Kāruṇya-stotra Phalaśruti; Dream-Darśana of Vāsudeva; Manifestation and Pratiṣṭhā of Jagannātha, Balabhadra (Ananta), and Subhadrā

Verse 1

वसुरुवाच । इत्थं स्तुतस्तदा तेन प्रसन्नो गरुडध्वजः । ददौ तस्मै तु सुभगे सकलं मनसेप्सितम् ॥ १ ॥

Vasu said: Thus praised by him at that time, the Garuḍa-bannered Lord Viṣṇu was pleased and granted that fortunate one all that his mind desired.

Verse 2

यः संपूज्य जगन्नाथं प्रत्यहं स्तौति मानवः । स्तोत्रेणानेन मतिमान्समोक्षं लभते ध्रुवम् ॥ २ ॥

Whoever, after duly worshipping Jagannātha, praises Him every day with this hymn—such a wise person certainly attains liberation (mokṣa).

Verse 3

त्रिसंध्यं यो जपेद्विद्वानिमं स्तोत्रवरं शुचिः । धर्मं चार्थं च कामं च मोक्षं च लभते नरः ॥ ३ ॥

A learned and pure person who recites this excellent hymn at the three daily junctions (sandhyā) attains dharma, artha, kāma, and also mokṣa.

Verse 4

यः पठेच्छृणुयाद्वापि श्रावयेद्वा समाहितः । स लोकं शाश्वतं विष्णोर्याति निर्द्ध्रूतकल्मषः ॥ ४ ॥

Whoever, with focused mind, recites this, listens to it, or causes it to be recited, is cleansed of sin and attains the eternal realm of Viṣṇu.

Verse 5

धन्यं पापहरं चेदं भुक्तिमुक्तिप्रदं शिवम् । गुह्यं सुदुर्लभं पुण्यं न देयं यस्य कस्य चित् ॥ ५ ॥

This teaching/rite is blessed and removes sins; it is auspicious and grants both worldly enjoyment and liberation. It is secret, exceedingly rare, and meritorious—therefore it should not be given to just anyone.

Verse 6

न नास्तिकाय मूर्खाय न कृतघ्नाय मानिने । न दुष्टमतये दद्यान्नाभक्ताय कदाचन ॥ ६ ॥

One should never give (sacred teaching or sacred gifts) to an atheist, to a fool, to an ungrateful person, or to one who is proud; nor should one ever give to a person of wicked intent, or to one devoid of devotion.

Verse 7

दातव्यं भक्तियुक्ताय गुणशीलान्विताय च । विष्णुभक्ताय शांताय श्रद्धानुष्ठानशीलिने ॥ ७ ॥

One should give (charity) to a person endowed with devotion, possessed of virtues and good conduct—one who is a devotee of Viṣṇu, tranquil, and devoted to faithful religious observance.

Verse 8

इदं समस्ताघविनाशहेतु कारुण्यसंज्ञं सुखमोक्षदं च । अशेषवांछाफलदं वरिष्ठ स्तोत्रं मयोक्तं पुरुषोत्तमस्य ॥ ८ ॥

This most excellent hymn to Puruṣottama, spoken by me—known as “Kāruṇya” (the hymn of compassion)—is the cause of the destruction of all sins; it bestows happiness and liberation, and grants every desired fruit without remainder.

Verse 9

ये तं सुसूक्ष्मं विमलांम्बराभं ध्यायंति नित्यं पुरुषं पुराणम् । ते मुक्तिभाजः प्रविशंति विष्णुं मन्त्रैर्यथाज्यं हुतमध्वराग्नौ ॥ ९ ॥

Those who constantly meditate on that supremely subtle, stainless, sky-hued Ancient Person—such people, partakers of liberation, enter into Viṣṇu, just as ghee offered with mantras is received into the sacrificial fire.

Verse 10

एकः स देवो भवदुःखहंता परः परेषां न ततोऽस्ति चान्यः । स्रष्टा स पाता सकलांतकर्ता विष्णुः समश्चाखिलसारभूतः ॥ १० ॥

He alone is the Deity who destroys the sorrow of beings; higher than the highest—beyond Him there is none. He is the Creator, the Protector, and the One who brings all to their final end; that Viṣṇu, impartial to all, is the very essence of everything.

Verse 11

किं विद्यया किं सुगुणैश्च तेषां यज्ञैश्च दानैश्च तपोभिरुग्रैः । येषां न भक्तिर्भवतीह कृष्णे जगद्गुरौ मोक्षसुखप्रदे च ॥ ११ ॥

What use are learning and good qualities—what use are sacrifices, gifts, and severe austerities—if, here in this world, there is no devotion to Kṛṣṇa, the Guru of the universe, the giver of the bliss of liberation?

Verse 12

लोके स धन्यः स शुचिः स विद्वान्स एव वक्ता स च धर्मशीलः । ज्ञाता स दाता स च सत्यवक्ता यस्यास्ति भक्तिः पुरुषोत्तमाख्ये ॥ १२ ॥

In this world, truly blessed is that person—pure, learned, eloquent, and devoted to dharma—who is a knower, a giver, and a speaker of truth, for whom devotion to the One called Puruṣottama is present.

Verse 13

स्तुत्वैवं ब्रह्मतनयः प्रणम्य च सनातनम् । वासुदेवं जगन्नाथं सर्वकामफलप्रदम् ॥ १३ ॥

Thus, the son of Brahmā, having praised and bowed to the Eternal One—Vāsudeva, the Lord of the universe, the bestower of the fruits of all desires—proceeded onward.

Verse 14

चिंताविष्टो महीपालः कुशानास्तीर्य भूतले । वस्त्रं च तन्मना भूत्वा सुष्वाप धरणीतले ॥ १४ ॥

Overwhelmed by anxiety, the king spread kuśa-grass upon the ground; and, placing a cloth there—his mind fixed upon it—he lay down and slept upon the earth.

