पुलिनालयक्षेत्रमाहात्म्यम् Pulinālaya Kṣetra Māhātmyam

The Sadguru said:

Once, Lord Vishnu, with eyes like lotus petals, mounted on Garuda, was wandering with Shri Devi and Bhu Devi.

śrīsadgururuvāca

kadācidbhagavān viṣṇuḥ kamalāyatalocanaḥ |

śrīdevyā saha bhūdevyā caran garuḍavāhanaḥ

कदाचित् · kadācit — once

भगवान् · bhagavān — the Supreme Lord

विष्णुः · viṣṇuḥ — Lord Vishnu

कमलायतलोचनः · kamalāyatalocanaḥ — having eyes like lotus petals

श्रीदेव्या · śrīdevyā — with Shri Devi

सह · saha — along with

भूदेव्या · bhūdevyā — with Bhu Devi

चरन् · caran — wandering

गरुडवाहनः · garuḍavāhanaḥ — mounted on Garuda

कदाचित् कमलायतलोचनः भगवान् विष्णुः श्रीदेव्या भूदेव्या सह चरन् गरुडवाहनः आसीत्।

once · the Supreme Lord · Lord Vishnu · having eyes like lotus petals · with Shri Devi · along with · with Bhu Devi · wandering · mounted on Garuda

This verse introduces the divine protagonist, Lord Vishnu, setting the scene for the narrative by establishing His presence and His companions, Shri and Bhu Devi.

Wearing yellow garments, the glorious one, holding the conch, discus, and mace; bearing the Shrivatsa and Kaustubha; and adorned with a tilaka of musk.

pītāmbaradharaḥ śrīmān śaṅkhacakragadādharaḥ |

śrīvatsakaustubhadharaḥ kastūrītilakāñcitaḥ

पीताम्बरधरः · pītāmbaradharaḥ — wearing yellow garments

श्रीमान् · śrīmān — the glorious one

शङ्खचक्रगदाधरः · śaṅkhacakragadādharaḥ — holding the conch, discus, and mace

श्रीवत्सकौस्तुभधरः · śrīvatsakaustubhadharaḥ — bearing the Shrivatsa and Kaustubha

कस्तूरीतिलकाञ्चितः · kastūrītilakāñcitaḥ — adorned with a musk tilaka

सः पीताम्बरधरः श्रीमान् शङ्खचक्रगदाधरः श्रीवत्सकौस्तुभधरः कस्तूरीतिलकाञ्चितः च आसीत्।

wearing yellow garments · the glorious one · holding the conch, discus, and mace · bearing the Shrivatsa and Kaustubha · adorned with a musk tilaka

This verse provides a vivid description of the Lord's iconic form, emphasizing His auspicious attributes and divine ornaments, which prepares the reader for His descent into the earthly realm.

Anointed with camphor and sandalwood, wearing garlands of Malati and Mallika flowers, He saw the exceedingly beautiful sandbank (pulina) of the Tamraparni river.

karpūracandanālipto mālatīmallikādharaḥ |

dadarśa tāmraparṇyāstu pulinaṃ sumanoharam

कर्पूरचन्दनालिप्तः · karpūracandanāliptaḥ — anointed with camphor and sandalwood

मालतीमल्लिकाधरः · mālatīmallikādharaḥ — wearing Malati and Mallika garlands

ददर्श · dadarśa — He saw

ताम्रपर्ण्याः · tāmraparṇyāḥ — of the Tamraparni river

पुलिनम् · pulinam — the sandbank

सुमनोहरम् · sumanoharam — exceedingly beautiful

कर्पूरचन्दनालिप्तः मालतीमल्लिकाधरः सः ताम्रपर्ण्याः सुमनोहरं पुलिनं ददर्श।

anointed with camphor and sandalwood · wearing Malati and Mallika garlands · He saw · of the Tamraparni river · the sandbank · exceedingly beautiful

This verse transitions the narrative from the Lord's appearance to His observation of the Tamraparni river, establishing the geographical setting for the upcoming divine sport.

