English Padmapuran-6

Glorification of Gita Chapter VI

King Jnanashruti & Saint Raikva

(Chapter 180, Padma Purana, Part-VIII)

 The lord said:
O you of an excellent face, I shall tell you the importance of the sixth chapter, hearing which men have salvation on hand. On the bank of Godavari there is a great city Pratisthana where, O you of smiling eyes, I, named Pippalesa, dwell. There swans remove the fatigue of the self-controlled ones with cold sprays from the cavities in their wings on the bank of Godavari. The Godavari-water made fragrant with the pollen from the cups of throbbing lotuses is praiseworthy as it makes people free from old age. Fie upon the nectar of the lord of herbs (i.e. the Moon), destroying sins! There the best sages touch the faces of the Maharastra women bathing (in Godavari), misunderstanding them to be fully bloomed lotuses. There the sporting Maharastra beauties snatch (by surpassing) the humming of the bees the ascetics' minds also. There the Moon everyday wanes on seeing the face of a woman sporting on the top of a very high mansion. The sloping roof of a very high mansion is touched by sages and gandharvas with rays of great gems unsteady due to breezes (blowing) over durva and sandal(?). In it the horses of the Sun's chariot when he is going, are free from fatigue due to the breezes from the banners that are tossed. In it the Malaya mountain appears to be left with stones, when the hosts of merchants collected innumerable (pieces of) sandal wood. In it even pearls are seen to be accumulated everywhere like the bunches of the laughter of the city-deity. There lived a king named Jnanasruti. When he, of a strong lustre, lifted the earth like a gem, even Sesa, resembling the Sun in radiance, was (just) a snake in general (obscure). The desire-yielding trees were as it were darkened through shame on seeing his matchless generosity (manifested) by the continual smoke of the sacrifices. Gods greedy of eating the sacrificial oblations did not at all leave the city of Pratisthana. Clouds, constantly well-nourished by the streams of water used for gifts and the moonlight of his valour and the smoke of sacrifices offered by him, showered in time. Calamities did not find even the smallest place anywhere. Right courses prevailed when he ruled the earth. He everyday looked upon wells, tanks and lakes as the treasures remaining in the heart of the earth. His palace shone with white banners, like the Himalaya mountain with the multitude of the ripples of Ganga. The residents of heaven (i.e. the gods) pleased with his gifts, austerities, sacrifices, protection of his subjects, came (there) to give him a boon. (1-20)

 Then, tossing their masses of wings, divine female and male swans, white like lotus-stalks, went out along the path in the atmosphere. Two or three of them, led by Bhadrasva, going quickly, and talking to one another, speedily moved ahead. All of them said together to them moving ahead speedily : "Why do you go speedily? Why do you remain ahead? Along this difficult path we should go together. Do you not see very clearly before you a mass of lustre, shining brightly of king Jnanasruti, of a virtuous form?" Hearing these words of those that lagged behind, the swans that were ahead laughed and contemptuously uttered (these) words loudly: "Is the lustre of this king Jnanasruti more severe than the dreadful lustre of Raikya, the teacher of the Vedas?" King Jnanasruti, comfortably seated on the top of his very lofty mansion, heard these words of the swans. Then, he, full of amazement, called his charioteer, and the noble one ordered him : "Bring Raikya". The charioteer, Maha by name, having understood (these) words of the king containing nectar, manifesting joy, went out to the city Varanasi, giving salvation, where god Visvesvara, the lord of the world and the preceptor dwells. Then to the holy place called Gaya where god Gadadhara, of blooming eyes, lives to emancipate all people. Then near Shiva. Having moved many times to all holy places he went to (the holy place) Kedara destroying sins, seeing which (even) once mortals undoubtedly are released. Enjoying desired pleasures they are freed from great sins. Then he went to the Gauda country where Purusottama dwells, by just seeing whom men go to heaven. From there he went to the city of Dvaravati, giving salvation, where Krishna, dear to Rukmini, lived. A mortal, having bathed at the holy place of Gomati and having seen the five Krishnas (there), obtains salvation after having enjoyed pleasures as desired. Then the wise one having reached the sea and seen Somanatha, the god giving enjoyments and salvation, proceeded further. He reached the city of Avantika giving pleasures and salvation, where Mahakala Sankara dwells happily sporting with Uma. Then having reached Omkara, giving happiness and granting enjoyment and salvation on the bank of Narmada, he quickly set out from there. (21-39)