Verse 15

कथं प्रत्यक्षमभ्येति देवदेवो जनार्दनः । मम चिंताहरो देवः कदासाविति चिंतयन् ॥ १५ ॥

Again and again he pondered: “How will Janārdana, the God of gods, come before me in direct vision? When will that Lord—who removes my anxieties—appear?”

Verse 16

सुप्तस्य तस्य नृपतेर्वासुदेवो जगद्गुरुः । आत्मानं दर्शयामास स्वप्ने तस्मै च चक्रधृक् ॥ १६ ॥

As that king lay asleep, Vāsudeva—the Guru of the world, bearer of the discus—revealed His own form to him in a dream.

Verse 17

स ददर्श च तं स्वप्नेदेवदेवं जगत्पतिम् । शंखचक्रधरं शांतं गदापद्माग्रपाणिनम् ॥ १७ ॥

And in a dream he beheld Him—the God of gods, the Lord of the universe—serene, bearing the conch and discus, with the mace and lotus held in His foremost hands.

Verse 18

शार्ङ्गवाणासियुक्तं च ज्वलत्तेजोग्रमंडलम् । युगांतादित्यवर्णाभं नीलवैडूर्यसन्निभम् ॥ १८ ॥

He is endowed with the Śārṅga bow, arrows, and a sword, encircled by a blazing orb of fierce radiance. He shines like the sun at the end of an age (yugānta), resembling deep blue vaidūrya.

Verse 19

सुपर्णपृष्ठमासीनं षोडशार्द्धभुजं विभुम् । स चासौ प्राब्रवीद्वीक्ष्य साधु राजन्महामते ॥ १९ ॥

Seated upon the back of Garuḍa was the all-pervading Lord, bearing eight arms. Seeing him, He spoke: “Well done, O King of great understanding.”

Verse 20

क्रतुनानेन दिव्येन तथा भक्त्या च श्रद्धया । तुष्टोऽस्मि ते महीपाल वृथा किमनुशोचसि ॥ २० ॥

By this divine sacrifice, and by your bhakti and faith (śraddhā), I am pleased with you, O king. Why do you grieve in vain?

Verse 21

यदत्र प्रतिमा राजन्राजपूज्या सनातनी । यथा तां प्राप्नुया भूप तदुपायं ब्रवीमि ते ॥ २१ ॥

O King, the pratimā (sacred icon) here is ancient and worthy of royal worship, eternal in sanctity. O ruler of the earth, I shall tell you the means by which you may obtain it.

Verse 22

गतायामद्य शर्वर्यां निर्मले भास्करोदये । सागरस्य जलस्यांते नानाद्रुमविभूषिते ॥ २२ ॥

When the night had passed and the sun rose in a clear sky, (they) arrived at the edge of the ocean’s waters—an area adorned with many kinds of trees.

Verse 23

जलं तथैव वेलायां दृश्यते यत्र वै महत् । लवणस्योदधे राजंस्तरंगैः समभिप्लुतम् ॥ २३ ॥

O King, there too one sees a vast expanse of water at the shoreline—for it is the salt ocean, filled and covered over with waves.

Verse 24

कूलालंबी महावृक्षः स्थितः स्थलजलेषु च । वेलाभिर्हन्यमानश्च न चासौ कंपते ध्रुवः ॥ २४ ॥

Like a great tree rooted on the bank, standing where land and water meet—though struck again and again by the waves, it does not tremble, remaining steadfast.

Verse 25

हस्तेन पुर्शुमादाय ऊर्मेरंतस्ततो व्रज । एकाकी विहरन्राजन्यं त्वं पश्यसि पादपम् ॥ २५ ॥

Taking the man by the hand, go from there into the midst of the wave. Wandering alone, O kṣatriya, you will behold a tree.

Verse 26

इदं चिह्नं समालोक्य च्छेदयत्वमशंकितः । शात्यमानं तु तं वृक्षं प्रांशुमद्भुतदर्शनम् ॥ २६ ॥

Seeing this sign, cut it down without hesitation. That lofty tree—of wondrous appearance—was then being split apart.

Verse 27

दृष्ट्वा तेनैव संचिंत्य तदा भूपाल दर्शनम् । कुरु तत्प्रतिमां दिव्यां जहिचिंतां विमोहिनीम् ॥ २७ ॥

Having seen it, contemplate in that very way the vision of the king; fashion a divine image of him, and cast off the deluding worry that confuses the mind.

Verse 28

एवमुक्त्वा महाभागो जगामादर्शनं हरिः । स चापि स्वप्नमालक्ष्य परं विस्मयमागतः ॥ २८ ॥

Having spoken thus, the illustrious Lord Hari vanished from sight. And he too, realizing it to have been a dream, was overcome with profound astonishment.

Verse 29

तां निशां समुदीक्षन्स ततस्तद्गतमानसः । व्याहरन्वैष्णवान्मन्त्रान्सूक्तं चैव तदात्मकम् ॥ २९ ॥

Gazing upon that night, his mind absorbed in it, he then uttered Vaiṣṇava mantras and a hymn of the same essence.

Verse 30

प्रभातायां रजन्यां तु तद्गतोऽनन्यमानसः । स स्नात्वा सागरे सम्यग्यथावद्विधिना ततः ॥ ३० ॥

At daybreak, while the night had not yet ended, he went there with an undistracted mind. Then he bathed properly in the ocean, exactly according to the prescribed rite.

Verse 31

दत्वा दानं तु विप्रेभ्यो ग्रामांश्च नगराणि च । कृत्वा पौर्वाह्णिकं कर्म जगाम स नृपोत्तमः ॥ ३१ ॥

Having given gifts to the Brahmins—even villages and towns—and having performed the prescribed forenoon rites, that foremost of kings then departed.