Desiring to sport right there, He quickly descended from His vehicle, Garuda, along with the goddess Kamala (Lakshmi).

vihartukāmastatraiva tvarayā'vatatāra ca |

sārdhaṃ kamalayā devyā garuḍānnijavāhanāt

विहर्तुकामः · vihartukāmaḥ — desiring to sport

तत्रैव · tatraiva — right there

त्वरया · tvarayā — with speed

अवततार · avatatāra — descended

सार्धम् · sārdham — along with

कमलया देव्या · kamalayā devyā — Goddess Kamala

गरुडात् · garuḍāt — from Garuda

निजवाहनात् · nijavāhanāt — from His own vehicle

विहर्तुकामः सः तत्रैव निजवाहनात् गरुडात् कमलया देव्या सार्धं त्वरया अवततार।

desiring to sport · right there · with speed · descended · along with · Goddess Kamala · from Garuda · from His own vehicle

This verse depicts the Lord's active decision to engage in divine play, highlighting His accessibility and the spontaneity of His actions.

He sported with Shri (Lakshmi) on this enchanting sandbank. Therefore, that sacred place became well-renowned as Pulinalaya (the abode on the sandbank).

vijahāra śriyā sārdhaṃ puline'sminmanorame |

tasmādabhūt suvikhyātaṃ kṣetraṃ tatpulinālayam

विजहार · vijahāra — He sported

श्रिया सार्धम् · śriyā sārdham — with Shri

पुलिनेऽस्मिन् · puline'smin — on this sandbank

मनोरमे · manorame — enchanting

तस्मात् · tasmāt — therefore

अभूत् · abhūt — became

सुविख्यातं · suvikhyātaṃ — well-renowned

क्षेत्रं · kṣetraṃ — sacred place

तत् · tat — that

पुलिनालयम् · pulinālayam — Pulinalaya

सः अस्मिन् मनोरमे पुलिने श्रिया सार्धं विजहार। तस्मात् तत् क्षेत्रं पुलिनालयम् इति सुविख्यातं अभूत्।

He sported · with Shri · on this sandbank · enchanting · therefore · became · well-renowned · sacred place · that · Pulinalaya

This verse explains the etymology of the name 'Pulinalaya', cementing the sanctity of the location as a site of divine manifestation.

Here too, Vishnu is seen, worshipped by the king of gods and others, in the form of an archa-avatara (iconic manifestation), bestowing the desired fruits upon His devotees.

atrāpi dṛśyate viṣṇurdevarājādipūjitaḥ |

arcāvatārarūpeṇa bhaktābhīṣṭaphalapradaḥ

अत्रापि · atrāpi — here also

दृश्यते · dṛśyate — is seen

विष्णुः · viṣṇuḥ — Lord Vishnu

देवराजादिपूजितः · devarājādipūjitaḥ — worshipped by Indra and others

अर्चावताररूपेण · arcāvatārarūpeṇa — in the form of an icon

भक्ताभीष्टफलप्रदः · bhaktābhīṣṭaphalapradaḥ — granting desired fruits to devotees

अत्रापि विष्णुः देवराजादिपूजितः अर्चावताररूपेण दृश्यते, सः भक्ताभीष्टफलप्रदः अस्ति।

here also · is seen · Lord Vishnu · worshipped by Indra and others · in the form of an icon · granting desired fruits to devotees

This verse bridges the past divine sport with the present reality, affirming the Lord's eternal presence in the archa-avatara form for the benefit of devotees.

Once, the king of the gods (Indra), with a desire to hunt, roamed in the forest of the Tamraparni, mounted on his horse.

kadāciddevarājastu mṛgayāṃ kartumicchayā |

cacāra hayamārūḍhastāmraparṇīvanāntare

कदाचित् · kadācit — once

देवराजः · devarājaḥ — Indra

मृगयाम् · mṛgayām — hunting

कर्तुम् · kartum — to do

इच्छया · icchayā — with desire

चचार · cacāra — roamed

हयम् · hayam — horse

आरूढः · ārūḍhaḥ — mounted

ताम्रपर्णीवनान्तरे · tāmraparṇīvanāntare — in the forest of Tamraparni

कदाचित् देवराजः मृगयां कर्तुम् इच्छया हयम् आरूढः ताम्रपर्णीवनान्तरे चचार।

once · Indra · hunting · to do · with desire · roamed · horse · mounted · in the forest of Tamraparni

This verse introduces Indra's arrival, setting the stage for the conflict that will eventually lead to his realization and worship at Pulinalaya.

