Vayu Purana

जनार्दनो भस्मकूटे तस्य हस्ते तु पिण्डदः। आत्मनोऽप्यथवान्येषां सव्येनापि तिलैर्विना। जीवतां दधिसंमिश्रं सर्वे ते विष्णुलोकगाः ।। ४६.

Janārdana stands at the heap of ashes, offering the rice ball in his hand; whether for himself or others, even without sesame seeds, if mixed with curd and given while alive, all reach the world of Viṣṇu.

यस्तु पिण्डो मया दत्तस्तव हस्ते जनार्दन। यदुद्दिश्य त्वया देयस्तस्मिन्पिण्डो मृते प्रभो ।। ४६.

The rice ball I have given, Janārdana, is in your hand; whatever you intend to offer, that rice ball, O Lord, is to be given for the deceased.

एष पिण्डो मया दत्तस्तव हस्ते जनार्दन। अन्तकाले गते मह्यं त्वया देयो गयाशिरे ।। ४६.

This rice ball I have given, Janārdana, is in your hand; at the end of my life, you should offer it at Gayāśira for me.

जनार्दन नमस्तुभ्यं नमस्ते पितृमोक्षद। पितृपते नमस्तेऽस्तु नमस्ते पितृरूपिणे ।। ४६.

Janārdana, I bow to you; salutations to you, the liberator of ancestors; O lord of ancestors, I bow to you; salutations to you, who take the form of ancestors.

गयायां पितृरूपेण स्वयमेव जनार्दनः। तं दृष्ट्वा पुण्डरीकाक्षं मुच्यते च ऋणत्रयात् ।। ४६.

At Gayā, Janārdana himself appears in the form of ancestors; seeing Puṇḍarīkākṣa there, one is freed from the three debts.

नमस्ते पुण्डरीकाक्ष ऋणत्रयविमोचक। लक्ष्मीकान्त नमस्तेऽस्तु पितॄणां मोक्षदो भव ।। ४६.

Salutations to you, Puṇḍarīkākṣa, liberator from the three debts; O beloved of Lakṣmī, salutations to you; grant liberation to the ancestors.

वामजानु सुसंपात्य नत्वा भीमो जनार्दनम्। श्राद्धं सपिण्डकं कृत्वा भ्रातृभिर्ब्रह्मलोकभाक्। पितृभिः सह धर्मात्मा कुलानाञ्च शतेन च ।। ४६.

Bhīma, after placing his left knee down and bowing to Janārdana, performed the śrāddha with the sapiṇḍa rite together with his brothers; he attained the world of Brahmā with his ancestors and hundreds of his lineage, being righteous.

शिलायां व्यक्तरूपेण व्यक्ताव्यक्तात्मना स्थितः। लक्ष्मीशो विभुधैः सार्द्धं तस्माद्देवमयी शिला ।। ४६.

On the stone, Lakṣmī's lord stands in a manifest form, with both manifest and unmanifest nature, together with the gods; therefore, the stone is divine.

.नारद उवाच।। कथं व्यक्तस्वरूपेण स्थितश्चादिगदाधरः। कथं व्यक्तस्वरूपेण व्यक्ताव्यक्तात्मना स्थितः ।। ४७.

Nārada said: How did the bearer of the primordial mace stand in a manifest form? How did he stand with both manifest and unmanifest nature?

कथं गदा समुत्पन्ना यथा ह्यादिगदाधरः। गदालोलं कथं चासीत् सर्व्वपापक्षयङ्करम् ।। ४७.

How did the mace arise, and how did the primordial mace-bearer come to be? How did he become attached to the mace, which destroys all sins?

सनत्कुमार उवाच।। गदो नामासुरो ह्यासीद्वज्राद्वज्रतरो दृढः। तपसा दारुणेनासौ ब्रह्मलब्धवरः पुरा। प्रार्थितो ब्रह्मणे प्रादात्स्वशरीरास्थि दुस्त्यजम् ।। ४७.

Sanatkumāra said: There was an asura named Gada, stronger than thunderbolt, firm; through fierce austerity, he once obtained a boon from Brahmā, and when requested, gave his own difficult-to-renounce bone to Brahmā.

ब्रह्मोक्तो विश्वकर्म्मापि गदां चक्रेऽद्भुतां तदा। तदस्थि वज्रनिष्पेषैः कुन्दैः स्वर्गे ह्यधारयत् ।। ४७.

Brahmā instructed Viśvakarman, who then made a wondrous mace; that bone was placed in heaven, forged with thunderbolt hammers and anvils.

अथ कालेन महता मनौ स्वायम्भुवे क्वचित। हेती रक्षो ब्रह्मपुत्रः तपस्तेपे सुदारुणम् ।। ४७.

Then, after a long time, during the era of Svāyambhuva Manu, Heti, a demon and son of Brahmā, performed severe austerity somewhere.

दिव्यवर्षसहस्राणां शतं वायुमभक्षयत्। उन्मुखश्चोर्द्ध्वबाहुश्च पादाङ्गुष्ठभरेण ह ।। ४७.

For a hundred thousand divine years, he subsisted on air, standing upright with raised arms, supported only by his big toe.

