Chapter summary
पुण्डरीकपुरमाहात्म्यम् Puṇḍarīka Pura Māhātmyam
The Glory of Puṇḍarīkapura
**The Bhāgavatas said:**
"O good Guru, please recount for us the glory of Puṇḍarīkapura, where the sage Puṇḍarīka once performed great penance." (v.1)
**Śrī Sadguru said:**
In ancient times, a Brahmin named Puṇḍarīka, diligently engaged in *japa* at a holy *tīrtha* [sacred bathing place], yearned for a direct vision of the lotus-eyed Achyuta. Seeking the highest good, he questioned Nārada, the sage devoted to the path of yoga. And Nārada, that great soul, then spoke as he had been instructed by Brahmā. (v.2-3)
**Nārada said:**
"Listen attentively, my son, to this supreme knowledge of yoga, which, though unmanifest, is replete with profound meaning, born from the very essence of the Vedas and Śāstras. (v.4) He who is declared to be beyond Prakṛti [primordial matter], the twenty-fifth principle, the Puruṣa [the cosmic person], is Himself called Nara, the soul of all beings. The principles (*tattvas*) that rest in Nara are therefore known as 'Nārāṇi'; and since they are His abode (*ayana*), He is remembered as Nārāyaṇa." (v.5-6)
"From Nārāyaṇa, the entire universe is born at the time of creation, and into Him alone it is completely dissolved again at the time of dissolution. Nārāyaṇa is the supreme Brahman; Nārāyaṇa is the supreme reality. He is also higher than the high; therefore, there is nothing higher than the highest. (v.7-8) They also know Him as Vāsudeva, Viṣṇu, and the Ātman. Though one, He is designated by different names in all the scriptures. Having churned all the scriptures and reflected upon them again and again, this one conclusion is well-established: Nārāyaṇa is always to be meditated upon." (v.9-10)
"Therefore, abandoning all the dense and extensive details of the scriptures, meditate with a one-pointed mind on this Lord Nārāyaṇa. He who meditates on Nārāyaṇa even for a moment, without laziness, also attains the supreme state; what then of one who is solely devoted to Him? (v.11-12) He who knows the eternal Brahman by chanting 'Namo Nārāyaṇāya' at the time of death attains that supreme abode of Viṣṇu. (v.13) The supreme Brahman is always to be worshipped by a person seeking their own welfare, through hearing, reflecting, singing, praising, offering worship, and other such acts." (v.14)
"One devoted to Nārāyaṇa is not tainted by sin; indeed, he purifies the entire world, like the thousand-rayed sun when it has risen. (v.15) Be they a celibate student, a householder, a forest-dweller, or a mendicant, if they abandon the worship of Śārṅga (Viṣṇu), they do not attain the supreme state. (v.16) In thousands of births, a mind fixed on Him is difficult to obtain. Therefore, O you of good vows, worship that God who is affectionate to His devotees." (v.17)
**Śrī Sadguru said:**
Thus instructed by Nārada, that Brahmin worshipped Hari. Even in a dream, he beheld the lotus-eyed one, holding the conch, discus, and mace, wearing a crown and earrings, adorned with the shining Śrīvatsa and the Kaustubha jewel. Seeing Him, the Lord of the lords of gods, Puṇḍarīka prostrated, filled with awe. (v.18-19)
Then, after a long time, the Lord became directly visible, praised with hymns from the Vedas by gods, *gandharvas*, and *kinnaras*. By His own will, the Lord Adhokṣaja then returned to His own realm. That Hari, the abode of Yoga, was worshipped by all. (v.20-21)
This, therefore, is the supreme *kṣetra* [sacred ground] named Puṇḍarīkapura, and the *tīrtha* called Puṇḍarīka, the destroyer of all sins. (v.22) This supreme narrative, the bestower of all auspiciousness, was originally told to Yudhiṣṭhira by the great soul Bhīṣma. (v.23) Puṇḍarīka, by worshipping the lotus-eyed Achyuta who resides in the center of the heart-lotus, attained the supreme abode. (v.24)
Thus ends the twenty-fifth chapter, titled "The Glory of Puṇḍarīkapura," in the Third Part of the Divyadeśavaibhavam, composed by Śrī Kṛṣṇapremi Mahāprabhu.
