(Sage Indradyumna’s prayer to Vishnu included)

DwipayanaVeda Vyasa Maharshi also called Romaharshana (or he whose body-hairs are imbued with happiness) was inspired by Suta Maha Muni to narrate the happenings of ‘Kurma Avatara’ of Vishnu to the Sages at Nimisha Forest. As Deva Danavas decided to initiate the act of the Ksheera Samudra Mathana or churning of the Ocean of Milk - on which Narayana was lying normally in yogic slumber- by erecting the Mandara Mountain, Bhagavan Narayana had already assumed the Kurma Rupa or the Form of a gigantic Tortoise. Even by then, Devi Lakshmi the Goddess of Wealth was in position along with Kurma Deva. As Devas and Maharsis like Narada asked Devi Lakshmi to be identified, Narayana replied that she was of his own ‘Amsha’or Swarupa:

Iyamsa Pramashaktirmayi Brahma Rupiney,

Maya mama Priyaanantaa yahedam mohitam Jagat/

Anayaiva Jagat Sarvam Sadevaasura Maanusham,

Mohayaami Dwija Sreshtaa grasaami visrujaami cha/

Utpattim Pralayam chaiva Bhutaanaamagatim gatim,

Vijnaayaanveekshya chaatmaanam taranti vipulaalimaam/ 

Asyaastwamshaanadhishtaaya Shaktimanto bhavan Dwijaah,

Brahmoshaanadayo Devaah Sarva Shaktiriyam mama/

Saishaa Sarva jagatstutih  Prakrithistrigunaatmikaa,

Praageva Mattaha Sanjaataa Shrikalpey Padma vaasini/

Chaturbhujah shankha chakra padma hastaa shubhaanvitaa,

Koti Surya Pratikaashaa Mohini Sarva dehinaam/

Naalam Devaa Pitaro Maanavaa Vasuvopicha

Mayaametaam Samutturtam ye chaanye Bhuvi dehinah/  

(This Devi Lakshmi is of Vishnu’s Swarupa and Parama Shakti  Maha Maya who allures the Universe in totality; Her charms are endless and is spread all over with her attractions conjuring one and all and with her assistance what Vishnu creates, destroys and recreates again. Thus Vishnu confirmed that this Maha Shakti was the prime source of energy based on which, Brahma, Shiva and all the Devas which were the ramifications of Maha Maya came to be created by the mix of Three Gunas or features of Satwa-Rajas and Tamas.  She thus got originated  with four hands possessing Shankha-Chakra-Kamal and Abhaya or Raksha to assure protection to one and all of the Beings in Creation and indeed there was none including Devas, Pitaras, Manavas etc. who could conquer her except by extreme dedication and deep devotion.)

 Devi Lakshmi was briefed by Brahma as follows:

Devidamakhilam Vishwam Sadevasura -maanusham,

Mohayitwaamamaadeshaat samsaarey vinipataya/ 

Jnaanayoga rataan  Daantaan Brahmishthaan Brahma vaadinah,

Akrodhanaan Satyaparaan dooratah parivarjaya/ 

Dhyaayino nirmamaan Shaantaan  dharmikaan  vedapaaragaan, 

Jaapinastaapasaan Vipraan dooratah parivarjaya/

Sartyaparaan dooratah parivarjaya/

Vedavedaanta vijnaana sancchinnaasesha samshayaan,

Mahaayajna paraan Vipraan dooratah parivarjaya/

Ye Jayanti japairhomair Deva Devam Maheswaram,

Swaadhyaayanejjayaa dooraat taan prayatnena varjaya/ 

Bhakti yoga Samaayuktaaneeswaraarpita maanasaan,

Paanaayaamaadishu rataan dooraat pariharaamalaam/

Pranavaasaktamanaso Rudra japya paraayanaan,

Atharva shirasaso- dhyetrun Dharmajnaana parivarjaya/  

(Brahma advised Lakshmi Devi to certainly  spread the net of Maya on Devas, Asuras, Manuhsyas and indeed the entire world, but not on those who were always engaged in Jnaana Yoga, Jitendriyata or control of Jnaana-Karmendriyas, Brahma Nishtha or Absorption in Brahmatwa, Brahmavaaditwa or seeking to prove Brahma’s existence , krodha shunyata or resistance of anger and Satya paraayanata or Constant pursuit of Truth. Those who are Dhyaanis or Meditators, devoid of desires, ever Peaceful, Dharmik or the Virtuous , Veda Jnaanis, Japa-paraayanaas, and Tapasvis should also be exempt from the Maya. Veda Vedaanta Jnaanis, Yajna paraayanaas or practitioners, Japa- homa- Yajna and Swaadhyaaya Murtis too never be exposed to the Lakshmi Maya. Again, those persons who dedicate themselves to Bhagavan and were deeply attached to Praanaayaama viz.Dharana- Dhyaana and Samaadhi , ‘Pranavopaasana’, Rudra Mantra Japa and Athrava sirasaadhyeya and Nitya Ishwaraadhayena are too exempt from the playful exposure of Maya).