एकेनातिष्ठदव्यग्रः शीर्णपर्णानिलाशनः। ब्रह्मादींस्तपसा तुष्टान्वरं वव्रे वरप्रदान् ।। ४७.

He stood on one foot, unmoving, eating only dried leaves and air; having pleased Brahmā and others with his austerity, he asked for a boon from the grantors of boons.

देवैर्दैत्यैश्च शस्त्रैर्विविधैर्मनुजादिभिः। कृष्णेशानादिचक्राद्यैरवध्यः स्यां महाबलः ।। ४७.

He requested: 'May I be invincible to gods, demons, weapons of all kinds, men, and others, and to Kṛṣṇa, Śiva, and the primordial cakra-bearers; may I possess great strength.'

तथेत्युक्त्वान्तर्हितास्ते हेतिर्देवानथाजयत्। इन्द्रत्वमकरोद्धेतिर्भीता ब्रह्महरादयः ।। ४७.

They replied, 'So be it,' and vanished; then Heti conquered the gods and assumed the position of Indra, causing fear among Brahmā, Śiva, and others.

हरिं ते शरणं जग्मुरूचुर्हेतिं जहीति तान् । ऊचे हरिरवध्योऽयं हेतिर्देवासुरैः सुराः ।। ४७.

They sought refuge in Hari and said, 'O weapon, desist from them.' Hari replied, 'This weapon is invincible by gods and asuras, O gods.'

महास्त्रं मे प्रयच्छध्वं हेतिं हन्मि हि येन तम्। इत्युक्तास्ते ततो देवा गदां तां हरये ददुः ।। ४७.

'Give me a great weapon by which I may strike down this weapon,' he said. Then the gods gave that mace to Hari.

दधार तां गदामादौ देवैरुक्तो गदाधरः । गदया हेतिमाहत्य देवैः स त्रिदिवं ययौ ।। ४७.

At first, the wielder of the mace, as instructed by the gods, took up that mace, struck down the weapon with it, and then, along with the gods, went to heaven.

गदामादाववष्टभ्य गयासुरशिरःशिलाम्। निश्चलार्थं स्थितो यस्मात्तस्मादादिगदाधरः ।। ४७.

At first, he pressed the head-stone of Gayāsura with the mace; because he stood there to make it immovable, he is called the original wielder of the mace.

शिलापर्वतरूपेण व्यक्त आदिगदाधरः । शिलासौ मुण्डपृष्ठाद्रिः प्रभासो नामपर्व्वतः ।। ४७.

Manifest as a stone mountain, the original wielder of the mace is evident; that stone is the Muṇḍapṛṣṭha mountain, known as Prabhāsa.

उद्यन्तो गीतनादश्च भस्मकूटो गिरिर्म्महान्। गृध्र कूटः प्रेतकूटश्चादिपालोऽरविन्दकः ।। ४७.

Udyanta, Gītanāda, Bhasmakūṭa the great mountain, Gṛdhrakūṭa, Pretakūṭa, Ādipāla, and Aravindaka—

पञ्चलोकः सप्तलोको वैकुण्ठो लोहदण्डकः । क्रौञ्चपादोऽक्षयवटः फल्गुतीर्थं मधुश्रवाः ।। ४७.

Pañcaloka, Saptaloka, Vaikuṇṭha, Lohadaṇḍaka, Krauñcapāda, Akṣayavaṭa, Phalgutīrtha, and Madhuśravā—

दधिकुल्या मधुकुल्या देविका च महानदी। वैतरण्यादिरूपेण व्यक्त आदिगदाधरः ।। ४७.

Dadhikulyā, Madhukulyā, Devikā the great river, and Vaitaraṇī—manifest in these forms is the original wielder of the mace.

विष्णोः पदं रुद्रपदं ब्रह्मणः पदमुत्तमम्। काश्यपस्य पदं दिव्यं द्वौ हस्तौ यत्र निर्गतौ ।। ४७.

The place of Viṣṇu, the place of Rudra, the supreme place of Brahmā, the divine place of Kāśyapa, where two hands have emerged—

पञ्चाग्नीनां पदान्यत्र इन्द्रागस्त्यपदे परे। रवेश्च कार्त्तिकेयस्य क्रौञ्चमातङ्गयोरपि ।। ४७.

The places of the five fires are there, and the supreme place of Indra and Agastya, as well as those of the Sun, Kārttikeya, Krauñca, and Mātaṅga.

मुख्यलिङ्गानि सर्व्वाणि व्यक्ताव्यक्तात्मना स्थितः। आद्यो गदाधरश्चैव व्यक्तः श्रीमान् गदाधरः ।। ४७.

All the principal liṅgas, manifest and unmanifest, are established there; the first wielder of the mace, the illustrious wielder of the mace, is manifest.

गायत्री चैव सावित्री सन्ध्या चैव सरस्वती । गयादित्यश्चोत्तरार्को दक्षिणार्कोऽपि नैमिषः ।। ४७.

Gāyatrī, Sāvitrī, Sandhyā, Sarasvatī, Gayāditya, Uttarārka, Dakṣiṇārka, and Naimiṣa—