This bank of the Tamraparni is delightful even to the gods. It is superior even to the celestial gardens; what then to say of its effect on humans?

tāmraparṇītīrametaddevānāmapi rañjakam |

devodyānādapi śreṣṭhaṃ manuṣyāṇāṃ tu kiṃ punaḥ

ताम्रपर्णीतीरम् · tāmraparṇītīram — the bank of Tamraparni

एतत् · etad — this

देवानामपि · devānāmapi — even to the gods

रञ्जकम् · rañjakam — delightful

देवोद्यानात् · devodyānāt — than celestial gardens

अपि · api — even

श्रेष्ठम् · śreṣṭham — superior

मनुष्याणाम् · manuṣyāṇām — for humans

किं पुनः · kiṃ punaḥ — what to speak of

एतत् ताम्रपर्णीतीरं देवानामपि रञ्जकम् अस्ति। एतत् देवोद्यानादपि श्रेष्ठम्, मनुष्याणां तु किं पुनः?

the bank of Tamraparni · this · even to the gods · delightful · than celestial gardens · even · superior · for humans · what to speak of

This verse emphasizes the extraordinary beauty of the Tamraparni bank, establishing why it is a place worthy of divine presence and celestial admiration.

In that forest, filled with the humming of intoxicated bees, the sweet calls of impassioned cuckoos, the delightful dance of peacocks, and adorned with Mandara trees,

mattabhramarajhaṅkāre mattakokilasusvare |

mayūranṛtyamadhure mandāratarumaṇḍite

मत्तभ्रमरझङ्कारे · mattabhramarajhaṅkāre — with humming of intoxicated bees

मत्तकोकिलसुस्वरे · mattakokilasusvare — with sweet calls of cuckoos

मयूरनृत्यमधुरे · mayūranṛtyamadhure — with delightful peacock dance

मन्दारतरुमण्डिते · mandāratarumaṇḍite — adorned with Mandara trees

तत् कान्तारं मत्तभ्रमरझङ्कारेण, मत्तकोकिलसुस्वरेण, मयूरनृत्यमधुरेण, मन्दारतरुमण्डितेन च युक्तम् आसीत्।

with humming of intoxicated bees · with sweet calls of cuckoos · with delightful peacock dance · adorned with Mandara trees

This verse describes the sensory richness of the forest, creating an atmosphere of enchantment that explains why the deer (the Brahmin) and Indra were drawn into their fateful encounter.

wandering in the forest, Shakra (Indra) saw a deer on the path. The god, seized by the thrill of the hunt, playfully struck it.

kāntāre sañcaran śakro dadarśa hariṇaṃ pathi |

vivyādha līlayā devo mṛgayājātakautukaḥ

कान्तारे · kāntāre — in the forest

सञ्चरन् · sañcaran — wandering

शक्रः · śakraḥ — Indra

ददर्श · dadarśa — saw

हरिणम् · hariṇaṃ — a deer

पथि · pathi — on the path

विव्याध · vivyādha — struck

लीलया · līlayā — playfully

देवः · devaḥ — the god

मृगयाजातकौतुकः · mṛgayājātakautukaḥ — seized by the thrill of the hunt

कान्तारे सञ्चरन् शक्रः पथि हरिणं ददर्श। मृगयाजातकौतुकः सः देवः लीलया तम् विव्याध।

in the forest · wandering · Indra · saw · a deer · on the path · struck · playfully · the god · seized by the thrill of the hunt

This verse marks the turning point of the narrative, where Indra's impulsive action sets the stage for the karmic lesson that follows.

A certain Brahmin, a sorcerer endowed with the power of penance, had assumed the form of a deer and was sporting, desiring union with a doe.

māyāvī brāhmaṇaḥ kaścittapobalasamanvitaḥ |

mṛgākṛtidharo reme hariṇīsaṅgamecchayā

मायावी · māyāvī — possessor of magical power

ब्राह्मणः · brāhmaṇaḥ — a Brahmin

कश्चित् · kaścit — a certain

तपोबलसमन्वितः · tapobalasamanvitaḥ — endowed with the power of penance

मृगाकृतिधरो · mṛgākṛtidharo — having assumed the form of a deer

रेमे · reme — sported

हरिणीसङ्गमेच्छया · hariṇīsaṅgamecchayā — with the desire for union with a doe

कश्चित् मायावी ब्राह्मणः तपोबलसमन्वितः मृगाकृतिधरः हरिणीसङ्गमेच्छया रेमे।

possessor of magical power · a Brahmin · a certain · endowed with the power of penance · having assumed the form of a deer · sported · with the desire for union with a doe

This verse introduces the catalyst for the narrative conflict, explaining how a powerful Brahmin became entangled in the cycle of desire and illusion, setting the stage for Indra's accidental sin.

