The Vision of Narasimha and the King of Mantras

Verse 1 (skanda.2.68.1)

जैमिनिरुवाच । ततः स भगवान्मन्त्रमहिम्ना नरकेसरी । इन्द्रद्युम्नादिभिः सर्वैददृशेऽद्भुतदर्शनः

jaiminiruvāca tataḥ sa bhagavānmantramahimnā narakesarī indradyumnādibhiḥ sarvaidadṛśe'dbhutadarśanaḥ

Jaimini said: Then, by the glory of the mantra, that Lord, in the form of the Man-Lion, was beheld by Indradyumna and all the others — a wondrous sight.

Verse 2 (skanda.2.68.2)

लेलिहानो जगत्सर्वं समंताज्ज्वलजिह्वया । कालाग्निरुद्रं सकलं ग्रसंतमिव चोत्थितम्

lelihāno jagatsarvaṁ samaṁtājjvalajihvayā kālāgnirudraṁ sakalaṁ grasaṁtamiva cotthitam

licking the whole world all around with his blazing tongue, risen up as though to devour everything, like Kalagni Rudra, the fire of Time itself.

Verse 3 (skanda.2.68.3)

रोदसीकंदरं व्याप्य तेजसा तपता भृशम् । अनेकाक्षिमुखग्रीवाकरपादश्रुतिर्विभुः

rodasīkaṁdaraṁ vyāpya tejasā tapatā bhṛśam anekākṣimukhagrīvākarapādaśrutirvibhuḥ

pervading the cavern between heaven and earth with his intensely scorching radiance, the all-pervading Lord with countless eyes, mouths, necks, hands, feet, and ears,

Verse 4 (skanda.2.68.4)

सर्वाश्चर्यमयो देवः केवलं तेजसो निधिः । भयत्रस्ताः समुद्विग्ना नेशाः स्तोतुमपि प्रभुम्

sarvāścaryamayo devaḥ kevalaṁ tejaso nidhiḥ bhayatrastāḥ samudvignā neśāḥ stotumapi prabhum

the god wholly composed of wonder, a mere treasury of radiance — all present, trembling with fear and agitated, were unable even to praise the Lord.

Verse 5 (skanda.2.68.5)

तं तथाविधमालोक्य नारदः पितरं तदा । पप्रच्छ भगवन्नित्थं कथमेष प्रकाशते

taṁ tathāvidhamālokya nāradaḥ pitaraṁ tadā papraccha bhagavannitthaṁ kathameṣa prakāśate

Seeing him in that form, Narada then asked his father Brahma, saying: 'O Lord, why does he manifest like this?'

Verse 6 (skanda.2.68.6)

नारद उवाच । अनुग्रहायावतरत्प्रत्युतैष भयप्रदः । सर्वे भयात्स्थिरतराः प्रलयाशंकिनोऽधुना

nārada uvāca anugrahāyāvataratpratyutaiṣa bhayapradaḥ sarve bhayātsthiratarāḥ pralayāśaṁkino'dhunā

Narada said: 'He descended for the sake of grace, yet, on the contrary, he causes fear! Out of fear all of us have grown utterly rigid, now dreading the very dissolution of the world.

Verse 7 (skanda.2.68.7)

त्वमेव भगवल्लीलां जानासि जगतां पते

tvameva bhagavallīlāṁ jānāsi jagatāṁ pate

You alone know the Lord's playful sport, O Lord of the worlds.'

Verse 8 (skanda.2.68.8)

तच्छ्रुत्वा नारदवचः पद्मयोनिः स्मिताननः । उवाच कौतुकं वाक्यं सर्वेषामुपकारकम्

tacchrutvā nāradavacaḥ padmayoniḥ smitānanaḥ uvāca kautukaṁ vākyaṁ sarveṣāmupakārakam

Having heard Narada's words, the Lotus-born, smiling, spoke words both wondrous and beneficial to all.

