Adhyaya 7: The Sanctity of Gayā: Raibhya’s Encounter and Hymn to Viṣṇu (Gadādhara)

Verse 1

धरण्युवाच । रैभ्योऽसौ मुनिशार्दूलः श्रुत्वा सिद्धं वसुं तदा । स्वयं किमकरोद् देव संशयो मे महानयम् ॥ ७.१ ॥

Dharaṇī said: “Raibhya, that tiger among sages—having then heard that Vasu had attained perfection—what did he himself do, O Deva? This great doubt has arisen in me.”

Verse 2

श्रीवराह उवाच । स रैभ्यो मुनिशार्दूलः श्रुत्वा सिद्धं वसुं तदा । आजगाम गयां पुण्यां पितृतीर्थं तपोधनः । तत्र गत्वा पितॄन् भक्त्या पिण्डदानेन तर्पयत् ॥ ७.२ ॥

Śrī Varāha said: Then Raibhya, that tiger among sages, having heard that Vasu had attained perfection, came to sacred Gayā—the ancestral ford (pitṛ-tīrtha). Having gone there, the ascetic enriched by austerities satisfied the ancestors with devotion through the offering of piṇḍas (ritual food-balls).

Verse 3

ततो वै सुमहत्तीव्रं तपः परमदुष्चरम् । चरतोऽस्य तत्तीव्रं तपो रैभ्यस्य धीमतः । आजगाम महायोगी विमानस्थोऽतिदीप्तिमान् ॥ ७.३ ॥

Then, as the wise Raibhya was practicing extremely intense austerity—supremely difficult to perform—a great yogin, exceedingly radiant and seated in an aerial car, came to him.

Verse 4

त्रसरॆणुसमे शुद्धे विमानॆ सूर्यसन्निभे । परमाणुप्रमाणेन पुरुषस्तत्र दीप्तिमान् ॥ ७.४ ॥

In that pure aerial mansion, comparable in radiance to the Sun and of the measure of a trasareṇu, there is a luminous Person there, whose measure is that of an atom (paramāṇu).

Verse 5

सोऽब्रवीद् रैभ्य किं कार्यं तपश्चरसि सुव्रत । एवमुक्त्वा दिवो भूमिं मापयामास वै पुमान् ॥ ७.५ ॥

He said to Raibhya: “For what purpose do you practice tapas, O you of excellent vows?” Having spoken thus, that man indeed began to measure the earth from the sky.

Verse 6

तत्रापि रथपञ्चाभं विमानं सूर्यसन्निभम् । युगपद् ब्रह्मभुवनं व्याप्नुवन्तं ददर्श सः ॥ ७.६ ॥

There too he beheld an aerial chariot (vimāna), radiant with fivefold splendor, resembling the sun; and he saw it simultaneously pervading the world of Brahmā.

Verse 7

ततः स विस्मयाविष्टो रैभ्यः प्रणतिपूर्वकम् । पप्रच्छ तं महायोगिन् को भवान् प्रब्रवीतु मे ॥ ७.७ ॥

Then Raibhya, filled with astonishment, first bowing in reverence, asked that great yogin: “Who are you? Please tell me.”

Verse 8

पुरुष उवाच । अहं रुद्रादवरजो ब्रह्मणो मानसः सुतः । नाम्ना सनत्कुमार इति जनलोके वसाम्यहम् ॥ ७.८ ॥

The Person said: “I am younger than Rudra, a mind-born son of Brahmā. By name I am Sanatkumāra, and I dwell in the Jana-loka.”

Verse 9

भवतः पार्श्वमायातः प्रणयेन तपोधन । धन्योऽसि सर्वथा वत्स ब्रह्मणः कुलवर्धनः ॥ ७.९ ॥

O treasure of austerity, you have come to my side with affection. In every way you are blessed, dear child—an increaser of the lineage of Brahmā.

Verse 10

रैभ्य उवाच । नमोऽस्तु ते योगिवर प्रसीद दयां मह्यं कुरुषे विश्वरूप । किमत्र कृत्यं वद योगिसिंह कथं हि धन्योऽहमुक्तस्त्वया च ॥ ७.१० ॥

Raibhya said: “Homage to you, O best of yogins. Be gracious; show compassion to me, O you of universal form. Tell me, O lion among yogins—what is to be done here? And how indeed am I blessed, that you have spoken to me?”

