Chapter summary
श्रावणतीर्थमाहात्म्यम् Śrāvaṇa Tīrtha Māhātmyam
The Glory of Śrāvaṇa Tīrtha
**The Sadguru said:**
Upon the sacred banks of the river Sarasvatī, a host of great sages, blessed with divine vision and deeply devoted to the Vedic path, once commenced a grand sacrificial session, a *satra* [a long, elaborate Vedic sacrifice]. It was to this assembly that the venerable Nārada arrived. Beholding the eminent seers, he approached them, initiating a profound discussion on the import of the scriptures. (v.1-2)
**Nārada said:**
"For which deity, I ask, is this sacrificial session of yours being performed? Who is that Supreme God, the very Self of all gods, who alone bestows the fruits of every sacrifice? Who is the true performer of the sacrifice, its very form, and the ultimate giver of its karmic reward? Who is the Lord of the sacrifice, its silent witness, and indeed, its ultimate originator? O best among Brahmins, I implore you, after due deliberation, reveal to me the identity of that God. For without the knowledge of Him, all actions, however grand, yield but meager fruit." (v.3-5)
**The Sages said:**
"Indeed, in a sacrifice, all gods are worshipped with equal reverence. Therefore, this question, 'Who is the supreme God?', seems to us quite meaningless." (v.6)
**Nārada said:**
"Surely, there is but one singular Lord, the supreme controller of all gods. This notion of many lords is accepted only by the childish and undiscerning. He alone is the great Lord, the creator, preserver, and destroyer of the cosmos. Know Him to be thus, and all other gods merely His devoted servants." (v.7-8)
**The Sages said:**
"Know, O Nārada, that Brahmā, Viṣṇu, and Śiva are themselves the great Lords, by whom the cycles of creation, protection, and destruction are performed eternally." (v.9)
**Nārada said:**
"Among these three great gods, then, who is the greatest? Who is truly endowed with the quality of pure *sattva* [the mode of goodness], perfectly tranquil, of serene self, and utterly devoid of desire and anger?" (v.10)
**The Sadguru said:**
As this profound debate unfolded among the great sages, the eminent seer Bhṛgu declared, "I myself shall test the three lords and then reveal to you who among them is truly the greatest." With these words, he swiftly departed. (v.11)
First, he journeyed to Satyaloka, where he beheld the Lotus-seated Brahmā, dallying with Sarasvatī, his attention diverted from his own worship. Leaving that realm, he quickly ascended to the peak of Kailāsa, where he found Rudra, Śiva, consumed by wrath at Bhṛgu's untimely arrival. Turning away from that deity, who was clearly swayed by desire and anger, the sage then made his way to the Ocean of Milk, where he beheld the supreme Hari, Viṣṇu, reclining serenely upon the serpent couch. (v.12-14)
Desiring to test Viṣṇu, the great sage, as if suddenly overcome by a surge of anger, touched Kṛṣṇa's chest with his foot. Immediately, Mahāviṣṇu arose, gently took hold of the sage's foot, worshipped it with profound love, and tenderly caressed it. (v.15-16)
Filled with delight, the chief of sages then returned to the bank of the Sarasvatī, and in the assembly of the other seers, he proclaimed the auspicious, *sāttvic* quality of Viṣṇu. (v.17)
**Bhṛgu said:**
"Listen, O revered sages, for I shall now declare what is certain: Among the three gods, Hari is known as the one endowed with pure *sattva*, and He is indeed the most supreme. Brahmā is imbued with the quality of *rajas* [the mode of passion], and Śiva with the quality of *tamas* [the mode of ignorance]. But Viṣṇu, verily, is of the *sattva* quality, ever forgiving, even towards those who offend Him. From *sattva* arises true knowledge, and from knowledge, liberation is attained. Therefore, one who desires liberation should worship Govinda with a mind utterly one-pointed and devoted." (v.18-20)
**The Sadguru said:**
From that time onwards, those Brahmins indeed became devout Vaiṣṇavas. It is said that in ancient times, all those born in the lineage of Bhṛgu were known as Sārasvatas, dwelling by the sacred Sarasvatī. (v.21)
