तोताद्रिमाहात्म्यम् Totādri Māhātmyam

The Sadguru said:

A sage named Kushasana, son of Galava, performed a most severe penance, devoted to meditation on Vishnu.

śrīsadgururuvāca

kuśāsano nāma munirgālavasya kumārakaḥ |

tapaścakre mahāghoraṃ viṣṇudhyānaparāyaṇaḥ

कुशासनो · kuśāsano — the sage named Kushasana

नाम · nāma — by name

मुनिः · muniḥ — the sage

गालवस्य · gālavasya — of Galava

कुमारकः · kumārakaḥ — the son

तपः · tapaḥ — penance

चक्रे · cakre — performed

महाघोरम् · mahāghoram — most severe

विष्णुध्यानपरायणः · viṣṇudhyānaparāyaṇaḥ — devoted to meditation on Vishnu

गालवस्य कुमारकः कुशासनो नाम मुनिः विष्णुध्यानपरायणः सन् महाघोरं तपः चक्रे।

the sage named Kushasana · by name · the sage · of Galava · the son · penance · performed · most severe · devoted to meditation on Vishnu

This verse introduces the protagonist, Kushasana, establishing his ascetic credentials and his primary devotion to Vishnu, which sets the stage for the conflict regarding the sacred offering.

Daily, after bathing in the waters of the Sindhu river in the morning according to scriptural injunctions, he would perform the worship of Vishnu on a Shaligrama stone.

sa nityaṃ sindhusalile snātvā prātaryathāvidhi |

śālagrāmaśilāyāṃ tu viṣṇoḥ pūjāṃ cakāra ha

सः · sa — he

नित्यम् · nityam — daily

सिन्धुसलिले · sindhusalile — in the waters of the Sindhu

स्नात्वा · snātvā — having bathed

प्रातः · prātaḥ — in the morning

यथाविधि · yathāvidhi — according to injunctions

शालग्रामशिलायाम् · śālagrāmaśilāyāṃ — on the Shaligrama stone

तु · tu — and

विष्णोः · viṣṇoḥ — of Vishnu

पूजां · pūjāṃ — worship

चकार · cakāra — performed

सः नित्यं प्रातः सिन्धुसलिले यथाविधि स्नात्वा शालग्रामशिलायां विष्णोः पूजां चकार।

he · daily · in the waters of the Sindhu · having bathed · in the morning · according to injunctions · on the Shaligrama stone · and · of Vishnu · worship · performed

This verse details the sage's daily ritualistic discipline, emphasizing the sanctity of the Shaligrama worship, which makes the subsequent consumption of the offering by the king a grave sacrilege.

One day, that best of ascetics, having cooked rice for the sacred offering (naivedya), placed it in a vessel and went somewhere to perform his midday rites.

ekadā tāpasaśreṣṭho paktvā naivedyamodanam |

nidhāya pātre mādhyāhnakarma kartuṃ yayau kvacit

एकदा · ekadā — once

तापसश्रेष्ठः · tāpasaśreṣṭho — the best of ascetics

पक्त्वा · paktvā — having cooked

नैवेद्यमोदनम् · naivedyamodanam — rice for offering

निधाय · nidhāya — having placed

पात्रे · pātre — in a vessel

माध्याह्नकर्म · mādhyāhnakarma — midday rites

कर्तुम् · kartum — to perform

ययौ · yayau — went

क्वचित् · kvacit — somewhere

एकदा तापसश्रेष्ठः नैवेद्यमोदनं पक्त्वा पात्रे निधाय माध्याह्नकर्म कर्तुं क्वचित् ययौ।

once · the best of ascetics · having cooked · rice for offering · having placed · in a vessel · midday rites · to perform · went · somewhere

This verse establishes the catalyst for the narrative conflict: the preparation of the sacred naivedya and the sage's temporary absence, creating the opportunity for the king's transgression.

At that time, the glorious and noble King of Sindhu arrived there, alone and holding a bow, while wandering in the forests hunting deer.

tadā tatrāgamacchrīmān sindhurājo mahāmanāḥ |

ekākī ca dhanuṣpāṇirvaneṣu mṛgayāmaṭan

तदा · tadā — at that time

तत्र · tatra — there

आगमत् · āgamat — arrived

श्रीमान् · śrīmān — glorious

सिन्धुराजः · sindhurājo — King of Sindhu

महामनाः · mahāmanāḥ — noble-minded

एकाकी · ekākī — alone

धनुष्पाणिः · dhanuṣpāṇir — holding a bow

वनेषु · vaneṣu — in the forests

मृगयाम् · mṛgayām — hunting

अटन् · aṭan — wandering

तदा श्रीमान् महामनाः सिन्धुराजः एकाकी धनुष्पाणिः वनेषु मृगयां अटन् तत्र आगमत्।

at that time · there · arrived · glorious · King of Sindhu · noble-minded · alone · holding a bow · in the forests · hunting · wandering

This verse introduces the King of Sindhu as a hunter, highlighting his physical state and his arrival at the hermitage, which sets the scene for the accidental encounter.

The king, afflicted by hunger and thirst, weary, exhausted, and distressed, saw the deserted hermitage and the excellent rice there.

kṣutpipāsākulo rājā klāntaḥ śrāntaśca duḥkhitaḥ |

āśramaṃ nirjanaṃ tatra dadarśa varamodanam

क्षुत्पिपासाकुलः · kṣutpipāsākulo — afflicted by hunger and thirst

राजा · rājā — the king

क्लान्तः · klāntaḥ — weary

श्रान्तः · śrāntaś — exhausted

दुःखितः · duḥkhitaḥ — distressed

आश्रमम् · āśramaṃ — hermitage

निर्जनम् · nirjanaṃ — deserted

तत्र · tatra — there

ददर्श · dadarśa — saw

वरमोदनम् · varamodanam — excellent rice

क्षुत्पिपासाकुलः क्लान्तः श्रान्तः दुःखितः राजा तत्र निर्जनम् आश्रमं वरमोदनं च ददर्श।

afflicted by hunger and thirst · the king · weary · exhausted · distressed · hermitage · deserted · there · saw · excellent rice

This verse describes the king's dire physical condition, which provides the psychological motivation for his subsequent decision to consume the sage's offering.

"This pure rice of the Shali grain, placed here in a bronze vessel, drenched in ghee, fit for the gods, well-cooked and like nectar—by whom was it placed here?"

śālyannaṃ kāṃsyapātre'tra kenedaṃ nihitaṃ śuci |

ājyaplutaṃ devatārhaṃ supakvamamṛtopamam

शाल्यन्नम् · śālyannaṃ — rice of Shali grain

कांस्यपात्रे · kāṃsyapātre — in a bronze vessel

अत्र · atra — here

केन · kena — by whom

इदम् · idaṃ — this

निहितम् · nihitaṃ — placed

शुचि · śuci — pure

आज्यप्लुतम् · ājyaplutam — drenched in ghee

देवतार्हम् · devatārhaṃ — fit for gods

सुपक्वम् · supakvam — well-cooked

अमृतोपमम् · amṛtopamam — like nectar

अत्र कांस्यपात्रे निहितं इदं शुचि शाल्यन्नं आज्यप्लुतं देवतार्हं सुपक्वं अमृतोपमं केन निहितम्?

rice of Shali grain · in a bronze vessel · here · by whom · this · placed · pure · drenched in ghee · fit for gods · well-cooked · like nectar

This verse captures the king's internal monologue, showing his appreciation for the quality of the food and his initial confusion regarding its origin.

"Was it placed here by chance by some Brahmin, or by a god, or a Siddha, or by a deceptive Rakshasa?"

yadṛcchayā'tra nihitaṃ kenacidbrāhmaṇena vā |

devena vā'tha siddhena rakṣasā vañcakena vā

यदृच्छया · yadṛcchayā — by chance

अत्र · atra — here

निहितम् · nihitaṃ — placed

केनचित् · kenacid — by someone

ब्राह्मणेन · brāhmaṇena — by a Brahmin

वा · vā — or

देवेन · devena — by a god

सिद्धेन · siddhena — by a Siddha

रक्षसा · rakṣasā — by a Rakshasa

वञ्चकेन · vañcakena — by a deceiver

इदं यदृच्छया अत्र केनचित् ब्राह्मणेन वा देवेन वा सिद्धेन वा रक्षसा वा वञ्चकेन वा निहितं स्यात्?

by chance · here · placed · by someone · by a Brahmin · or · by a god · by a Siddha · by a Rakshasa · by a deceiver

The king speculates on the source of the food, reflecting his uncertainty and the lack of a clear owner, which he uses to justify his impending act of consumption.

"Seeing this food suddenly in this deserted great forest, extreme curiosity has arisen in my stomach, which is weary with hunger."

paramaṃ kautukaṃ jātaṃ kṣutklāntajaṭharasya me |

annaṃ vilokya sahasā nirjane'sminmahāvane

परमम् · paramaṃ — extreme

कौतुकम् · kautukaṃ — curiosity

जातम् · jātaṃ — arisen

क्षुत्क्लान्तजठरस्य · kṣutklāntajaṭharasya — of my hunger-weary stomach

मे · me — my

अन्नम् · annaṃ — food

विलोक्य · vilokya — having seen

सहसा · sahasā — suddenly

निर्जने · nirjane — in the deserted

अस्मिन् · asmin — in this

महावने · mahāvane — great forest

अस्मिन् निर्जने महावने सहसा अन्नं विलोक्य क्षुत्क्लान्तजठरस्य मे परमं कौतुकं जातम्।

extreme · curiosity · arisen · of my hunger-weary stomach · my · food · having seen · suddenly · in the deserted · in this · great forest

This verse highlights the king's overwhelming hunger, which overrides his moral judgment and creates the internal justification for his transgression.

