Skandapurana 2.2.9

Jaimini said:

When the brahmin had returned, then, at evening time, thronged by the gods,

at the time of worshiping Mādhava, a wind of violent speed blew. (1)

And it scattered golden sand everywhere.

Their eyes obscured by it, the gods were unable to see. (2)

O brahmins, they then meditated on Puruṣottama, the beloved of Śrī.

While those heaven-dwellers had their gaze fixed in meditation for an hour, (3)

at the end of their meditation they saw a heap of sand, not Mādhava,

nor the Rauhiṇa pool; their senses were thrown into distress. (4)

They fell into great anxiety and wept bitterly, crying ‘Alas! Alas!’:

“What is this misfortune of ours that has suddenly befallen all at once? (5)

The Lord of Śrī, who gladdened our eyes, is no longer found in an instant!

What fault of ours has been seen, O Puruṣottama, (6)

that leaving all Your servants at once, You are no longer seen?

For whose sake, O Jagannātha, You assumed a body, (7)

leaving them helpless in the forest, why do You forsake them?

Abandoning us, the manifestations of Your own body, O lotus-eyed Lord, (8)

why do You unexpectedly reduce the heaven-dwellers to a mere memory?

Sacrificers sacrifice indeed unto all of us who are Your parts, (9)

for Your pleasure, O Yajñapuruṣa, [to us] who grant fruits ordained by You.

Having bodies born of Your ego-sense, living only by Your grace, (10)

whither can we go, fleeing in fear, neglected by You now?

What is the use of places in heaven, without seeing You, O Mādhava? (11)

Unfulfilled, deprived of You, we will become forest-dwellers.

Surpassing the charm of the spotless nectar-beamed moon, (12)

if we do not see Your face, we shall not go to the abode of the gods.

Undertaking supreme austerity right here, firm in our vows, (13)

We shall live on forest food, wearing matted hair and bark garments,

until we see you, O lotus-eyed one! 14

O ocean of innate compassion, you ought to protect us who are miserable,

helpless, wretched at heart, who have taken refuge in you alone. 15

Drowning in the sole ocean of grief caused by not seeing you,

deliver us, O Lord of the universe, with the boat of your auspicious gaze! 16

While all the denizens of heaven were thus lamenting there,

a bodiless voice once again arose: 17

“O gods, you should not make a futile effort in this matter.

From today onward, the darśana of the deity is difficult to obtain on earth. 18

Even at this place, by bowing to him, one shall obtain the fruit of his darśana.

Having gone into the presence of the Self-manifest [Brahmā], you will learn the exact reason.” 19

Having heard that, all the gods approached Brahmā.

Having heard the account of the grace shown to Yama and the descent in wooden form, 20

all of them, their minds satisfied, went to heaven.

The brahmin Vidyāpati, however, mounted on his chariot, thought: 21

“My task has been accomplished, since Nīlamādhava has been seen.

Let me wander all around and behold this sacred field, 22

never seen before, supreme, extremely sacred, whose recitation removes impurities —

having circumambulated this best of sacred fields named Śrī Puruṣottama, I shall swiftly depart. 23

Those who walk around the forest that destroys all sins attain a hundredfold the fruit of circumambulating the earth;

my friend on the seashore pointed out to me this [field] named Puruṣottama, adorned by Nīlādri.” 24

Having thought thus, the best of twice-born [brahmins] then wandered about,

beholding the sacred field and the forest filled with various kinds of trees, 25

resounding with flocks of various birds, woven with humming bees,

impervious to the rays of the sun, covered with clusters of shade-giving trees, 26

endowed with blossoms of all seasons, adorned with creepers and shrubs,

filled with calling sārusa cranes relying on various reservoirs of water, 27

splendid with lotuses, white water-lilies, night-lotuses, and blossoming blue water-lilies.

No water there was destitute of flowers, creepers, and the like. 28

Having quickly gone around that sacred field, the excellent twice-born [brahmin] then departed.

Meditating, fasting, the wise man arrived at Avantī at the end of the day. 29

O brahmins, having heard from messengers previously sent that he who had been far away had arrived,

King Indradyumna experienced supreme joy. 30

Yearning for his arrival, having worshiped Janārdana,

he remained with learned brahmins, his mind delighted. 31

Meanwhile, O brahmins, that twice-born Vidyāpati,

guided along the path by ushering door-keepers holding reeds in hand,

and approved by the curious citizens,

holding in his hand the very beautiful garland of flowers offered to the deity named Nīlamādhava,

entered in haste before the king. 33

Seeing him, the king then rose from his excellent seat,

and saying, “Be gracious, O Lord of the universe!” approached his side. 34

“Today my life has become fruitful through the deeds of my birth,

in that I see Mādhava here in the form of a garland of offered flowers! 35

I bow to the garland from Mukunda’s head, whose charming fragrance, gained from incomparable bliss, surpasses the heavenly tree,

which blinds the swarms of bees, and whose scent, carried by the breeze, destroys the impurities of the world. 36

