Chapter summary
कदम्बवनमाहात्म्यम् Kadamba Vana Māhātmyam
The Glory of the Kadamba Forest
**The Bhagavatas said:**
O revered sage, we implore you to recount in detail the supreme and auspicious glory of the sacred places nestled on the banks of the Kāverī, and of the divine forms assumed by Murāri. Pray tell us in which specific locales Krishna established Himself, by whose devotion, and how and with whom He engaged in His divine pastimes. (v.1-2)
**Śrī Sadguru said:**
Who indeed can fully describe the glory of the sacred Kāverī, whose very waters cleanse the sins of the Kali age? Truly, its majesty transcends the grasp of words. For those who dwell in lands merely touched by the Kāverī's breeze, liberation is assured; what then of those blessed souls who reside directly upon her banks? The Kāverī is none other than the celestial Virajā river, the Raṅga temple is Vaikuṇṭha itself, and Raṅganātha is the Supreme Vāsudeva—this is the manifest, supreme abode. (v.3-5)
To the north of Śrīraṅgam lay a vast and verdant forest of Kadamba trees. There, a great ascetic, renowned as Kadamba Muni, made his hermitage. He was ever devoted to bathing in the Kāverī, constantly chanting the sacred eight-syllabled mantra and meditating upon Nārāyaṇa. With senses and anger conquered, and steadfast in the path of Bhakti Yoga, he performed the most severe penance, yearning for a vision of Krishna. (v.6-8)
One day, several illustrious sages, rich in spiritual merit and profound expounders of Brahman, arrived at his hermitage, having wandered through various lands. Among them were Atri, Vasishṭha, Chyavana, Mārkaṇḍeya, Bhrigu, Marīci, Kashyapa, Kaṇva, Yājñavalkya, and Nārada; also Vishvāmitra, Gautama, Dattātreya, Parāśara, the divine Śuka, Vyāsa, Maitreya, and Śaunaka. All these knowers of Brahman, desiring to bathe in the holy Kāverī, came and took up residence alongside Kadamba Muni. (v.9-12)
One auspicious day, these great souls, meeting with hearts full of affection, joyfully engaged in a profound discussion on the Supreme Truth. (v.13)
**Kadamba Muni said:**
O all-knowing sages, I entreat you all to heed my words. Among all scriptures, the Veda stands as the highest; of this, there is no doubt. Its non-human origin earns it reverence from all expounders of Brahman, and the authority of the Itihāsas and Purāṇas is entirely dependent upon it. (v.14-15)
In any conflict between Shruti [Vedic revelation] and Smriti [traditional law codes], Shruti alone holds superior weight. The Smritis attributed to Kapila and others are not to be accepted by virtuous followers of the Veda. Rather, the Smritis of Manu and other revered sages are primary, for they faithfully follow the path of the Veda. This truth has been definitively established by Vyāsa in the Brahma Sūtras. (v.16-17)
The Rāmāyaṇa, the Mahābhārata, the Smritis of Manu and others, and the eighteen Purāṇas are all considered authoritative by the expounders of Brahman. Therefore, I ask you, who are indeed profound knowers of Brahman, to subtly delineate that Supreme Truth which is spoken of in all these sacred texts. (v.18-19)
**Vasishṭha said:**
The Shruti praises Indra, Agni, Yama, Vāyu, Varuṇa, and Brihaspati, Soma, Vishvakarmā, and the two divine physicians, the Ashvins. It also extols Brahmā, Vishnu, and Rudra, with numerous divine hymns composed of beautiful syllables and words. Since all these deities are praised with apparent equality in these hymns, establishing the supremacy of any one among them is certainly a difficult task, O best of sages. (v.20-22)
**Yājñavalkya said:**
Indeed, they conceive of the one Supreme Self in many forms. There is no doubt that the various gods are but symbols of Brahman. That Brahman is of the nature of pure consciousness, formless, and without attributes. All this universe is woven, warp and woof, in that very imperishable reality. (v.23-24)
**Vyāsa said:**
Nārāyaṇa is the Supreme Brahman, as affirmed by the authoritative statements of the Vedas. He is Brahmā, He is Shiva, He is Indra, He is the Imperishable, the Supreme, the Self-ruler. Indra, Prāṇa, and all other deities are spoken of in the Vedic statements with epithets of supremacy only because they are His symbols. Truly, truly, again truly, raising my arms, I declare: there is no scripture higher than the Veda, and no deity higher than Keshava. (v.25-27)
**Mārkaṇḍeya said:**
Yet, the Shrutis sometimes speak of Hiraṇyagarbha, sometimes of Shiva who is superior to the universe, and sometimes of Nārāyaṇa. Therefore, how can it be definitively said that Nārāyaṇa alone is supreme? Brahmā, Vishnu, and Rudra are equally the Supreme Truth; there is no doubt. (v.28-29)
**Bhrigu said:**
The Vedānta statement, "He is Brahmā, He is Shiva," declares that Brahmā and Rudra are manifestations of Nārāyaṇa and are dependent on Him. Nārāyaṇa exists, pervading everything, both within and without. The supremacy attributed to Brahmā and Rudra is only because they are His symbols. (v.30-31)
Having carefully considered who is the highest among the three gods, I urge you, O expounders of Brahman, to declare it subtly, with the authority of the Vedas. By the authority of the Shruti statement, "He who creates Brahmā," it is indeed clearly established that Brahmā was created by Brahman. The Śatapatha Brāhmaṇa has stated that Rudra is the son of Brahmā. Nowhere, however, is the creation of Vishnu, the Supreme Self, ever mentioned. (v.32-34)
