५.२।।

निशावशेषं नृपतिर्निनाय संलपन्मिथः ।

ततः प्रभाते विमले नित्यं कर्म समाप्य वै ।।६।।

पूजयित्वा जगन्नाथं संततार महानदीम् ।

उड्रदेशाधिपेनाग्रे गच्छताऽऽदिष्टपद्धतिः ।।७।।

Having honoured him in accordance with rule the King passed the remainder of the night along with him on the couch, talking mutually. Then in the morning which was clear, he finished his daily rituals. Having worshipped Lord Jagannatha (the Lord of the world), he crossed the river Mahanadi, with the King of Udra country going ahead and indicating the way. [5.2-7]

एकाम्रवनकं क्षेत्रमभियातो बलान्वितः ।

स गत्वा किंचिदध्वानं प्राप्य गन्धवहाभिधाम् ।।८।।

नदीं वेगवतीं शीततोयामाक्रम्य वेगवान् ।

पूर्वाह्णपूजासमये कोटिलिङ्गेश्वरस्य वै ।।९।।

चर्चरीशंखकाहालमृदङ्गमुरजध्वनिम् ।

व्यश्नुवानं महारण्यं दूराच्छुश्राव भूपतिः ।।१०।।

He reached the sacred place 'Ekamra grove'1 along with his army. Covering some distance, he came to the river named Gandhavaha which was flowing fast and was

1. Bhubanesvar

having cool water. Crossing that speedily, from a distance the King heard the sound of musical symphony, conch, musical instruments, tabors, and tambourine at the time of the fore-noon worship of Lord Kotilingesvara (Siva), which was filling the great forest. [8-10]

मन्यमानो भगवतो नीलाचलनिवासिनः ।

उवाच नारदं प्रीतो ध्वनिः कुत्र महामुने ।।११।।

He thought that it was from the Lord dwelling in Nilacala. With joy he asked Narada: “0 Great Sage, wherefrom is this sound coming ? [11]

नीलाद्रिशिखरावासः प्राप्तः किं परमेश्वरः ।

यदर्चासमये ह्येष श्रूयते संकुलध्वनिः ।।१२।।

Has the Supreme Lord who dwells on the top of Niladri been reached by us, at the time of whose worship this combined sound is being heard ? [12]

उताहोप्यन्यदेवो वा निकटे वर्तते मुने । १३.१।

Or can it be even that another deity is present nearby, O Sage ?” [13.1]

इति पृष्टस्तदा राज्ञा प्रोवाच मुनिपुङ्गवः ।।१३.२ ।।

Thus asked by the King then, the pre-eminent Sage replied: [13.2]

राजन्सुदुर्लभं क्षेत्रं गोपितं मुरवैरिणा ।

न तत्रास्तीति भगवान्कैरपि ज्ञायते नृभिः ।।१४।।

"O King! It is very difficult to attain to that sacred place as it is concealed by Lord Visņu. It is not known to any of the human beings that the Lord is there. [14]

त्वं हि भाग्यवतां श्रेष्ठस्त्वद्भाग्यात्ते पुरोधसा ।

दृष्टः कथंचिद्भगवान्संयतेन्द्रियवर्त्मना ।।१५।।

You are indeed most fortunate; on account of your good fortune the Lord was seen somehow by your priest who is established in the path of sense-control. [15]

त्वं हि तावद्बलैर्युक्तः षडङ्गैर्नृपसत्तम ।

साहसेऽतिप्रवृत्तोऽसि संशयो मे महीपते ।। १६ ।।

O best of Kings! You are also now intensely engaged in this bold endeavour accompanied by so large armed forces with six divisions; O King, I have some doubt in this regard. [16]

संवर्तते नीलगिरियजने तु तृतीयके ।

इदं त्वेकाम्रकवनं क्षेत्रं गौरीपतेर्विभोः ।।

नातिदूरे महीपाल भीतः स शरणागतः ।।१७।।

Nilagiri is at a distance of three Yojanas (twenty four miles) from here. And, O King, this is the Ekamra grove, the sacred place of the all-powerful Lord of Gouri (Lord Siva). Being afraid, O King, He has taken refuge at this place which is not very far." [17]

॥ इन्द्रद्युम्न उवाच ॥

कथं स भीतो गौरीशः कं वा शरणमागतः ।।१८।।

ददाह त्रिपुरं घोरं शरेणैकेन यः पुरा ।१९.१ ।

Indradyumna asked: Lord Siva had formerly burnt the terrible Tripura (Triple city of demons) just with one arrow; why is He afraid, and in whom has He taken refuge ? [18-19.1]