"Be that as it may, my stomach is weary with hunger. I shall eat this food with delight and sustain my life."

yathātathā vā bhavatu kṣutklāntajaṭharo'smyaham |

annamaśnāmi sānandaṃ kariṣye jīvadhāraṇam

यथातथा · yathātathā — be that as it may

वा · vā — or

भवतु · bhavatu — let it be

क्षुत्क्लान्तजठरः · kṣutklāntajaṭharo — one with a hunger-weary stomach

अस्मि · asmi — I am

अहम् · aham — I

अन्नम् · annam — food

अश्नामि · aśnāmi — I shall eat

सानन्दम् · sānandaṃ — with delight

करिष्ये · kariṣye — I shall do

जीवधारणम् · jīvadhāraṇam — sustenance of life

यथातथा वा भवतु, अहं क्षुत्क्लान्तजठरः अस्मि। सानन्दं अन्नं अश्नामि, जीवधारणं करिष्ये।

be that as it may · or · let it be · one with a hunger-weary stomach · I am · I · food · I shall eat · with delight · I shall do · sustenance of life

The king makes a final decision to eat, prioritizing his survival over the sanctity of the offering, which seals his fate and leads to the curse.

Thinking thus, the King of Sindhu ate the supreme sacred food. Just then, the Brahmin Kushasana returned to his hermitage.

iti smaran sindhurājo bubhuje paramaṃ haviḥ |

tāvatkuśāsano vipraḥ svamāśramamupāyayau

इति · iti — thus

स्मरन् · smaran — thinking

सिन्धुराजः · sindhurājo — King of Sindhu

बुभुजे · bubhuje — ate

परमम् · paramaṃ — supreme

हविः · haviḥ — sacred food

तावत् · tāvat — just then

कुशासनः · kuśāsano — Kushasana

विप्रः · vipraḥ — the Brahmin

स्वम् · svam — his own

आश्रमम् · āśramam — hermitage

उपाययौ · upāyayau — returned

इति स्मरन् सिन्धुराजः परमं हविः बुभुजे। तावत् विप्रः कुशासनः स्वम् आश्रमं उपाययौ।

thus · thinking · King of Sindhu · ate · supreme · sacred food · just then · Kushasana · the Brahmin · his own · hermitage · returned

This verse marks the climax of the initial conflict, where the king's transgression is completed just as the sage returns, setting up the immediate confrontation.

Seeing the offering meant for Vishnu eaten by the king, the great sage, becoming extremely angry, immediately cursed him.

vilokya viṣṇunaivedyaṃ bhuktaṃ bhūpatinā tadā |

kupito nitarāṃ sadyaḥ śaśāpa munipuṅgavaḥ

विलोक्य · vilokya — having seen

विष्णुनैवेद्यम् · viṣṇunaivedyam — the offering of Vishnu

भुक्तम् · bhuktam — eaten

भूपतिना · bhūpatinā — by the king

तदा · tadā — then

कुपितः · kupitaḥ — angry

नितराम् · nitarām — exceedingly

सद्यः · sadyaḥ — immediately

शशाप · śaśāpa — cursed

मुनिपुङ्गवः · munipuṅgavaḥ — the best of sages

तदा भूपतिना भुक्तं विष्णुनैवेद्यं विलोक्य मुनिपुङ्गवः नितरां कुपितः सद्यः शशाप ।

having seen · the offering of Vishnu · eaten · by the king · then · angry · exceedingly · immediately · cursed · the best of sages

This verse marks the turning point of the narrative where the sage's ascetic focus is disrupted, leading to the immediate emotional reaction of anger. It establishes the gravity of the offense against the Lord's offering.

Kushasana said:

"O King, because you entered this secluded place like a dog and freely ate the sacred food of Vishnu, you shall become a dog!"

kuśāsana uvāca

śvavat praviśya vijanaṃ svacchandaṃ vaiṣṇavaṃ haviḥ |

yasmādbhuktaṃ tvayā tasmāt śvā bhava tvaṃ mahīpate

श्ववत् · śvavat — like a dog

प्रविश्य · praviśya — having entered

विजनम् · vijanam — secluded place

स्वच्छन्दम् · svacchandam — freely

वैष्णवम् · vaiṣṇavam — belonging to Vishnu

हविः · haviḥ — sacred food

यस्मात् · yasmāt — because

भुक्तम् · bhuktam — eaten

त्वया · tvayā — by you

तस्मात् · tasmāt — therefore

श्वा · śvā — a dog

भव · bhava — become

त्वम् · tvam — you

महीपते · mahīpate — O King

महीपते त्वया यस्मात् विजनं प्रविश्य श्ववत् स्वच्छन्दं वैष्णवं हविः भुक्तं तस्मात् त्वं श्वा भव ।

like a dog · having entered · secluded place · freely · belonging to Vishnu · sacred food · because · eaten · by you · therefore · a dog · become · you · O King

The sage's curse is a direct reflection of the king's perceived animalistic behavior, establishing the karmic consequence of disrespecting sacred offerings.

"He who eats excellent rice without first offering it to Vishnu shall become a dog and wander from house to house in the world for food."

anivedya svayaṃ viṣṇoryo bhuṅkte varamodanam |

śvā bhūtvā sañcarelloke bhojanāya gṛhe gṛhe

अनिवेद्य · anivedya — without offering

स्वयम् · svayam — oneself

विष्णोः · viṣṇoḥ — to Vishnu

यः · yaḥ — he who

भुङ्क्ते · bhuṅkte — eats

वरमोदनम् · varamodanam — excellent rice

श्वा · śvā — a dog

भूत्वा · bhūtvā — having become

सञ्चरेत् · sañcaret — shall wander

लोके · loke — in the world

भोजनाय · bhojanāya — for food

गृहे गृहे · gṛhe gṛhe — from house to house

यः विष्णोः अनिवेद्य स्वयं वरमोदनं भुङ्क्ते सः श्वा भूत्वा भोजनाय लोके गृहे गृहे सञ्चरेत् ।

without offering · oneself · to Vishnu · he who · eats · excellent rice · a dog · having become · shall wander · in the world · for food · from house to house

This verse serves as a moral instruction, defining the universal rule of conduct regarding the consumption of food, framing the king's specific punishment as a general law.

The King of Sindhu said:

"O king of Yogis, forgive my offense, committed out of ignorance by one who, bewildered by the pangs of hunger, entered your hermitage."

sindhurāja uvāca

mamāparādhaṃ yogīndra kṣamasvājānatā kṛtam |

kṣutpīḍayā vimugdhena praviṣṭena tavāśramam

मम · mama — my

अपराधम् · aparādham — offense

योगीन्द्र · yogīndra — O King of Yogis

क्षमस्व · kṣamasva — forgive

अजानता · ajānatā — by one who did not know

कृतम् · kṛtam — done

क्षुत्पीडया · kṣutpīḍayā — by hunger pangs

विमुग्धेन · vimugdhena — bewildered

प्रविष्टेन · praviṣṭena — having entered

तव · tava — your

आश्रमम् · āśramam — hermitage

योगीन्द्र क्षुत्पीडया विमुग्धेन अजानता मया तव आश्रमं प्रविष्टेन कृतं मम अपराधं क्षमस्व ।

my · offense · O King of Yogis · forgive · by one who did not know · done · by hunger pangs · bewildered · having entered · your · hermitage

The king's response shows his humility and realization of his mistake, shifting the tone from conflict to a plea for spiritual guidance.

"O great sage, tell me the remedy for this sin. By misfortune, I went to the hermitage and committed an offense against Vishnu."

parihāraṃ vada svāmin pāpasyāsya mahāmune |

daurbhāgyenāśramaṃ gatvā viṣṇudroho mayā kṛtaḥ

परिहारम् · parihāram — remedy

वद · vada — tell

स्वामिन् · svāmin — O Master

पापस्य · pāpasya — of this sin

अस्य · asya — this

महामुने · mahāmune — O great sage

दौर्भाग्ये · daurbhāgye — by misfortune

आश्रमम् · āśramam — hermitage

गत्वा · gatvā — having gone

विष्णुद्रोहः · viṣṇudrohaḥ — offense against Vishnu

मया · mayā — by me

कृतः · kṛtaḥ — done

महामुने स्वामिन् अस्य पापस्य परिहारं वद । दौर्भाग्येनाश्रमं गत्वा मया विष्णुद्रोहः कृतः ।

remedy · tell · O Master · of this sin · this · O great sage · by misfortune · hermitage · having gone · offense against Vishnu · by me · done

The king acknowledges the gravity of his sin against Vishnu, seeking a path to redemption, which sets the stage for the introduction of the sacred Tirthas.