The divine Maya of Vishnu, which deludes even the yogis, deluded him. The brahmin who had taken the form of a deer desired to sport with a doe.

viṣṇormāyā bhagavatī yogināmapi mohinī |

iyeṣa hariṇī rantuṃ harirūpadharo dvijaḥ

विष्णोः · viṣṇoḥ — of Vishnu

माया · māyā — the power of illusion

भगवती · bhagavatī — divine

योगिनाम् · yoginām — of the yogis

अपि · api — even

मोहिनी · mohinī — deluding

इयेष · iyeṣa — desired

हरिणीं · hariṇīm — a doe

रन्तुं · rantum — to sport

हरिरूपधरो · harirūpadharo — having taken the form of a deer

द्विजः · dvijaḥ — the Brahmin

विष्णोः भगवती माया योगिनामपि मोहिनी। हरिरूपधरः द्विजः हरिणीं रन्तुम् इयेष।

of Vishnu · the power of illusion · divine · of the yogis · even · deluding · desired · a doe · to sport · having taken the form of a deer · the Brahmin

This verse clarifies that the Brahmin's fall was not merely a personal failing but a result of the Lord's divine Maya, which is insurmountable even for the wise.

To make him expend the power of his penance, Manmatha (the god of love) deluded him. Purandara (Indra) struck him, who was in the form of a deer, at the moment his seed was spent.

tapobalavyayaṃ kartuṃ mohayāmāsa manmathaḥ |

cyutavīryaṃ mṛgākāraṃ taṃ vivyādha purandaraḥ

तपोबलव्ययं · tapobalavyayaṃ — expenditure of the power of penance

कर्तुं · kartum — to cause

मोहयामास · mohayāmāsa — deluded

मन्मथः · manmathaḥ — Manmatha (god of love)

च्युतवीर्यं · cyutavīryaṃ — at the moment of seed expenditure

मृगाकारं · mṛgākāraṃ — in the form of a deer

तं · taṃ — him

विव्याध · vivyādha — struck

पुरन्दरः · purandaraḥ — Indra

मन्मथः तपोबलव्ययं कर्तुं मोहयामास। पुरन्दरः च्युतवीर्यं मृगाकारं तं विव्याध।

expenditure of the power of penance · to cause · deluded · Manmatha (god of love) · at the moment of seed expenditure · in the form of a deer · him · struck · Indra

This verse marks the climax of the Brahmin's delusion, where the god of love intervenes to ensure the exhaustion of his spiritual merit, leading to the tragic encounter with Indra.

Seeing him dead in his brahmin form after he had abandoned his deer form, Purandara was overcome with the fear of the sin of killing a brahmin.

mṛgarūpaṃ samutsṛjya dvijarūpeṇa taṃ mṛtam |

brahmahatyāpāpabhayaṃ dṛṣṭvā prāpa purandaraḥ

मृगरूपं · mṛgarūpaṃ — the deer form

समुत्सृज्य · samutsṛjya — having abandoned

द्विजरूपेण · dvijarūpeṇa — in the form of a Brahmin

तं · taṃ — him

मृतम् · mṛtam — dead

ब्रह्महत्यापापभयं · brahmahatyāpāpabhayaṃ — fear of the sin of Brahmin-slaughter

दृष्ट्वा · dṛṣṭvā — having seen

प्राप · prāpa — attained/overcome by

पुरन्दरः · purandaraḥ — Indra

मृगरूपं समुत्सृज्य द्विजरूपेण मृतं तं दृष्ट्वा पुरन्दरः ब्रह्महत्यापापभयं प्राप।

the deer form · having abandoned · in the form of a Brahmin · him · dead · fear of the sin of Brahmin-slaughter · having seen · attained/overcome by · Indra

This verse describes the immediate psychological impact on Indra upon realizing his grave sin, shifting the narrative from the hunt to the necessity of atonement.

To destroy the sin of killing a brahmin, he established a sacred ford (tirtha) in his own name and worshipped Govinda, the resident of Pulinalaya.

brahmahatyāvināśāya tīrthaṃ kṛtvā svanāmataḥ |

pūjayāmāsa govindaṃ pulinālayavāsinam

ब्रह्महत्याविनाशाय · brahmahatyāvināśāya — for the destruction of the sin of Brahmin-slaughter

तीर्थं · tīrthaṃ — a sacred ford

कृत्वा · kṛtvā — having created

स्वनामतः · svanāmataḥ — in his own name

पूजयामास · pūjayāmāsa — worshipped

गोविन्दं · govindaṃ — Govinda

पुलिनालयवासिनम् · pulinālayavāsinam — the resident of Pulinalaya

ब्रह्महत्याविनाशाय स्वनामतः तीर्थं कृत्वा पुलिनालयवासिनं गोविन्दं पूजयामास।

for the destruction of the sin of Brahmin-slaughter · a sacred ford · having created · in his own name · worshipped · Govinda · the resident of Pulinalaya

This verse establishes the religious significance of the location, as Indra's act of atonement transforms the site into a sacred Tirtha dedicated to Govinda.