For Hari is indeed the attributeless, direct, eternal Supreme Self. The Lord, taking on the quality of Sattva, protects the universe. Brahmā is endowed with the quality of Rajas, and Shiva with the quality of Tamas. The Lord of Lords, Janārdana, Himself performs creation in the form of Brahmā and dissolution in the form of Shiva. Therefore, the Shruti speaks with statements of non-difference, for Brahman alone is the ultimate cause of creation, sustenance, and dissolution. (v.35-37)
**Atri said:**
O great sages, let us cease this scriptural debate here on the banks of the Sahyajā [Kāverī]. Instead, let us perform penance to truly know the Supreme Person. (v.38)
**Śrī Sadguru said:**
Accepting the wise words of the great sage Atri, the illustrious sages, together with Kadamba Muni, embarked upon a most severe penance. Greatly pleased by their austerities, Janārdana, accompanied by Brahmā and Rudra, granted them His own divine vision. (v.39-40)
They beheld the dark-hued one, holding the conch and discus, the lotus-eyed Achyuta, the God adorned in yellow garments, His chest marked with the auspicious Śrīvatsa. They saw Vishnu with a serene countenance, granting fearlessness with His lotus-hand, the refuge of all worlds, the ancient, Supreme Person. The best of sages saw Him revealing His own form, with Brahmā seated on His left side and Shankara on His right. (v.41-43)
Overjoyed, all the sages, with hands joined in reverence above their heads, praised Brahmā, Vishnu, and Maheśvara with profound devotion. Then, urged by the sages who were eager to know the ultimate truth, Kadamba Muni, with supreme devotion, addressed Achyuta. (v.44-45)
**Kadamba Muni said:**
Out of compassion for me, you have graced us with your presence, O best of gods. Indeed, the sight of Brahmā, Vishnu, and Maheśvara is rare even for the gods themselves. Today, we wish to know who among you is the highest. O Lords, please yourselves declare your own greatness. (v.46-47)
**Vishnu said:**
Brahmā is indeed the creator of the world, the self-born, the four-faced one, the womb of the Vedas, the lord of all worlds, and the controller of gods and demons. By his grace alone, even the Daityas and Rakshasas attained lordship over the worlds; what then to say of the virtuous gods? Marīci is the son of Brahmā, and Kashyapa is the son of Marīci. I am indeed the son of Kashyapa; therefore, they call me Upendra. Thus, this god is my great-grandfather and is worthy of worship even by me. O great sages, I do not know a truth higher than Brahmā. (v.48-51)
Rudra is the destroyer of the world, the very death of Death, the great Lord, whom the sages who see the truth call Mahādeva. By his grace alone, doubt-free knowledge arises. The Shruti praises him, saying, "He is the Lord of all knowledge." The entire world is under the sway of death, and death itself is under his control. This god is Mrityuñjaya, the giver of fearlessness to those who take refuge in him. The entire world, including gods, demons, and Kinnaras, is under the sway of desire (Kāma). By whom Kāma was burnt to ashes—who else is a greater Lord than him? Therefore, the two gods, Brahmā and Rudra, are the highest among the gods; there is no doubt. Know me to be the servant of these two, O best of sages. (v.52-56)
**Brahmā said:**
Listen, all you sages, I speak with attentiveness. I was born from the lotus of Vishnu's navel, and Bhava [Shiva] was born from my face. Vishnu, the God of gods, the Lord of the universe, is the ultimate cause of us both. By His command alone, we two are the agents of creation and destruction. Know the Supreme Person, Vishnu, to be the highest of us both. Nevertheless, out of affection, He sometimes worships us. Vishnu is the foremost of illusionists; His Māyā is difficult to overcome. Abandoning all delusion, worship Govinda, the Supreme Person. (v.57-60)
**Rudra said:**
Vishnu resides in my heart, and I am also in Vishnu's heart. We are bound by mutual affection; there is no doubt. He who, though my devotee, hates Vishnu, or a Vaishnava who hates me—I bear enmity towards him and abandon that deluded one. By the worship of Vishnu alone, I am also certainly worshipped. And I, too, worship Vishnu in my heart day after day. This is indeed the nature of the divine Krishna, the Supreme Self, that He repeatedly praises me Himself in the presence of the sages. (v.61-64)
**Vishnu said:**
I, Brahmā, and Rudra are the supreme cause of the universe. O you of pure minds, abandon the notion of difference among us. I reside in the hearts of Rudra and Brahmā as well. Therefore, the Shruti establishes this with statements of non-difference. Knowing Brahmā and the supreme Lord Rudra to be My very forms, worship Me alone, the bestower of liberation, O sages. (v.65-67)
**Śrī Sadguru said:**
Thus instructed by the Lord, the sages, their doubts dispelled, understood Vishnu alone to be the highest of all the gods. Therefore, with faith and devotion, the sages worshipped Achyuta, and also Brahmā and Rudra, as His divine manifestations. The Kadamba forest is indeed the best of sacred places, for it is where the supremacy of Vishnu among the gods was definitively established. One who desires liberation should worship the Supreme Person residing in the midst of the Kadamba forest, accompanied by Brahmā and Rudra. (v.68-71)
Thus, the first chapter, named "The Glory of the Kadamba Forest," in the Third Volume of the Divyadesa Vaibhavam, composed by Śrī Kṛṣṇapremi Mahāprabhu.