Kushasana said:

"On the bank of the Tamraparni river, there is a sacred bathing place born of a lotus, frequented by sages and the destroyer of all sins."

kuśāsana uvāca

tāmraparṇīnadītīre sutīrthaṃ paṅkajodbhavam |

vartate munibhiḥ sevyaṃ sarvapāpavināśanam

ताम्रपर्णीनदीतीरे · tāmraparṇīnadītīre — on the bank of Tamraparni river

सुतीर्थम् · sutīrtham — sacred bathing place

पङ्कजोद्भवम् · paṅkajodbhavam — born of a lotus

वर्तते · vartate — exists

मुनिभिः · munibhiḥ — by sages

सेव्यम् · sevyam — frequented

सर्वपापविनाशनम् · sarvapāpavināśanam — destroyer of all sins

ताम्रपर्णीनदीतीरे मुनिभिः सेव्यं सर्वपापविनाशनं पङ्कजोद्भवं सुतीर्थं वर्तते ।

on the bank of Tamraparni river · sacred bathing place · born of a lotus · exists · by sages · frequented · destroyer of all sins

The sage provides the solution, introducing the Tāmraparṇī river as a locus of divine grace, which is central to the geography of the Totadri glory.

"By bathing in it, O great king, you will be instantly purified. Freed from the curse, you will regain your kingdom, there is no doubt."

tasmin snātvā mahārāja sadyaḥ pūto bhaviṣyasi |

śāpādvimuktaḥ svaṃ rājyamavāpsyasi na saṃśayaḥ

तस्मिन् · tasmin — in it

स्नात्वा · snātvā — having bathed

महाराज · mahārāja — O great king

सद्यः · sadyaḥ — immediately

पूतः · pūtaḥ — purified

भविष्यसि · bhaviṣyasi — you will become

शापात् · śāpāt — from the curse

विमुक्तः · vimuktaḥ — freed

स्वम् · svam — your own

राज्यम् · rājyam — kingdom

अवाप्स्यसि · avāpsyasi — you will regain

न · na — not

संशयः · saṃśayaḥ — doubt

महाराज तस्मिन् स्नात्वा सद्यः पूतः भविष्यसि । शापात् विमुक्तः स्वं राज्यम् अवाप्स्यसि न संशयः ।

in it · having bathed · O great king · immediately · purified · you will become · from the curse · freed · your own · kingdom · you will regain · not · doubt

This verse promises the restoration of the king's status, emphasizing the efficacy of the sacred place in removing both the curse and the sin.

The Sadguru said:

Thus addressed, the King of Sindhu became a dog in the forest. He wandered here and there, from village to village and from forest to forest.

śrīsadgururuvāca

ityuktaḥ sindhurājo'pi śvā babhūva vanāntare |

tatastataḥ sañcacāra grāme grāme vane vane

इत्युक्तः · ityuktaḥ — thus addressed

सिन्धुराजः · sindhurājaḥ — King of Sindhu

अपि · api — also

श्वा · śvā — a dog

बभूव · babhūva — became

वनान्तरे · vanāntare — in the forest

ततः ततः · tatastataḥ — here and there

सञ्चचार · sañcacāra — wandered

ग्रामे ग्रामे · grāme grāme — from village to village

वने वने · vane vane — from forest to forest

इत्युक्तः सिन्धुराजः अपि वनान्तरे श्वा बभूव । ततः ततः ग्रामे ग्रामे वने वने सञ्चचार ।

thus addressed · King of Sindhu · also · a dog · became · in the forest · here and there · wandered · from village to village · from forest to forest

The narrative transitions to the fulfillment of the curse, illustrating the king's descent into the animal state as a consequence of his actions.

A certain entertainer took him and, raising him with affection, roamed the world, displaying tricks through his own magic.

taṃ gṛhītvā naṭaḥ kaścitpoṣayan premapūrvakam |

cacāra bhuvane krīḍāṃ darśayannijamāyayā

तम् · tam — him

गृहीत्वा · gṛhītvā — having taken

नटः · naṭaḥ — entertainer

कश्चित् · kaścit — a certain

पोषयन् · poṣayan — raising

प्रेमपूर्वकम् · premapūrvakam — with affection

चचार · cacāra — roamed

भुवने · bhuvane — in the world

क्रीडाम् · krīḍām — tricks

दर्शयन् · darśayan — displaying

निजमायया · nijamāyayā — by his own magic

कश्चित् नटः तं गृहीत्वा प्रेमपूर्वकं पोषयन् निजमायया क्रीडां दर्शयन् भुवने चचार ।

him · having taken · entertainer · a certain · raising · with affection · roamed · in the world · tricks · displaying · by his own magic

The king's life as a dog under an entertainer highlights the loss of his royal identity and his subjection to the whims of the world, emphasizing the depth of his fall.

Going to the bank of the Tamraparni, the entertainer saw a wondrous forest. There, the man saw a pond teeming with lotuses.

tāmraparṇītaṭaṃ gatvā dadarśa vanamadbhutam |

tatra paṅkajasaṅkīrṇaṃ taṭākaṃ ca naṭo naraḥ

ताम्रपर्णीतटम् · tāmraparṇītaṭam — bank of Tamraparni

गत्वा · gatvā — having gone

ददर्श · dadarśa — saw

वनम् · vanam — forest

अद्भुतम् · adbhutam — wondrous

तत्र · tatra — there

पङ्कजसङ्कीर्णम् · paṅkajasaṅkīrṇam — teeming with lotuses

तटाकम् · taṭākam — pond

च · ca — and

नटः · naṭaḥ — entertainer

नरः · naraḥ — man

नटः नरः ताम्रपर्णीतटं गत्वा अद्भुतं वनं ददर्श । तत्र पङ्कजसङ्कीर्णं तटाकं च ददर्श ।

bank of Tamraparni · having gone · saw · forest · wondrous · there · teeming with lotuses · pond · and · entertainer · man

This verse sets the scene for the king's redemption, bringing the entertainer and the dog to the sacred site, which is the catalyst for the miraculous transformation.

In it, he quenched his heat, along with his retinue. And that dog, upon drinking the water, immediately became a king again, alas!

tasmiṃścakre dāhaśāntiṃ parivārasamanvitaḥ |

so'pi śvā salilaṃ pītvā sadyo rājā'bhavadbata

तस्मिन् · tasmin — in that (pond)

चक्रे · cakre — he performed/made

दाहशान्तिम् · dāhaśāntiṃ — quenching of heat/distress

परिवारसमन्वितः · parivārasamanvitaḥ — accompanied by his retinue

सः · saḥ — he (the dog)

अपि · api — also

श्वा · śvā — dog

सलिलम् · salilaṃ — water

पीत्वा · pītvā — having drunk

सद्यः · sadyaḥ — immediately

राजा · rājā — king

अभवत् · abhavat — became

बत · bata — alas/oh (wonder)

सः परिवारसमन्वितः तस्मिन् दाहशान्तिं चक्रे। सः श्वा अपि सलिलं पीत्वा सद्यः राजा अभवत् बत।

in that (pond) · he performed/made · quenching of heat/distress · accompanied by his retinue · he (the dog) · also · dog · water · having drunk · immediately · king · became · alas/oh (wonder)

This verse marks the miraculous climax of the King of Sindhu's transformation, illustrating the inherent power of the sacred Tāmraparṇī waters. It serves as the catalyst for the subsequent narrative, establishing the site as a place of divine restoration.

All were struck with wonder and amazement. Seeing that dog in the form of a king, they were overjoyed and asked about this supreme marvel.

āścaryacakitāḥ sarve śvānaṃ taṃ nṛparūpiṇam |

vilokya paramaprītāḥ papracchuḥ paramādbhutam

आश्चर्यचकिताः · āścaryacakitāḥ — struck with wonder

सर्वे · sarve — all

श्वानम् · śvānaṃ — the dog

तम् · taṃ — that

नृपरूपिणम् · nṛparūpiṇam — in the form of a king

विलोक्य · vilokya — having seen

परमप्रीताः · paramaprītāḥ — exceedingly joyful

पप्रच्छुः · papracchuḥ — they asked

परमाद्भुतम् · paramādbhutam — about the supreme marvel

सर्वे आश्चर्यचकिताः तम् नृपरूपिणम् श्वानं विलोक्य परमप्रीताः सन्तः परमाद्भुतं पप्रच्छुः।

struck with wonder · all · the dog · that · in the form of a king · having seen · exceedingly joyful · they asked · about the supreme marvel

The astonishment of the onlookers confirms the efficacy of the Tīrtha, transitioning the narrative from the King's personal redemption to the public recognition of the site's sanctity.

Then the King of Sindhu narrated his own story, and after bathing in that pond, he returned to his own kingdom.

tadā svayaṃ svacāritraṃ sindhurājo nivedya ca |

snātvā tasmin taṭāke tu svaṃ rājyaṃ punarāyayau

तदा · tadā — then

स्वयम् · svayam — himself

स्वचारित्रम् · svacāritraṃ — his own story

सिन्धुराजः · sindhurājaḥ — the King of Sindhu

निवेद्य · nivedya — having narrated

च · ca — and

स्नात्वा · snātvā — having bathed

तस्मिन् · tasmin — in that

तटाके · taṭāke — pond

तु · tu — indeed

स्वम् · svam — his own

राज्यम् · rājyam — kingdom

पुनः · punaḥ — again

आराययौ · ārayayau — returned

तदा सिन्धुराजः स्वयं स्वचारित्रं निवेद्य च, तस्मिन् तटाके स्नात्वा स्वं राज्यं पुनः आराययौ।

then · himself · his own story · the King of Sindhu · having narrated · and · having bathed · in that · pond · indeed · his own · kingdom · again · returned

The King's testimony serves as the bridge between his personal experience and the wider fame of the site, setting the stage for the arrival of the sage Romasha.