Then the Lord, being pleased, granted him His own vision. The husband of Shachi (Indra), with his hands joined in a hollow over his head, offered praise.

tadā prasanno bhagavān pradadau nijadarśanam |

mūrdhnibaddhāñjalipuṭastuṣṭāva ca śacīpatiḥ

तदा · tadā — then

प्रसन्नो · prasanno — pleased

भगवान् · bhagavān — the Lord

प्रददौ · pradadau — granted

निजदर्शनम् · nijadarśanam — His own vision

मूर्ध्निबद्धाञ्जलिपुटः · mūrdhnibaddhāñjalipuṭaḥ — with hands joined above the head

तुष्टाव · tuṣṭāva — praised

च · ca — and

शचीपतिः · śacīpatiḥ — Indra

तदा प्रसन्नः भगवान् निजदर्शनं प्रददौ। मूर्ध्नि बद्धाञ्जलिपुटः शचीपतिः तुष्टाव च।

then · pleased · the Lord · granted · His own vision · with hands joined above the head · praised · and · Indra

This verse depicts the resolution of the conflict, where the Lord's grace is manifested through His vision, prompting Indra's humble act of devotion.

Indra said:

Salutations, salutations to You, O Lord of all worlds! O Narayana, Ananta, Mukunda, Vishnu! Brahma, Rudra, and I, the lord of the gods, constantly carry out Your command.

indra uvāca

namo namaste'khilalokanātha |

nārāyaṇānanta mukunda viṣṇo |

brahmā ca rudraśca sureśvaro'ha-

mājñāṃ tvadīyāṃ satataṃ vahāmaḥ

नमो · namo — salutations

नमस्ते · namaste — salutations to You

अखिललोकनाथ · akhilalokanātha — Lord of all worlds

नारायण · nārāyaṇa — Narayana

अनन्त · ananta — Ananta

मुकुन्द · mukunda — Mukunda

विष्णो · viṣṇo — Vishnu

ब्रह्मा · brahmā — Brahma

रुद्रः · rudraḥ — Rudra

सुरेश्वरः · sureśvaraḥ — lord of the gods

अहम् · aham — I

आज्ञां · ājñāṃ — command

त्वदीयां · tvadīyāṃ — Your

सततं · satataṃ — constantly

वहामः · vahāmaḥ — carry out

अखिललोकनाथ! नमस्ते नमः। नारायण! अनन्त! मुकुन्द! विष्णो! ब्रह्मा, रुद्रः, सुरेश्वरः अहम् च त्वदीयां आज्ञां सततं वहामः।

salutations · salutations to You · Lord of all worlds · Narayana · Ananta · Mukunda · Vishnu · Brahma · Rudra · lord of the gods · I · command · Your · constantly · carry out

Indra's prayer begins by acknowledging the Lord's supreme authority over the cosmic hierarchy, establishing the devotional tone of his apology.

Your divine abode is not attainable by karma; it is non-material (aprakrita), eternal, infinite, and primeval. Freed from the bonds of worldly existence, living beings worship there, having attained Your grace through devotion alone.

tvaddhāma divyaṃ na tu karmasādhyamaprākṛtaṃ

nityamanantamādyam |

bhajanti jīvā bhavabandhamuktā

bhaktyaiva saṃprāpya tava prasādam

त्वद्धाम · tvaddhāma — Your abode

दिव्यं · divyaṃ — divine

न · na — not

कर्मसाध्यं · karmasādhyam — attainable by actions

अप्राकृतं · aprākṛtaṃ — non-material

नित्यं · nityam — eternal

अनन्तं · anantam — infinite

आद्यं · ādyam — primeval

भजन्ति · bhajanti — worship

जीवाः · jīvāḥ — living beings

भवबन्धमुक्ताः · bhavabandhamuktāḥ — freed from worldly bonds

भक्त्या · bhaktyā — by devotion

एव · eva — only

संप्राप्य · saṃprāpya — having attained

तव · tava — Your

प्रसादम् · prasādam — grace

त्वद्धाम दिव्यं, न कर्मसाध्यं, अप्राकृतं, नित्यं, अनन्तं, आद्यं च। भवबन्धमुक्ताः जीवाः तव प्रसादं संप्राप्य भक्त्या एव भजन्ति।

Your abode · divine · not · attainable by actions · non-material · eternal · infinite · primeval · worship · living beings · freed from worldly bonds · by devotion · only · having attained · Your · grace

This verse defines the nature of the Lord's abode as transcendental, emphasizing that it is accessible only through devotion, contrasting it with worldly, karma-based attainments.