Verse 11

सनत्कुमार उवाच । धन्यस्त्वमेव द्विजवर्यमुख्य यद् वेदवादाभिरतः पितॄंश्च । प्रीणासि मन्त्रव्रतजप्यहोमैर्गयां समासाद्य तथाऽन्नपिण्डैः ॥ ७.११ ॥

Sanatkumāra said: “Blessed indeed are you, foremost among the twice-born, for devoted to Vedic recitation you also satisfy the Pitṛs, the ancestral spirits. Having reached Gayā, you please them through mantra-observances, japa (sacred repetition), and fire-offerings (homa), and likewise through offerings of piṇḍa, the rice-balls.”

Verse 12

शृणुष्व चान्यं नृपतिर्बभूव विशालनामास पुरीं विशालाम् । उवास धन्यो धृतिमानपुत्रः स्वयं विशालाधिपतिर्द्विजाग्र्यान् । पप्रच्छ पुत्रार्थममित्रसाह - स्ते ब्राह्मणाश्चोचुरदीनसत्त्वाः ॥ ७.१२ ॥

Listen also to another account: there was a king named Viśāla who dwelt in the great city called Viśālā. Fortunate and steadfast, though without a son, he himself—the lord of Viśālā—approached the foremost among the twice-born and asked them about obtaining a son. Those brāhmaṇas, unbroken in spirit, then spoke in reply.

Verse 13

ऋगत्वा गयामन्नदानैरनेकैः । ध्रुवं सुतस्ते भविता नृपीश सुसंप्रदाता सकलक्षितीशः ॥ ७.१३ ॥

Having gone to Gayā and performed many gifts of food, O lord of kings, assuredly a son will be born to you—one who will be a generous giver and a ruler over the whole earth.

Verse 14

इतीरितो ब्राह्मणैः स प्रहृष्टो राजा विशालाधिपतिः प्रयत्नात् । आगत्य तेन प्रवरेण तीर्थे मघासु भक्त्याऽथ कृतं पितॄणाम् ॥ ७.१४ ॥

Thus addressed by the brāhmaṇas, that king—the lord of Viśālā—was greatly delighted. Then, with earnest effort, he went to that excellent tīrtha; and during the lunar mansion Maghā, with devotion, he performed the rite for the Pitṛs, the ancestors.

Verse 15

पिण्डप्रदानं विधिना प्रयत्नाददद्वियत्यूत्तममूर्तयस्तान् । पश्यन् स पुंसः सितपीतकृष्णानुवाच राजा किमिदं भवद्भिः । उपेक्ष्यते शंसत सर्वमेव कौतूहलं मे मनसि प्रवृत्तम् ॥ ७.१५ ॥

As they carefully offered the piṇḍa-oblation according to the prescribed rite, the king beheld those persons—radiant and of excellent form—white, yellow, and dark in hue. Seeing them, the king said: “What is this that you are neglecting? Tell me everything; a strong curiosity has arisen in my mind.”

Verse 16

सीता उवाच । अहं सीतस्ते जनकोऽस्मि तात नाम्ना च वृत्तेन च कर्मणा च । अयं च मे जनको रक्तवर्णो नृशंसकृद् ब्रह्महा पापकामी ॥ ७.१६ ॥

Sītā said: “I am Sītā; I am your father, dear child—by name, by conduct, and by deeds. And this one is my father, of ruddy complexion—one who acts with cruelty, a slayer of a brāhmaṇa, and one who desires sinful acts.”

Verse 17

अधीश्वरो नाम परः पिता ऽस्य कृष्णो वृत्त्या कर्मणा चापि कृष्णः । एतेन कृष्णेन हताः पुरा वै जन्मन्यनेके ऋषयः पुराणाः ॥ ७.१७ ॥

His supreme father is named Adhīśvara. He is also called Kṛṣṇa by disposition and by action. By this Kṛṣṇa, in former times, in a certain birth, many ancient ṛṣis were slain.