Hearing the glory of that sacred water place from the mouth of the King of Sindhu, the great sage Romasha also came there to perform penance.

sindhurājamukhenaiva śrutvā tattīrthavaibhavam |

romaśo'pi muniśreṣṭhastapaḥ kartumupāgamat

सिन्धुराजमुखेन · sindhurājamukhena — from the mouth of the King of Sindhu

एव · eva — indeed

श्रुत्वा · śrutvā — having heard

तत् · tat — that

तीर्थवैभवम् · tīrthavaibhavam — glory of the sacred place

रोमशः · romaśaḥ — the sage Romasha

अपि · api — also

मुनिश्रेष्ठः · muniśreṣṭhaḥ — best of sages

तपः · tapaḥ — penance

कर्तुम् · kartum — to perform

उपागमत् · upāgamat — arrived

सिन्धुराजमुखेन एव तत्तीर्थवैभवं श्रुत्वा, मुनिश्रेष्ठः रोमशः अपि तपः कर्तुम् उपागमत्।

from the mouth of the King of Sindhu · indeed · having heard · that · glory of the sacred place · the sage Romasha · also · best of sages · penance · to perform · arrived

This verse introduces the great sage Romasha, whose arrival signals the transition of the site from a place of royal redemption to a center of intense spiritual austerity and divine manifestation.

On the bank of the Pankaja-tirtha (Lotus Pond), the great sage performed penance, with firm vows, constantly chanting the eight-syllabled mantra, the knowledge of Brahman.

tīre paṅkajatīrthasya tapaścakre mahāmuniḥ |

aṣṭākṣarī japannityaṃ brahmavidyāṃ dṛḍhavrataḥ

तीरे · tīre — on the bank

पङ्कजतीर्थस्य · paṅkajatīrthasya — of the Lotus Pond

तपः · tapaḥ — penance

चक्रे · cakre — he performed

महामुनिः · mahāmuniḥ — the great sage

अष्टाक्षरीम् · aṣṭākṣarīm — the eight-syllabled mantra

जपन् · japan — chanting

नित्यम् · nityam — constantly

ब्रह्मविद्याम् · brahmavidyām — knowledge of Brahman

दृढव्रतः · dṛḍhavrataḥ — firm in his vows

महामुनिः दृढव्रतः पङ्कजतीर्थस्य तीरे नित्यम् अष्टाक्षरीं ब्रह्मविद्यां जपन् तपः चक्रे।

on the bank · of the Lotus Pond · penance · he performed · the great sage · the eight-syllabled mantra · chanting · constantly · knowledge of Brahman · firm in his vows

This verse establishes the specific location and the nature of Romasha's spiritual practice, grounding the narrative in the tradition of mantra-based meditation (Brahma-vidya).

Subsisting on withered leaves and air, seated amidst the five fires, he performed various kinds of penance, eager for the vision of Vishnu.

śīrṇaparṇānilāhāraḥ pañcapāvakamadhyagaḥ |

nānāvidhaṃ tapaścakre viṣṇudarśanakātaraḥ

शीर्णपर्णानिलाहारः · śīrṇaparṇānilāhāraḥ — subsisting on withered leaves and air

पञ्चपावकमध्यगः · pañcapāvakamadhyagaḥ — seated amidst five fires

नानाविधम् · nānāvidham — various kinds

तपः · tapaḥ — penance

चक्रे · cakre — he performed

विष्णुदर्शनकातरः · viṣṇudarśanakātaraḥ — eager for the vision of Vishnu

शीर्णपर्णानिलाहारः पञ्चपावकमध्यगः विष्णुदर्शनकातरः सः नानाविधं तपः चक्रे।

subsisting on withered leaves and air · seated amidst five fires · various kinds · penance · he performed · eager for the vision of Vishnu

The description of the sage's extreme austerities emphasizes his single-minded focus, which is necessary to attract the divine grace of Vishnu.

Determined to cause a break in his penance, Indra, the king of the gods, sent Urvashi and Tilottama.

tasyāpi tapaso bhaṅgaṃ vidhātuṃ kṛtaniścayaḥ |

preṣayāmāsa devendraścorvaśīṃ ca tilottamām

तस्य · tasya — his

अपि · api — even

तपसः · tapasaḥ — of the penance

भङ्गम् · bhaṅgam — break/interruption

विधातुम् · vidhātum — to cause

कृतनिश्चयः · kṛtaniścayaḥ — determined

प्रेषयामास · preṣayāmāsa — sent

देवेन्द्रः · devendraḥ — Indra, king of gods

च · ca — and

उर्वशीम् · urvaśīm — Urvashi

तिलोत्तमाम् · tilottamām — Tilottama

तस्य तपसः भङ्गं विधातुं कृतनिश्चयः देवेन्द्रः उर्वशीं तिलोत्तमां च प्रेषयामास।

his · even · of the penance · break/interruption · to cause · determined · sent · Indra, king of gods · and · Urvashi · Tilottama

The intervention of Indra introduces the classic motif of the trial of the ascetic, which serves to demonstrate the sage's unwavering devotion and self-control.

They saw a forest filled with various flowers, with the spring and the Malaya breeze, joyous with the sounds of cuckoos and the speech of mynas and parrots.

nānāpuṣpasamākīrṇaṃ vasantamalayānilam |

kokiladhvanisānandaṃ śārikāśukabhāṣitam

नानापुष्पसमाकीर्णम् · nānāpuṣpasamākīrṇam — filled with various flowers

वसन्तमलयानिलम् · vasantamalayānilam — with spring and Malaya breeze

कोकिलध्वनिसानन्दम् · kokiladhvanisānandam — joyous with cuckoo sounds

शारिकाशुकभाषितम् · śārikāśukabhāṣitam — with speech of mynas and parrots

तत् वनं नानापुष्पसमाकीर्णं वसन्तमलयानिलं कोकिलध्वनिसानन्दं शारिकाशुकभाषितं च आसीत्।

filled with various flowers · with spring and Malaya breeze · joyous with cuckoo sounds · with speech of mynas and parrots

This verse describes the enchanting environment created to distract the sage, highlighting the contrast between the sensory beauty of the world and the internal focus of the devotee.

It was frequented by herds of deer, brilliant with the dance of peacocks, and captivating even to sages at first sight.

hariṇīgaṇasaṃsevyaṃ mayūranaṭanojjvalam |

sadyo darśanamātreṇa munīnāmapi mohanam

हरिणीगणसंसेव्यम् · hariṇīgaṇasaṃsevyam — frequented by herds of deer

मयूरनटनोज्ज्वलम् · mayūranaṭanojjvalam — brilliant with peacock dance

सद्यः · sadyaḥ — instantly

दर्शनमात्रेण · darśanamātreṇa — by mere sight

मुनीनाम् · munīnām — of sages

अपि · api — even

मोहनम् · mohanam — captivating

तत् वनं हरिणीगणसंसेव्यं मयूरनटनोज्ज्वलं मुनीनाम् अपि सद्यः दर्शनमात्रेण मोहनम् आसीत्।

frequented by herds of deer · brilliant with peacock dance · instantly · by mere sight · of sages · even · captivating

The description of the forest's beauty serves to emphasize the magnitude of the sage's self-control, as even such a captivating environment fails to disturb his meditation.

Reaching that beautiful forest, where Kama (the god of love) was engaged in hunting, which was intoxicating to men and women and resplendent with the pomp of love,

sundaraṃ vanamāsādya mṛgayāsaktamanmatham |

mādanaṃ naranārīṇāṃ madanāḍambarojjvalam

सुन्दरम् · sundaram — beautiful

वनम् · vanam — forest

आसाद्य · āsādya — having reached

मृगयासक्तमन्मथम् · mṛgayāsaktamanmatham — where Kama is hunting

मादनम् · mādanam — intoxicating

नरनारीणाम् · naranārīṇām — to men and women

मदनाडम्बरोज्ज्वलम् · madanāḍambarojjvalam — resplendent with the pomp of love

सुन्दरं वनम् आसाद्य, यत्र मृगयासक्तमन्मथं नरनारीणां मादनं मदनाडम्बरोज्ज्वलं च आसीत्।

beautiful · forest · having reached · where Kama is hunting · intoxicating · to men and women · resplendent with the pomp of love

This verse sets the scene for the celestial damsels' arrival, characterizing the forest as a place where the influence of Kama (desire) is potent, thereby heightening the stakes of the sage's test.

the two celestial damsels saw the sage Romasha seated there, with his eyes closed, exceedingly peaceful, and absorbed in meditation on Madhava.

dadarśaturdevadāsyau āsīnaṃ romaśaṃ munim |

mīlitākṣaṃ mahāśāntaṃ mādhavadhyānatatparam

ददर्शतुः · dadarśatuḥ — the two saw

देवदास्यौ · devadāsyau — the two celestial damsels

आसीनम् · āsīnam — seated

रोमशं · romaśaṃ — Sage Romasha

मुनिम् · munim — the sage

मीलिताक्षम् · mīlitākṣam — with eyes closed

महाशान्तम् · mahāśāntam — exceedingly peaceful

माधवध्यानतत्परम् · mādhavadhyānatatparam — absorbed in meditation on Madhava

देवदास्यौ आसीनं मीलिताक्षं महाशान्तं माधवध्यानतत्परं रोमशं मुनिं ददर्शतुः।

the two saw · the two celestial damsels · seated · Sage Romasha · the sage · with eyes closed · exceedingly peaceful · absorbed in meditation on Madhava

This verse establishes the serene atmosphere of the hermitage, contrasting the sage's deep meditative state with the impending celestial intrusion. It highlights Romasha's spiritual focus, setting the stage for the test of his character.