Through contact with the dust falling from his lotus feet, Brahmā and others attained supreme prosperity;

I bow to this garland, an abode of flowers clinging to the unguents illuminating the body of that Viṣṇu! 37

It laughs, with its blossoming lovely flowers, at its co-wife Padmā,

who dwells in the heart-lotus and is proud of resting on Viṣṇu’s lap. 38

Remaining where, did this radiant garland carry away glory,

which was on the body of the abode of Śrī, pervading all his limbs for a long time? 39

Victory to you, O ornament of the crest of Nīlādri, O burner of sins,

O remover of the distress of those who bow, O glorious one, protect me who have taken refuge! 40”

Speaking thus with a voice choked with tears,

the ruler of the earth went to the ground with his head, bristling with horripilation like an armor. 41

That brahmin Vidyāpati too, with all his sins destroyed,

possessing a divine body, stood before the king meditating on Mādhava, 42

the wise man washing away the sins of all the worlds with his splendor.

"May the Lord whose dwelling is on the peak of Nīlādri bless you.

This command of the Lord of Śrī has been revealed to you in the form of a garland,

that you may go to behold His very self, the giver of liberation, who resides in the supreme sacred field."

Speaking thus, he placed the garland around the king's neck.

Then the king arose, and looking upon the garland hanging upon his chest,

he felt as though the beloved of Śrī had entered directly into his heart.

Placing his hands upon his head, his eyes half-closed,

his face bathed in tears of joy, he praised Hari:

Indradyumna said:

"Victory, O Creator whose art is the creation, maintenance, and destruction of all the worlds,

O bearer of the burden of cosmic eggs as numerous as the hairs on Your playfully assumed universal body!

O inner ruler of all, O Lord who removes the distress of those who bow before You,

whose lotus feet are variegated by the diadems of Brahmā, Indra, and Rudra!

O You who are solely intent on ever protecting the wretched, the helpless, and the distressed,

O ocean of unfeigned waters of compassion, higher than the highest!

Pitiable, having no other refuge than You, weighed down by beginningless delusion,

protect me, O Lord of the universe, You who constantly cherish Your devotees!"

Praising Him thus, the king sat down upon his throne,

surrounded by householders, celibate students, ascetics, and forest hermits,

by twice-born sacrificers skilled in the eighteen sciences,

along with leading citizens, elder servants, and ministers at their head.

Having honoured Vidyāpati with great respect,

having seated him before him on a stool and first inquired after his welfare,

attentively and joyfully he asked about the greatness and the true form

of Puruṣottama-kṣetra and of Viṣṇu whose body is made of blue sapphire stone.

Questioned by the kṣatriya about his personal experience,

from his entry into the Bhilla region up to his bathing in the ocean,

the brāhmaṇa related at length the account of that supreme sacred field:

the ascent of Nīlādri, the darśana of Nīlamādhava,

the bath in the Rauhiṇa pool, the greatness of the banyan tree,

the eight Śambhus beginning with Nṛsiṃha, the presence of the eight Śaktis,

and the length and breadth of the sacred field observed by traversing it by chariot—

he described all that accurately and in proper order.

Hearing that incomparable marvel, which had been announced previously by the pilgrim,

firmly convinced and gladdened in mind, the king spoke to him again:

Indradyumna said:

"O venerable one, I had heard of it before, but from you I have heard what is exceedingly hard to attain. / Describe to me now, O best of the twice-born, that supreme sacred field,

and the true form of Viṣṇu whose image is made of blue sapphire."

Vidyāpati said:

"Ah, I shall tell you of the divine image of the Lord of the universe,

beholding which with fleshy eyes, one becomes a vessel of liberation.

It is an ancient image made of blue sapphire stone,

worshipped daily by the gods led by Brahmā, Rudra, and Indra.

This divine garland was placed upon it by the gods during worship;

it does not wither, O king, nor is it devoid of fragrance.

Even though many days have passed, such is this garland produced from the earth.

Having eaten the divine offering, the remnants of worship, my sins are destroyed;

do you not see, O king, my superhuman radiance?

By eating of it even once, hunger, thirst, and loss of strength

do not afflict a man, O best of kings; one should infer the unseen from what is seen.

Both enjoyment and liberation abide together there, O king;

for there exists no suffering there, such as old age, disease, or sorrow,

where the omnipresent Lord of the universe is manifest with a gracious countenance,

His eyes like petals of a blooming blue lotus, granting nectar and liberation to those who surrender."

Thus ends the ninth chapter in the section on Viṣṇu in the glorious Puruṣottama-māhātmya, in the dialogue between the sage Jaimini, in the glorious Skanda Mahāpurāṇa consisting of eighty-one thousand verses.