अत्र मे विस्मयो जातः श्रोतुमिच्छामि दुर्लभम् ।।१९.२ ।।

I am surprised at this; I wish to hear about this which is so difficult to get. [19.2]

रक्षिता भवभीतानां भवः परमपावनः ।

किमर्थं भयभीतोऽसौ कः समर्थोऽस्य वै जये ॥२०॥

Lord Siva is supremely holy and is the protector of those who are afraid of worldly existence. Why is He fear- stricken, and who indeed is able to get victory over Him ? [20]

।। नारद उवाच ।।

अत्र ते कथयिष्यामि पुरावृत्तं महीपते ।

उपयेमे पुरा गौरीं तपसा वशमागतः ।।२१।।

ब्रह्मचारी हिमगिरौ भगवान्नीललोहितः ।

उत्सृज्य ब्रह्मचर्यं तु सोऽनङ्गशरपीडितः ।। २२ ।।

Narada said: In this regard, O King, I shall relate to you a story of olden times. Formerly the Bluish-red Lord (Siva) was leading the life of a celibate in the Himalayas. He married Parvati giving up celibacy, being won over by Her austerities and disturbed by the arrow of Cupid. [21-22]

तया रेमे रुचिरया यौवनोन्मत्तया नृप ।

तत्पितुर्विषये भोगान्बुभुजे देवकांक्षितान् ।।२३।।

She was charming and bubbling with youth; He roamed with Her in the territory of Her father and enjoyed pleasures which are craved for even by the gods. [23]

कदाचिदथ निर्याती स्ववासभवनात्सती ।

सामपूर्वं कुलस्त्रीभिर्मात्रोक्ता सस्मितं वचः ।।२४।।

आर्ये महत्तपस्तप्तं वरार्थं गहने वने ।

निष्कुलो निर्गुणो वृद्धो वरः प्राप्तो वरानने ।। २५ ।।

Once, when Parvati was going out of Her house, Her mother along with other respectable women, spoke to Her gently and smilingly, "O Respectable Parvati, you had performed great austerities in the thick forest for getting a husband, and you are so lovely, but you got a husband who has no kindred, is without any good quality, and old. [24-25]

दिवारात्रिं न त्यजसि सन्निधिं तादृशस्य वै ।

को गुणः कथ्यतां वत्से किं वा पत्युः प्रसादजम् ।।२६।।

भूषणाच्छादनं प्राप्तं ममैव गृहवासिनी ।

चिरं तिष्ठसि भद्रे त्वं पितृभोगोपलालिता ।। २७ ।।

Yet, day and night you are not at all leaving the company of such a person. My dear child, what is his good quality, and what ornaments or garments have you got as favour from the husband? Dear, you stay only in my house always, being treated with tenderness and enjoying paternal comforts. [26-27]

त्रैलोक्ये यास्तु कन्या वै परिणीताः पितुर्गृहात् ।

॥ प्रयान्त्यलंकृता भर्त्रा भर्तृवेश्मनि शुश्रुम ।।२८।।

We have heard that in the three worlds when daughters are married, they go from the father's house to the husband's abode, adorned by the husband with ornaments. [28]

अहं तु मानसी कन्या पितॄणां पितृलोकतः ।

आगता तु महाभागे परिणीता हिमाद्रिणा ।। २९॥

O fortunate one, I was the mind-born daughter of the Manes and, married to Himalaya, I have also come here from the realm of the Manes. [29]

इत्थमुक्ता मया हास्यान्न क्रोधाच्चललोचने ।

जामातुरग्रे नो वाच्यं स हि विष्णुसमो मतः ।। ३० ।।

This has been told by me just as a joke and not out of anger, O one with quickly moving eyes; do not speak this out before the son-in-law as He is regarded as verily equal to Lord Visnu." [30]

।। नारद उवाच ।।

मातुरित्थं वचः श्रुत्वा भर्तुनिन्दाप्रपीडिता ।

कोपप्रस्फुरदोष्ठी सा वाचं नोचे मनागपि ।। ३१ ।।

Narada continued: "Hearing such words from the mother, She was tormented by the reviling of the husband (by Her mother) and Her lips quivered with anger, but She did not speak even a bit. [31]

प्रययावन्तिकं भर्तुर्निह्लवानांऽबिकावचः ।

जगाद परुषं वाक्यं स्नेहगर्भं मिताक्षरम् ।।३२।।

She went near Her husband, keeping aside the words of the mother, and spoke some sharp words which were yet affectionate and measured. [32]