Verse 18

एतौ मृतौ द्वावपि पुत्र रौद्र- मवीचिसंज्ञं नरकं प्रपन्नौ । अधीश्वरो मे जनकः परोऽस्य कृष्णः पिता द्वावपि दीर्घकालम् । अहं च शुद्धेन निजेन कर्मणा शक्रासनं प्रापितो दुर्लभं ततः ॥ ७.१८ ॥

“When those two died, O son, both of them fell into the dreadful hell called Avīci. My father is the supreme lord; and his father is Kṛṣṇa—both for a long time. But I, through my own purified actions, attained the hard-to-obtain seat of Śakra (Indra).”

Verse 19

त्वया पुनर्मन्त्रविदा गयायां पिण्डप्रदानेन बलादिमौ च । मेलापितौ तीर्थपिण्डप्रदान-प्रभावतो मे नरकाश्रितावपि ॥ ७.१९ ॥

And again, by you—skilled in sacred mantras—through the offering of piṇḍas at Gayā, these two (beginning with Bala) were reunited; indeed, by the potency of the tīrtha and the piṇḍa-offering, even those who had resorted to hell were affected and relieved.

Verse 20

पितॄन् पितामहांस्तत्र तथैव प्रपितामहान् । प्रीणयामीति तत्तोयं त्वया दत्तमरिंदम ॥ ७.२० ॥

“There I satisfy the Pitṛs (ancestors), the grandfathers, and likewise the great-grandfathers”—thinking thus, that water has been offered by you, O subduer of foes.

Verse 21

तेनास्मद्युगपद्य्योगो जातो वाक्येन सत्तम । तीर्थप्रभावाद् गच्छामः पितृलोकं न संशयः ॥ ७.२१ ॥

By that utterance, O best of the virtuous, an immediate connection has arisen for us through your words. Through the efficacy of the tīrtha, we are going to the world of the ancestors—there is no doubt.

Verse 22

अत्र पिण्डप्रदानेन एतौ तव पितामहौ । दुर्गतावपि संसिद्धौ पापकृद्विकृतिं गतौ ॥ ७.२२ ॥

Here, by the offering of the piṇḍa, these two grandfathers of yours—though fallen into an unfortunate state—have attained fulfillment, having passed beyond the altered condition brought about by sinful action.

Verse 23

तीर्थप्रभाव एषोऽस्मिन् ब्रह्मघ्नस्यापि तत्सुतः । पुतः पिण्डप्रदानेन कुर्यादुद्धरणं पुनः ॥ ७.२३ ॥

Such is the efficacy of this tīrtha: even the son of one who has slain a brāhmaṇa becomes purified through the offering of piṇḍas, and may again effect deliverance (uplift) for the departed.

Verse 24

एतस्मात् कारणात् पुत्र अहमेतौ विगृह्य वै । आगतोऽस्मि भवन्तं वै द्रष्टुं यास्यामि साम्प्रतम् । एतस्मात् कारणाद् रैभ्य भवान् धन्यो मयोच्यते ॥ ७.२४ ॥

“For this reason, my son, having indeed confronted those two, I have come—now I shall go to see you. For this very reason, O Raibhya, you are declared by me to be fortunate.”

Verse 25

सकृद् गयाभिगमनं सकृत्पिण्डप्रदापनम् । दुर्लभं त्वं पुनर्नित्यमस्मिन्नेव व्यवस्थितः ॥ ७.२५ ॥

A single pilgrimage to Gayā and a single offering of piṇḍas are indeed attainable; but you—ever abiding here—are difficult to obtain again.

Verse 26

किमनु प्रोच्यते रैभ्य तव पुण्यमिदं प्रभो । येन साक्षाद् गदापाणिर्दृष्टो नारायणः स्वयम् ॥ ७.२६ ॥

“O Raibhya, O lord—what more can be said of this merit of yours, by which Nārāyaṇa himself, the mace-bearing one, has been seen directly?”

Verse 27

ततो गदाधरः साक्षादस्मिंस्तीर्थे व्यवस्थितः । अतोऽतिविख्याततमं तीर्थमेतद् द्विजोत्तम ॥ ७.२७ ॥

Thereafter Gadādhara himself became directly established at this tīrtha. Therefore, O best of the twice-born, this sacred ford is exceedingly renowned.