Yet, despite the revelation, the sage Bhṛgu was overcome with profound grief, constantly remembering the immense sin of having placed his foot upon Viṣṇu's auspicious chest. "Alas," he lamented, "I have dared to place my foot upon the chest of Him whose lotus-foot dust is sought after by the Vedas themselves!" He cried out in anguish, "Oh, what audacity! What unparalleled audacity is this! Who could commit such an act? Not even an atheist, nor a demon, would dare! Oh, what a sin, what a grievous sin I have committed! How small and wicked-minded I am to have presumed to test the God of gods!" (v.22-25)
Troubled by these tormenting thoughts, the sage Bhṛgu journeyed to the Cola country and performed severe penance on the bank of Śrāvaṇa Tīrtha. Pleased by his arduous austerities, the eternal God of gods, the Lord who bears the conch, discus, and mace, manifested Himself before the sage. With his eyes veiled by tears of devotion, his entire body covered in goosebumps from spiritual ecstasy, Bhṛgu, his voice faltering with emotion, praised the Lord with utmost reverence. (v.26-28)
**Bhṛgu said:**
"My salutations be to You, O Supreme One, the singular God who is the inmost Self of all beings, who by His divine *Māyā* [the Lord's illusory energy] assumes myriad forms, and who alone creates the very notions of difference and non-difference. My prostrations be to You, O God, who, imposing the qualities of *Māyā* upon Himself, performs creation, protection, and destruction under the revered names of Brahmā, Viṣṇu, and Rudra. You, the one God, are worshipped by diverse devotees, each wishing to attain various desires. Though appearing in countless forms, You shine forth eternally as one. My humble prostrations to You, O Viṣṇu!" (v.29-31)
"While Rāvaṇa and others, by worshipping Brahmā or Śaṅkara, obtained their desired boons, it was the elephant Gajendra, taking refuge in You alone, who attained liberation. Truly, You are the ultimate giver of liberation to all who seek Your refuge. You shine forth as the eternal witness of all, having renounced all attachment, residing within every being. You alone are the indwelling God, the inmost Self, the Self as pure consciousness, the witness of the cognizer, the transcendent Fourth (*Turīya*) [the fourth state of consciousness, beyond waking, dreaming, and deep sleep]." (v.32-33)
"Some deluded souls in this world, having committed a sin either knowingly or unknowingly, attempt to conceal it. And when their transgression is discovered, they shamelessly wander about, declaring, 'It was merely a sport of the Lord!' But You, O best of the Sāttvatas, are supremely forgiving! Therefore, abandoning all fear, we worship You with profound love. May the sin that I have incurred through my service in Your proximity be forgiven, O God of gods. Having committed this grave sin of kicking with my foot, I have now attained true repentance, O Lord. O friend of the distressed, I pray that You destroy my sin and be well-pleased, along with Lakṣmī." (v.34-36)
**The Sadguru said:**
Thus worshipped by Bhṛgu, the imperishable Lord, who is the very life-elixir of His devotees, with a pleased countenance, spoke, consoling the sage with His divine words. (v.37)
**The Lord said:**
"You yourself know Me to be eternally tranquil; therefore, cast aside all fear of your perceived offense. I am ever tranquil and ever pleased with you, O ascetic. Purity of intention is the true measure of an act, not merely the external performance. For those devoid of pure intention, their actions are not truly real. Indeed, a 'sin' committed out of love surely transforms into a merit, just as the playful touch of a wife's foot is pleasing to her husband. I certainly forgive the offenses committed with love by My worshippers, even under the pretext of service, for I am one who accepts the inner feeling, the *bhāva* [devotional sentiment]. Moreover, that kick was delivered only to establish My glory in the world, to reveal My supreme *sattva*. There is no sin in that act whatsoever." (v.38-42)
**The Sadguru said:**
Thus lovingly consoled by Viṣṇu, the God of gods, Bhṛgu resided right there, dedicating himself to the worship of Keśava. Having respectfully built a hermitage on the bank of Śrāvaṇa Tīrtha, he lived there with his wife, ceaselessly worshipping Keśava. (v.43-44)
This, then, is that very Śrāvaṇa Tīrtha, renowned as the most sacred place in the world, where Lakṣmīnātha was formerly installed by the venerable Bhṛgu. (v.45)
Thus ends the nineteenth chapter, named "The Glory of Śrāvaṇa Tīrtha", in the Third Part of the Divyadeśavaibhavam, composed by Śrī Kṛṣṇapremi Mahāprabhu.