They tried to enchant him by displaying various emotions, and by awakening him with song, music, and dance.

mohayāmāsatuste taṃ nānābhāvapradarśanaiḥ |

prabodhayantyau gītena vādyena naṭanena ca

मोहयामासतुः · mohayāmāsatuḥ — they tried to enchant

ते · te — they

तम् · tam — him

नानाभावप्रदर्शनैः · nānābhāvapradarśanaiḥ — by displaying various emotions

प्रबोधयन्त्यौ · prabodhayantyau — awakening him

गीतेन · gītena — with song

वाद्येन · vādyena — with music

नटनेन · naṭanena — with dance

च · ca — and

ते गीतेन वाद्येन नटनेन च नानाभावप्रदर्शनैः तं प्रबोधयन्त्यौ मोहयामासतुः।

they tried to enchant · they · him · by displaying various emotions · awakening him · with song · with music · with dance · and

This verse describes the active attempt by the celestial damsels to disturb the sage's meditation, emphasizing the external nature of the temptation he faces.

Seeing the celestial ladies, the sage, with pleased eyes, who had conquered anger and his senses, spoke sweet words.

vilokya devavanite prasannanayano muniḥ |

uvāca madhuraṃ vākyaṃ jitakrodho jitendriyaḥ

विलोक्य · vilokya — having seen

देववनिते · devavanite — the celestial ladies

प्रसन्ननयनः · prasannanayanaḥ — with pleased eyes

मुनिः · muniḥ — the sage

उवाच · uvāca — spoke

मधुरं · madhuraṃ — sweet

वाक्यम् · vākyaṃ — words

जितक्रोधः · jitakrodhaḥ — having conquered anger

जितेन्द्रियः · jitendriyaḥ — having conquered senses

जितक्रोधः जितेन्द्रियः मुनिः देववनिते विलोक्य प्रसन्ननयनः सन् मधुरं वाक्यम् उवाच।

having seen · the celestial ladies · with pleased eyes · the sage · spoke · sweet · words · having conquered anger · having conquered senses

This verse demonstrates the sage's victory over his senses and anger, showing that the temptation failed to disturb his equanimity.

Romasha said:

"Welcome to you, Tilottama! Welcome to you, Urvashi! I am an ascetic of firm vows. What pleasant thing can I do for you both?"

romaśa uvāca

tilottame svāgataṃ te tava svāgatam urvaśi |

dṛḍhavratastāpaso'haṃ priyaṃ kiṃ karavāṇi vām

तिलोत्तमे · tilottame — O Tilottama

स्वागतम् · svāgatam — welcome

ते · te — to you

तव · tava — your

स्वागतम् · svāgatam — welcome

उर्वशि · urvaśi — O Urvashi

दृढव्रतः · dṛḍhavrataḥ — of firm vows

तापसः · tāpasaḥ — ascetic

अहम् · aham — I

प्रियं · priyaṃ — pleasant thing

किं · kiṃ — what

करवाणि · karavāṇi — can I do

वाम् · vām — for you both

तिलोत्तमे ते स्वागतम्, उर्वशि तव स्वागतम्। अहं दृढव्रतः तापसः, वां किं प्रियं करवाणि?

O Tilottama · welcome · to you · your · welcome · O Urvashi · of firm vows · ascetic · I · pleasant thing · what · can I do · for you both

Romasha's response reveals his lack of malice and his firm commitment to his spiritual vows, establishing his authority as a self-realized soul.

"Unaware of my power, you two, sent by Mahendra, have come near me for the very purpose of enchanting me."

ajānantyau matprabhāvaṃ mahendrapreṣite yuvām |

mamaiva mohanārthaṃ ca matsamīpamupāgate

अजानन्त्यौ · ajānantyau — not knowing

मत्प्रभावम् · matprabhāvam — my power

महेन्द्रप्रेषिते · mahendrapreṣite — sent by Mahendra

युवाम् · yuvām — you two

मम · mama — my

एव · eva — indeed

मोहनार्थम् · mohanārtham — for the purpose of enchanting

च · ca — and

मत्समीपम् · matsamīpam — near me

उपागते · upāgate — have come

महेन्द्रप्रेषिते युवाम् मत्प्रभावम् अजानन्त्यौ मम मोहनार्थं च मत्समीपम् उपागते।

not knowing · my power · sent by Mahendra · you two · my · indeed · for the purpose of enchanting · and · near me · have come

The sage reveals his omniscience, showing that he is aware of the divine plot orchestrated by Indra, which further humbles the celestial visitors.

"O ladies, I know everything by the power of Janardana's grace. Therefore, I do not curse you. Return to your abode."

jānāmi sarvaṃ vanite janārdanakṛpābalāt |

na śapāmi yuvāṃ tasmādgacchataṃ punarālayam

जानामि · jānāmi — I know

सर्वम् · sarvam — everything

वनिते · vanite — O ladies

जनार्दनकृपाबलात् · janārdanakṛpābalāt — by the power of Janardana's grace

न · na — not

शपामि · śapāmi — I curse

युवाम् · yuvām — you two

तस्मात् · tasmāt — therefore

गच्छतम् · gacchatam — return

पुनः · punaḥ — back

आलयम् · ālayam — to your abode

वनिते, जनार्दनकृपाबलात् अहं सर्वं जानामि। तस्मात् युवां न शपामि, पुनरालयं गच्छतम्।

I know · everything · O ladies · by the power of Janardana's grace · not · I curse · you two · therefore · return · back · to your abode

By attributing his knowledge to Janardana's grace, the sage displays humility and reinforces the theme that devotion is the source of all spiritual power.

"In my heart dwells Vishnu Himself, the Lord of the celestial realm (Vaikuntha). How can that supreme abode of Vishnu be assailed?"

mama citte svayaṃ viṣṇurvasati vyomanāyakaḥ |

tadviṣṇoḥ paramaṃ sthānamākrāntuṃ śakyate katham

मम · mama — my

चित्ते · citte — in the heart

स्वयम् · svayam — Himself

विष्णुः · viṣṇuḥ — Vishnu

वसति · vasati — dwells

व्योमनायकः · vyomanāyakaḥ — Lord of Vaikuntha

तत् · tat — that

विष्णोः · viṣṇoḥ — of Vishnu

परमं · paramaṃ — supreme

स्थानम् · sthānam — abode

आक्रान्तुम् · ākrāntum — to assail

शक्यते · śakyate — is possible

कथम् · katham — how

मम चित्ते व्योमनायकः विष्णुः स्वयं वसति। तत् विष्णोः परमं स्थानं कथम् आक्रान्तुं शक्यते?

my · in the heart · Himself · Vishnu · dwells · Lord of Vaikuntha · that · of Vishnu · supreme · abode · to assail · is possible · how

This verse explains why the sage is invincible to temptation: because his heart is already occupied by the Lord, leaving no room for worldly desires.

The Sadguru said:

Seeing his self-control thus, Lord Hari, the Lord of Vaikuntha, Himself appeared before him.

śrīsadgururuvāca

jitendriyatvaṃ tasyaivaṃ vilokya bhagavān hariḥ |

svayaṃ babhūva tasyaiva purastād vyomanāyakaḥ

जितेन्द्रियत्वम् · jitendriyatvam — self-control

तस्य · tasya — his

एवम् · evam — thus

विलोक्य · vilokya — having seen

भगवान् · bhagavān — the Lord

हरिः · hariḥ — Hari

स्वयम् · svayam — Himself

बभूव · babhūva — appeared

तस्य · tasya — his

एव · eva — before

पुरस्तात् · purastāt — in front

व्योमनायकः · vyomanāyakaḥ — Lord of Vaikuntha

तस्य जितेन्द्रियत्वम् एवं विलोक्य भगवान् हरिः व्योमनायकः तस्यैव पुरस्तात् स्वयं बभूव।

self-control · his · thus · having seen · the Lord · Hari · Himself · appeared · his · before · in front · Lord of Vaikuntha

The Lord's appearance is a direct response to the sage's purity and self-control, validating the path of devotion and meditation.

(He saw the Lord) seated on the serpent Ananta, with a complexion like a rain cloud, lotus-eyed, an ocean of mercy, accompanied by Rama (Lakshmi) and Bhumi.

anantāsanasaṃviṣṭamambhodharasamacchavim |

ambujākṣaṃ kṛpāsindhuṃ ramābhūmisamanvitam

अनन्तासनसंविष्टम् · anantāsanasaṃviṣṭam — seated on Ananta

अम्भोधरसमच्छविम् · ambhodharasamacchavim — complexion like a rain cloud

अम्बुजाक्षम् · ambujākṣam — lotus-eyed

कृपासिन्युम् · kṛpāsindhum — ocean of mercy

रमाभूमिसमन्वितम् · ramābhūmisamanvitam — accompanied by Rama and Bhumi

अनन्तासनसंविष्टं अम्भोधरसमच्छविं अम्बुजाक्षं कृपासिन्युं रमाभूमिसमन्वितं (हरिं ददर्श)।

seated on Ananta · complexion like a rain cloud · lotus-eyed · ocean of mercy · accompanied by Rama and Bhumi

This verse provides a vivid description of the Lord's divine form, emphasizing His mercy and the presence of His divine consorts, which serves as the object of the sage's meditation.

Holding the conch and discus, peaceful, the refuge of all, the bestower of fearlessness; Janardana, seated with His own hand placed on His lap.