Having performed various actions in the world solely with the desire to consume their respective fruits, even ascetics wander through the worlds and fall into the clutches of death again and again.

karmāṇi kṛtvā vividhāni loke

tattatphalānāmaśanecchayaiva |

bhramanti lokeṣu tapasvino'pi

punaḥ punarmṛtyuvaśaṃ prayānti

कर्माणि · karmāṇi — actions

कृत्वा · kṛtvā — having performed

विविधानि · vividhāni — various

लोके · loke — in the world

तत्तत्फलानां · tattatphalānāṃ — of those respective fruits

अशनेच्छया · aśanecchayā — with the desire to consume

भ्रमन्ति · bhramanti — wander

लोकेषु · lokeṣu — in the worlds

तपस्विनः · tapasvinaḥ — ascetics

अपि · api — even

पुनः · punaḥ — again

पुनः · punaḥ — again

मृत्युवशं · mṛtyuvaśaṃ — under the control of death

प्रयान्ति · prayānti — fall into

लोके विविधानि कर्माणि कृत्वा तत्तत्फलानामशनेच्छया तपस्विनः अपि लोकेषु भ्रमन्ति, पुनः पुनः मृत्युवशं प्रयान्ति।

actions · having performed · various · in the world · of those respective fruits · with the desire to consume · wander · in the worlds · ascetics · even · again · again · under the control of death · fall into

Indra reflects on the futility of worldly pursuits driven by desire, explaining how even ascetics get trapped in the cycle of birth and death due to their attachment to fruits of action.

Seeing their futile effort, and desiring to dislodge them from my position, I create obstacles in their penance. Yet, only through this do they come to know my true nature.

vyarthaṃ prayāsaṃ ca vilokya teṣāṃ

sthānānmadīyācca vimoktukāmaḥ |

karomi vighnaṃ tapasastathāpi

tenaiva jānanti madīyabhāvam

व्यर्थं · vyarthaṃ — futile

प्रयासं · prayāsaṃ — effort

च · ca — and

विलोक्य · vilokya — having seen

तेषां · teṣāṃ — their

स्थानात् · sthānāt — from the position

मदीयात् · madīyāt — my

विमोक्तुकामः · vimoktukāmaḥ — desiring to dislodge

करोमि · karomi — I create

विघ्नं · vighnaṃ — obstacle

तपसः · tapasaḥ — in penance

तथापि · tathāpi — yet

तेन · tena — by that

एव · eva — only

जानन्ति · jānanti — they know

मदीयभावम् · madīyabhāvam — my true nature

तेषां व्यर्थं प्रयासं विलोक्य, मदीयात् स्थानात् विमोक्तुकामः अहं तपसः विघ्नं करोमि। तथापि तेन एव ते मदीयभावं जानन्ति।

futile · effort · and · having seen · their · from the position · my · desiring to dislodge · I create · obstacle · in penance · yet · by that · only · they know · my true nature

Indra confesses his role in testing ascetics, revealing that his interference is a paradoxical mechanism that ultimately leads them toward self-realization.

Angered, they bestow a curse upon me and again perform severe penance. I again create an obstacle in their penance, and again and again, their accumulated wealth (of tapas) is lost.

mamāpi śāpaṃ kupitāḥ pradāya

punaśca kurvanti tapaḥ sughoram |

karomi vighnaṃ tapasaḥ punaśca

punaḥ punarnaṣṭadhanā bhavanti

ममापि · mamāpi — even towards me

शापं · śāpaṃ — a curse

कुपिताः · kupitāḥ — those who are angry

प्रदाय · pradāya — having given

पुनश्च · punaśca — and again

कुर्वन्ति · kurvanti — they perform

तपः · tapaḥ — penance

सुघोरम् · sughoram — very severe

करोमि · karomi — I create

विघ्नं · vighnaṃ — an obstacle

नष्टधना · naṣṭadhanā — those whose wealth is lost

कुपिताः ममापि शापं प्रदाय पुनः सुघोरं तपः कुर्वन्ति। अहं पुनः तपसः विघ्नं करोमि, ते पुनः पुनः नष्टधनाः भवन्ति।

even towards me · a curse · those who are angry · having given · and again · they perform · penance · very severe · I create · an obstacle · those whose wealth is lost

Indra explains the cycle of his interference in the penance of sages, which leads to the depletion of their spiritual merit. This verse highlights the tragic consequence of his pride and the resulting loss of the sages' hard-earned spiritual wealth.