Verse 9 (skanda.2.68.9)

ब्रह्मोवाच । अवतीर्णं जगन्नाथं दृष्ट्वा दारुवपुर्धरम्

brahmovāca avatīrṇaṁ jagannāthaṁ dṛṣṭvā dāruvapurdharam

Brahma said: 'Having seen Jagannatha descended, bearing a wooden body,

Verse 10 (skanda.2.68.10)

अवज्ञास्यंति वै लोकाः साक्षाद्ब्रह्मस्वरूपिणम् । अतत्त्ववेदिनो मूढा महिमानं विदंत्विति

avajñāsyaṁti vai lokāḥ sākṣādbrahmasvarūpiṇam atattvavedino mūḍhā mahimānaṁ vidaṁtviti

people will indeed disrespect him, though he is directly the very form of Brahman — fools who do not know the truth. So that they may instead know his greatness,

Verse 11 (skanda.2.68.11)

मंत्रितो मन्त्रराजेन येनासौ परमेष्ठिना । पुराभिमंत्रितो येन विददार महासुरम्

maṁtrito mantrarājena yenāsau parameṣṭhinā purābhimaṁtrito yena vidadāra mahāsuram

he has been invoked by the king of mantras, by which that Supreme Being was once invoked, by which he tore apart the great demon.

Verse 12 (skanda.2.68.12)

तादृग्रूपं सुदुर्दर्शं प्राप्यमेति भयप्रदम् । मूर्तिरेषा परा काष्ठा विष्णोरमिततेजसः

tādṛgrūpaṁ sudurdarśaṁ prāpyameti bhayapradam mūrtireṣā parā kāṣṭhā viṣṇoramitatejasaḥ

That very form, so hard to behold, terrifying, has thus appeared; this form is the supreme culmination of Vishnu's boundless radiance,

Verse 13 (skanda.2.68.13)

यामभ्यर्च्य गतिं यांति पुनरावृत्तिदुर्लभाम् । नृसिंहाभिमुखः स्तोत्रमिदमाह मुदान्वितः

yāmabhyarcya gatiṁ yāṁti punarāvṛttidurlabhām nṛsiṁhābhimukhaḥ stotramidamāha mudānvitaḥ

worshipping which, devotees attain a state from which return is rare.' Facing Narasimha, filled with joy, Indradyumna uttered this hymn:

Verse 14 (skanda.2.68.14)

नमोऽस्तु ते देववरैकसिंह नमोऽस्तु पापौघगजैकसिंह । नमोऽस्तु दुःखार्णवपारसिंह नमोऽस्तु तेजोमय दिव्यसिंह

namo'stu te devavaraikasiṁha namo'stu pāpaughagajaikasiṁha namo'stu duḥkhārṇavapārasiṁha namo'stu tejomaya divyasiṁha

Salutation to you, O sole Lion among the best of gods! Salutation, O sole Lion to the elephant-herd of sin! Salutation, O Lion who carries devotees across the ocean of sorrow! Salutation, O radiant, divine Lion!

Verse 15 (skanda.2.68.15)

नमोऽस्तु सर्वाकृतिचित्रसिंह नमोऽस्तु ते क्लेशविमुक्तिसिंह । नमोऽस्तु ते दिव्यवपुर्नृसिंह नमोऽस्तु ते वीरवरैकसिंह

namo'stu sarvākṛticitrasiṁha namo'stu te kleśavimuktisiṁha namo'stu te divyavapurnṛsiṁha namo'stu te vīravaraikasiṁha

Salutation to you, O wondrous Lion of every form! Salutation to you, O Lion who frees from affliction! Salutation to you, O divine-bodied Man-Lion! Salutation to you, O sole Lion among the greatest heroes!

Verse 16 (skanda.2.68.16)

नमोऽस्तु ते दैत्यविदारसिंह नमोऽस्तु देवेष्वधि देवसिंह । नमोऽस्तु वेदांतवनैकसिंह नमोऽस्तु ते योगिगुहैकसिंह

namo'stu te daityavidārasiṁha namo'stu deveṣvadhi devasiṁha namo'stu vedāṁtavanaikasiṁha namo'stu te yogiguhaikasiṁha

Salutation to you, O Lion who tore apart the demon! Salutation, O Lion who is God above the gods! Salutation, O sole Lion of the forest of Vedanta! Salutation to you, O sole Lion hidden in the hearts of yogis!

