Glory of Puruṣottama: Pañcatīrthī Observance and Narasiṃha Worship

Verse 1

मोहिन्युवाच । कस्मिन्कालें द्विजश्रेष्ठ गंतव्यं पुरुषोत्तमे । विधिना केन कर्तव्या पंचतीर्थ्यपि मानद ॥ १ ॥

Mohinī said: “O best among the twice-born, at what time should one go to Puruṣottama? And by what prescribed procedure should the Pañcatīrthī—the pilgrimage of the five tīrthas—be performed, O giver of honor?”

Verse 2

एकैकस्य च तीर्थस्य स्नाने दाने च यत्फलम् । देवताप्रेक्षणे चैव ब्रूहि सर्वं पृथक् पृथक् ॥ २ ॥

Tell me, separately and in full, the merit that arises—at each sacred ford (tīrtha)—from bathing and from giving gifts, and also from beholding the deity there.

Verse 3

वसुरुवाच । निराहारः कुरुक्षेत्रे पादेनैकेन यस्तपेत् । जितेंद्रियो जितक्रोधः सप्तसंवत्सरायुतम् ॥ ३ ॥

Vasu said: “Whoever, fasting (without food), performs austerity at Kurukṣetra—standing on a single foot—self-controlled and having conquered anger, for a period of seven ayutas of years (an immense span), (attains extraordinary merit).”}]}

Verse 4

दृष्ट्वा सकृज्ज्येष्ठशुक्लद्वादश्यां पुरुषोत्तमम् । कृतोपवासः प्राप्नोति ततोऽधिकतरं फलम् ॥ ४ ॥

By beholding Puruṣottama (Lord Viṣṇu) even once on the bright Dvādaśī of Jyeṣṭha, one who has observed the sacred fast (upavāsa) attains a fruit of merit greater still than that.

Verse 5

तस्माज्ज्येष्ठे तु सुभगे प्रयत्नेन सुसंयतैः । स्वर्गलोकेप्सुभिर्मर्त्यैर्द्रष्टव्यः पुरुषोत्तमः ॥ ५ ॥

Therefore, in the auspicious month of Jyeṣṭha, disciplined mortals—self-restrained and striving earnestly, longing for the heavenly realms—should seek the sacred darśana of Puruṣottama (Lord Viṣṇu).

Verse 6

पंचतीर्थीं च विधिवत्कृत्वा ज्येष्ठे नरोत्तमः । द्वादश्यां शुक्लपक्षस्य पश्येत्तं पुरुषोत्तमम् ॥ ६ ॥

O best of men, having duly performed the pañca-tīrthī—the rite of the five sacred baths—in the month of Jyeṣṭha, one should behold that Puruṣottama on the Dvādaśī of the bright fortnight.

Verse 7

ये पश्यंत्यव्ययं देवं द्वादश्यां पुरुषोत्तमम् । ते विष्णुलोकमासाद्य न च्यवंते कदाचन ॥ ७ ॥

Those who behold the imperishable Lord, Puruṣottama, on Dvādaśī attain Viṣṇu’s world (Viṣṇuloka) and never fall from it at any time.

Verse 8

तस्माज्ज्येष्ठे प्रयत्नेन गंतव्यं विधिनंदिनि । कृत्वा सम्यक्पंचतीर्थीं द्रष्टव्यः पुरुषोत्तमः ॥ ८ ॥

Therefore, O Vidhinandinī, in the month of Jyeṣṭha one should set forth with earnest effort; having properly observed the pañca-tīrtha, one should behold Puruṣottama (Lord Viṣṇu).

Verse 9

सुदूरस्थोऽपि प्रीतात्मा कीर्तयेत्पुरुषोत्तमम् । अहन्यहनि शुद्धात्मा सोऽपि विष्णुपुरं व्रजेत् ॥ ९ ॥

Even from afar, one who with a loving heart praises Puruṣottama day after day, becoming pure in mind, will also attain Viṣṇu’s abode.

Verse 10

यात्रां करोति कृष्णस्य श्रद्धया यः समाहितः । सर्वपापविनिर्मुक्तो विष्णुलोकं व्रजेन्नरः ॥ १० ॥

A person who, with faith and a collected mind, undertakes a pilgrimage for Lord Kṛṣṇa is freed from all sins and goes to the realm of Viṣṇu.

Verse 11

चक्रं दृष्ट्वा हरेर्दूरात्प्रासादोपरि संस्थितम् । सहसा मुच्यते पापान्नरो भक्त्या प्रणम्य तम् ॥ ११ ॥

Seeing from afar Hari’s discus, stationed atop the temple, one who bows to it with devotion is instantly freed from sins.

Verse 12

पंचतीर्थीविधिं वक्ष्ये श्रृणु मोहिनि सांप्रतम् । यस्यां कृतायां मनुजो माधवस्य प्रियो भवेत् ॥ १२ ॥

Now, O Mohinī, listen as I explain the procedure of the Pañcatīrthī observance; when it is performed, a person becomes dear to Mādhava (Lord Viṣṇu).

Verse 13

मार्गंडेयह्रदं गत्वा स्नात्वा चोदङ्मुखः शुचिः । निमज्जेत्तत्र त्रीन्वारानिमं मंत्रमुदीरयेत् ॥ १३ ॥

Having gone to Mārkaṇḍeya Lake and bathed, pure and facing north, one should immerse there three times, reciting this mantra.

Verse 14

संसारसागरे मग्नि पापग्रस्तमचेतनम् । त्राहि मां भगनेत्रघ्न त्रिपुरारे नमोऽस्तु ते ॥ १४ ॥

Sunk in the ocean of saṃsāra, oppressed by sin and bereft of awareness—save me, O slayer of Bhaga’s eye, O enemy of Tripura; salutations to You.

Verse 15

नमः शिवाय शांताय सर्वपापहराय च । स्नानं करोमि देवेश मम नश्यतु पातकम् ॥ १५ ॥

Salutations to Śiva—peaceful and the remover of all sins. O Lord of the gods, I perform this ritual bath; may my wrongdoing be destroyed.

Verse 16

नाभिमात्रे जले स्थित्वा विधिवद्देवता ऋषीन् । तिलोदकेन मतिमान्पितॄनन्यांश्च तर्पयेत् ॥ १६ ॥

Standing in water up to the navel, the wise person should, according to proper rite, offer tarpana-libations to the deities and the sages; and with water mixed with sesame (tila-udaka) he should also satisfy the pitṛs (ancestors) and others as well.