Indeed, in this world, there is certainly an expenditure of wealth acquired through one's own actions. But those virtuous ones who know You, the imperishable wealth situated in the heart, they alone are truly blessed.

vyayo hi nūnaṃ bhuvane dhanānāṃ

saṃpāditānāṃ nijakarmabhirhi |

hṛdi sthitaṃ ye dhanamavyayaṃ tvāṃ

jānanti te sādhava eva dhanyāḥ

व्ययो · vyayo — expenditure

हि · hi — indeed

नूनं · nūnaṃ — certainly

भुवने · bhuvane — in the world

धनानां · dhanānāṃ — of wealth

निजकर्मभिः · nijakarmabhiḥ — by one's own actions

हृदि · hṛdi — in the heart

स्थितं · sthitaṃ — situated

अव्ययं · avyayaṃ — imperishable

त्वाम् · tvām — You

साधवः · sādhavaḥ — virtuous ones

धन्याः · dhanyāḥ — blessed

भुवने निजकर्मभिः संपादितानां धनानां व्ययः हि नूनं भवति। ये हृदि स्थितं अव्ययं त्वां जानन्ति, ते साधवः एव धन्याः।

expenditure · indeed · certainly · in the world · of wealth · by one's own actions · in the heart · situated · imperishable · You · virtuous ones · blessed

Indra contrasts the transient nature of worldly wealth earned through karma with the eternal wealth of the Lord. This serves as a moment of realization for Indra, acknowledging that true blessedness lies in recognizing the Lord within the heart.

The saints do not desire in their hearts universal sovereignty, nor the heavens, nor the position of Brahma, nor yogic powers, nor even liberation. They constantly delight in You alone.

na sārvabhaumaṃ na ca nākapṛṣṭhaṃ

na pārameṣṭhyaṃ na ca yogasiddhīḥ |

na cāpavargaṃ hṛdi kāmayante

tvayaiva santaḥ satataṃ ramante

न · na — not

सार्वभौमं · sārvabhaumaṃ — universal sovereignty

नाकपृष्ठं · nākapṛṣṭhaṃ — the heavens

पारमेष्ठ्यं · pārameṣṭhyaṃ — position of Brahma

योगसिद्धीः · yogasiddhīḥ — yogic powers

अपवर्गं · apavargaṃ — liberation

हृदि · hṛdi — in the heart

कामयन्ते · kāmayante — they desire

त्वयैव · tvayaiva — in You alone

सन्तः · santaḥ — the saints

सततं · satataṃ — constantly

रमन्ते · ramante — they delight

सन्तः हृदि सार्वभौमं न, नाकपृष्ठं न, पारमेष्ठ्यं न, योगसिद्धीः न, अपवर्गं च न कामयन्ते। ते सततं त्वयि एव रमन्ते।

not · universal sovereignty · the heavens · position of Brahma · yogic powers · liberation · in the heart · they desire · in You alone · the saints · constantly · they delight

Indra describes the state of the saints who have transcended all worldly and celestial desires. This verse emphasizes that the ultimate goal of the devotee is not liberation or power, but the constant joy of the Lord's presence.

I am the destroyer of the penance of the ascetics. I know this to be my only offense, O Lord. Forgive my sin, O Master, and forcibly appoint me to the position of Your servant.

tapodhanānāṃ tu tapoharo'haṃ

tameva jānāmyaparādhamīśa |

kṣamasva me pāpamapi prabho māṃ

prasahya tvaddāsapade niyuṅkṣva

तपोधनानां · tapodhanānāṃ — of those whose wealth is penance

तपोहरो · tapoharo — destroyer of penance

अहं · ahaṃ — I

तमेव · tameva — that alone

जानामि · jānāmi — I know

अपराधम् · aparādham — offense

ईश · īśa — O Lord

क्षमस्व · kṣamasva — forgive

पापम् · pāpam — sin

प्रभो · prabho — O Master

मां · māṃ — me

प्रसह्य · prasahya — forcibly

त्वद्दासपदे · tvaddāsapade — in the position of Your servant

नियुङ्क्ष्व · niyuṅkṣva — appoint

अहं तपोधनानां तपःहरः अस्मि, ईश तं एव अपराधं जानामि। प्रभो मे पापं क्षमस्व, मां प्रसह्य त्वद्दासपदे नियुङ्क्ष्व।

of those whose wealth is penance · destroyer of penance · I · that alone · I know · offense · O Lord · forgive · sin · O Master · me · forcibly · in the position of Your servant · appoint

Indra confesses his specific sin of hindering the penance of ascetics and surrenders completely to the Lord. This marks the climax of his repentance, where he seeks not just forgiveness but also the role of a servant.