Verse 32

न रथो न पदातिश्च न गजो न च सारथिः । एकाकी स महावेलां प्रविवेश महीपतिः ॥ ३२ ॥

There was neither chariot, nor infantry, nor elephant, nor even a charioteer; that king, all alone, entered the great shore, the vast seacoast.

Verse 33

तं ददर्श महावृक्षं तेजस्वंतं महाद्रुमम् । महांतकं महारोहं पुण्यं विफलमेव च ॥ ३३ ॥

He beheld that great tree—radiant, a mighty timber—vast in its spread and towering in its height; holy indeed, yet bearing no fruit.

Verse 34

महोत्सवं महाकायं प्रसुप्तं च जलांतिके । सांद्रमांजिष्ठवर्णाभं नाम जातिविवर्जितम् ॥ ३४ ॥

It was vast like a grand festival, of enormous size, and lay as if asleep at the water’s edge; it shone with a deep madder-red hue, and bore neither name nor any caste-identification.

Verse 35

नरनाथस्तथा विष्णोर्द्रुमं दृष्ट्वा मुदान्वितः । पर्शुना शातयामास शितेन च दृढेन च ॥ ३५ ॥

Then the king of men, filled with joy upon beholding Viṣṇu’s tree, felled it with an axe—sharp and steadfast.

Verse 36

द्वैधीभूता मतिस्तत्र बभूवेंद्रसखस्य च । निरीक्षमाणे काष्ठे तु बभूवाद्भुतदर्शनम् ॥ ३६ ॥

There, Indra’s companion’s mind was split by doubt; and as he kept examining the wood, a wondrous vision appeared.

Verse 37

विश्वकर्मा च विष्णुश्च विप्ररूपधरावुभौ । आजग्मतुर्महात्मानौ तथा तुल्याग्रजन्मनौ ॥ ३७ ॥

Viśvakarmā and Viṣṇu—both great souls—assuming the form of brāhmaṇas, arrived there, alike in their eminent birth.

Verse 38

ज्वलमानौ सुतेजोभिर्दिव्यस्रग्गंधलेपनौ । अथ तौ तं समासाद्य नृपमिंद्रिसखं तदा ॥ ३८ ॥

Blazing with their own radiant splendor, adorned with celestial garlands, fragrance, and unguents, the two then approached the king Indrī-sakha.

Verse 39

तावब्रूतां महाराज त्वं किमत्र करिष्यसि । किमयं ते महाबाहो शातितश्च वनस्पतिः ॥ ३९ ॥

Then the two said, “O great king, what will you do here? And, O mighty-armed one, why has this tree been cut down for your sake?”

Verse 40

असहायो महादुर्गे निर्जने गहने वने । महासिंधुतटे चैव शातितो वै महाद्रुमः ॥ ४० ॥

Alone and without aid, in a perilous, desolate, dense forest—and even upon the shore of the great ocean—a mighty tree is indeed cut down.

Verse 41

तयोः श्रुत्वा वचः सुभ्रु स तु राजा मुदान्वितः । बभाषे वचनान्याभ्यां मृदूनि मधुराणि च ॥ ४१ ॥

O fair-browed lady, having heard the words of those two, the king—filled with joy—spoke back to them with gentle and sweet speech.

Verse 42

दृष्ट्वा तौ ब्राह्मणौ तत्र चंद्रसूर्याविवागतौ । नमस्कृत्य जगन्नाथाववाङ्मुखमवस्थितः ॥ ४२ ॥

Seeing those two brāhmaṇas arrive there like the Moon and the Sun, he bowed in reverence to the Lords of the universe (Jagannātha) and stood with his face lowered in humility.

Verse 43

देव देवमनाद्यंतममेयं जगतः पतिम् । आराधितुं वै प्रतिमां करोमीति मतिर्मम ॥ ४३ ॥

“To worship the God of gods—beginningless and endless, immeasurable, the Lord of the universe—my mind is resolved: ‘Indeed, I shall fashion a sacred image (pratimā) for His adoration.’”

Verse 44

अहं स देवदेवेन परमेण महात्मना । स्वप्नाते च समुद्दिष्टो भवद्भ्यां श्रावितो मया ॥ ४४ ॥

I am that very person whom the Supreme Lord of gods, the great-souled One, indicated to you at the end of a dream; and through you two it has been made known to me, just as it was told.

Verse 45

यज्ञस्तद्वचनं श्रुत्वा देवेन्द्रप्रतिमस्य च । प्रहस्य तस्मै विश्वेशस्तुष्टो वचनमब्रवीत् ॥ ४५ ॥

Hearing the words of Yajña, radiant like Indra, the Lord of the universe—well pleased—smiled and then spoke to him.

Verse 46

साधु साधु महीपाल यदेतन्मन उत्तमम् । संसारसागरे घोरे कंदलीदलसन्निभे ॥ ४६ ॥

“Well said, well said, O king! This noble intention of yours is excellent—for in the dreadful ocean of saṃsāra, life is as fragile as a plantain leaf.”

Verse 47

निःसारे दुःखबहुले कामक्रोधसमाकुले । इंद्रियावर्तकलिले दुस्तरे लोमहर्षणे ॥ ४७ ॥

In this world—devoid of lasting essence, crowded with suffering, and tumultuous with desire and anger—muddied by the whirlpools of the senses, hard to cross, and dreadful, making one’s hair stand on end—

Verse 48

नानाव्याधिशतावर्ते चलबुद्बुदसन्निभे । यतस्ते मतिरुत्पन्ना विष्णोराराधनाय वै ॥ ४८ ॥

In this whirlpool of hundreds of diverse diseases—life being as unsteady as a trembling bubble—your resolve has arisen for the worship of Lord Viṣṇu; therefore it is truly auspicious.