Having heard about the influence of Devi Lakshmi’s Maya, Devas and Munis enquired of Vishnu whether there was any body who might have escaped the impact of Maya in the past, Hrishikesha cited one example of a well-read and illustrious Brahmana called Indradyumna who in his previous birth was a reputed King also named Indradyumna and claimed invincibility over Devas. But meanwhile Vishnu assumed Kurma Avatara and since the Shaktis of Tri Murtis and of Devas got merged into the Avatara, the King sought refuge into the Avatara; then Kurma Deva blessed the King to take to the next birth as a Brahmana and in his current life practised Vratas, Upavaasaas, Homas and worshipped Vishnu. That was the background of Indradyumna as the King and later as Brahmana. Devi Lakshmi encountered the Brahmana and was overcome by his sincerity and dedication and on revealing her identity as Lakshmi touched the Brahmana with affection and assured that one day Bhagavan Vishnu himself would provide Jnaana to him and disappeared. Brahmana Indradyumna meditated toVishnu for very many years and decades and finally Bhagavan obliged him with his darshan as the latter fell down on his knees and prayed to him.

Indradyumna’s Prayer to BhagavanVishnu:

Yajneshaachyuta Govinda Madhavaananta Keshava,

Krishna Vishno Hrishikesha tubhyam Vishwatmaney Namah/

Namostutey Puraanaaya Haraye Vishwa Murtaye,

Sarga Sthiti Vinaashaanaam Hetaveynanta Shaktaye/

Nirgunaaya Namastubhyam Nishkalaaya amalaatmaney,

Purushaaya Namastubhyam Vishwarupaayatey namah/

Namastey Vaasudevaaya Vishnavey Vishwayonaye,

Adi Madhyanta Heenaaya Jnaanagamyaaya tey namah/

Namastey Nirvikaaraaya Nishprapanchaaya tey namah,

Bhedaabheda Viheenaaya Namostwaananda Rupiney/

Namastaaraaya Shaantaaya Namo Apratihataatmaney,

Ananta Murtaye tubhyam amurtaayam Namo namah/

Namastey Paramaarthaaya Maayaatitaaya tey namah,

Namastey Parameshaaya Brahmaney Paramatmaney/

Namostu tey Susukshmaaya Maha Devayatey namah,

Namah Shivaaya Shuddhaaya Namastey Parameshthiney/

Twayaiva Srushthimakhilam twameva Paramaagatih,

Twam Pitaa Sarva Bhutaanaam twam Maataa Purushottama/

Twamaksharam Paramdhaama Chinmaatram Vyoma Nishkalam,

Sarvasyaadhaara –mavyaktamanantam Tamasah Param/

Prapashyanti Paramaatmaanam Jnaana deepena kevalam,

Prapadye Bhavato Rupam tad Vishnoh Paramam Padam/

Evam stuvantam Bhagavan Bhutaatmaa Bhutabhaavanah,

Upaabhyaamatha hastaabhyaam paspasrsha prahasanniva/                                                                                                         

(My salutations to you Yagna Swami, Achyuta, Govinda, Maadhava, Ananta, Keshava, Krishna, Vishnu, Hrishikesha, Vishwaatma, Puraana Purusha, Vishwa Murti, Hari! You are the cause of Creation, Continuation and Conclusion of the Universe; You possess Unending Energy, You are the Nirguna Swarupa, Nishkala, Vimalatma or of the Pure Soul; Vishwa Rupa Purusha, Vishwa Yoni, vaasudeva, Vishnu; You have neither Beginning-nor the Inter Stage-nor even the Termination; You are realisable only by Jnaana or Paramount Knowledge; You are Nitrvikara or Devoid of Features; Prapancha or Pancha Bhutas; You possess neither dissimilarities nor constancies; but are the Embodiment of Ananda or Bliss! You are the only Power that could save us from the Deep Oceans of Samsara or the Miseries of Life; You are always Peaceful, Tranquil, Wholesome, Ever-Clean and Eternal; You are beyond Illusions, Paramartha Swarupa or the Supreme Goal; Paramatma or the Ultimate Soul; The Everlasting; The Minutest; Maha Deva-Parameshti and Parabrahma! You are the Highest Scripter of Srishti; the Final Destiny; the Purushottama; the Father and Mother of Bhuta-Praanis in Totality; the Avinaashi /Indestructible; Parama dhama or the Last Refuge Point; the Chikitsa Rupa or the Best Physician; Vyoma or the Akaasha; Nishkala or the Transparent; The Adhara or the Fulcrum; Avyakta or the Unknown; Ananta or The Endless; Nitya Prakasha or the Ever-Resplendent; and Realisable by Yogis only by the Light of Jnaana or the Awareness of Infinity! As Indradyumna extolled Bhagavan Vishnu, the latter was pleased, smiled and touched the  Muni and passed on Tatwa Jnaana.) As Indradyuma was in a trance and in a state of bliss, Bhagavan passed on the Fundamentals and Nuances of Tatwa Gyaana.