Verse 17 (skanda.2.68.17)

नमोऽस्तु ते सिंह वृषैकसिंह नमोऽस्तु नीलाचलशृंगसिंह

namo'stu te siṁha vṛṣaikasiṁha namo'stu nīlācalaśṛṁgasiṁha

Salutation to you, O Lion, sole Lion of righteousness! Salutation, O Lion of the peak of Nilachala!

Verse 18 (skanda.2.68.18)

जैमिनिरुवाच । स्तुत्वेत्थं दिव्यसिंहं तमिंद्रद्युम्नं प्रजापतिः । सिंहयंत्रं समालेख्य तस्योपरि निवेश्य च

jaiminiruvāca stutvetthaṁ divyasiṁhaṁ tamiṁdradyumnaṁ prajāpatiḥ siṁhayaṁtraṁ samālekhya tasyopari niveśya ca

Jaimini said: Having thus praised that divine Lion, the Lord of creatures, for Indradyumna's sake, drew the Lion-diagram and, placing the mantra upon it,

Verse 19 (skanda.2.68.19)

दीक्षयित्वा मन्त्रराजं साक्षादाथर्वणोदितम् । आहुर्वैष्णवनिर्वाणं यं वेदांतपरायणाः

dīkṣayitvā mantrarājaṁ sākṣādātharvaṇoditam āhurvaiṣṇavanirvāṇaṁ yaṁ vedāṁtaparāyaṇāḥ

initiated him into the king of mantras, taught directly in the Atharva tradition, which those devoted to Vedanta call the liberation of the Vaishnavas,

Verse 20 (skanda.2.68.20)

यत्र वेदाश्च चत्वारः साक्षान्नित्यं प्रतिष्ठिताः । यमधीत्य महामन्त्रं मनुः स्वायंभुवः पुरा

yatra vedāśca catvāraḥ sākṣānnityaṁ pratiṣṭhitāḥ yamadhītya mahāmantraṁ manuḥ svāyaṁbhuvaḥ purā

in which the four Vedas themselves are eternally, directly established; having studied which great mantra, Svayambhuva Manu, in ancient times,

Verse 21 (skanda.2.68.21)

सृष्टिं चकार भगवान्प्राप्तमस्माच्चतुर्मुखात् । अणिमादिगुणा यस्य फलं स्यादानुषंगिकम्

sṛṣṭiṁ cakāra bhagavānprāptamasmāccaturmukhāt aṇimādiguṇā yasya phalaṁ syādānuṣaṁgikam

performed the work of creation, having obtained it from this four-faced one; the powers such as minuteness are but its incidental fruit.

Verse 22 (skanda.2.68.22)

एक एव महामन्त्रः पुरुषार्थचतुष्टयम् । प्राप्तुं कारणभूतो हि किं पुनः क्षुद्रकामनाम्

eka eva mahāmantraḥ puruṣārthacatuṣṭayam prāptuṁ kāraṇabhūto hi kiṁ punaḥ kṣudrakāmanām

This one great mantra alone is the cause for attaining the four aims of human life — what then to speak of trivial desires?

Verse 23 (skanda.2.68.23)

एक एव महामंत्रः सर्वक्रतुफलप्रदः । सर्वतीर्थप्रदः सर्वदानव्रतफलप्रदः

eka eva mahāmaṁtraḥ sarvakratuphalapradaḥ sarvatīrthapradaḥ sarvadānavrataphalapradaḥ

This one great mantra alone grants the fruit of every sacrifice; it grants the fruit of every sacred ford, and the fruit of every gift and vow.

Verse 24 (skanda.2.68.24)

यथायं सर्वपापौघतूलराशेर्दवानलः । दिव्यसिंहाकृतिर्देवो मंत्रराज्ञस्तथा ह्ययम्

yathāyaṁ sarvapāpaughatūlarāśerdavānalaḥ divyasiṁhākṛtirdevo maṁtrarājñastathā hyayam

As this divine Lion-formed god is a forest-fire to the heap of cotton that is the mass of all sins, so too is this king of mantras.