Verse 49

धन्यस्त्वं नृपशार्दूल गुणैः सर्वैरलंकृतः । सप्रजा धरणी धन्या सशैलवनपत्तना ॥ ४९ ॥

Blessed are you, O tiger among kings, adorned with every virtue. Blessed too is the earth along with its people—together with its mountains, forests, and cities.

Verse 50

सपुरग्रामनगरा चतुर्वणैरलंकृता । यत्र त्वं नृपशार्दूल प्रजापालयिता प्रभुः ॥ ५० ॥

Adorned with towns, villages, and cities, and sanctified by the presence of the four varṇas—there, O tiger among kings, you shall reign as the sovereign lord who protects the people.

Verse 51

एह्येहि त्वं महाभाग द्रुमेऽस्मिन्सुखशीतले । आवाभ्यां सह तिष्ठ त्वं कथाभिर्द्धर्मसंश्रितः ॥ ५१ ॥

Come, come, noble one—remain with us beneath this pleasant, cool tree, and stay here with both of us, taking refuge in dharma through sacred discourse.

Verse 52

अयं तव सहायार्थमागतः शिल्पिनां वरः । विश्वकर्मसमः साक्षान्निपुणः सर्वकर्मसु ॥ ५२ ॥

Here is the foremost of craftsmen who has come to assist you—truly equal to Viśvakarmā himself, and expertly skilled in every kind of work.

Verse 53

मयोद्दिष्टां तु प्रतिमां करोत्येष तटं त्यज । श्रुत्वैवं वचनं तस्य तदा राजा द्विजन्मनः ॥ ५३ ॥

“He is fashioning the image exactly as I prescribed—leave this bank.” Hearing these words of that twice-born sage, the king then acted accordingly.

Verse 54

सागरस्य तटं त्यक्त्वा गत्वा तस्य समीपतः । तस्थौ स नृपतिश्रेष्ठो वृक्षच्छायां सुशीतलाम् ॥ ५४ ॥

Leaving the seashore behind and going nearby, that best of kings stood in the pleasantly cool shade of a tree.

Verse 55

ततस्तस्मै स विश्वात्मा तदाकारां तदाकृतिम् । शिल्पिमुख्याय विधिजे कुरुष्वेत्यभ्यभाषत ॥ ५५ ॥

Then the Universal Self (Viśvātmā) addressed Brahmā, born of Vidhi and foremost among artisans, saying: “Fashion that very form and that very shape.”

Verse 56

कृष्णरूपं परं शांतं पद्मपत्रायतेक्षणम् । श्रीवत्सकौस्तुभधरं शंखचक्रगदाधरम् ॥ ५६ ॥

I meditate upon the Supreme Lord in His Kṛṣṇa-form—utterly serene, with lotus-petal-like eyes—bearing the Śrīvatsa mark and the Kaustubha jewel, and holding the conch, discus, and mace.

Verse 57

गौरं गोक्षीरवर्णाभे द्वितीयं स्वस्तिकांकितम् । लांगलास्त्रधरं देवमनंताख्यं महाबलम् ॥ ५७ ॥

The second divine form is fair—shining with the hue of cow’s milk—marked with a svastika; bearing the plough as a weapon, that mighty deity is known as Ananta, of great strength.

Verse 58

देवदानवगंधर्वयक्षविद्याधरोरगैः । न विज्ञातो हि तस्यांतस्तेनानंत इति स्मृतः ॥ ५८ ॥

Indeed, even by the gods, demons, Gandharvas, Yakṣas, Vidyādharas, and Nāgas, His limit is not known; therefore He is remembered as “Ananta” (the Endless).

Verse 59

भगिनीं वासुदेवस्य रुक्मवर्णां सुशोभनाम् । तृतीयां वै सुभद्रां च सर्वलक्षणलक्षिताम् ॥ ५९ ॥

And (he beheld) Vāsudeva’s sister—golden-hued and splendidly radiant—and as the third, Subhadrā as well, distinguished by every auspicious mark.

Verse 60

श्रुत्वैतद्वचनं तस्य विश्वकर्मा सुकर्मकृत् । तत्क्षणात्कारयामास प्रतिमाः शुभलक्षणाः ॥ ६० ॥

Hearing his words, Viśvakarmā—the master craftsman of noble works—at once caused auspicious images, marked with blessed signs, to be fashioned.

Verse 61

कुण्डलाभ्यां विचित्राभ्यां कर्णाभ्यां सुविराजिताः । चक्रलांगलविन्यासहताभ्यां भानुसंमताः ॥ ६१ ॥

Adorned with wondrous earrings, their ears shone brilliantly; and, bearing the marks and imprints of the discus and the plough, they were recognized as those approved by the Sun.

Verse 62

प्रथमं शुक्लवर्णानां शारदेंदुसमप्रभम् । सुरक्ताक्षं महाकायं फटाविकटमस्तकम् ॥ ६२ ॥

First was one of white hue, radiant as the autumn moon—his eyes intensely red, his form vast, and his head fearsome, crowned with a widely spreading hood.

Verse 63

नीलांबरधरं चोग्रं बलमद्भुतकुंडलम् । महाहलधरं दिव्यं महामुसलधारिणम् ॥ ६३ ॥

Clad in blue garments and awe-inspiring, he possessed immense strength and wondrous earrings—divine, bearing the great plough and wielding the mighty club.

Verse 64

द्वितीयं पुंडरीकाक्षं नीलजीमृतसन्निभम् । अतसीपुष्पसंकाशं पद्मपत्रायतेक्षणम् ॥ ६४ ॥

Second is Puṇḍarīkākṣa, the Lotus-Eyed—dark as a rain-laden cloud, radiant as the atasī flower, with long eyes shaped like lotus petals.