 Then he travelled to the city named Asvamedhakara where Laksmi's lord Vishnu, holder of Sarnga, actually lives. Then he reached in Vishnugaya a tank called Lonara, having bathed where and drunk (water of which) a man is released from bondage. Then he went to (a city) named Kolhapura in Rudragaya, where revered Laksmi, giving (i.e. causing) devotion, dwells. A man having bathed in Pancanadi and seen Laksmi, enjoys pleasures as desired, and also obtains devotion. Then having visited the city named Amalagiri, and having seen Somanatha who dwells after mounting on (i.e. on the top of) Nandikesvara, who is auspicious, has four hands, and is ready to give gifts, he would undoubtedly have salvation. Then he saw, on the bank of Tungabhadra, Harihara, whose arms fall on the globe of the earth in every yuga. All men seeing the charming Harihara Body, enjoy pleasures according to their desire and are freed from bondage. Having remained in heaven for a hundred kalpas and being free from the bondage of the worldly existence, they see the mighty lord of the worlds, seeing whom men never see hell. Having stayed in heaven for a hundred kalpas and being free from the desire for worldly existence, they obtain salvation. No doubt should be raised about this. Then a man should reach Srisaila resorted to by siddhas and gandharvas, where Girija's lover (i.e. Shiva) called Mallinatha (lives) to draw out all people from the ocean of worldly existence. Having lived in heaven for a hundred kalpas and being frce from the bondage of worldly existence, they obtain salvation. No doubt should be raised about this. (40-52)

 Then he reached Srisaila resorted to by siddhas and gandharvas, where Girija's lover named Mallinatha (lives) to draw out all people from the ocean of this worldly existence and at every opportune time shows his own lustre. Afflictions and tortures in hell of those men who see or even remember him, keep away. There is no doubt that men free from the bondage of the mundane existence enjoy happiness in heaven and obtain salvation. Here Rama with his younger brother and accompanied by Sita (dwells). Having bathed and drunk (water) there a man is certainly free from hell. Men having enjoyed happiness in heaven for crores of kalpas, men freed from the path of worldly existence undoubtedly go to salvation. Then returning from there, he came, seeing on the bank of Bhimarathi the two-armed god Vitthala, giving enjoyments and salvation, (to the place) where the source of Godavari, the great Brahmagiri, is situated. By reaching Gautamalaya where the three-eyed Shiva dwells and after bathing and drinking (water) there where there is river Godavari between Aruna and Varuna, (sin due to) the murder of a brahmana perishes. Men, seeing Brahmagiri, rich in many holy places, obtain salvation only (after) being freed from the agony of the worldly existence. Then the charioteer, delighted by seeing holy places on both the banks of Gautami, went to Mathura, destroyer of sins. There gods and men worship the self-born god. It is the first great place of the lord, which gives salvation. It is the birth-place of the lord of the three worlds, and is well-known to the Vedas and holy texts. It is resorted to by many hosts of gods and of brahmana sages. It is charming due to the bank of Kalindi; has the form and lustre of the crescent moon; being full of the residence of all holy places it is delightfully beautiful. It is known as Govardhanagiri, Dvisadvana, and is covered by auspicious trees and creepers. It is very holy. It has the essence of the holy texts resting (there). (53-67)

 Then to the north he saw the city of Kasmira, after seeing on all sides the holy place Kuruksetra, foremost in piety, where the lines of houses white like conches and touching the sky, have become as it were the fringes of the distinct laughter of Shiva. It is covered with golden pitchers of the garlands of devotion and grace which are as it were golden lotuses fallen from the divine river due to wind. There the banners of blue straps like rings of moss on the tops of mansions appear like the strings of pearls of the divine river. There, resorting to Kasmira, Sarasvati always lives. Otherwise, how does she simultaneously write the (entire) Vedic literature? These swans that are dull due to intoxication, that have lotus-stalks in their beaks and that are the vehicles of Sarasvati, resting there for a long time, are moving. There the swans sent by Brahma to know a special art, shone like stars and went on all sides. The land-growing lotuses, pleasing to the touch by hand, are seen (to be used) by the enemy of the demons for the bed of the beautiful lady. There due to the statements (upanyasaih?) of the brahmanas distinct hearing was not possible. Even a dumb man, fresh in talk, had a mass of joyous words (obscure). There the sky pervaded by the smoke of sacrifices, though washed by clouds, did not give up its darkness. There the place of the nectar dropped due to the great lustre of the sacrifices was seen to be distinguished by its mark. There boys resorting to the vicinity of the preceptor recite all arts by themselves due to the practice right from their birth. There the 'hum' sound of the bracelets of the brahmana wives and the humming of the wandering bees got confused. There the breeze touching again and again the cheeks of the brahmana wives, blows gently as it were through the fear of a curse. There, this god Shiva called Manikyesvara, lives to give boons to men day by day. Manikesa, having conquered kings, worshipped and honoured him. Since then he took the name Manikyesvara, as he was well worshipped with many majestic rubies by the Kasmira-king, desirous of conquest of the world. The charioteer saw at his door Raikya seated on a cart and enjoying shade and scratching his limbs. Having recognised him by the respective marks told by the king, the charioteer quickly bowed down to him and after having bowed down spoke to him. (68-86)

 The charioteer said:
O brahmana, in which (family are you born)? What is your name? You are constantly self-willed. Why are you resting here? What do you desire to do?