Verse 25 (skanda.2.68.25)

एनमभ्यस्य यतयो भवरोग त्यजंति हि । यस्य ग्रहणमात्रेण ग्रहापस्मारराक्षसाः

enamabhyasya yatayo bhavaroga tyajaṁti hi yasya grahaṇamātreṇa grahāpasmārarākṣasāḥ

Practicing this, ascetics abandon the disease of worldly existence; by the mere taking up of which, planetary spirits, epilepsy-demons, and rakshasas,

Verse 26 (skanda.2.68.26)

डाकिन्यो भूतवेतालपिशाचा उरगा ग्रहाः । दूरादेव पलायंते नेशते वीक्षितुं च तम्

ḍākinyo bhūtavetālapiśācā uragā grahāḥ dūrādeva palāyaṁte neśate vīkṣituṁ ca tam

dakinis, ghosts, vetalas, pishachas, serpents, and malefic planets flee even from afar, unable even to look upon one who recites it.

Verse 27 (skanda.2.68.27)

मंत्रराजं ततो लब्ध्वा इन्द्रद्युम्नश्चतुर्मुखात् । नृसिंहं शातवपुषं लक्ष्मीसंश्रितवक्षसम्

maṁtrarājaṁ tato labdhvā indradyumnaścaturmukhāt nṛsiṁhaṁ śātavapuṣaṁ lakṣmīsaṁśritavakṣasam

Having thus received the king of mantras from the four-faced one, Indradyumna beheld Narasimha, of awesome body, with Lakshmi resting upon his chest,

Verse 28 (skanda.2.68.28)

चक्रं पिनाकं दधतं चंद्रसूर्याग्निचक्षुषम् । जानुप्रसारितकरसरोजद्वंद्वमुन्नसम्

cakraṁ pinākaṁ dadhataṁ caṁdrasūryāgnicakṣuṣam jānuprasāritakarasarojadvaṁdvamunnasam

bearing the discus and the trident, with the moon, sun, and fire as his eyes, his pair of lotus-hands resting outstretched upon his knees, high-nosed,

Verse 29 (skanda.2.68.29)

योगपट्टासनारूढद्वात्रिंशद्दलपद्मके । मंत्रवर्णमये मध्ये कर्णिकाप्रणवोज्ज्वले

yogapaṭṭāsanārūḍhadvātriṁśaddalapadmake maṁtravarṇamaye madhye karṇikāpraṇavojjvale

seated in the yoga-band posture upon a thirty-two-petaled lotus made of mantra-syllables, its pericarp radiant with the syllable Om at the center,

Verse 30 (skanda.2.68.30)

सुखासीनं साट्टहासं वीक्षंतं श्रीमुखांबुजम् । सटामंडितवक्त्राब्जं दिव्यरत्नोज्ज्वलाकृति

sukhāsīnaṁ sāṭṭahāsaṁ vīkṣaṁtaṁ śrīmukhāṁbujam saṭāmaṁḍitavaktrābjaṁ divyaratnojjvalākṛti

comfortably seated, laughing loudly, his lotus-face gazing forth, his lotus-mouth framed by a mane, his form radiant with divine jewels,

Verse 31 (skanda.2.68.31)

फणासहस्रं विस्तार्य पश्चाच्छत्राकृतिं विभोः । ददर्श बलभद्रं तं हललांगलधारिणम्

phaṇāsahasraṁ vistārya paścācchatrākṛtiṁ vibhoḥ dadarśa balabhadraṁ taṁ halalāṁgaladhāriṇam

a thousand serpent-hoods spread out like a canopy behind the all-pervading Lord — he beheld Balabhadra there too, bearing the plough.