Verse 17

स्नात्वैवं च तथाचम्य ततो गच्छेच्छिवालयम् । प्रविश्य देवतागारं कृत्वा तं त्रिः प्रदक्षिणम् ॥ १७ ॥

Having thus bathed and then performed ācamana (ritual sipping of water for purification), one should proceed to Śiva’s temple. Entering the shrine-sanctum, one should circumambulate it three times.

Verse 18

मूलमंत्रेण संपूज्य मार्कंडेयेशमादरात् । अघोरेण तु मंत्रेण प्रणिपत्य क्षमापयेत् ॥ १८ ॥

Having duly worshipped Mārkaṇḍeyeśa with the root-mantra in reverence, one should then bow down and seek forgiveness by means of the Aghora mantra.

Verse 19

त्रिलोचन नमस्तेऽस्तु नमस्ते शशिभूषण । त्राहि मां पुंडरीकाक्ष महादेव नमोऽस्तुते ॥ १९ ॥

Salutations to You, O Three-eyed One; salutations to You, O Bearer of the Moon. Protect me, O Lotus-eyed Lord—O Mahādeva, I bow to You.

Verse 20

मार्कण्डेयह्रदे त्वेवं स्नात्वा दृष्ट्वा च शंकरम् । दशानामश्वमेधानां फलं प्राप्नोति मानवः ॥ २० ॥

In this way, a person who bathes in the Mārkaṇḍeya Lake and also beholds Śaṅkara attains the same merit as the fruits of ten Aśvamedha sacrifices.

Verse 21

पापैः सर्वैर्विनिर्मुक्तः शिवलोकं स गच्छति । तत्र भुक्त्वा वरान्भोगान्यावदाभूतसंप्लवम् ॥ २१ ॥

Freed from all sins, he goes to Śiva’s world. There, having enjoyed excellent delights, he remains until the cosmic dissolution of beings.

Verse 22

इह लोकं समासाद्य भवेद्विप्रो बहुश्रुतः । शांकरंयोगमासाद्य ततो मोक्षमवाप्नुयात् ॥ २२ ॥

Having obtained this human life, a brāhmaṇa becomes deeply learned; and then, attaining Śaṅkara’s yoga, he thereafter reaches liberation (mokṣa).

Verse 23

कल्पवृक्षं ततो गत्वा कृत्वा तं त्रिः प्रदक्षिणम् । पूजयेत्परया भक्त्या मंत्रेणानेन तं वटम् ॥ २३ ॥

Then, having gone to the wish-fulfilling tree (Kalpavṛkṣa), one should circumambulate it three times and worship that banyan (vaṭa) with supreme devotion (bhakti), using this very mantra.

Verse 24

ॐ नमोऽव्यक्तरूपाय महते नतपालिने । महोदकोपविष्टाय न्यग्रोधाय नमोऽस्तु ते ॥ २४ ॥

Om—salutations to You whose form is unmanifest, the Great One, protector of those who bow. Salutations to You who sit upon the vast waters, O Nyagrodha, the cosmic banyan; may my homage be to You.

Verse 25

अवसस्त्वं सदा कल्पे हरेश्चायतने वटे । न्यग्रोध हर मे पापं कल्पवृक्ष नमोऽस्तु ते ॥ २५ ॥

O banyan tree, you ever dwell throughout the ages in the sacred abode of Hari. O Nyagrodha, remove my sins; O wish-fulfilling tree, salutations to you.

Verse 26

भक्त्या प्रदक्षिणं कृत्वा गत्वा कल्पवटं नरः । सहसोज्झति पापौघं जीर्णां त्वचमिवोरगः ॥ २६ ॥

Having reverently circumambulated in devotion and gone to the Kalpavaṭa, a person instantly casts off a flood of sins—just as a serpent sheds its worn-out skin.

Verse 27

छायां तस्य समाक्रम्य कल्पवृक्षस्य मोहिनि । ब्रह्मह्त्यां नरो जह्यात्पापेष्वन्येषु का कथा ॥ २७ ॥

O enchantress, by stepping into the shade of that wish-fulfilling tree, a person would cast off even the sin of brahma-hatyā (killing a Brahmin); what need is there to speak of other sins?

Verse 28

दृष्ट्वा कृष्णांगसंभूते ब्रह्मतेजोमयं परम् । न्यग्रोधाकृतिकं विष्णुं प्रणिपत्य च वैधसि ॥ २८ ॥

Seeing the Supreme Viṣṇu—formed from Kṛṣṇa’s own body, filled with the splendor of Brahman, and appearing in the form of a banyan tree—Brahmā (the son of Vidhātṛ) bowed down in reverence.

Verse 29

राजसूयाश्वमेधाभ्यां फल प्राप्नोति चाधिकम् । तथा कुलं समुद्धृत्य विष्णुलोकं स गच्छति ॥ २९ ॥

He attains a reward even greater than the fruit of the Rājasūya and Aśvamedha sacrifices; and, having uplifted his family line as well, he goes to the world of Viṣṇu.

Verse 30

वैनतेयं नमस्कृत्य कृष्णस्य पुरतः स्थितम् । सर्वपापविनिर्मुक्तस्ततो विष्णुपुरं व्रजेत् ॥ ३० ॥

Having bowed to Vainateya (Garuḍa), standing before Kṛṣṇa, one is freed from all sins; thereafter one goes to Viṣṇu’s city, Vaikuṇṭha.

Verse 31

दृष्ट्वा वटं वैनतेयं यः पश्येत्पुरुषोत्तमम् । संकर्षणं सुभद्रां च स याति परमां गतिम् ॥ ३१ ॥

Whoever, after beholding the sacred banyan tree and Vainateya (Garuḍa), then beholds Puruṣottama (Viṣṇu/Kṛṣṇa) together with Saṃkarṣaṇa (Balarāma) and Subhadrā—he attains the supreme destination.

Verse 32

प्रविश्यायतनं विष्णोः कृत्वा तं त्रिः प्रदक्षिणम् । संकर्षणं सुभद्रां च भक्त्या पूज्य प्रसादयेत् ॥ ३२ ॥

Having entered the sanctuary of Lord Viṣṇu, one should circumambulate it three times; then, with devotion, worship Saṅkarṣaṇa and Subhadrā and seek their gracious favor (prasāda).