 Hearing these words of him, he, full of great joy, remembered the charioteer, and said: "My desires are fulfilled. But there must be (something) as you, offering great adoration to me, are (trying to) know my mood." Taking (i.e. understanding) respectfully the intention of Raikya remaining in his mind, the charioteer slowly set out to the place where the king was. Then the charioteer with his arms folded and delighted to see his master, bowed down, and told the king the account as it took place. Then hearing his words, the king with his eyes smiling (i.e. blooming) with wonder, had a strong desire to honour Raikya. Taking a cart to which a pair of female mules was yoked, a necklace, silken garments and a thousand cows, he went to the Kasmira country where the meditating saint lived. Offering those (articles) to him, the king fell (prostrate) like a staff on the ground after bending with great devotion. Raikya was angry with the king. (He said:) "O bad king, O sudra, do you not know my conduct? Take (back) this cart; lift it to which female mules are yoked; so also (take back) the garments, pearl-necklaces and the milch cows." The king, thus ordered, was afraid of Raikya. Then the king, afraid of a curse, devoutly seized the pair of his lotus-like feet, and himself said, "O brahmana, favour me." (87-98)

 The king said:
O revered one, wherefrom is this very wonderful greatness of you? Being pleased, O illustrious one, tell me accurately. (99)

 Raikya said:
O king, everyday I mutter the sixth chapter of the Gita. Therefore, I have a heap of lustre, difficult to be borne even by gods.

 Having carefully learnt from Raikya the sixth chapter of the Gita, the wise king Jnanasruti then suddenly became free. Raikya too, muttering near Manikyesvara the sixth chapter giving salvation, obtained happiness. Gods also, who had come there, after having disguised themselves as swans for (getting) gifts, were amazed, and went out at their free will. There is no doubt that a man who constantly mutters this chapter only goes to Vishnu's position. (100-104)
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SUMMARY

 Lord Vishnu then recited the glories of the sixth chapter of the Bhagavad-gita. In a beautiful town named Pratishthanapura on the bank of the Godavari River there ruled a popular king named Janashruti. He had many good qualities, and he daily performed an opulent fire sacrifice and many other pious acts: he gave charity, dug wells and lakes, and so on.

 Once some demigods went to the king’s residence in the form of swans. As they flew above his palace, the demigod Bhadrashva heard several swans mention Janashruti’s greatness, but Bhadrashva laughed and asked, “Is Janashruti Maharaja as powerful as the great sage Raikva.”

 The king happened to hear the swans’ conversation from the roof of his high palace, and then went down in a happy mood and ordered his charioteer to go out and find Raikva. Thus ordered, the charioteer departed for holy places. Upon arriving in Kashmir, he saw the sage sitting on a small cart near the door of a temple.

 The charioteer fell at Raikva’s feet and asked him where he lived, what his full name was, and why he was sitting there. Raikva thought for some time and replied, “I am fully satisfied. I do not require anything.” The charioteer understood and returned at once to Pratishthanapura. When he arrived, he offered his respects to the king and informed him of all that had taken place. The king then decided to visit the great sage Raikva. Seated on a beautiful chariot filled with valuable gifts, he left for Kashmir.

 When the king finally met Raikva and had fallen at his feet, he placed many silks and jewels before the sage. The sage, however, became angry and said, “You foolish king! Take these useless things away. Put them on your chariot and leave this place at once.” With great devotion the king fell at Raikva’s feet again and begged to be forgiven. He asked, “O sage, how have you attained such a level of renunciation and devotion to the Lord?”

 Pleased by the king’s submissive attitude, Raikva replied that he had daily recited the sixth chapter of the Bhagavad-gita. There-after, King Janashruti also began to recite it daily. After some time a flower airplane appeared and took the king to Vaikuntha. Raikva, in the meantime, had also gone to Vaikuntha, where he engaged in the service of the lotus feet of the Supreme Lord.

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 Online Sources:
1a) Padma Purana, Uttarkhandam : West Bengal Public Library Network
1b) Padma Purana, Uttarkhandam : Digital Library of India
1c) Padma Purana, Uttarkhandam : Derived from 1a,b

Hard Copy Source: (scanned "PDF"s from Online Source#1a,b)
"The Padma-Purana (English)" by Veda Vyasa, 1954 & 1956. Translated by Sri N.A. Deshpande, Indian Translation Series of the UNESCO Collection of Representative Works, jointly sponsored by UNESCO & Government of India. Part VIII & IX, First Edition. 2906-2970p. Published by Motilal Banarsidass Publishers Pvt.Ltd., Bungalow Road, Jawahar Nagar, Delhi-1110007. Printed by Jainendra Prakash Jain at Jainendra Press, A-45 Naraina Industrial Area, Phase 1, New Delhi-110028.

Online References:
संस्कृत श्लोक - Sanskrit Padmapuran-6

বাংলা অনুবাদ - Bengali Padmapuran-6
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Typed, OCR-ed, edited and uploaded by rk

Acknowledges Keshav Srinivasan for citing the Online Sources#1a,b of Padma Purana.

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