Verse 32 (skanda.2.68.32)

प्रजहर्ष नृपो दृष्ट्वा तादृशं पुरुषोत्तमम् । विस्मयाविष्टचेताश्च पप्रच्छ कमलासनम्

prajaharṣa nṛpo dṛṣṭvā tādṛśaṁ puruṣottamam vismayāviṣṭacetāśca papraccha kamalāsanam

The king rejoiced greatly on seeing Purushottama in that form, and, his mind filled with wonder, asked the Lotus-seated one:

Verse 33 (skanda.2.68.33)

भगवंश्चित्रमेतद्वै चरितं मधुघातिनः । विज्ञातुं कथमस्माभिः शक्यः स्याल्लोकभावन

bhagavaṁścitrametadvai caritaṁ madhughātinaḥ vijñātuṁ kathamasmābhiḥ śakyaḥ syāllokabhāvana

'O Lord, this deed of the slayer of Madhu is indeed wondrous; how, O Creator of the worlds, can it be understood by us,

Verse 34 (skanda.2.68.34)

यज्ञांते तादृशं रूपं बभार दारुनिर्मितम् । रथस्थं भगवानेव प्रासादांतर्न्यवेशयत्

yajñāṁte tādṛśaṁ rūpaṁ babhāra dārunirmitam rathasthaṁ bhagavāneva prāsādāṁtarnyaveśayat

if at the sacrifice's end he bore that same form now made of wood, and the Lord himself, seated on the chariot, had it installed within the temple?

Verse 35 (skanda.2.68.35)

मामाह पूर्वं वाणी सा गगनांतरिता तदा । अपौरुषेयतरुणा चतुर्मूर्तिर्भविष्यति

māmāha pūrvaṁ vāṇī sā gaganāṁtaritā tadā apauruṣeyataruṇā caturmūrtirbhaviṣyati

Long ago that unearthly voice from the sky told me: by means of a tree not made by human hand, a fourfold form would come to be.

Verse 36 (skanda.2.68.36)

इदानीमेक एवासौ दृश्यते सुप्रतिष्ठितः । माया वा तत्त्वमथ वा तत्त्वतो मे वद प्रभो

idānīmeka evāsau dṛśyate supratiṣṭhitaḥ māyā vā tattvamatha vā tattvato me vada prabho

Now he alone is seen, established in one form. Is this Maya, or is it truth? Tell me the truth of it, O Lord,

Verse 37 (skanda.2.68.37)

श्रवणे यदि मां वेत्सि भाजनं भवभावन । श्रुत्वैतत्प्रत्युवाचाथ संशयानं नृपोत्तमम्

śravaṇe yadi māṁ vetsi bhājanaṁ bhavabhāvana śrutvaitatpratyuvācātha saṁśayānaṁ nṛpottamam

if you consider me, O Creator of existence, a fit vessel to hear it.' Having heard this, Brahma then answered the doubting best of kings.

Verse 38 (skanda.2.68.38)

ब्रह्मोवाच । आद्या मूर्तिर्भगवतो नारसिंहाकृतिर्नृप । नारायणेन प्रथिता मदनुग्रहतस्त्वयि

brahmovāca ādyā mūrtirbhagavato nārasiṁhākṛtirnṛpa nārāyaṇena prathitā madanugrahatastvayi

Brahma said: 'The first form of the Lord, O king, is the Narasimha form, made manifest to you by Narayana through his grace upon me.

Verse 39 (skanda.2.68.39)

दारवी मूर्तिरेषेति प्रतिमाबुद्धिरत्र वै । मा भूत्ते नृपशार्दूल परं ब्रह्माकृतिस्त्वियम्

dāravī mūrtireṣeti pratimābuddhiratra vai mā bhūtte nṛpaśārdūla paraṁ brahmākṛtistviyam

Let there be no thought in you, O tiger among kings, that this is merely a wooden image, a mere representation — this is indeed the very form of the Supreme Brahman.

Verse 40 (skanda.2.68.40)

खंडनात्सर्वदुःखानामखंडानंददानतः । स्वभावाद्दारुरेषो हि परं ब्रह्माभिधीयते

khaṁḍanātsarvaduḥkhānāmakhaṁḍānaṁdadānataḥ svabhāvāddārureṣo hi paraṁ brahmābhidhīyate

Because it shatters every sorrow and bestows unbroken bliss, by its very nature this wood is indeed called the Supreme Brahman.