Verse 33

नमस्ते हलधृङ्नाम्ने नमस्ते मुसलायुध । नमस्ते रेवतीकांत नमस्ते भक्तवत्सल ॥ ३३ ॥

Salutations to You, renowned as the Bearer of the plough; salutations to You whose weapon is the pestle. Salutations to You, beloved of Revatī; salutations to You, the affectionate protector of Your devotees.

Verse 34

नमस्ते बलिनां श्रेष्ठ नमस्ते धरणीधर । प्रलंबारे नमस्तेऽस्तु त्रीहि मां कृष्णपूर्वज ॥ ३४ ॥

Salutations to You, best among the mighty; salutations to You, bearer of the earth. O slayer of Pralamba, salutations to You—protect me, O elder brother of Kṛṣṇa.

Verse 35

एवं प्रसाद्य चानंतमजेयं त्रिदशार्चितम् । कैलासशिखराकारं चंद्रकांतवराननम् ॥ ३५ ॥

Thus, having propitiated the Infinite One—unconquerable and worshipped by the gods—(he beheld) Him whose form was like the summit of Kailāsa, and whose beautiful face shone with the radiance of moonstone.

Verse 36

नीलवस्त्रधरं देवं फणाविकटमस्तकम् । महाबलं हलधरं कुंडलैकविभूषितम् ॥ ३६ ॥

Meditate upon the divine Lord clad in blue garments, whose head is made majestic by the spreading hooded serpent; the greatly powerful One who bears the plough, adorned with a single earring.

Verse 37

रौहिणेयं नरो भक्त्या लभेदभिमतं फलम् । सर्वपापैर्विनिर्मुक्तो विष्णुलोकं च गच्छति ॥ ३७ ॥

A person who worships Rauhiṇeya with devotion obtains the desired fruit; freed from all sins, he also goes to the world of Viṣṇu.

Verse 38

आभूतसंप्लवं यावद्भुक्त्वा तत्र स्वयं बुधः । पुण्यक्षयादिहागत्य प्रवरो योगिनां कुले ॥ ३८ ॥

Remaining there and enjoying the fruit of merit until the cosmic dissolution of beings, the wise one returns to this world when his merit is exhausted, and is then born as an excellent person in the lineage of yogins.

Verse 39

ब्राह्मणप्रवरो भूत्वा सर्वशास्त्रार्थपारगः । ज्ञानं तत्र समासाद्य मुक्तिं प्राप्नोति दुर्लभाम् ॥ ३९ ॥

Becoming an excellent brāhmaṇa and fully versed in the meaning of all śāstras, one gains true knowledge there; and by that knowledge one attains the rare liberation, mokṣa.

Verse 40

एवमभ्यर्च्य हलिनं ततः कृष्णं विचक्षणः । द्वादशाक्षरमंत्रेण पूजयेत्सुसमाहितः ॥ ४० ॥

Having thus worshipped Halin (Balarāma), the discerning devotee should then, with steady concentration, worship Kṛṣṇa by the twelve-syllabled mantra.

Verse 41

द्विषट्कवर्णमंत्रेण भक्त्या ये पुरुषोत्तमम् । पूजयंति सदा धीरास्ते मोक्षं प्राप्नुवन्ति वै ॥ ४१ ॥

Steadfast and wise devotees who always worship Puruṣottama with bhakti by the twelve-syllabled mantra indeed attain liberation.

Verse 42

न तां गतिं सुरा यांति योगिनो नैव सोमपाः । यां गतिं यांति विधिजे द्वादशाक्षरतत्पराः ॥ ४२ ॥

Neither the gods, nor the yogins, nor even the Soma-drinkers attain that supreme state which those devoted to the twelve-syllabled mantra, O Brahmā-born one, truly reach.

Verse 43

तस्मात्तेनैव मंत्रेण भक्त्या कृष्णं जगद्गुरुम् । संपूज्य गंधपुष्पाद्यैः प्रणिपत्य प्रसादयेत् ॥ ४३ ॥

Therefore, with that very mantra, one should worship Kṛṣṇa, the Guru of the world, with devotion; having duly honored Him with fragrances, flowers, and the like, one should bow down and seek His gracious favor (prasāda).

Verse 44

जय कृष्ण जगन्नाथ जय सर्वाघनाशन । जय चाणूरकेशिघ्नजय कंसनिषूदन ॥ ४४ ॥

Victory to Kṛṣṇa, Lord of the universe; victory to the destroyer of all sins. Victory to the slayer of Cāṇūra and Keśin; victory to the vanquisher of Kaṃsa.

Verse 45

जय पद्मपलाशाक्ष जय चक्रगदाधर । जय नीलांबुदश्याम जय सर्वसुखप्रद ॥ ४५ ॥

Victory to You, O Lord with lotus-leaf eyes; victory to You who bear the discus and the mace. Victory to You, dark as a blue rain-cloud; victory to You, the giver of all happiness and well-being.

Verse 46

जय देव जगत्पूज्य जय संसारनाशन । जय लोकपते नाथ जय वांछाफलप्रद ॥ ४६ ॥

Victory to You, O Divine One, worshipped by the world; victory to You, the destroyer of worldly bondage. Victory to You, O Lord of the worlds, O Master—victory to You, the giver of the fruits that devotees desire.

Verse 47

संसारसागरे घोरे निःसारे दुःखफेनिले । क्रोधग्राहाकुले रौद्रे विषयोदकसंप्लवे ॥ ४७ ॥

In this dreadful ocean of saṃsāra—empty of true essence, churning with the foam of sorrow—crowded with the crocodiles of anger, fierce, and flooded by the waters of sense-objects.

Verse 48

नानारोगोर्मिकलिले मोहावर्तसुदुस्तरे । निमग्नोऽहं सुरश्रेष्ठ त्राहि मां पुरुषोत्तम ॥ ४८ ॥

Sunk in the mire of countless diseases, caught in the hard-to-cross whirlpool of delusion, I have gone under. O best among the gods, O Puruṣottama—save me.

Verse 49

एवं प्रसाद्य देवेशं वरदं भक्तवत्सलम् । सर्वपापहरं देवं सर्वकामफलप्रदम् ॥ ४९ ॥

Thus, having propitiated the Lord of the gods—bestower of boons, tender to His devotees, remover of all sins, and giver of the fruits of every worthy desire—one attains the intended result.