Verse 28

श्रीवराह उवाच । एवमुक्त्वा महायोगी तत्रैवान्तरधीयत । रैभ्योऽपि च गदापाणेर्हरेः स्तोत्रमथाकरोत् ॥ ७.२८ ॥

Śrī Varāha said: Having spoken thus, the great yogin disappeared there itself. Then Raibhya too composed a hymn of praise to Hari, the mace-bearing one.

Verse 29

रैभ्य उवाच । गदाधरं विबुधजनैरभिष्टुतं धृतक्ष्ममं क्षुधितजनार्त्तिनाशनम् । शिवं विशालासुरसैन्यमर्दनं नमाम्यहं हतसकलाशुभं स्मृतौ ॥ ७.२९ ॥

Raibhya said: “I bow to Gadādhara, the bearer of the mace, praised by the assemblies of the wise and divine; the sustainer of the earth, the remover of the distress of the hungry; the auspicious one, the crusher of the vast armies of the asuras—whose very remembrance destroys all inauspiciousness.”

Verse 30

पुराणपूर्वं पुरुषं पुरुषाश्रितं पुरातनं विमलमलं नृणां गतिम् । त्रिविक्रमं धृतधरणिं बलिर्हं गदाधरं रहसि नमामि केशवम् ॥ ७.३० ॥

In private devotion I bow to Keśava—the primordial Puruṣa, the Ancient One on whom beings rely; stainless and pure, the destined refuge of humankind; Trivikrama who upheld the earth, humbled Bali, and bears the mace.

Verse 31

सुशुद्धभावं विभवैरुपावृतं श्रियावृतं विगतमलं विचक्षणम् । क्षितीश्वरैरपगतकिल्बिषैः स्तुतं गदाधरं प्रणमति यः सुखं वसेत् ॥ ७.३१ ॥

Whoever bows to Gadādhara—whose disposition is utterly purified, encompassed by majesty, embraced by Śrī (Lakṣmī), free from impurity, discerning, and praised by earthly rulers whose sins have been removed—shall dwell in well-being.

Verse 32

सुरासुरैरर्च्चितपादपङ्कजं केयूरहाराङ्गद मौलिधारिणम् । अब्दौ शयानं च रथाङ्गपाणिनं गदाधरं प्रणमति यः सुखं वसेत् ॥ ७.३२ ॥

Whoever bows in reverence to the mace-bearing Lord—whose lotus-feet are worshipped by gods and asuras alike; who wears armlets, necklaces, bracelets, and a diadem; who reclines upon the ocean; and whose hand holds the discus—shall dwell in happiness.

Verse 33

सितं कृते त्रेतायुगेऽरुणं विभुं तथा तृतीये पीतवर्णमच्युतम् । कलौ घनालिप्रतिमं महेश्वरं गदाधरं प्रणमति यः सुखं वसेत् ॥ ७.३३ ॥

In the Kṛta age he is white; in the Tretā age the mighty one is ruddy; in the third age (Dvāpara) Acyuta is of yellow complexion. In the Kali age he is like a mass of dark clouds—Maheśvara, the bearer of the mace. Whoever bows to him dwells in ease.

Verse 34

बीजोद्भवो यः सृजते चतुर्मुख-स्तथैव नारायणरूपतो जगत् । प्रपालयेद् रुद्रवपुस्तथान्तकृद् गदाधरो जयतु षडर्धमूर्तिमान् ॥ ७.३४ ॥

Victorious be the mace-bearing Lord, possessed of a sixfold composite form: as the four-faced one he creates; as Nārāyaṇa he sustains the world; as Rudra-bodied he protects; and likewise, as the end-maker, he brings about dissolution.

Verse 35

सत्त्वं रजश्चैव तमो गुणास्त्रयस् त्वेतॆषु नान्यस्य समुद्भवः किल । स चैक एव त्रिविधो गदाधरो दधातु धैर्यं मम धर्ममोक्षयोः ॥ ७.३५ ॥

Sattva, rajas, and tamas—these are the three guṇas; indeed, apart from these, no other source of manifestation is said to arise. And he—one alone, yet threefold, Gadādhara the bearer of the mace—may he grant me steadfastness in dharma and in liberation (mokṣa).