स्वामिन्न सांप्रतं चैतद्यद्वासः श्वशुरालये ।

क्षौद्रीयसामपि गुरोस्त्रैलोक्यस्य कथं नु ते ।।३३।।

‘Lord, this staying in father-in-law's house is not correct even for small people, then, how much more so for Thee who art the Teacher of the three worlds ! [33]

तदावयोर्नात्र योग्या वसतिर्मे प्रिया विभो ।

न सन्ति किं ते वासाय योग्या वै भूमयः प्रभोः ||३४||

Hence our stay here is not proper and is not to my liking, O Lord. Thou art the Master, are there not lands indeed fit for Thy dwelling ?' [34]

इत्युक्तः शिवया सोऽथ भगवान्वृषभध्वजः ।

तया सार्धं वृषारूढो मध्यदेशं ययौ त्वरन् ।।३५।।

Thus spoken by Parvati, Lord Siva then along with Her mounted the Bull and promptly proceeded to the central country. [35]

विलङ्घ्य सर्वतीर्थानि प्रयागं पावनं महत् ।

पूर्वसागरगामिन्या गङ्गाया उत्तरे तटे ।।३६।।

वाराणसीं नाम पुरीं गौर्या वासाय निर्ममे । ३७.१ ।

Crossing all sacred bathing places and the great sanctifying place Prayaga, for Parvati's dwelling He built a city with the name Varaṇasi, on the northern bank of the river Ganga which flows to the Eastern Sea (Bay of Bangal). [36-37.1]

पञ्चक्रोशमितां रम्यां वरप्रासादशोभिताम् ।।३७.२।।

अट्टालकशतैर्युक्तामसंख्योपवनैर्युताम् ।

नानातीर्थसमायुक्तां नानाजनसमाकुलाम् ||३८||

It extended to five krosas (ten miles), was beautiful and adorned with excellent temples, comprising hundreds of palatial buildings, consisting of innumerable gardens, containing many sacred bathing places, and full of varieties of people. [37.2-38]

आज्ञया धूर्जटेः शुभ्रां निर्मितां विश्वकर्मणा

पावनैः शीतलैर्गङ्गातरङ्गैः क्षपितांहसाम् ।।३९।।

By the command of Lord Siva that beautiful city was built by Visvakarma. Sins are destroyed there by the purifying and cool waves of river Ganga. [39]

तत्र मध्ये पुरे स्वर्णप्राकाराट्टालशोभिते ।

रत्नस्तंभैः सुघटिते सर्वाशापरिपूरके ।।४०।।

तया रेमे पशुपतिः श्रियेव मधुसूदनः ।

सा पुरी विश्वनाथेन कदाचिन्नैव मुच्यते ।।४१।।

The city was adorned with golden ramparts and watch- towers, nicely erected with gem-studded pillars and it fulfilled all wishes; there in its centre Lord Siva stayed with Parvati, just as Lord Visņu stays with Goddess Lakshmi. Lord Visvanatha (Siva) does not indeed leave that city at any time whatsoever. [40-41]

अविमुक्तेति सा ख्याता नृणां मुक्तिप्रदायिनी ।

पुराऽऽसीन्मनुजाधीश सेविता भवभीरुभिः ।।४२ ।।

That is why it is called "Avimukta" (unabandoned), and it gives Liberation to human beings. O King, formerly, those who were afraid of worldly existence were resorting to it. [42]

तत्रोषिता तदा गौरी तेन भर्त्रा स्वलंकृता ।

मातरं पितरं चापि न सस्मार महीपते ||४३||

Parvati dwelt there well adorned by Her husband and O King, did not remember either Her mother or father. [43]

एवं बहुयुगेऽतीते कैलासाद्रिं स जग्मिवान् ।

आत्मनः कोटिलिङ्गानि तत्र संस्थाप्य वै प्रभुः ।।४४।।

Thus many ages passed and then, after installing crores of His own Lingas there, the Lord moved to Kailasa mountain. [44]

राजानः पालयामासुस्तां पुरीं बहुशो नृप ।

तत्रासीत्काशिराजाख्यः पुरा द्वापरके युगे ।।४५।।

That city, O King, was ruled by many kings. In Dwapara age formerly there was one king with the name Kasiraja. [45]

शम्भुं सन्तोषयामास तपसोग्रेण वै प्रभुम् ।

जरासन्धपुरोगाणां राज्ञां जेतारमच्युतम् ।।४६।।

संग्रामे प्रभविष्यामीत्यभिसंधाय पार्थिवः ।