Verse 50

पीनांसं द्विभुजं कृष्णं पद्मपत्रायतेक्षणम् । महोरस्कं महाबाहुं पीतवस्त्रं शुभाननम् ॥ ५० ॥

He is broad-shouldered, two-armed, dark-hued, with eyes like lotus petals; broad-chested, mighty-armed, clad in yellow garments, and possessed of an auspicious, gracious face.

Verse 51

शंखचक्रगदापाणिं मुकुटांगदभूषणम् । सर्वलक्षणसंयुक्तं वनमालाविभूषितम् ॥ ५१ ॥

Holding the conch, discus, and mace in His hands, adorned with a crown and armlets—endowed with every auspicious mark, and beautified by a garland of forest-flowers.

Verse 52

दृष्ट्वा नरोंऽजलिं कृत्वा दंडवत्प्रणिपत्य च । अश्वमेधसहस्राणां फलं प्राप्नोति मोहिनि ॥ ५२ ॥

O Mohinī, a man who, upon seeing this sacred presence, folds his hands in reverence and prostrates fully in daṇḍavat, attains merit equal to that of a thousand Aśvamedha sacrifices.

Verse 53

यत्फलं सर्वतीर्थेषु स्नाने दाने प्रकीर्तितम् । नरस्तत्फलमाप्नोति दृष्ट्वा कृष्णं प्रणम्य च ॥ ५३ ॥

Whatever merit is proclaimed to arise from bathing and giving gifts at all sacred pilgrimage places—one attains that very merit simply by beholding Krishna and bowing to Him.

Verse 54

यत्फलं सर्ववेदेषु सर्वयज्ञेषु यत्फलम् । तत्फलं समवाप्नोति नरः कृष्णं प्रणम्य च ॥ ५४ ॥

Whatever merit is gained from all the Vedas, and whatever merit is gained from all sacrifices—one attains that same merit simply by bowing in reverence to Śrī Kṛṣṇa.

Verse 55

यत्फलं सर्वदानेषु व्रतेषु नियमेषु च । नरस्तत्फलमाप्नोति दृष्ट्वा कृष्णं प्रणम्य च ॥ ५५ ॥

Whatever merit arises from all charity, from vows, and from religious observances—one attains that very merit simply by beholding Śrī Kṛṣṇa and bowing to Him.

Verse 56

यत्फलं ब्रह्मचर्येण सम्यक् चीर्णेन कीर्तितम् । नरस्तत्फलमाप्नोति दृष्ट्वा कृष्णं प्रणम्य च ॥ ५६ ॥

Whatever reward is declared to arise from properly observing brahmacarya (celibate discipline), one attains that very reward simply by beholding Śrī Kṛṣṇa and offering reverent obeisance.

Verse 57

गार्हस्थ्येन यथोक्तेन यत्फलं समुदाहृतम् । नरस्त्फलमाप्नोति दृष्ट्वा चीर्णेन कीर्तितम् ॥ ५७ ॥

Whatever fruit is declared for the duly prescribed practice of the householder’s discipline (gārhasthya)—a person attains that very fruit merely by seeing one who has performed it, as has been stated.

Verse 58

यत्फलं वनवासेन वानप्रस्थस्य कीर्तितम् । नरस्तत्फलमाप्नोति दृष्ट्वा चीर्णेन कीर्तितम् ॥ ५७ ॥

Whatever spiritual fruit is declared for the forest-dwelling vānaprastha through life in the wilderness—one attains that same fruit simply by beholding one who has taken up the bark-garment (cīra), as is proclaimed.

Verse 59

सन्यासेन यथोक्तेन यत्फलं समुदाहृतम् । नरस्तत्फलमाप्नोति दृष्ट्वा चीर्णेन कीर्तितम् ॥ ५९ ॥

Whatever fruit is proclaimed for sannyāsa performed as prescribed, a man attains that very fruit merely by beholding one who has undertaken it, as has been declared.

Verse 60

किं चात्र बहुनोक्तेन माहात्म्यं तस्य भामिनि । दृष्ट्वा कृष्णं नरोभक्त्या मोक्षं प्राप्नोति दुर्लभम् ॥ ६० ॥

What more is there to say here, O fair lady, about its greatness? A man, by beholding Krishna with devotion, attains liberation—so difficult to obtain.

Verse 61

पापैर्विमुक्तः शुद्धात्मा कल्पकोटिसमुद्भवैः । श्रिया परमया युक्तः सर्वैः समुदितो गुणैः ॥ ६१ ॥

Freed from sins, pure in soul, endowed with merits accumulated across tens of millions of kalpas, he becomes united with supreme Śrī and is complete in every virtue.

Verse 62

सर्वकामसमृद्धेन विमानेन सुवर्चसा । त्रिःसप्तकुलमृद्धृत्य नरो विष्णुपुरं व्रजेत् ॥ ६२ ॥

Endowed with a radiant celestial vimāna that fulfills all desires, a person—having uplifted three times seven (twenty-one) generations of his family—goes to Viṣṇu’s abode.

Verse 63

ततः कल्पशतं यावद्बुक्त्वा भोगान्मनोरमान् । गंधर्वाप्सरसैः सार्धं यथा विष्णुश्चतुर्भुजः ॥ ६३ ॥

Thereafter, for as long as a hundred kalpas, having enjoyed delightful pleasures together with Gandharvas and Apsarases, he shines in splendor like four-armed Viṣṇu.

Verse 64

च्युतस्तस्मादिहायातो विप्राणां प्रवरे कुले । सर्वज्ञः सर्ववेदी च जायते गतमत्सरः ॥ ६४ ॥

Fallen from that state, he comes to be born in this world in an excellent family of Brahmins; he is born as one who knows all, who is versed in all the Vedas, and who is free from envy.

Verse 65

स्वधर्मनिरतः शांतो दाता भूतहिते रतः । आसाद्य वैष्णवं ज्ञानं ततो मुक्तिमवाप्नुयात् ॥ ६५ ॥

One who is devoted to one’s own duty, tranquil, generous, and engaged in the welfare of all beings—having attained Vaiṣṇava knowledge—thereafter attains liberation.

Verse 66

ततः संपूज्य मंत्रेण सुभद्रां भक्तवत्सलाम् । प्रसादयेच्च विधिजेप्रणिपत्य कृतांजलिः ॥ ६६ ॥

Thereafter, having duly worshipped Subhadrā—who is affectionate to her devotees—with the prescribed mantra, the ritual-knower should seek her grace, bowing down in reverence with folded hands.