Verse 65

श्रीवत्सवक्षसं भ्राजत्पीतवाससमच्युतम् । चक्रकम्बुकरं दिव्यं सर्वपापहरं हरिम् ॥ ६५ ॥

I worship Hari, the infallible Lord Acyuta—bearing the Śrīvatsa mark upon His chest, radiant in yellow garments, holding the discus and conch in His hands—divine, the remover of all sins.

Verse 66

तृतीयां स्वर्णवर्णाभां पद्मपत्रायतेक्षणाम् । विचित्रवस्त्रसंछन्नां हारकेयूरभूषिताम् ॥ ६६ ॥

The third maiden shone with a golden hue; her eyes were long like lotus-petals. She was clad in splendid, variegated garments and adorned with necklaces and armlets.

Verse 67

विचित्राभरणोपेतां रत्नमालावलंबिताम् । पीनोन्नतकुचां रम्यां विश्वकर्मा विनिर्ममे ॥ ६७ ॥

Viśvakarmā fashioned her as a lovely woman, adorned with wondrous ornaments, wearing a hanging garland of jewels, with full and uplifted breasts.

Verse 68

स तु राजाद्भुतं दृष्ट्वा क्षणेनैकेन निर्मिताः । दिव्यवस्त्रयुगाच्छन्ना नानारत्नैरलंकृताः ॥ ६८ ॥

But the king, seeing this marvel—things fashioned in a single instant—beheld them covered in pairs of heavenly garments and adorned with many kinds of jewels.

Verse 69

सर्वलक्षणसंपन्नाः प्रतिमाः सुमनोहराः । विस्मयं परमं गत्वा इदं वचनमब्रवीत् ॥ ६९ ॥

Beholding the images—endowed with every auspicious mark and exceedingly captivating—he became filled with the greatest wonder and spoke these words.

Verse 70

किं देवौ समनुप्राप्तौ द्विजरूपधरावुभौ । द्वावप्यद्भुतकर्माणौ देववृत्तौ त्वमानुषौ ॥ ७० ॥

“What is this—have two gods arrived here, both assuming the form of brāhmaṇas? Both perform wondrous deeds; their conduct is divine, though they appear human.”

Verse 71

देवौ वा मानुषौ वापि यक्षविद्याधरौ वरौ । किंवा ब्रह्महृषीकेशौ वसुरुद्रावुताश्विनौ ॥ ७१ ॥

Whether they are two gods, or two humans, or two excellent beings such as a Yakṣa and a Vidyādhara; or even Brahmā and Hṛṣīkeśa (Viṣṇu), or the Vasus and the Rudras, or the Aśvins—whoever they may be, they are spoken of in these exalted terms.

Verse 72

न वेद्मि सत्यवद्भावौ मायरूपेण संस्थितौ । युवां गतोऽस्मि शरणमात्मानं वदतं मम ॥ ७२ ॥

I do not understand your true nature, for you abide in forms fashioned by māyā. I have come to you both for refuge—please tell me who you truly are.

Verse 73

द्विज उवाच । नाहं देवो न यक्षो वा न दैत्यो न च देवराट् । न ब्रह्मा न च रुद्रोऽहं विद्धि मां पुरुषोत्तमम् ॥ ७३ ॥

The brāhmaṇa said: “I am not a god, nor a yakṣa; not a demon, nor the lord of the gods. I am neither Brahmā nor Rudra—know me as the Supreme Person (Puruṣottama).”

Verse 74

आर्तिघ्नं सर्वलोकानामनंतबलपौरुषम् । अर्चनीयो हि भूतानामंतो यस्य न विद्यते ॥ ७४ ॥

He who destroys the afflictions of all worlds, whose strength and heroic power are endless—He alone is worthy of worship by all beings, for His end is not to be found.

Verse 75

पठ्यते सर्वशास्त्रेषु वेदांतेषु निगद्यते । यदुक्त ध्यानगम्यं च वासुदेवेति योगिभिः ॥ ७५ ॥

It is recited in all the śāstras and proclaimed in the Vedāntas: that which the yogins declare attainable through meditation is none other than Vāsudeva.

Verse 76

अहमेव स्वयं ब्रह्मा अहं विष्णुः शिवो ह्यहम् । इद्रोऽहं देवराजश्च जगत्संयमनो यमः ॥ ७६ ॥

I alone am Brahmā Himself; I am Viṣṇu; indeed I am Śiva. I am Indra, king of the gods, and I am Yama, the restrainer and ruler of the world.

Verse 77

पृथिव्यादीनि भूतानि त्रेताग्निर्हुतभुग्यथा । वरुणोऽपांपतिश्चाह धरित्री च महीधराः ॥ ७७ ॥

As the sacred Tretā fire is the eater of offerings, so are beings beginning with the Earth upheld: Varuṇa is declared lord of the waters, and the Earth is called Dhāritrī, and also Mahīdharā.

Verse 78

यत्किंचिद्वाङ्मयं लोके जगत्स्थावरजंगमम् । विश्वरूपं च मां विद्धि मत्तोऽन्यन्नास्ति किचन ॥ ७८ ॥

Whatever exists in the world as speech and sacred literature, and whatever makes up the universe of the unmoving and the moving—know all of that as Me in the cosmic form (Viśvarūpa); apart from Me, there is nothing whatsoever.

Verse 79

प्रीतोऽहं ते नृपश्रेष्ठ वरं वरय सुव्रत । यदिष्टं तत्प्रयच्छामि हृदि यत्ते व्यवस्थितम् ॥ ७९ ॥

I am pleased with you, O best of kings. Choose a boon, O you of excellent vows; whatever you desire—whatever is firmly set in your heart—I shall grant you.