Verse 41 (skanda.2.68.41)

इत्थं दारुमयो देवश्चतुर्वेदानुसारतः । स्रष्टा स जगतां तस्मादात्मानं चापि सृष्टवान्

itthaṁ dārumayo devaścaturvedānusārataḥ sraṣṭā sa jagatāṁ tasmādātmānaṁ cāpi sṛṣṭavān

Thus the wooden god, in accordance with the four Vedas, is the creator of the worlds; therefore he has also created himself in this form.

Verse 42 (skanda.2.68.42)

शब्दब्रह्म परंब्रह्म नानयोर्भेद इष्यते । लये तु एकमेवेदं सृष्टौ भेदः प्रवर्त्तते

śabdabrahma paraṁbrahma nānayorbheda iṣyate laye tu ekamevedaṁ sṛṣṭau bhedaḥ pravarttate

Shabda-Brahman, the Word-Absolute, and Para-Brahman, the Supreme Absolute — no difference is held to exist between the two. At dissolution this is indeed one alone; in creation, difference comes into play.

Verse 43 (skanda.2.68.43)

अन्योन्यापेक्षिणौ भूप शब्दार्थौ हि परस्परम् । अर्थाभावेन शब्दोऽस्ति शब्दाभावेन बुद्ध्यते

anyonyāpekṣiṇau bhūpa śabdārthau hi parasparam arthābhāvena śabdo'sti śabdābhāvena buddhyate

O king, word and meaning are mutually dependent upon each other; without meaning the word exists only as sound, and without the word, meaning cannot be understood.

Verse 44 (skanda.2.68.44)

अर्थस्तस्माच्चतुर्वेदाः शब्दा ह्यर्थाश्च तादृशाः । ऋग्वेदरूपी हलधृक्सामवेदो नृकेसरी

arthastasmāccaturvedāḥ śabdā hyarthāśca tādṛśāḥ ṛgvedarūpī haladhṛksāmavedo nṛkesarī

Therefore the meaning is the four Vedas, and the words are of that same nature: the Plough-bearer is of the form of the Rigveda, the Man-Lion is the Samaveda,

Verse 45 (skanda.2.68.45)

यजुर्मूर्त्तिस्त्वियं भद्रा चक्रमाथर्वणं स्मृतम् । वेदश्चतुर्द्धा भेदोऽयमेकराशिरभेदतः

yajurmūrttistviyaṁ bhadrā cakramātharvaṇaṁ smṛtam vedaścaturddhā bhedo'yamekarāśirabhedataḥ

this Bhadra is the embodiment of the Yajurveda, and the Discus is held to be the Atharvaveda; this fourfold division of the Veda is, in truth, without division, a single mass.

Verse 46 (skanda.2.68.46)

अतस्ते संशयो मा भूदेकस्तु बहुधा विभुः । अवतारेषु चान्येषु न्यायेनैतेन वर्त्तते

ataste saṁśayo mā bhūdekastu bahudhā vibhuḥ avatāreṣu cānyeṣu nyāyenaitena varttate

Therefore let there be no doubt in you: the One alone becomes manifold, the all-pervading Lord; and by this same principle it holds true in his other incarnations as well.

Verse 47 (skanda.2.68.47)

भेदाभेदौ तथा ख्यातौ जगन्नाथस्य ते नृप । येन ते मनसस्तुष्टिस्तेन भक्त्या समाचर

bhedābhedau tathā khyātau jagannāthasya te nṛpa yena te manasastuṣṭistena bhaktyā samācara

Thus both difference and non-difference are declared, O king, regarding Jagannatha; whichever understanding satisfies your mind, worship him with devotion through that.

Verse 48 (skanda.2.68.48)

सर्वरूपमयो ह्येष सर्वमंत्रमयः प्रभुः । आराध्यते यथा येन तथा तस्य फलप्रदः

sarvarūpamayo hyeṣa sarvamaṁtramayaḥ prabhuḥ ārādhyate yathā yena tathā tasya phalapradaḥ

For this Lord is composed of every form, made of every mantra; in whatever way he is worshipped by whomever, he grants the fruit accordingly.