Verse 67

नमस्ते सर्वगे देवि नमस्ते शुभसौख्यदे । त्राहि मां पद्मपत्राक्षि कात्यायनि नमोऽस्तु ते ॥ ६७ ॥

Salutations to you, O all-pervading Goddess; salutations to you, bestower of auspicious happiness. Protect me, O lotus-petal-eyed one—O Kātyāyanī, may salutations ever be to you.

Verse 68

एवं प्रसाद्य तां देवीं जगद्धात्रीं जगद्धिताम् । बलदेवस्य भगिनीं सुभद्रां वरदां शिवाम् ॥ ६८ ॥

Thus, having propitiated that Goddess—Subhadrā, the sustainer of the world and benefactress of the world, the sister of Baladeva, auspicious and boon-giving—(one attains her grace).

Verse 69

कामगेन विमानेन नरो विष्णुपुरं व्रजेत् । आभूतसंप्लवं यावत्क्रीडित्वा तत्र देववत् ॥ ६९ ॥

A man may go to Viṣṇu’s city, Viṣṇupura, in a wish-fulfilling vimāna; and there, sporting like a deva, he remains until the cosmic dissolution of beings.

Verse 70

इह मानुषतां प्राप्तो ब्राह्मणो वेदविद्भवेत् । प्राप्य योगं हरेस्तत्र मोक्षं च लभते ध्रुवम् ॥ ७० ॥

Here, having attained human birth, a brāhmaṇa becomes a knower of the Veda; and there, by attaining yoga—union with Hari—he surely obtains liberation (mokṣa).

Verse 71

निष्क्रम्य देवतागारात्कृतकृत्यो भवेन्नरः । प्रणम्यायतने पश्चाद्व्रजेत्तत्र समाहितः ॥ ७१ ॥

After coming out of the Deity’s shrine, a man should feel that his duty has been fulfilled; then, having bowed again within the sacred precinct, he should depart from there with a composed and collected mind.

Verse 72

इंद्रनीलमयो विष्णुर्यत्रास्ते वालुकावृतः । अंतर्धानेऽपि तं नत्वा ततो विष्णुपुरं व्रजेत् ॥ ७२ ॥

Where Viṣṇu abides in the form of indranīla (blue sapphire), covered with sand—one should bow to Him even if He is hidden from view, and then proceed to Viṣṇupura.

Verse 73

सर्वदेवमयो देवो हिरण्यकशिपूद्धरः । यत्रास्ते नित्यदा देवि सिंहार्द्धकृतविग्रहः ॥ ७३ ॥

O Goddess, there the Lord—who embodies all the gods and who lifted up and destroyed Hiraṇyakaśipu—abides eternally, having assumed a form that is half-lion.

Verse 74

भक्त्या दृष्ट्वा तु तं देवं प्रणम्य नृहरिं शुभे । मुच्यते पातकैर्मर्त्यः समस्तैर्नात्र संशयः ॥ ७४ ॥

O auspicious lady, having beheld Lord Nṛhari with devotion and bowed to Him, a mortal is freed from all sins—of this there is no doubt.

Verse 75

नरसिंहस्य ये भक्त्या भवंति भुवि मानवाः । न तेषां दुष्कृतं किंचित्फलं च स्याद्यदीप्सितम् ॥ ७५ ॥

Those on earth who become devotees of Narasiṃha with sincere devotion—no evil deed of theirs yields any result, and whatever benefit they desire comes to fruition.

Verse 76

तस्मात्सर्वप्रयत्नेन नरसिंहं समाश्रयेत् । धर्मार्थकाममोक्षाणां फलं यस्मात्प्रयच्छति ॥ ७६ ॥

Therefore, with every possible effort, one should take refuge in Narasiṃha, for He bestows the fruits of dharma, artha, kāma, and mokṣa.

Verse 77

तस्मात्तं ब्रह्मतनये भक्त्या संपूजयेत्सदा । मृगराजं महावीर्यं सर्वकामफलप्रदम् ॥ ७७ ॥

Therefore, O son of Brahmā, one should always worship with devotion that Lion, of great prowess, who grants the fruits of all desired aims.

Verse 78

ब्राह्मणाः क्षत्रिया वैश्याः स्त्रियः शूद्रांत्यजादयः । संपूज्य तु सुरश्रेष्ठं भक्ताः सिंहवपुर्द्धरम् ॥ ७८ ॥

Brāhmaṇas, Kṣatriyas, Vaiśyas, women, Śūdras, and even the antyajas and others—having duly worshipped the best of the gods, Nṛsiṃha who bears the form of a lion—became devoted to Him.

Verse 79

मुच्यंते चाशुभाहुःखाज्जन्मकोटिसमुद्भवात् । संपूज्य तं सुरश्रेष्ठं प्राप्नुवंत्यभिवांछितम् ॥ ७९ ॥

They are released from inauspicious sorrow and suffering amassed through millions of births; and by duly worshipping that best among the gods, they attain what they desire.

Verse 80

देवत्वममरेशत्वं धनेशत्वं च भामिनि । यक्षविद्याधरत्वं च तथान्यच्च प्रयच्छति ॥ ८० ॥

O fair lady, it bestows godhood, sovereignty among the immortals, the status of the Lord of Wealth, and also the state of being a Yakṣa or a Vidyādhara—along with other such attainments.

Verse 81

श्रृणुष्व नरसिंहस्य प्रभावं विधिनंदिनि । अजितस्याप्रमेयस्य भुक्तिमुक्तिप्रदस्य च ॥ ८१ ॥

O beloved daughter of Vidhī (Brahmā), listen to the greatness of Narasiṃha—the Unconquered, immeasurable Lord, who bestows both worldly enjoyment and final liberation.

Verse 82

कः शक्नोति गुणान्वक्तुं समस्तांस्तस्य सुव्रते । सिंहार्द्धकृतदेहस्य प्रवक्ष्यामि समासतः ॥ ८२ ॥

O you of excellent vows, who could possibly recount all of His virtues in full? Concerning Him whose form is fashioned as half-lion, I shall speak briefly, in summary.