Verse 80

मद्दर्शनमपुण्यानां स्वप्नांतेऽपि न जायते । त्वं पुनर्द्दढभक्तित्वात्प्रत्यक्षं दृष्टवानसि ॥ ८० ॥

For the unmeritorious, even at the ending of a dream, the vision of Me does not arise. But you—through steadfast bhakti—have seen Me directly, face to face.

Verse 81

श्रुत्वैवं वासुदेवस्य वचनं तस्य मोहिनि । रोमांचिततनुर्भूत्वा इदं स्तोत्रं जगौ नृपः ॥ ८१ ॥

O Mohinī, having thus heard the words of Vāsudeva, the king—his body thrilled with devotional rapture—sang this hymn.

Verse 82

राजोवाच । श्रियःकांत नमस्तेऽस्तु श्रीपते पीतवाससे । श्रीदश्रीश श्रीनिवास नमस्ते श्रीनिकेतन ॥ ८२ ॥

The King said: “Salutations to You, O beloved of Śrī (Lakṣmī); salutations to You, O Śrīpati, wearer of yellow garments. O bestower of prosperity, O Lord of prosperity, O Śrīnivāsa—salutations to You, O Śrīniketana, abode of Śrī.”

Verse 83

आद्यं पुरुषमीशानं सर्वेशं सर्वशं सर्वतोमुखम् । निष्कलं परमं देवं प्रणतोऽस्मि सनादनम् ॥ ८३ ॥

I bow to the Primeval Purusha—the Lord, the ruler of all, the all-pervading One who faces every direction; the partless, supreme Deity, the eternal Sanātana.

Verse 84

शब्दातीतं गुणातीतं भावाभावविवर्जितम् । निर्लेपं निर्गुणं सूक्ष्मं सर्वज्ञं सर्वभावनम् ॥ ८४ ॥

Beyond sound, beyond the guṇas, and free from both being and non-being—unstained, attributeless, subtle, all-knowing, and the inner impeller and source of all states of existence.

Verse 85

शंशचक्रधरं देवं गदामुसलधारिणम् । नमस्ये वरदं देवं नीलोत्पलदलच्छविम् ॥ ८५ ॥

I bow to the divine Lord who bears the conch and discus, who holds the mace and the pestle—bestower of boons—whose radiance is like the petal of a blue lotus.

Verse 86

नागपर्यंकशयनं क्षीरोदार्णववासिनम् । नमस्येऽहं हृषीकेशं सर्वपापहरं हरिम् ॥ ८६ ॥

I bow to Hari—Hṛṣīkeśa—who reclines upon the serpent-couch and dwells in the Ocean of Milk, the remover of all sins.

Verse 87

पुनस्त्वां देवदेवेश नमस्ये वरदं विभुम् । सर्वलोकेश्वरं विष्णुं मोक्षकारणमव्ययम् ॥ ८७ ॥

Again I bow to you, O Lord of the gods—O all-powerful bestower of boons: to Vishnu, the Sovereign of all worlds, the imperishable cause of liberation.

Verse 88

एवं स्तुत्वा तु तं देवं प्रणिपत्य कृतांजलिः । उवाच प्रणतो भूत्वा निपत्य वसुधातले ॥ ८८ ॥

Having thus praised that Divine Lord, he bowed down with folded hands; and, becoming humble, he spoke again—prostrating himself upon the surface of the earth.

Verse 89

प्रीतोऽसि यदि मे नाथ वृणोमि वरमुत्तमम् । देवाः सुराः सगंधर्वा यक्षरक्षोमहोरगाः ॥ ८९ ॥

If you are pleased with me, O Lord, then I choose the highest boon: may the gods and celestials—together with the Gandharvas, Yakṣas, Rākṣasas, and the great serpents—be included in this grace.

Verse 90

सिद्धविद्याधराः साध्याः किन्नरा गुह्यकास्तथा । ऋषयो ये महाभागा नानाशास्त्रविशारदाः ॥ ९० ॥

There assemble the Siddhas and Vidyādharas, the Sādhyas, the Kinnaras and the Guhyakas as well—together with greatly blessed ṛṣis, well-versed in many śāstras.

Verse 91

प्रव्रज्यायोगयुक्ताश्च वेदतत्त्वानुचिंतकाः । मोक्षमार्गविदो येऽन्ये ध्यांयति परमं पदम् ॥ ९१ ॥

Those disciplined in the yoga of renunciation, ever contemplating the true purport of the Vedas, and other knowers of the path to liberation—such souls meditate upon the supreme abode, the parama pada.

Verse 92

निर्मलं निर्गुणं शांतं यत्पश्यंति मनीषिणः । तत्पदं गंतुमिच्छामि प्रसादात्ते सुदुर्लभम् ॥ ९२ ॥

I long to reach that state beheld by the wise—pure, beyond all guṇas, and tranquil—exceedingly difficult to attain without your grace.

Verse 93

श्रीभगवानुवाच । सर्वं भवतु भद्रं ते यथेष्टं सर्वमाप्नुहि । भविष्यति यथाकामं मत्प्रसादान्न संशयः ॥ ९३ ॥

The Blessed Lord said: “May all be auspicious for you. Attain everything as you desire. By My grace it shall come to pass according to your wish—of this there is no doubt.”

Verse 94

दश वर्षसहस्राणि तथा नव शतानि च । अविच्छिन्नं महाराज्यं कुरु त्वं नृपसत्तम ॥ ९४ ॥

For ten thousand years, and a further nine hundred besides—O best of kings—establish an unbroken, sovereign rule.

Verse 95

प्रपद्य परमं दिव्यं दुर्लभं यत्सुरासुरैः । पूर्णं मनोरथं शांतं गुह्यमव्यक्तमव्ययम् ॥ ९५ ॥

Taking refuge in the supreme, divine Reality—rare even for gods and asuras—one attains the fulfilment of all aspirations: the tranquil, secret Supreme, unmanifest and imperishable.