Verse 49 (skanda.2.68.49)

यथा सुशुद्धं कनकं स्वेच्छया घटितं नृप । तत्तत्संज्ञामवाप्येह तत्तत्संतोषकारकम्

yathā suśuddhaṁ kanakaṁ svecchayā ghaṭitaṁ nṛpa tattatsaṁjñāmavāpyeha tattatsaṁtoṣakārakam

Just as well-purified gold, O king, fashioned according to one's wish, takes on this or that name and gives this or that satisfaction depending on the ornament made,

Verse 50 (skanda.2.68.50)

एवं महिम्ना भगवानत्राविरभवन्नृप । यस्य यावांस्तु विश्वासस्तस्य सिद्धिस्तु तावती

evaṁ mahimnā bhagavānatrāvirabhavannṛpa yasya yāvāṁstu viśvāsastasya siddhistu tāvatī

so too, by his own greatness, has the Lord manifested here, O king. As is one's faith, so indeed is one's attainment.

Verse 51 (skanda.2.68.51)

कर्मणा मनसा वाचा विशुद्धेनांतरात्मना । समाराधय गोविंदमत्र दारुवपुर्द्धरम्

karmaṇā manasā vācā viśuddhenāṁtarātmanā samārādhaya goviṁdamatra dāruvapurddharam

With action, mind, and speech, with a wholly purified inner self, worship Govinda here, who bears this wooden body,

Verse 52 (skanda.2.68.52)

चतुर्वर्गफलावाप्त्यै यथाभिलषितं तव । अनेन मंत्रराजेन विष्णुमेनं समर्चय

caturvargaphalāvāptyai yathābhilaṣitaṁ tava anena maṁtrarājena viṣṇumenaṁ samarcaya

for the attainment of the fruit of the four aims of life, according to your own wish; worship this Vishnu with this very king of mantras.

Verse 53 (skanda.2.68.53)

नातः परतरो मंत्रो न भूतो न भविष्यति । अनेनाभ्यर्चितो विष्णुः प्रीतो भवति तत्क्षणात्

nātaḥ parataro maṁtro na bhūto na bhaviṣyati anenābhyarcito viṣṇuḥ prīto bhavati tatkṣaṇāt

There is no mantra higher than this, nor has there been, nor shall there be; Vishnu, worshipped with this, becomes pleased at that very instant,

Verse 54 (skanda.2.68.54)

ददाति स्वपुरं चापि भगवान्भक्तवत्सलः । यज्ञैस्तीर्थैर्व्रतैर्दानैस्तपोभिश्चापि तस्य किम्

dadāti svapuraṁ cāpi bhagavānbhaktavatsalaḥ yajñaistīrthairvratairdānaistapobhiścāpi tasya kim

and the Lord, ever fond of his devotees, grants even his own abode. What then is the need of sacrifices, sacred fords, vows, charities, and austerities for one who worships him thus?

Verse 55 (skanda.2.68.55)

नीलाचलस्थं यो विष्णुं दारुमूर्तिमुपास्ति वै । तत्त्वं ब्रवीमि ते भूप श्रुत्वैतदवधारय

nīlācalasthaṁ yo viṣṇuṁ dārumūrtimupāsti vai tattvaṁ bravīmi te bhūpa śrutvaitadavadhāraya

Whoever worships Vishnu, present at Nilachala in his wooden form — I shall tell you the truth of this, O king; hear and grasp it well:

Verse 56 (skanda.2.68.56)

न्यग्रोधमूले कूलेऽस्य सिंधोर्नीलाचले स्थितम् । दारुव्याजामृतं ब्रह्म दृष्ट्वा मुच्येन्न संशय

nyagrodhamūle kūle'sya siṁdhornīlācale sthitam dāruvyājāmṛtaṁ brahma dṛṣṭvā mucyenna saṁśaya

at the root of the banyan tree, on the shore of this sea, standing on Nilachala, is the immortal Brahman under the guise of wood; having seen it, one is liberated — of this there is no doubt.