Shri Sadguru said:

Thus praised, the Lord of the universe, Shrinatha, who is affectionate to His devotees, consoled the lord of the gods, the wielder of the thunderbolt, the husband of Shachi.

śrīsadgururuvāca

evaṃ stuto jagannāthaḥ śrīnātho bhaktavatsalaḥ |

sāntvayāmāsa deveśaṃ vajrapāṇi śacīpatim

एवं · evaṃ — thus

स्तुतः · stutaḥ — praised

जगन्नाथः · jagannāthaḥ — Lord of the universe

श्रीनाथः · śrīnāthaḥ — Lord of Lakshmi

भक्तवत्सलः · bhaktavatsalaḥ — affectionate to devotees

सान्त्वयामास · sāntvayāmāsa — consoled

देवेशं · deveśaṃ — lord of gods

वज्रपाणि · vajrapāṇi — wielder of the thunderbolt

शचीपतिम् · śacīpatim — husband of Shachi

एवं स्तुतः भक्तवत्सलः जगन्नाथः श्रीनाथः देवेशं वज्रपाणिं शचीपतिं सान्त्वयामास।

thus · praised · Lord of the universe · Lord of Lakshmi · affectionate to devotees · consoled · lord of gods · wielder of the thunderbolt · husband of Shachi

The Lord's compassionate response to Indra's prayer demonstrates His nature as 'bhaktavatsala'. This verse bridges the dialogue of repentance with the resolution of the conflict.

Having bowed to Vishnu, Shakra, his affliction gone, reached heaven. The Lord Hari took away the sin of killing a brahmin and other such sins.

praṇamya viṣṇuṃ śakro'pi divaṃ prāpa gatāmayaḥ |

brahmahatyādikaṃ pāpaṃ jahāra bhagavān hariḥ

प्रणम्य · praṇamya — having bowed

विष्णुं · viṣṇuṃ — to Vishnu

शक्रोऽपि · śakro'pi — Indra also

दिवं · divaṃ — to heaven

प्राप · prāpa — reached

गतामयः · gatāmayaḥ — free from affliction

ब्रह्महत्यादिकं · brahmahatyādikaṃ — killing of a brahmin and others

पापं · pāpaṃ — sin

जहार · jahāra — took away

भगवान् · bhagavān — the Lord

हरिः · hariḥ — Hari

विष्णुं प्रणम्य गतामयः शक्रः अपि दिवं प्राप। भगवान् हरिः ब्रह्महत्यादिकं पापं जहार।

having bowed · to Vishnu · Indra also · to heaven · reached · free from affliction · killing of a brahmin and others · sin · took away · the Lord · Hari

The removal of Indra's sin by Lord Hari signifies the efficacy of seeking refuge at the sacred place of Pulinalaya. This confirms the Lord's power to cleanse even the most grievous offenses.

Out of compassion for the devotees who come, the Lord resides eternally with Rama (Lakshmi) in Pulinalaya on the bank of the Tamraparni.

bhaktānāmāgatānāṃ ca kṛpayā pulinālaye

nivasan ramayā nityaṃ tāmraparṇītaṭe prabhuḥ

भक्तानाम् · bhaktānām — of devotees

आगतानां · āgatānāṃ — who have come

कृपया · kṛpayā — out of compassion

पुलिनालये · pulinālaye — in Pulinalaya

निवसन् · nivasan — residing

रमया · ramayā — with Lakshmi

नित्यं · nityaṃ — eternally

ताम्रपर्णीतटे · tāmraparṇītaṭe — on the bank of Tamraparni

प्रभुः · prabhuḥ — the Lord

प्रभुः आगतानां भक्तानां कृपया पुलिनालये ताम्रपर्णीतटे रमया सह नित्यं निवसन् अस्ति।

of devotees · who have come · out of compassion · in Pulinalaya · residing · with Lakshmi · eternally · on the bank of Tamraparni · the Lord

This concluding verse establishes the eternal presence of the Lord at Pulinalaya for the benefit of all future devotees. It serves as the final glorification of the sacred site.