Highlights of Tatwa Gyan: Bhagawan unfolded the Basic Principles of Tatwa Gyaana with an Intro of Ashrama Dharma, Bhakti Saadhana, Saguna Swarupa Bhavana gradually leading to Nirgunatwa, Virat Swarupa, and Brahma Gyaana. He stated:

Varnaashramaachaaravataam Pumsaam Devo Maheshwarah,

Jnaanena Bhaktiyogena Pujaniyo na chaanyathaa/

Vigjnaaya tatparam Tatwam Vibhutim Karyakaaranam,

Pravruttim chaapimey Jnaatwaa Mokshaartheeshwaramarchayet/

Sarva Sangaan parityajya Jnaatwaa Maayaamayam Jajat,

Adwaitam bhavayaatmaanam drushyasey Parameshwaram/

Trividhaa Bhaavana Brahmanm prochyamaanaa nibodha mey,

Ekaa madvishayaa tatra dwitiyaa Vkyata samshrayaa,

Anyaacha Bhaavanaa Braahmi Vigjneyaa saa gunaatigaa/

Aasaamanyaamchaatha Bhavanaam Bhavayed Budhah,

Asaktah Samshrayedaadyaamityesha Vaidiki Shrutih/

Tasmaat Sarva prayatnena tannisthastatparaayanah,

Samaaraadhya Vishwesham tato Mokshamavaapyasi/

(Persons engaged in the Varnaashrama and Ashrama Dharmas should follow the Principles of Bhakti and Jnaana and worship Bhagavan and there would indeed be no other means of Sadhana. Those desirous of accomplishing Moksha must perform ‘Upasana’ by appropriately assessing the intricacies of Parama Tatwa, Vibhutis or Alternate Counter-Part Shaktis, Karya-Kaarana or Cause-Causation Forms and then worship the Supreme Ishwara. There are three kinds of Bhavanas or feelings about Paramatma viz. Saguna Swarupa or in full physical Form; the second feeling relates to a Virat Swarupa or of a Giant Form; the Third relates to Brahma Jnaana Vishaya Bhavana or of the Complex and Unidentifiable Type beyond one’s comprehension. A devotee might follow any of the above Bhavanas to perform ‘Upasana’; a none too capable person who could imagine Bhagavan in a Complex Swarupa might as well worship Him in the Primary Form of Bhagavan and indeed that type of worship was authorised by Vedas. In any case, Indradyumna was advised by Bhagavan that in any of the Forms of Saguna, Nirguna or Paraaguna, one must perform worship with Nishtha or Dedication to accomplish Moksha). Then Bhagavan explained to the Sage that Paratpara Tatwa was an endless personification of Para Brahma:

Paratparam Tatwam Param Brahmaikamavyayam,

Nityaanandam Swayam Jyotiraksharam Tamasah Param/

Ishwaryam tasya yannityam Vibhutiriti geeyatey,

Kaaryam Jagadathaavyaktam Kaaranam Shuddamaksharam/

Aham hi Sarvabhutaanaam- antaryaameeshwarah Parah,

Sargasthityanta kartutwam Pravurtirmama geeyatey/

Etad Vigjnaaya Bhaavena Yathaavadakhilam Dwija,

Tatastwam Karmayogena Shaaswatam Samyagarchaya/

(The Para Tatwa beyond one’s Imagination is Para Brahma the Ananda Swarupa or the Embodiment of Bliss; Swaprakasha or the Auto-Illuminated; Avinaashi or Indestructible; Ever Prosperous; Ever Lasting; Karyakaarana Swarupa; Srishthisthitisamhaara Karana; and the Maha Tawta and Vibhuti Swarupa. I am the Antaryami Ishwara. Brahmana! Do therefore seek to visualize me and worship me through Karma Yoga, advised Bhagavan). 

That was how, the Sage Indradyumna proceeded to worship the Mata Tatwa and attained Moksha.

Tasmaad Sarva prayatnena Varnaashrama vidhou sthitah,

Samaashriyat yaantimam Bhavam Maayaam Lakshmim Tred budhah/

( This would be the path of observing Varnaashrama Niyamaas as Brahmana Indradyumna did by sincerely dedicating the self to Paramatma that one ought to follow to overcome the Lakshmi Maya!)

 Indeed that was the backdrop of Kurma Purana by hearing, reciting and analysing which would bestow long life, fulfillment, ‘paapa vimochana’ and Mukti:

Dhanyam Yashasyamaanushyam Punyam Mokshapradam Nrunaam,

Puraana shravana Vipraah kathanam cha viseshatah/

Shrutwaa chaadhyaayameyvaikam Sarvapaapaaih pramuchyatey,

Upaakhaanamathaikam vaa  Brahmalokey Mahiyatey/