śaṅkhacakradharaṃ śāntaṃ śaraṇyamabhayapradam |

aṅke nidhāya pāṇiṃ svam upaviṣṭaṃ janārdanam

शङ्खचक्रधरम् · śaṅkhacakradharam — holding conch and discus

शान्तम् · śāntam — peaceful

शरण्यम् · śaraṇyam — refuge of all

अभयप्रदम् · abhayapradam — bestower of fearlessness

अङ्के · aṅke — on the lap

निधाय · nidhāya — having placed

पाणिं · pāṇiṃ — hand

स्वम् · svam — His own

उपविष्टम् · upaviṣṭam — seated

जनार्दनम् · janārdanam — Janardana

शङ्खचक्रधरं शान्तं शरण्यम् अभयप्रदं स्वं पाणिम् अङ्के निधाय उपविष्टं जनार्दनं (ददर्श)।

holding conch and discus · peaceful · refuge of all · bestower of fearlessness · on the lap · having placed · hand · His own · seated · Janardana

The description of the Lord's posture and attributes highlights His role as the protector and refuge, reinforcing the theological core of the chapter.

Graciously calling His hosts of devotees, the bestower of boons; showing His own lotus foot as the refuge with His own hand.

āhvayantaṃ bhaktagaṇān ādareṇa varapradam |

āśrayaṃ pādapadmaṃ svaṃ pradarśya svakareṇa hi

आह्वयन्तम् · āhvayantaṃ — calling out to

भक्तगणान् · bhaktagaṇān — hosts of devotees

आदरेण · ādareṇa — with affection/respect

वरप्रदम् · varapradam — bestower of boons

आश्रयम् · āśrayaṃ — refuge

पादपद्मम् · pādapadmam — lotus foot

स्वम् · svaṃ — His own

प्रदर्श्य · pradarśya — showing

स्वकरेण · svakareṇa — with His own hand

हि · hi — indeed

भगवान् आदरेण भक्तगणान् आह्वयन्तं वरप्रदं च अस्ति। सः स्वकरेण स्वं पादपद्मम् आश्रयं प्रदर्श्य स्थितः।

calling out to · hosts of devotees · with affection/respect · bestower of boons · refuge · lotus foot · His own · showing · with His own hand · indeed

This verse describes the Lord's compassionate gesture towards His devotees, emphasizing His accessibility. It serves to highlight that the Lord is not merely a distant deity but one who actively invites the soul to take refuge at His lotus feet.

Bearing the Srivatsa mark and the Kaustubha gem, self-manifested with four arms; wearing yellow garments, with a pleased countenance and eyes like lotuses.

śrīvatsakaustubhadharaṃ svayaṃ vyaktaṃ caturbhujam |

pītāmbaraṃ prasannaṃ ca puṇḍarīkāyatekṣaṇam

श्रीवत्सकौस्तुभधरम् · śrīvatsakaustubhadharaṃ — wearing the Srivatsa mark and Kaustubha gem

स्वयम् · svayaṃ — by Himself

व्यक्तम् · vyaktam — manifested

चतुर्भुजम् · caturbhujam — four-armed

पीताम्बरम् · pītāmbaraṃ — wearing yellow garments

प्रसन्नम् · prasannam — pleased/gracious

च · ca — and

पुण्डरीकायतेक्षणम् · puṇḍarīkāyatekṣaṇam — lotus-eyed

सः श्रीवत्सकौस्तुभधरः, स्वयं व्यक्तः, चतुर्भुजः, पीताम्बरधारी, प्रसन्नः, पुण्डरीकायतेक्षणः च अस्ति।

wearing the Srivatsa mark and Kaustubha gem · by Himself · manifested · four-armed · wearing yellow garments · pleased/gracious · and · lotus-eyed

This verse provides the iconic description of the Lord's form, establishing the visual focus for the sage Romasha's meditation. It confirms the divinity of the vision appearing before the sage.

Narayana, the Supreme Brahman, adorned with various ornaments; being fanned with white chamaras by Tilottama and Urvashi.

nārāyaṇaṃ paraṃ brahma nānābhūṣaṇabhūṣitam |

tilottamorvaśībhyāṃ ca vījitaṃ śvetacāmaram

नारायणम् · nārāyaṇaṃ — Narayana

परम् · param — supreme

ब्रह्म · brahma — Brahman

नानाभूषणभूषितम् · nānābhūṣaṇabhūṣitam — adorned with various ornaments

तिलोत्तमोर्वशीभ्याम् · tilottamorvaśībhyāṃ — by Tilottama and Urvashi

च · ca — and

वीजितम् · vījitaṃ — fanned

श्वेतचामरम् · śvetacāmaram — with white chamaras

सः नारायणः परं ब्रह्म नानाभूषणभूषितः अस्ति। तिलोत्तमोर्वशीभ्यां च श्वेतचामरैः वीजितः अस्ति।

Narayana · supreme · Brahman · adorned with various ornaments · by Tilottama and Urvashi · and · fanned · with white chamaras

By identifying the vision as Narayana, the Supreme Brahman, the author elevates the narrative from a local miracle to a metaphysical revelation. The presence of celestial attendants underscores the majesty of the Lord.

Seeing Vishnu, the God of gods, the Lord of the universe, Romasha, with eyes full of tears and his body thrilled with horripilation, praised Him.

vilokya romaśo viṣṇuṃ devadevaṃ jagatpatim |

tuṣṭāva bāṣpapūrṇākṣaḥ pulakāñcitavigrahaḥ

विलोक्य · vilokya — having seen

रोमशः · romaśo — the sage Romasha

विष्णुम् · viṣṇuṃ — Vishnu

देवदेवम् · devadevam — God of gods

जगत्पतिम् · jagatpatim — Lord of the universe

तुष्टाव · tuṣṭāva — praised

बाष्पपूर्णाक्षः · bāṣpapūrṇākṣaḥ — with eyes full of tears

पुलकाञ्चितविग्रहः · pulakāñcitavigrahaḥ — with body thrilled with horripilation

रोमशः विष्णुं देवदेवं जगत्पतिं विलोक्य बाष्पपूर्णाक्षः पुलकाञ्चितविग्रहः सन् तुष्टाव।

having seen · the sage Romasha · Vishnu · God of gods · Lord of the universe · praised · with eyes full of tears · with body thrilled with horripilation

This verse marks the transition from the Lord's appearance to the sage's response, illustrating the standard devotional reaction (bhakti-bhava) of tears and horripilation upon witnessing the Divine.

Romasha said:

"Victory, victory to You, O conqueror of all worlds! You are conquered by Your devotees who have conquered their senses. O ocean of mercy, how can one conquer Kama, that unbearable enemy, without remembering You?"

romaśa uvāca

jitaṃ jitaṃ te jitasarvaloka |

jito'si bhaktairvijitendriyaistvam |

kathaṃ jayet kāmamasahyaśatruṃ

kṛpānidhe tvatsmaraṇaṃ vinaiva

जितम् · jitaṃ — victory

ते · te — to You

जितसर्वलोक · jitasarvaloka — conqueror of all worlds

जितः · jito — conquered

असि · asi — You are

भक्तैः · bhaktair — by devotees

विजितेन्द्रियैः · vijitendriyais — who have conquered senses

कथम् · kathaṃ — how

जयेत् · jayet — can one conquer

कामम् · kāmam — desire

असहायशत्रुम् · asahyaśatruṃ — unbearable enemy

कृपानिधे · kṛpānidhe — O ocean of mercy

त्वत्स्मरणम् · tvatsmaraṇaṃ — remembrance of You

विना · vinā — without

हे जितसर्वलोक, ते जितम्। त्वं विजितेन्द्रियैः भक्तैः जितः असि। हे कृपानिधे, त्वत्स्मरणं विना कामम् असह्यशत्रुं कथं जयेत्?

victory · to You · conqueror of all worlds · conquered · You are · by devotees · who have conquered senses · how · can one conquer · desire · unbearable enemy · O ocean of mercy · remembrance of You · without

Romasha begins his prayer by acknowledging the Lord's unique nature: He is conquered only by those who have conquered their senses, setting the stage for his subsequent humble admission of his own limitations.

"Your divine form is pure Sattva, supreme, holy, consisting of pure bliss, and exceedingly beautiful. Having seen it within the house of my heart, how can there be delight in anything else?"

sattvaṃ viśuddhaṃ paramaṃ pavitram |

ānandamātraṃ hyatisundaraṃ te |

śrīvigrahaṃ cittagṛhāntarāle |

dṛṣṭvāpi cānyatra kathaṃ ratiḥ syāt

सत्त्वम् · sattvaṃ — pure essence

विशुद्धम् · viśuddham — very pure

परमम् · paramam — supreme

पवित्रम् · pavitram — holy

आनन्दमात्रम् · ānandamātram — consisting of pure bliss

अतिसुन्दरम् · atisundaram — exceedingly beautiful

ते · te — Your

श्रीविग्रहम् · śrīvigraham — divine form

चित्तगृहान्तराले · cittagṛhāntarāle — within the house of the heart

दृष्ट्वा · dṛṣṭvā — having seen

अन्यत्र · anyatra — elsewhere

रतिः · ratiḥ — delight

स्यात् · syāt — can there be

ते विशुद्धं परमं पवित्रं आनन्दमात्रं अतिसुन्दरं श्रीविग्रहं चित्तगृहान्तराले दृष्ट्वा अन्यत्र रतिः कथं स्यात्?

pure essence · very pure · supreme · holy · consisting of pure bliss · exceedingly beautiful · Your · divine form · within the house of the heart · having seen · elsewhere · delight · can there be

The sage reflects on the beauty of the Lord's form as the ultimate object of desire, arguing that once the heart is filled with the Divine, no other worldly delight can remain.