Verse 83

याः काश्चित्सिद्धयश्चात्र श्रूयंते दैवमानुषाः । प्रसादात्तस्य ताः सर्वाः सिद्ध्यंते नात्र संशयः ॥ ८३ ॥

Whatever accomplishments (siddhis) are spoken of here—whether divine or human—all of them are attained through His grace; of this there is no doubt.

Verse 84

स्वर्गे मर्त्ये च पाताले दिवितोये सुरे नगे । प्रसादात्तस्य देवस्य भवत्यव्याहता गतिः ॥ ८४ ॥

In heaven, on earth, and in the netherworld—among the devas, the celestial hosts, and the nāga races—by the grace of that Deity one’s passage becomes unhindered.

Verse 85

असाध्यं तस्य देवस्य नास्त्यत्र सचराचरे । नरसिंहस्य सुभगे सदा भक्तानुकंपिन ॥ ८५ ॥

O blessed one, in this entire moving and unmoving universe there is nothing impossible for that God—Narasimha—who is ever compassionate to His devotees.

Verse 86

विधानं तस्य वक्ष्यामि भक्तानामुपकारकम् । येन प्रसीदते चासौ सिंहार्द्धकृतविग्रहः ॥ ८६ ॥

I shall now declare the procedure for it—beneficial to devotees—by which He, whose form is fashioned as half-lion, becomes gracious and pleased.

Verse 87

यत्तत्वं तस्य देवस्य तदज्ञातं सुरासुरैः । शाकयावकमूलैस्तु फलपिण्याकसक्तुभिः ॥ ८७ ॥

That essential reality (tattva) of that Divine Lord is unknown even to the devas and the asuras; yet He is to be worshipped with simple offerings—vegetables, barley, roots, fruits, oil-cake, and parched grain-flour.

Verse 88

पयोभक्ष्येण वा भद्रे वर्तते साधकेश्वरः । कासकौपीनवासाश्च ध्यानयुक्तो जितेन्द्रियः ॥ ८८ ॥

O gentle one, the accomplished sādhaka, lordly in practice, lives even on a diet of milk; wearing only a coarse cloth and loincloth, he remains absorbed in meditation, with his senses subdued.

Verse 89

अरण्ये विजने देशे नदीसंगमपर्वते । सिद्धक्षेत्रे चोषरे च नरसिंहाश्रमे तथा ॥ ८९ ॥

In the forest, in a lonely place, at the confluence of rivers, upon a mountain, in a siddha-kṣetra, in a barren and desolate tract, and likewise in the hermitage of Narasiṁha—there one should undertake the prescribed spiritual practice.

Verse 90

प्रतिष्ठाप्य स्वयं चापि पूजांकृत्वा विधानतः । उपपातकवान्देवि महापातकवानपि ॥ ९० ॥

O Goddess, even one burdened with minor sins—or even guilty of great sins—is purified by personally installing the Deity and then performing worship according to the prescribed rites.

Verse 91

मुक्तो भवेत्पातकेभ्यः साधको नात्र संशयः । कृत्वा प्रदक्षिणं तत्र नरसिंहं प्रपूजयेत् ॥ ९१ ॥

The practitioner becomes freed from sins—of this there is no doubt. Having performed pradakṣiṇā (circumambulation) there, one should duly worship Narasiṃha.

Verse 92

गंधपुष्पादिभिर्धूपैः प्रणम्य शिरसा प्रभुम् । कर्पूरचंदनाक्तानि जातीपुष्पाणि मस्तके ॥ ९२ ॥

Having offered fragrances, flowers, and incense, and bowing one’s head before the Lord, one should place upon the head jasmine blossoms anointed with camphor and sandalwood.

Verse 93

प्रदद्यान्नरसिंहस्य ततः सिद्धिः प्रजायते । भगवान्सर्वकार्येषु न क्वचित्प्रतिदूयते ॥ ९३ ॥

By offering an oblation to Lord Narasiṃha, success (siddhi) is born. The Blessed Lord, in all undertakings, never turns away from the devotee.

Verse 94

न शक्तास्तं समाक्रांतुं ब्रह्मरुद्रादयः सुराः । किं पुनर्दानवा लोके सिद्धगंधर्वमानुषाः ॥ ९४ ॥

Even the gods—Brahmā, Rudra, and the rest—are unable to assail or overpower Him. How much less, then, could the Dānavas in this world, or the Siddhas, Gandharvas, and human beings?

Verse 95

विद्याधरां यक्षगणाः सकिन्नरमहोरगाः । ते सर्वे प्रलयं यांति दिव्या दिव्याग्नितेजसा ॥ ९५ ॥

The Vidyādharas, the hosts of Yakṣas, along with the Kinnaras and the great serpents—indeed all of them—go to dissolution (pralaya), consumed by the celestial radiance of the divine fire.

Verse 96

सकृज्जप्त्वाग्निशिखया हन्यात्सर्वानुपद्रवान् । त्रिर्जप्त्वा कवचं दिव्यं संरक्षेद्दैत्यदानवात् ॥ ९६ ॥

By reciting the Agniśikhā mantra just once, one destroys all calamities; and by reciting the divine protective armour (kavaca) three times, one becomes well-guarded against daityas and dānavas.

Verse 97

भूतात्पिशाचाद्रक्षोभ्यो ये चान्ये परिपंथिनः । त्रिर्जप्तं कवचं दिव्यमभेद्यं च सुरासुरैः ॥ ९७ ॥

From bhūtas, piśācas, and rākṣasas—and from all other obstructing forces—this divine protective armour, when recited three times, becomes unbreakable even for gods and asuras.

Verse 98

योजनद्वादशांतस्तु देवो रक्षति सर्वदा । नरसिंहो महाभागे महाबलपराक्रमः ॥ ९८ ॥

Within a radius of twelve yojanas, that divine Lord always protects—Narasimha, O noble lady, of great strength and heroic prowess.

Verse 99

ततो गत्वा बिलद्वारमुपोष्य रजनत्रयम् । पलाशकाष्ठैः प्रज्वाल्य भगवज्जातवेदसम् ॥ ९९ ॥

Then, going to the mouth of the cave and keeping a fast for three nights, one should kindle the sacred fire of Bhagavān—Jātavedas, the divine Agni—using palāśa (flame-of-the-forest) wood.

Verse 100

पालाशसमिधं तत्र जुहुयात्त्रिमधुप्लुताम् । द्वेऽयुते कंजनयने शकटश्चैव साधकः ॥ १०० ॥

There, one should offer into the fire palāśa kindling soaked in the three honeys. O Lotus-eyed Lord, when twenty thousand oblations are completed, the sādhaka too becomes fully effective—like a cart fit to bear the rite’s intended fruit.