Verse 96

परात्परतरं सूक्ष्मं निर्लेपं निर्गुण ध्रुवम् । चिंताशोकविनिर्मुक्तं क्रियाकारणवर्जितम् ॥ ९६ ॥

Beyond even the highest, exceedingly subtle, unstained, attributeless, and unchanging—free from anxiety and sorrow, and devoid of action and causal agency—such is the Supreme Reality to be known.

Verse 97

तदहं दर्शयिष्यामि विज्ञेयाख्यं परं पदम् । संप्राप्य परमानंदं प्राप्स्यसे परमां गतिम् ॥ ९७ ॥

That supreme abode—known as the One to be truly realized—I shall show to you. Having attained the highest bliss, you will reach the supreme destination.

Verse 98

कीर्तिश्च तव राजेंद्र भवत्वत्र महीतले । यावद्धरा नभो यावद्यावच्चंद्रार्कतारकाः ॥ ९८ ॥

O king, may your fame endure here upon the earth—so long as the earth and the sky remain, and so long as the moon, the sun, and the stars exist.

Verse 99

यावत्समुद्राः सप्तैव यावन्मेर्व्वादिपर्वताः । तिष्ठंति दिवि देवाश्च यावत्सर्वत्र चाव्ययाः ॥ ९९ ॥

So long as the seven oceans endure, so long as Meru and the other mountains remain, and so long as the gods abide in heaven—so long indeed do the imperishable powers prevail everywhere.

Verse 100

इंद्रद्युस्मसरो नाम तीर्थँ यज्ञाज्यसंभवम् । यत्र स्नात्वा सकृल्लोकः शक्रलोकमवाप्स्यति ॥ १०० ॥

There is a sacred ford named Indradyusmasaras, born of the sacrificial ghee. By bathing there even once, one attains the world of Śakra (Indra).

Verse 101

दापयिष्यति यः पिंडं तटेऽस्मिन्नंबुधेः शुभे । कुसैकविंशमुद्धृत्य शक्रलोकं गमिष्यति ॥ १०१ ॥

Whoever causes a piṇḍa (ancestral rice-ball offering) to be given on this auspicious ocean-shore, after lifting up twenty-one blades of kuśa grass, will go to the world of Śakra (Indra).

Verse 102

पूज्यमानोऽप्सरोभिश्च गधवैर्गीतनिः स्वनैः । विमानेन चरेत्तत्र यावदिंद्राश्चतुर्दशा ॥ १०२ ॥

Honoured by the Apsarases and accompanied by the Gandharvas with the sweet resonance of their songs, he roams there in a celestial vimāna for as long as fourteen Indras endure.

Verse 103

सरसो दक्षिणे भागे नैर्ऋत्यां तु समाश्रिते । न्यग्रोधोऽस्ति द्रुमस्तत्र तत्समीपे तु मंडपः ॥ १०३ ॥

On the southern side of the lake, toward the south‑west, there stands a nyagrodha (banyan) tree; and near it there is a maṇḍapa (pavilion).

Verse 104

केतकीवनसंछन्नो नानापादपसंकुलः । आषाढस्य सिते पक्षे पंचम्यां पितृदैवते ॥ १०४ ॥

Covered by a grove of ketakī and thronged with many kinds of birds and animals—(this visit/observance) is to be undertaken on the fifth lunar day of the bright fortnight of Āṣāḍha, a day presided over by the Pitṛs (ancestors).

Verse 105

ऋक्षे नेष्यंति नस्तत्र नीत्वा सप्त दिनानि वै । मंडपे स्थापयिष्यंति सुवेश्याभिः सुशोभनैः ॥ १०५ ॥

There they will lead us to Ṛkṣa; and having brought us there, indeed for seven days they will seat us in a mandapa, beautifully adorned with splendid garments.

Verse 106

क्रीडाविशेषबहुलैर्नृत्यगीतमनोहरैः । चामरैः स्वर्णदंडैश्च व्यजनै रत्नभूषणैः ॥ १०६ ॥

With many kinds of delightful amusements—charming dances and songs—together with yak-tail chāmaras on golden handles, and with fans and ornaments set with jewels.

Verse 107

व्यंजयंत्यस्तदास्मभ्यं स्थास्यंति परमांगनाः । ब्रह्मचारी यतिश्चैव स्नातकाश्च द्विजोत्तमाः ॥ १०७ ॥

Then exquisite ladies will present themselves to us in offering; and before us will stand a brahmacārin, a yati, and snātakas—noble among the twice-born.

Verse 108

वानप्रस्था गृहस्थाश्च सिद्धाश्चान्ये च वै द्विजाः । नानावर्णपदैः स्तोत्रैर्ऋग्यजुः सामनिःस्वनैः ॥ १०८ ॥

Forest-dwellers (vānaprasthas), householders, siddhas, and other twice-born as well will offer praise with hymns of many syllables and words, resounding with the chants of the Ṛg, Yajus, and Sāma Vedas.

Verse 109

करिष्यंति स्तुतिं राजन्रामकेशवयोः पुनः । ततः स्तुत्वा च दृष्ट्व च संप्रणम्य च भक्तितः ॥ १०९ ॥

O King, they will again offer praise to Rāma and Keśava. Then, having praised and beheld them, they will bow in full prostration (sāṣṭāṅga) with devotion.

Verse 110

नरो वर्षायुतं दिव्यं श्रीमद्धरिपुरे वसेत् । पूज्यमानोऽप्सरोभिश्च गंधर्वैर्गीतनिःस्वनैः ॥ ११० ॥

A man shall dwell for a divine ten-thousand years in the splendid city of Hari, honored by the Apsarases and accompanied by Gandharvas whose sweet songs resound.