"Even those who have conquered desire and have controlled their senses fall again into the blind well of anger. Therefore, even sages, bewildered, pronounce curses. Your Maya, consisting of the three Gunas, is indeed difficult to overcome."

vijitya kāmaṃ vijitendriyāśca |

patanti kope punarandhakūpe |

śapanti tasmānmunayo'pi mugdhā |

duratyayā te triguṇā tu māyā

विजित्य · vijitya — having conquered

कामम् · kāmam — desire

विजितेन्द्रियाः · vijitendriyāś — those who have conquered senses

पतन्ति · patanti — fall

कोपे · kope — into anger

पुनः · punaḥ — again

अन्धकूपे · andhakūpe — into the blind well

शपन्ति · śapanti — pronounce curses

मुनयः · munayo — sages

मुग्धाः · mugdhā — bewildered

दुरत्यया · duratyayā — difficult to overcome

त्रिगुणा · triguṇā — consisting of three Gunas

माया · māyā — illusion

विजितेन्द्रियाः अपि कामं विजित्य कोपे अन्धकूपे पतन्ति। तस्मात् मुग्धाः मुनयः अपि शपन्ति। ते त्रिगुणा माया दुरत्यया अस्ति।

having conquered · desire · those who have conquered senses · fall · into anger · again · into the blind well · pronounce curses · sages · bewildered · difficult to overcome · consisting of three Gunas · illusion

Romasha explains the difficulty of overcoming Maya, noting that even those who appear to have conquered their senses can fall into anger, which is the root of the curses mentioned earlier in the chapter.

"Some mortals, having conquered desire and anger, become deluded by pride. Everywhere I see only Your divine play. O Vishnu, grant me a humble disposition."

kāmaṃ ca kopaṃ ca vijitya kecit |

madena mugdhāśca bhavanti martyāḥ |

paśyāmi sarvatra tavaiva līlām |

vinītabhāvaṃ mama dehi viṣṇo

कामम् · kāmam — desire

कोपम् · kopam — anger

विजित्य · vijitya — having conquered

केचित् · kecit — some

मदेन · madena — by pride

मुग्धाः · mugdhāś — deluded

भवन्ति · bhavanti — become

मर्त्याः · martyāḥ — mortals

पश्यामि · paśyāmi — I see

सर्वत्र · sarvatra — everywhere

तवैव · tavaiva — only Your

लीलाम् · līlām — divine play

विनीतभावम् · vinītabhāvaṃ — humble disposition

देहि · dehi — grant

केचित् कामं कोपं च विजित्य मदेन मुग्धाः मर्त्याः भवन्ति। अहं सर्वत्र तवैव लीलां पश्यामि। हे विष्णो, मम विनीतभावं देहि।

desire · anger · having conquered · some · by pride · deluded · become · mortals · I see · everywhere · only Your · divine play · humble disposition · grant

The sage concludes his self-reflection by asking for humility, recognizing that even the absence of desire and anger can lead to the subtle trap of pride, and re-affirms his vision of the Lord's play everywhere.

"'I will perform penance, and I will surely obtain its fruit through my own effort'—O Mukunda, O Primeval God, You test the strength of sages who think thus."

tapaḥ kariṣyāmi phalaṃ ca tasya |

prāpsyāmi nūnaṃ mama yatnato hi |

evaṃ munīnāṃ smaratāṃ mukunda |

parīkṣase tvaṃ balamādideva

तपः · tapaḥ — penance

करिष्यामि · kariṣyāmi — I will perform

फलम् · phalam — fruit

तस्य · tasya — of that

प्राप्स्यामि · prāpsyāmi — I will obtain

नूनम् · nūnaṃ — surely

मम · mama — my

यत्नतः · yatnato — by effort

मुनीनाम् · munīnāṃ — of sages

स्मरताम् · smaratāṃ — thinking thus

मुकुन्द · mukunda — O Mukunda

परीक्षसे · parīkṣase — You test

बलम् · balam — strength

आदिदेव · ādideva — O Primeval God

हे आदिदेव मुकुन्द, 'अहं तपः करिष्यामि, मम यत्नतः तस्य फलं नूनं प्राप्स्यामि' इति स्मरतां मुनीनां बलं त्वं परीक्षसे।

penance · I will perform · fruit · of that · I will obtain · surely · my · by effort · of sages · thinking thus · O Mukunda · You test · strength · O Primeval God

This verse contrasts the pride of self-effort in penance with the Lord's testing of such sages, preparing the reader for the definition of true surrender in the following verse.

"But for those men who take refuge thus: 'I am destitute, I have no power of penance; You alone, O ocean of mercy, protect me!'—You bear the burden of their protection on Your own head."

akiñcano'haṃ na tapobalaṃ me |

tvameva māṃ pāhi kṛpārṇava iti |

evaṃ śritānāṃ kṛpayā narāṇāṃ

rakṣābharaṃ tvaṃ vahasi svamūrdhnā

अकिञ्चनः · akiñcano — destitute

अहम् · aham — I

न · na — not

तपोबलम् · tapobalam — power of penance

मे · me — my

त्वमेव · tvameva — You alone

माम् · mām — me

पाहि · pāhi — protect

कृपार्णव · kṛpārṇava — O ocean of mercy

श्रितानाम् · śritānāṃ — of those who have taken refuge

कृपया · kṛpayā — by grace

रक्षाभरम् · rakṣābharaṃ — burden of protection

वहसि · vahasi — You carry

स्वमूर्ध्ना · svamūrdhnā — on Your own head

'अहम् अकिञ्चनः, मे तपोबलं नास्ति, हे कृपार्णव, त्वमेव मां पाहि' इति श्रितानां नराणां रक्षाभरं त्वं कृपया स्वमूर्ध्ना वहसि।

destitute · I · not · power of penance · my · You alone · me · protect · O ocean of mercy · of those who have taken refuge · by grace · burden of protection · You carry · on Your own head

This verse provides the core theological teaching of the chapter: the Lord takes the burden of protection upon Himself for those who admit their helplessness and surrender completely.

"Abandoning You, such a kinsman who has come to them, a great ocean of compassion, those who seek other refuges obtain sorrow, and birth and death again and again."

etādṛśaṃ bandhumupāgataṃ tvām |

visṛjya kāruṇyamahāsamudram |

anyāśrayā duḥkhamavāpnuvanti |

punaḥ punaste jananaṃ mṛtiṃ ca

एतादृशम् · etādṛśam — such a

बन्धुम् · bandhum — kinsman/relative

उपागतम् · upāgatam — who has approached

त्वाम् · tvām — You

विसृज्य · visṛjya — having abandoned

कारुण्यमहासमुद्रम् · kāruṇyamahāsamudram — the great ocean of compassion

अन्याश्रयाः · anyāśrayāḥ — those who seek other refuges

दुःखम् · duḥkham — sorrow

अवाप्नुवन्ति · avāpnuvanti — they obtain

पुनः पुनः · punaḥ punaḥ — again and again

ते · te — they

जननम् · jananam — birth

मृतिम् · mṛtim — death

एतादृशं कारुण्यमहासमुद्रं बन्धुं त्वां विसृज्य अन्याश्रयाः जनाः दुःखम् अवाप्नुवन्ति। ते पुनः पुनः जननं मृतिं च प्राप्नुवन्ति।

such a · kinsman/relative · who has approached · You · having abandoned · the great ocean of compassion · those who seek other refuges · sorrow · they obtain · again and again · they · birth · death

Romasha highlights the folly of seeking worldly refuge when the Lord Himself is accessible. This verse serves as a theological pivot, contrasting the transience of material attachments with the eternal nature of the Lord's compassion.

"Having Yourself assumed the form of an icon (Archa), O Lord, You reign in the Divya Desam. Yet, foolish and unfortunate people on earth abandon You and take refuge in others."

arcāvatāraṃ svayameva kṛtvā |

svayaṃ prabho rājasi divyadeśe |

tathāpi mūḍhā bhuvi bhāgyahīnāḥ

tyaktvā bhavantaṃ paramāśrayanti

अर्चावतारम् · arcāvatāram — the icon incarnation

स्वयमेव · svayameva — Himself only

कृत्वा · kṛtvā — having made/assumed

स्वयम् · svayam — personally

प्रभो · prabho — O Lord

राजसि · rājasi — You shine/reign

दिव्यदेशे · divyadeśe — in the sacred land

तथापि · tathāpi — even so

मूढाः · mūḍhāḥ — the foolish

भुवि · bhuvi — on earth

भाग्यहीनाः · bhāgyahīnāḥ — unfortunate ones

त्यक्त्वा · tyaktvā — having abandoned

भवन्तम् · bhavantam — You

परम् · param — others

प्रभो! त्वं अर्चावतारं स्वयमेव कृत्वा दिव्यदेशे राजसि। तथापि भुवि मूढाः भाग्यहीनाः भवन्तं त्यक्त्वा परम् आश्रयन्ति।

the icon incarnation · Himself only · having made/assumed · personally · O Lord · You shine/reign · in the sacred land · even so · the foolish · on earth · unfortunate ones · having abandoned · You · others

The sage laments the irony that while the Lord descends as an icon (Archa) to be near humanity, people remain blind to His presence. This emphasizes the accessibility of the Divya Desam as a divine opportunity.