Verse 101

ततः कवल्लीविवरं प्रकटं जायते क्षणात् । ततो विशेत्तु निःशंकः कवल्लीविवरं बुधः ॥ १०१ ॥

Then, in an instant, an opening called the Kavallī-vivara becomes manifest. Thereupon, the wise person should enter that Kavallī opening without fear or hesitation.

Verse 102

गच्छतः शकटस्याथ तमो मोहश्च नश्यति । राजमार्गस्तु विस्तीर्णो दृश्यते तत्र मोहिनि ॥ १०२ ॥

As the cart moves forward, darkness and delusion are dispelled; O deluded one, there the broad royal highway becomes clearly visible.

Verse 103

नरसिंहं स्मरंस्तत्र पातालं विशते तदा । गत्वा तत्र जपेच्छुद्धो नरसिंहं तमव्ययम् ॥ १०३ ॥

There, remembering Narasiṃha, he then enters Pātāla. Having gone there, purified, he should perform japa, repeating that imperishable Narasiṃha.

Verse 104

ततः स्त्रीणां सहस्राणि वीणाचामरकर्मणाम् । निर्गच्छँति पुराच्चैव स्वागतं ता वदंति च ॥ १०४ ॥

Then thousands of women—serving by playing the vīṇā and waving yak‑tail fans (cāmara)—come forth from the city and say, “Welcome!”

Verse 105

प्रवेशयंति तं हस्ते गृहीत्वा साधकेश्वरम् । ततो रसायनं दिव्यं पाययंति सुलोचने ॥ १०५ ॥

Taking the lord of the sādhakas by the hand, they lead him within; then, O fair‑eyed one, they make him drink a divine rasāyana, a rejuvenating elixir.

Verse 106

पीतमात्रे दिव्यदेहो जायते सुमहाबलः । क्रीडते दिव्यकन्याभिर्यावदाभूतसंप्लवम् ॥ १०६ ॥

The moment it is drunk, a divine body arises, endowed with great strength; and he sports with celestial maidens until the cosmic dissolution of beings.

Verse 107

भिन्नदेहो वासुदेवं नीयते नात्र संशयः । यदा न रोचयन्त्येतास्ततो निर्गच्छते पुनः ॥ १०७ ॥

Once the soul has departed the body, it is led to Vāsudeva—of this there is no doubt. Yet when those heavenly enjoyments no longer delight it, then it departs again from that realm.

Verse 108

पट्टं शूलं च खङ्गं च रोचनां च मणिं तथा । रसं रसायनं चैव पादुकांजनमेव च ॥ १०८ ॥

“(One should offer/obtain) a cloth garment, a trident, a sword, and gorocanā, as well as a jewel; likewise essence (rasa), a rejuvenating rasāyana, and also sandals and añjana (collyrium).”

Verse 109

कृष्णांजलिं च सुभगे गुटिकां च मनःशिलाम् । मुंडलां चाक्षसूत्रं च षष्ठीं संजीवनीं तथा ॥ १०९ ॥

O fortunate lady, one should offer/prepare a black handful (of substance), a small pellet, and manahśilā (realgar); also the tonsure, a rosary (akṣasūtra), the observance called “Ṣaṣṭhī,” and likewise the rite named “Saṃjīvanī”.

Verse 110

सिद्धां विद्यां च शास्त्राणि गृहीत्वा साधकोत्तमः । ज्वलद्वह्निस्फुलिंगोर्मिवेष्टितं त्रिदशं हृदि ॥ ११० ॥

Having mastered the accomplished vidyā and the authoritative śāstras, the best of practitioners holds within his heart the divine presence, as though wrapped round by the blazing fire’s waves and sparks.

Verse 111

सकृन्न्यस्तं दहेत्सर्वं वृजिनं जन्मकोटिकम् । विषेन्यस्तं विषं हन्यात्कुष्ठं हन्यात्तनौ स्थितम् ॥ १११ ॥

Even when performed just once, it burns away all sin accumulated over tens of millions of births. When applied in the presence of poison, it destroys the poison; and it destroys leprosy (kuṣṭha) even when it is established in the body.

Verse 112

सुदेहभ्रूणहत्यादि कृत्वा दिव्येन शुध्यति । महाग्रहगृहीतेषु ज्वलमानं विचिंतयेत् ॥ ११२ ॥

Even one who has committed grave sins—such as killing an embryo—becomes purified by the Divine means of purification. For those afflicted by powerful grahas (planetary seizures/possessing forces), one should meditate upon a blazing, radiant presence.

Verse 113

रुदंतिं वै ततः शीघ्रं नश्येयुर्दारुणा ग्रहाः । बालानां कंठके बद्ध्वा रक्षा भवति नित्यशः ॥ ११३ ॥

Then the fierce grahas quickly perish. When it is tied on the children’s neck, it becomes a constant protection.

Verse 114

गंडपिंडककृत्यानां नाशनं कुरुते ध्रुवम् । व्याधिघाते समिद्भिश्च घृतं क्षीरेण होभयेत् ॥ ११४ ॥

It surely brings about the destruction of malignant rites (kṛtyās) such as gaṇḍa and piṇḍaka. For the removal of disease, one should perform a homa with fuel-sticks, offering ghee together with milk.

Verse 115

त्रिसंध्यं मासमेकं तु सर्वरोगान्विनाशयेत् । असाध्यं नास्य पश्यामि तत्वस्य सचराचरे ॥ ११५ ॥

If it is performed at the three sandhyās for just one month, it destroys all diseases. I see nothing in this principle—throughout the moving and unmoving world—that is impossible to accomplish.

Verse 116

यां यां कामयते सिद्धिं तां तां प्राप्नोत्यपि ध्रुवम् । अष्टोत्तरशतं त्वेकं पूजयित्वा मृगाधिपम् ॥ ११६ ॥

Whatever attainment (siddhi) a person desires, that very attainment he surely obtains, after worshipping the Lord—“the Lion among beasts”—with one hundred and eight (108) acts of homage.

Verse 117

मृत्तिकां सप्त वल्मीके श्मशाने च चतुष्पथे । रक्तचंदनसंमिश्रां गवां क्षीरेण लेपयेत् ॥ ११७ ॥

One should take clay from seven anthills, as well as (clay) from a cremation ground and from a crossroads; mix it with red sandalwood, and apply it as a paste using cow’s milk.