Verse 36

संसारतोयार्णवदुःखतन्तुभिर्वियोगनक्रक्रमणैः सुभीषणैः । मज्जन्तमुच्चैः सुतरां महाप्लवे गदाधरो मामु दधातु पोतवत् ॥ ७.३६ ॥

Amid the great flood of saṃsāra—an ocean of waters—made dreadful by the cords of suffering and by the terrifying movements of the separation-crocodiles, as I sink ever deeper, may Gadādhara, bearer of the mace, lift and support me like a boat.

Verse 37

स्वयं त्रिमूर्तिः स्वमिवात्मनात्मनि स्वशक्तितश्चाण्डमिदं ससर्ज्ज ह । तस्मिञ्जलोत्थासनमार्यतेजसं ससर्ज्ज यस्तं प्रणतोऽस्मि भूधरम् ॥ ७.३७ ॥

He who, being himself the Trimūrti, created this cosmic egg by his own power, as though within himself; and who, within it, brought forth the water-born seat endowed with noble radiance—to that Bhūdhara, Upholder of the Earth, I bow.

Verse 38

मत्स्यादिनामानि जगत्सु केवलं सुरादिसंरक्षणतो वृषाकपिः । मुख्यस्वरूपेण समन्ततो विभुर्गदाधरो मे विदधातु सद्गतिम् ॥ ७.३८ ॥

The names such as “Matsya” and others in the world are, indeed, only designations arising from the protection of the gods and related beings. May the all-pervading Lord—Gadādhara, whose essential form is supreme and present everywhere—grant me a good destiny (sugati).

Verse 39

श्रीवराह उवाच । एवं स्तुतस्तदा विष्णुर्भक्त्या रैभ्येण धीमता । प्रादुर्बभूव सहसा पीतवासा जनार्दनः ॥ ७.३९ ॥

Śrī Varāha said: Thus praised at that time, Viṣṇu—through the devotion of the wise Raibhya—suddenly manifested, Janārdana clad in yellow garments.

Verse 40

शङ्खचक्रगदापाणिर्गरुडस्थो वियद्गतः । उवाच मेघगम्भीरधीर्वाक् पुरुषोत्तमः ॥ ७.४० ॥

Puruṣottama, bearing conch, discus, and mace in his hands, seated upon Garuḍa and moving through the sky, spoke in a steady voice, deep as thunderclouds.

Verse 41

तुष्टोऽस्मि रैभ्य भक्त्या ते स्तुत्या च द्विजसत्तम । तीर्थस्नानेन च विभो ब्रूहि यत्तेऽभिवाञ्छितम् ॥ ७.४१ ॥

O Raibhya, I am pleased by your devotion and by your praise, O best of the twice-born; and also by your bathing at the sacred ford. O mighty one, speak—what is it that you desire?

Verse 42

रैभ्य उवाच । गतिं मे देहि देवेश यत्र ते सनकादयः । वसेयं तत्र येनाहं त्वत्प्रसादाद् गदाधर ॥ ७.४२ ॥

Raibhya said: “O Lord of the gods, grant me the destined course (state) where your sages beginning with Sanaka abide. May I dwell there, so that—by your grace, O bearer of the mace—I may attain that abode.”

Verse 43

देव उवाच । एवमस्त्विति ते ब्रह्मन्नित्युक्त्वा ऽन्तरधी यत । भगवानपि रैभ्यस्तु दिव्यज्ञानसमन्वितः ॥ ७.४३ ॥

The Deity said: “So be it.” Having thus spoken to you, O Brahmin, he disappeared. And the Blessed one, Raibhya too, endowed with divine knowledge, remained in that state.

Verse 44

क्षणाद् बभूव देवेन परितुष्टेन चक्रिणा । जगाम यत्र ते सिद्धाः सनकाद्या महर्षयः ॥ ७.४४ ॥

In an instant, through the grace of the discus-bearing deity—who had become fully satisfied—he went to the place where those perfected beings, the great sages beginning with Sanaka, were present.

Verse 45

एतच्च रैभ्यनिर्दिष्टं स्तोत्रं विष्णोर्गदाभृतः । यः पठेत् स गयां गत्वा पिण्डदानाद् विशिष्यते ॥ ७.४५ ॥

This is the hymn taught by Raibhya, concerning Viṣṇu, the bearer of the mace. Whoever recites it is said to gain a merit surpassing that obtained by offering piṇḍas at Gayā.