"But those who, taking hold of this lotus foot of Yours, are liberated from the mire of the well of worldly existence, they are indeed the fortunate ones on earth. For such people, there is no more sorrow."

ye tu tvadīyaṃ caraṇābjametat |

ālambya muktā bhavakūpapaṅkāt |

bhavanti te vai bhuvi bhāgyavantaḥ |

teṣāṃ narāṇāṃ na punaśca duḥkham

ये · ye — those who

तु · tu — indeed

त्वदीयम् · tvadīyam — Your

चरणाब्जम् · caraṇābjam — lotus foot

एतत् · etat — this

आलम्ब्य · ālambya — having held onto

मुक्ताः · muktāḥ — liberated

भवकूपपङ्कात् · bhavakūpapaṅkāt — from the mire of the well of existence

भवन्ति · bhavanti — they become

ते · te — they

वै · vai — truly

भुवि · bhuvi — on earth

भाग्यवन्तः · bhāgyavantaḥ — fortunate

तेषाम् · teṣām — of them

नराणाम् · narāṇām — of men

न · na — not

पुनः · punaḥ — again

दुःखम् · duḥkham — sorrow

ये तु त्वदीयं एतत् चरणाब्जम् आलम्ब्य भवकूपपङ्कात् मुक्ताः भवन्ति, ते वै भुवि भाग्यवन्तः। तेषां नराणां पुनः दुःखं न भवति।

those who · indeed · Your · lotus foot · this · having held onto · liberated · from the mire of the well of existence · they become · they · truly · on earth · fortunate · of them · of men · not · again · sorrow

This verse defines the path to liberation, identifying the Lord's lotus feet as the only anchor in the ocean of samsara. It serves as a promise of relief for the devotee.

"O Vishnu, O ocean of mercy, residing right here, please be gracious, forgetting the sins committed by men, You who are ever adept at granting the desires even of those tainted by the Kali age."

atraiva viṣṇo nivasan kṛpābdhe |

vismṛtya pāpāni kṛtāni nṛṇām |

prasīda nityaṃ kalidūṣitānām

api svayaṃ kāmitadānadakṣaḥ

अत्रैव · atraiva — right here

विष्णो · viṣṇo — O Vishnu

निवसन् · nivasan — residing

कृपाब्धे · kṛpābdhe — O ocean of mercy

विस्मृत्य · vismṛtya — having forgotten

पापानि · pāpāni — sins

कृतानि · kṛtāni — committed

नृणाम् · nṛṇām — of men

प्रसीद · prasīda — be gracious

नित्यम् · nityam — always

कलिदूषितानाम् · kalidūṣitānām — of those tainted by Kali

अपि · api — even

स्वयम् · svayam — personally

कामितदानदक्षः · kāmitadānadakṣaḥ — adept at granting desires

हे विष्णो! हे कृपाब्धे! अत्रैव निवसन् नृणां कृतानि पापानि विस्मृत्य प्रसीद। त्वं कलिदूषितानां कामितदानदक्षः असि।

right here · O Vishnu · residing · O ocean of mercy · having forgotten · sins · committed · of men · be gracious · always · of those tainted by Kali · even · personally · adept at granting desires

Romasha concludes his prayer by requesting the Lord's grace specifically for the fallen souls of the Kali age, establishing the Lord's role as the ultimate granter of desires.

The Sadguru said:

Thus praised by the ascetic Romasha, the Lord of the worlds, Hari, who is of the form of a Shaligrama, took up His abode right there.

śrīsadgururuvāca

evaṃ stuto jagannātho romaśena tapasvinā |

tatraivovāsa bhagavān śālagrāmamayo hariḥ

एवम् · evam — thus

स्तुतः · stutaḥ — praised

जगन्नाथः · jagannāthaḥ — Lord of the world

रोमशेन · romaśena — by Romasha

तपस्विना · tapasvinā — the ascetic

तत्रैव · tatraiva — right there

उवास · uvāsa — dwelled

भगवान् · bhagavān — the Lord

शालग्राममयः · śālagrāmamayaḥ — composed of Shaligrama

हरिः · hariḥ — Hari

एवं तपस्विना रोमशेन स्तुतः जगन्नाथः भगवान् हरिः शालग्राममयः सन् तत्रैव उवास।

thus · praised · Lord of the world · by Romasha · the ascetic · right there · dwelled · the Lord · composed of Shaligrama · Hari

This verse marks the transition from the sage's prayer to the manifestation of the Lord, confirming the establishment of the deity at the site.

That self-manifested kshetra is chief among them, supremely purifying, frequented by hosts of great sages, and situated on the bank of the Tamraparni.

svayaṃ vyakteṣu mukhyaṃ tatkṣetraṃ paramapāvanam |

maharṣigaṇasaṃsevyaṃ tāmraparṇītaṭasthitam

स्वयम् · svayam — personally

व्यक्तेषु · vyakteṣu — among the manifested ones

मुख्यम् · mukhyam — chief

तत् · tat — that

क्षेत्रम् · kṣetram — sacred place

परमपावनम् · paramapāvanam — supremely purifying

महर्षिगणसंसेव्यम् · maharṣigaṇasaṃsevyam — frequented by hosts of sages

ताम्रपर्णीतटस्थितम् · tāmraparṇītaṭasthitam — situated on the bank of Tamraparni

तत् क्षेत्रं स्वयं व्यक्तेषु मुख्यं परमपावनं महर्षिगणसंसेव्यं ताम्रपर्णीतटस्थितं च अस्ति।

personally · among the manifested ones · chief · that · sacred place · supremely purifying · frequented by hosts of sages · situated on the bank of Tamraparni

The text identifies the sanctity of the location, elevating it to a primary status among sacred sites due to the Lord's self-manifestation.

By the command of Vishnu, Vishvakarma, the best of the gods, built a divine city by the name of Srivaramangalam.

cakāra divyaṃ nagaraṃ nāmnā śrīvaramaṅgalam |

viṣṇorniyamanenaiva viśvakarmā surottamaḥ

चकार · cakāra — made/built

दिव्यम् · divyam — divine

नगरम् · nagaram — city

नाम्ना · nāmnā — by the name

श्रीवरमङ्गलम् · śrīvaramaṅgalam — Srivaramangalam

विष्णोः · viṣṇoḥ — of Vishnu

नियमनेन · niyamanena — by the command

एव · eva — only

विश्वकर्मा · viśvakarmā — Vishvakarma

सुरोत्तमः · surottamaḥ — best of the gods

सुरोत्तमः विश्वकर्मा विष्णोः नियमनेन एव नाम्ना श्रीवरमङ्गलम् इति दिव्यं नगरं चकार।

made/built · divine · city · by the name · Srivaramangalam · of Vishnu · by the command · only · Vishvakarma · best of the gods

This verse attributes the construction of the divine city to Vishvakarma, underscoring the celestial nature of the temple complex.

The gods, in the form of Brahmins, dwell in Varamangalam for the sake of worshipping Vishnu, having even abandoned Amaravati.

devāśca viprarūpeṇa vasanti varamaṅgale |

viṣṇorārādhanārthaṃ hi tyaktvā caivāmarāvatīm

देवाः · devāḥ — the gods

च · ca — and

विप्ररूपेण · viprarūpeṇa — in the form of Brahmins

वसन्ति · vasanti — dwell

वरमङ्गले · varamaṅgale — in Varamangalam

विष्णोः · viṣṇoḥ — of Vishnu

आराधनार्थम् · ārādhanārtham — for the sake of worship

हि · hi — indeed

त्यक्त्वा · tyaktvā — having abandoned

च · ca — and

एव · eva — even

अमरावतीम् · amarāvatīm — Amaravati

देवाः हि अमरावतीं त्यक्त्वा विष्णोः आराधनार्थं विप्ररूपेण वरमङ्गले वसन्ति।

the gods · and · in the form of Brahmins · dwell · in Varamangalam · of Vishnu · for the sake of worship · indeed · having abandoned · and · even · Amaravati

The narrative explains why the gods themselves reside in Varamangalam, highlighting the superiority of serving the Lord in this earthly form over celestial life.

For those devoted people who see Vyomanayaka (the Lord of Vaikuntha) in Totadri, there is no bondage of karma, no sorrow, and no fear.

**Thus ends the nineteenth chapter, titled 'The Glory of Totadri', in the Fifth Part of the 'Divya Desa Vaibhavam' composed by Sri Krishnapremi Mahaprabhu.**

ye paśyanti narā bhaktāḥ totādrau vyomanāyakam |

na teṣāṃ karmabandhaśca na duḥkhaṃ na bhayaṃ tathā

ये · ye — those who

पश्यन्ति · paśyanti — see

नराः · narāḥ — men

भक्ताः · bhaktāḥ — devotees

तोताद्रौ · totādrau — in Totadri

व्योमनायकम् · vyomanāyakam — the Lord of Vaikuntha

न · na — not

तेषाम् · teṣām — of them

कर्मबन्धः · karmabandhaḥ — bondage of karma

च · ca — and

न · na — not

दुःखम् · duḥkham — sorrow

न · na — not

भयम् · bhayam — fear

तथा · tathā — likewise

ये भक्ताः नराः तोताद्रौ व्योमनायकं पश्यन्ति, तेषां कर्मबन्धः न, दुःखं न, तथा भयं न भवति।

those who · see · men · devotees · in Totadri · the Lord of Vaikuntha · not · of them · bondage of karma · and · not · sorrow · not · fear · likewise

This concluding verse summarizes the spiritual fruit of visiting Totadri, offering a promise of freedom from karma and fear to the devotees.