Chapter summary
एकाम्रनाथमाहात्म्यम् Ekāmranātha Māhātmyam
The Glory of Ekamranatha
**The revered Sadguru said:**
Hearing of the glories of Kāñcīpuram, of Brahmā's great sacrifice, and of the manifestation of Kṛṣṇa, the Supreme Self, as Varada, Lord Hara (Śiva) himself, with matted locks and trident in hand, journeyed from the city of Kāśī, eager to behold Varada. (v.1-2)
When the goddess Sarasvatī saw Hari, who had become a dam to the torrent of her own river, she was seized with fear, bowed down, and trembled with folded hands. For this reason, the sages named her river the Kampā, 'the trembling one.' On the bank of this river stood a mango tree, offering shade to all. It was beneath the shade of this single mango tree that the great Lord Maheśvara performed severe penance. Thus, Śaṅkara, though the Lord of the Universe (Viśvanātha), became renowned as Ekāmranātha, 'the Lord of the single mango tree'. (v.3-5)
Swiftly pleased by his austerities, Lord Hari, the Supreme Controller, addressed Viśvanātha with these sweet words. (v.6)
**The Supreme Lord said:**
O God of gods, Mahādeva, welcome! Salutations to you! You are indeed the Lord of the Universe, revered by all the deities. Out of boundless compassion, you drank the Hālāhala poison, thereby granting fearlessness to the terrified gods. With your third eye, you once reduced Kāma, who holds the world in his sway, to ashes. Who else can compare to you? O Śiva, by striking Death with your left foot, you protected the sage's son; truly, you are ever affectionate to those who seek your refuge. O Rudra, possessed of such immense power, you have graciously left the city of Vārāṇasī and come here. Tell me, what may I do for you? (v.7-11)
**Rudra said:**
O Lord, you disregard your own supreme glory to praise mine. You alone are the Lord of all worlds; I exist under your divine command. It was by your will, O Govinda, and by your desire for the welfare of the gods, that the Hālāhala poison—unbearable even for the deities—was consumed. It was by you alone that Manmatha [Kāma, the god of love] was formerly defeated in the sacred Badarikāśrama, only then did he come into my presence. (v.12-14)
In the vast waves of cosmic dissolution, the great sage Mārkaṇḍeya, by my grace alone, once beheld you, the imperishable one. Kubera, Rāvaṇa, Bāṇa, and other mighty demons, having worshipped me, attained supreme and exceedingly rare prosperity. (v.15-16)
I bestow pure knowledge, which serves as the means to liberation for humanity. And you, O ocean of mercy, grant liberation itself to those who take refuge in you. We two deities are indeed the bestowers of both knowledge and liberation for all beings in this world. Yet, alas, the wretched do not desire either knowledge or liberation. O Deva, may a means be devised by you so that the supreme state becomes easily attainable even for these unfortunate souls. (v.20-22)
**The Supreme Lord said:**
O Maheśvara, why do you ask me as if you do not know? In Kāśī, liberation at the moment of death is granted to people by you. The Brahman that ferries one across the ocean of worldly existence is verily my own form, of this there is no doubt. That Supreme Brahman is eternally revealed by two sacred mantras. The Praṇava [Om] is the foremost Tāraka [deliverer]. By meditating upon it, ascetics attain the supreme state and come to know the Self. However, O Śaṅkara, the right to chant this Praṇava was formerly ordained by me only for the twice-born ascetics. (v.23-26)
But for all mortals—even for children and women, for Mlecchas and the low-born—the name of Rāma is the sole deliverer. Indeed, O Śaṅkara, for Vedic scholars, the twice-born, and even for ascetics, the right to chant the name of Rāma is firmly established. (v.27-28)
In the Kali age, when the eternal dharma prescribed for the *varṇas* [social classes] and *āśramas* [stages of life] is lost, and the world is rife with heretics, the name of Rāma stands as the supreme refuge. Even those who are without remorse and averse to acts of atonement—all sinners are purified by the chanting of Rāma's name. (v.29-30)
For those who commit actions forbidden by the scriptures and prohibited deeds, there is no other expiation for humanity but the chanting of Rāma's name. When holy waters and sacred places are polluted by wicked people, and when righteous individuals are scarce in the world, the name of Rāma remains the supreme refuge. With a weak body, one cannot perform penance; how then can there be release from sin? One should take refuge in the name of Rāma. (v.31-33)
**Rudra said:**
O Hari, it is only by the immense merit accumulated over millions of births that faith in chanting the name of Rāma arises; of this, there is no doubt. In this terrible Kali age, faith in meritorious deeds does not readily arise in people. How then can a taste for the Divine Name awaken in such unfortunate souls? (v.34-35)
**The Supreme Lord said:**
O Śiva, for those who lived in other ages and performed many meritorious deeds, a birth is obtained again on earth in the Kali age, as if by chance. It is only in such souls that supreme love for me or for you arises, and only in them is faith in chanting the name of Rāma born. (v.36-37)
**Rudra said:**
"Liberation comes from knowledge alone"—this is the conclusive teaching of Vedānta. Disregarding that knowledge of the Self, what purpose does chanting Rāma's name serve? (v.38)
**The Supreme Lord said:**
Without supreme detachment from the pleasures of worldly existence, the path to liberation remains exceedingly difficult, even for ascetics and perfected beings. He in whose mind desire (*kāma*) dwells in a hidden form, it is in that very thing that the mind of men dissolves at the time of death. O Lord of Gaurī, my insurmountable *Māyā* creates delusion even in ascetics; what then is the ultimate use of spiritual practices alone? (v.39-41)
Therefore, when the final moment arrives, which causes delusion of the intellect, I alone am the supreme friend to my devotees, of this there is no doubt. At the time of death for those devotees who have taken refuge in me, I personally go, and by my grace, I grant them fearlessness and lead them to the supreme state. (v.42-43)
Likewise, you too, O Lord of Gaurī, seeing the pitiable condition of dying men on earth, should always show your compassion. O Lord, O you who are affectionate to your devotees, at the time of death, kindly impart the instruction of the auspicious Tāraka mantra to all beings. By your grace alone, supreme knowledge and dispassion will certainly arise in men at that very moment, and through that, liberation will occur. (v.44-46)
Just as in Kāśī, O Rudra, you grant supreme liberation through the power of Rāma's name, so too, O Lord, do so here. (v.47)
**The revered Sadguru said:**
Thus instructed, Mahādeva, residing near the single mango tree, the Lord, initiates men into the Tāraka Brahman. Here, he was directly perceived by Śiva—his face like the beautiful full moon, destroying the sorrows of existence with the shower of nectar from his gentle smile. Rāma, the son of Daśaratha, who is the very form of the Tāraka Brahman and a treasure-house of compassion, grants all the desires of his devotees. (v.48-50)
Thus ends the Seventh Chapter, entitled "The Glory of Ekāmranātha," in the Second Part of the Divyadeśavaibhavam, composed by Śrī Kṛṣṇapremi Mahāprabhu.