Verse 118

सिंहस्य प्रतिमां कृत्वा प्रमाणेन षडंगुलाम् । भूर्जपत्रे विशेषेण लिखेद्रोचनया तथा ॥ ११८ ॥

Having made (or determined) a lion’s figure, measuring six aṅgulas in size according to the rule, one should then draw it—especially upon birch-bark—using rocanā (yellow pigment) in the prescribed manner.

Verse 119

नरसिंहस्य कंठे तु बद्ध्वा चैव समंत्रवत् । जपेत्संख्याविहीनं तु पूजयित्वा जलाशये ॥ ११९ ॥

Having bound it upon Narasiṃha’s neck in the proper manner, together with the mantra, one should perform japa without fixing any count; after worship, one should do so at a sacred water-reservoir (pond or tank).

Verse 120

यावन्मंत्रं तु जपति सप्ताहं संयतेन्द्रियः । जलाकीर्णा मुहूर्तेन जायते सर्वमेदिनी ॥ १२० ॥

So long as a self-controlled man recites that mantra for a full week, in an instant the whole earth becomes flooded with water.

Verse 121

अथवा शुद्धवृक्षाग्रे नरसिंहं तु पूजयेत् । जप्त्वा चाष्टशतं तत्त्वं वर्षं तद्विनिवारयेत् ॥ १२१ ॥

Or else, at the base of a pure (sacred) tree one should worship Narasiṃha; and having recited the mantra one hundred and eight times, one should thereby ward off that harmful rain for a year.

Verse 122

तमेव पिंजके बद्ध्वा भ्रामयेत्साधकोत्तमः । महावातो मुहूर्तेन आगच्छेन्नात्र संशयः ॥ १२२ ॥

Binding him alone in a cage and whirling it about, the best of practitioners should perform the rite; within a single muhūrta a mighty wind will arise—of this there is no doubt.

Verse 123

पुनश्च वारयन्सिक्तां सप्तजप्तेन वारिणा । अथ तां प्रतिमां द्वारे निखनेद्यस्य साधकः ॥ १२३ ॥

Then again, sprinkling it with water over which the mantra has been recited seven times, the practitioner should bury that image at the doorway of the one for whom the rite is performed.

Verse 124

गोत्रोत्सादो भवेत्तस्य उद्धृते चैव शांतिदः । तस्माद्वै ब्रह्मतनये पूजयेद्भक्तितः सदा ॥ १२४ ॥

For him there will be the ruin of his lineage; yet when it is restored, peace is truly bestowed. Therefore one should always worship with bhakti the son of Brahmā.

Verse 125

मृगराजं महावीर्यं सर्वकामफलप्रदम् । दृष्ट्वा स्तुत्वा नमस्कृत्य संपूज्य नृहरिं शुभे ॥ १२५ ॥

O auspicious lady, having beheld Narahari—the lion-king of great prowess, bestower of the fruits of all desires—one should praise Him, bow in reverence, offer namaskāra, and worship Nṛhari with full devotion.

Verse 126

प्राप्नुवंति नरा राज्यं स्वर्गं मोक्षं च दुर्लभम् । नरसिंहं नरो दृष्ट्वा लभेदभिमतं फलम् ॥ १२६ ॥

Men attain sovereignty, heaven, and even the hard-to-attain mokṣa; for whoever beholds Narasiṃha obtains the fruit he desires.

Verse 127

विमुक्तः सर्वपापेभ्यो विष्णु लोकं च गच्छति । सकृद्दृष्टवा तु तं देवं भक्त्या सिंहवपुर्द्धरम् ॥ १२७ ॥

Freed from all sins, he goes to the world of Viṣṇu. Indeed, by beholding even once that God—who bears the form of a lion—with bhakti, one attains this result.

Verse 128

मुच्यते पातकैः सर्वैः कायवाक्चित्तसंभवैः । संग्रामे संकटे दुर्गे चौख्याघ्रादिपीडिते ॥ १२८ ॥

One is freed from all sins arising from body, speech, and mind—whether in battle, in times of distress, in a perilous place, or when afflicted by illness and similar sufferings.

Verse 129

कांतारे प्राणसंदेहे विषवह्निजलेषु च । राजादिभीषु संग्रामे ग्रहरोगादिपीडिते ॥ १२९ ॥

In the wilderness when life is in doubt; amid poison, fire, or water; in fear of kings and the like; in battle; and when tormented by planetary influences, disease, and other afflictions—one should remember Him and rely upon that sacred refuge.

Verse 130

स्मृत्वा तं यो हि पुरुषः संकटैर्विप्रमुच्यते । सूर्योदये यथा नाशं तमोऽभ्येति महत्तरम् ॥ १३० ॥

Indeed, whoever remembers Him is swiftly freed from calamities—just as, at sunrise, great darkness meets its end.

Verse 131

तथा संदर्शने तस्य विनाशं यांत्युपद्रवाः । गुटिकां जनपाताले पादलेपरसायनम् ॥ १३१ ॥

Likewise, merely by beholding it, afflictions and misfortunes are brought to destruction. In Pātāla, the nether regions, there is a pill (guṭikā)—a supreme rasāyana, an elixir of the Pādala serpent-underworld realm.

Verse 132

नरसिंहे प्रसन्ने तु प्राप्नोत्यन्यांश्च वांछितान् । यान्यान्कामानभिध्यायन्भजेत नृहरिं नरः ॥ १३२ ॥

When Narasiṃha is pleased, a person obtains other desired boons as well. Therefore, contemplating whatever wishes one has, one should worship Nṛhari, the Man-Lion Lord.

Verse 133

तांस्तान्कामानवाप्नोति नरो नास्त्यत्र संशयः ॥ १३३ ॥

That person attains those very desired aims; of this there is no doubt.

Verse 134

इति श्रीबृहन्नारदीयपुराणोत्तरभागे मोहिनीवसुसंवादे पुरुषोत्तममाहात्म्ये पंचपंचाशत्तमोऽध्यायः ॥ ५५ ॥

Thus ends the fifty-fifth chapter, “The Glory of Puruṣottama,” in the Uttara-bhāga of the Śrī Bṛhannāradīya Purāṇa, within the dialogue between Mohinī and Vasu.