Verse 111

हरेरनुचरस्तत्र क्रीडते केशवेन वै ॥ १११ ॥

There, indeed, a devoted attendant of Hari sports and rejoices together with Keśava.

Verse 112

विमानेनार्कवर्णेन रत्नहारेण राजते । सर्वे कामा महाभागे तिष्ठंति भवनोत्तमे ॥ ११२ ॥

It shines with a sun-hued celestial chariot and a garland of jewels. O most fortunate one, in that most excellent abode all desired enjoyments are present.

Verse 113

तपःक्षयादिहागत्य मनुष्यो ब्राह्मणो भवेत् । कोटीधनपतिः श्रीमांश्चतुर्वेदो भवेद्ध्रुवम् ॥ ११३ ॥

When the merit of one’s austerities is exhausted and one comes here to be born, a person becomes a brāhmaṇa; certainly he becomes lord of crores of wealth, prosperous, and a knower of the four Vedas.

Verse 114

एवं तस्मै वरं दत्त्वा कृत्वा च समयं हरिः । जगामादर्शनं भद्रे सहितो विश्वकर्मणा ॥ ११४ ॥

Thus, having granted him a boon and having also made an agreement, Hari disappeared from sight, O auspicious lady, accompanied by Viśvakarman.

Verse 115

स तु राजा तदा हृष्टो रोमांचिततनूरुहः । कृतकृत्यमिवात्मानं मेने संदर्शनाद्धरेः ॥ ११५ ॥

Then the king, filled with joy, his body bristling with rapture, deemed himself as one whose life’s purpose was fulfilled—simply by beholding Hari.

Verse 116

ततः कृष्णं च रामं च सुभद्रां च वरप्रदाम् । रथैर्विमानसंकाशैर्मणिकांचनचित्रितैः ॥ ११६ ॥

Then (they honored) Krishna and Rama, and also Subhadrā, bestower of boons—bearing Them upon chariots like celestial vimānas, adorned with gems and patterned with gold.

Verse 117

संवाह्य तास्ततो राजा जयमंगलनिःस्वनैः । आनया मास मतिमान्सामात्यः सपुरोहितः ॥ ११७ ॥

Then the wise king, accompanied by his ministers and family priest, had Them brought in amid auspicious cries of victory and blessings.

Verse 118

नानावादित्रनिर्घोषैर्नानावेदस्वनैः शुभैः । संस्थाप्य च शुभे देशे पवित्रे सुमनोहरे ॥ ११८ ॥

With the auspicious reverberations of many instruments and with many sacred Vedic chants, one should install it in a holy place—pure, propitious, and exceedingly delightful to the mind.

Verse 119

ततः शुभे तिथौ स्वर्क्षे काले च शुभलक्षणे । प्रतिष्ठां कारयामास सुमुहूर्ते द्विजैः सह ॥ ११९ ॥

Then, on an auspicious lunar day, under a favorable constellation and at a time marked by good omens, he had the pratiṣṭhā—consecration—performed at an excellent muhūrta, together with the Brahmin priests.

Verse 120

यथोक्तेन विधानेन विधिदृष्टेन कर्मणा । आचार्यानुमतेनैव सर्वं कृत्वा महीपतिः ॥ १२० ॥

Having done everything exactly as enjoined—by the stated procedure, by the rite upheld in the śāstras, and with the ācārya’s consent—the king brought the entire observance to completion.

Verse 121

आचार्याय तदा दत्त्वा दक्षिणां विधिवत्प्रभुः । ऋत्विग्भ्यः सविधानेन तथान्येभ्यो धनं ददौ ॥ १२१ ॥

Then the lord, having duly given the prescribed dakṣiṇā to the ācārya, also distributed wealth in proper order to the officiating ṛtviks and to the others as well.

Verse 122

कृत्वा प्रतिष्ठां विधिवत्प्रासादे भवनोत्तमे । स्थापयामास तान्सर्वान्विश्वकर्मविनिर्मितान् ॥ १२२ ॥

Having duly performed the pratiṣṭhā—ritual consecration—in that excellent temple-palace, he then installed all those works fashioned by Viśvakarman.

Verse 123

ततः संपूज्य विधिना नानापुष्पैः सुगंधिभिः । सुवर्णमणिमुक्ताद्यैर्नानावस्त्रैः सुशोभनैः ॥ १२३ ॥

Then, worshipping the Lord according to the prescribed rite with many fragrant flowers, with gold, gems, pearls and the like, and with various splendid garments, one should honor Him fully.

Verse 124

ददौ द्विजेभ्यो विषयान्पुराणि नगराणि च । एवं बहुविधान्दत्त्वा राज्यं कृत्वा यथोचितम् ॥ १२४ ॥

He granted the twice-born (brāhmaṇas) provinces, ancient territories, and cities as well. Thus, having bestowed many kinds of gifts, he governed the kingdom in a manner befitting dharma.

Verse 125

इष्ट्वा च विविधैर्यज्ञैर्दत्त्वा दानान्यनेकशः । कृतकृत्यस्ततो राजा त्यक्तसर्वपरिग्रहः । जगाम परमं स्थानं तद्विष्णोः परमं पदम् ॥ १२५ ॥

Having performed many kinds of sacrifices and bestowed abundant gifts in charity, the king—his duties fulfilled and all possessions renounced—attained the supreme abode, the highest state, the supreme station of Lord Viṣṇu.

Verse 126

इति श्रीबृहन्नारदीयपुराणोत्तरभागे मोहिनीवसुसंवादे श्रीपुरुषोत्तममाहात्म्ये चतुष्पंचाशत्तमोऽध्यायाः ॥ ५४ ॥

Thus ends Chapter Fifty-Four in the Uttara-bhāga of the Śrī Bṛhannāradīya Purāṇa, within the dialogue between Mohinī and Vasu, in the section glorifying Śrī Puruṣottama.