Chapter summary
श्रीरङ्गक्षेत्रमाहात्म्यम् Śrī Raṅga Kṣetra Māhātmyam
The Glory of the Sacred Site of Śrīraṅgam
Salutations to Śrīraṅgabrahman, who is none other than Nārāyaṇa, Hari, the ultimate refuge for all living beings, and an ocean of boundless compassion. (v.1)
**The Bhāgavatas said:**
"O Lord, supreme among Sadgurus, ocean of unconditional mercy! In this unfathomable ocean of worldly existence, it is you who guides us to the other shore. O chief among Gurus, O Lord, we are overjoyed, having drunk the nectar of Hari's divine plays that has flowed forth from your lotus-like mouth." (v.2-3)
"In the sacred Divya Deśams [108 holy abodes of Viṣṇu], Lord Mādhava, the ocean of mercy, graciously manifests in the form of an icon (*arcā*), making Himself visible to the eyes of all humanity. Otherwise, O best of teachers, how could even the most ignorant among us ever hope to behold the imperceptible God, Adhokṣaja, in this world? Yet, through this grace, ordinary men are able to directly see Viṣṇu, the bearer of Śrī, who remains difficult to behold even for the greatest of gods like Brahmā, for the profound sages, and for the most accomplished yogis." (v.4-6)
"Thus, the Vaiṣṇavas chant His holy names, they dance in ecstasy, and within the temple of the Lord of Śrī, they perpetually celebrate grand festivals. The most exalted among these devotees, utterly detached from worldly concerns and filled with the supreme bliss of service (*kaiṅkarya*) to the *arcā-avatāra*, even disregard the very concept of liberation (*mokṣa*). Indeed, Lord Keśava Himself, in this iconic form, delights in His devotees, engaging with them in various kinds of divine sports." (v.7-9)
"In countless holy sites, such as Naimiṣa, Puṣkara, and Badarikāśrama; in Śālagrāma, on Veṅkaṭādri, Sahyādri, and in Ahobilam; in Puṇḍarīka (Tiruvellarai), Jagannātha (Puri), Śrīmuṣṇam, and the Campaka forest (Mannargudi); in Kumbhakoṇam, Nāgapurī (Nagapattinam), Madhurā, and on Vṛṣācala; on Totādri (Vanamamalai), in Dhanvipurī (Tirukkovilur), and on the mountain Mahendra; at Setu (Rameswaram), Darbhaśayana (Tiruppullani), and in the sacred Anantavana (Trivandrum) – in these and many thousands of other hallowed places, Mādhava, the very repository of compassion, is present in the form of the *arcā-avatāra*." (v.10-13)
"Among all these sacred sites, which is the greatest? Among these holy waters, which is the most supreme? Tell us, O chief among teachers, for we are eager to hear. In which sacred place does Viṣṇu, the ocean of mercy and bestower of boons, always reside, most pleased? Tell us, O chief among Gurus. Which site in this world is so beloved to Viṣṇu Himself that it is even dearer than Vaikuṇṭha? Impart this knowledge to us, O best of Vaiṣṇavas. Among the infinite forms of Viṣṇu's *arcā-avatāra*, which is declared to be pre-eminent? Please enlighten us, O chief among Vaiṣṇavas. There are thousands of sacred waters in the world, beginning with Puṣkara; tell us which among them is the foremost and best, O chief among Sadgurus. O best of Gurus, reveal to us that sacred site which is most suitable for the residence of great sages and high-souled Vaiṣṇavas, and which is blessed with the immediate presence of Viṣṇu. Tell us, O chief among teachers, about that very Divya Deśam where Vaiṣṇavas, wholly dedicated to singing the glories of Hari, find their greatest joy." (v.14-20)
**The Sadguru said:**
"You have asked well, O fortunate souls! I am indeed blessed in all three worlds, for you have approached me with such faith and eagerness to hear these sacred stories. The narratives of Viṣṇu, without a doubt, destroy all sins of men through their daily chanting, listening, and reading." (v.21-22)
"Though inherently formless, without attributes, and free from all desires, the Lord Himself enacts various divine plays solely for the sake of being worshipped. Those who worship this friend of devotees, who enhances the bliss of devotion, are truly the fortunate ones, His very own, throughout the three worlds." (v.23-24)
"After traversing thousands of wombs, from Brahmā down to the humblest insect, and experiencing birth and death repeatedly in this world, souls wander through this cycle of worldly existence in countless crores. Only by rare chance does a soul sometimes attain a human birth. Yet, having obtained this human birth, so difficult to achieve on earth, any man who fails to cultivate devotion to Hari is indeed the most wretched among the miserable." (v.25-27)
"To awaken devotion in humanity, Keśava, the ocean of mercy, is present in the Divya Deśams; therefore, one must diligently practice devotion. One should also arrange daily festivals, engage in chanting and dancing, and perform various kinds of service to Viṣṇu day after day." (v.28-29)
"Among all holy sites, the Divya Deśam is declared supreme, and among all Divya Deśams, Śrīraṅgam is proclaimed the best. In this magnificent sacred site of Śrīraṅgam, on the banks of the Candra Puṣkariṇī, at the root of a Punnāga tree, Hari is eternally present." (v.30-31)
"The great Lord Raṅganātha, the repository of mercy, is the primordial cause of all His *mūrtis* (icons) situated in the various Divya Deśams. O best of Vaiṣṇavas, listen! From this very self-manifested, primordial *mūrti* of the Supreme Self, all other *mūrtis* manifest." (v.32-33)
"Through the worship of Raṅganātha, all the gods are worshipped. Conversely, if the Lord of Raṅga is not worshipped, then even if other deities are worshipped, their worship is as if unperformed. For all the gods are but limbs of the Lord of Raṅga, the Supreme Self; Raṅganātha Himself is the complete, eternal Brahman." (v.34-35)
"In this cosmic form, Badrīśa resides in His head, Puṣkareśvara in His tongue; Gītācārya in His face, and the merciful Rāmacandra in His neck. Narasiṃha is in His heart, Veṅkaṭeśa on His chest; Jagannātha in His stomach, and Śrī Kūrma on His back. Śrīmuṣṇadeva is in His navel, and Amṛtavigraha embodies His beauty. Sundarabāhu is in His arm, and Śaurirāja in His graceful gait. Rājagopāla is manifest in His side-glance, Madanamohana in His smile; Totādrinātha in His thighs, and Setunātha in His feet. Indeed, in all the pores of His skin, crores of *arcā-avatāra* forms of Raṅgeśa, the Supreme Self, eternally reside." (v.36-40)
"This great Viṣṇu, reclining at Raṅgam in yogic sleep, is verily the form of the Cosmic Person (*Virāṭ-puruṣa*), the universal form—of this there is no doubt. Śrīraṅgam, the great and singular abode of all the gods, is itself the form of Brahman, and it remains undestroyed even at the time of cosmic dissolution—of this, too, there is no doubt." (v.41-42)
"Therefore, by the worship of Raṅganātha alone, all the gods are pleased; for when the whole is satisfied, its limbs are naturally content. Thus, Śrīraṅgam, the primordial cause, stands as the supreme sacred site. No other such magnificent holy place exists anywhere in the entire universe." (v.43-44)
Thus the first chapter, named "The Glory of the Sacred Site of Śrīraṅgam," in the Fourth Volume of the Divyadeśavaibhavam, composed by Śrī Kṛṣṇapremi Mahāprabhu.
