Devotion of Vishnu ||230||

1Suta Said: -Pondering over the imports of all the Sastras we have come to the conclusion that, Narayana should be constantly meditated upon.
2Of what worth is the celebration of a sacrifice, gift-making, pilgrimage or penance to one, who, with a steady mind, meditates upon the Self of Narayana?
3The merit of so journeying to sixty-six thousand holy pools or sanctuaries does not rank a sixteenth part of what is acquired by making an obeisance to Narayana.
4Contemplation of Krishna is the greatest of austerities and most sanctifying of all penitential rites.
5-6For him who repents having committed a sin, the contemplation of Had is the one great atonement. He, who, even for a moment, meditates upon the self of Had, goes towards the region of Vishnu, not to speak of those who are constantly devoted to him.
7The state of mind which a Yogin feels in his states of waking, dream and dreamless sleep, is attached to Hari.
8Whether standing, sitting, talking, entering (a house), eating, sleeping or walking one should contemplate Madhava.
9Discharging their duties or doing their proper works, man should repose their minds in Janardana. This is the essence of Sastras: What is the good of saying much?
10Meditation is the highest of all virtues, meditation is the greatest of all austerities, meditation is the greatest of all purifications, hence a man should always practise meditation.
11No other worthier object of meditation three exists than Vishnu; no austerity is greater than fasting; greater than these, than all is the contemplation of Vasudeva.
12The destroyer of Madhu, meditated upon, grants a status to his votary without solicitation, which is very hard to acquire and which the mind cannot even dream of.
13Any defect in connection with the celebration of a religious sacrifice is remedied by the contemplation of Vishnu by its celebrator. This is the dictum of the Sruti.
14Nothing is more sin absolving in its effect than divine contemplation, the fire of Yoga burns down the elements which construct the future births of man.
15The fire of Yoga destroys (Lit. consumes) the dynamics of the acts of a Yogin, who hiving brought about his Samadhi (psychic trance) became a liberated self even in this life.
16As a hearth-fire, aided by the wind, consumes a house, so the effulgent Vishnu, located in the heart of a Yogin, bums down all his sin.
17As gold, under the heat of fire, parts with its dross and becomes pure, so the mind of a man is shorn of all its evil propensities and becomes pure in touch with the universal spirit.
18The sin which at thousand ablutions in the Ganges, or a million ablutions in the sacred pool at Pushkara fail to wash off, is extinguished by one’s recollecting the name of Vishnu.
19The sin, which required a thousand Pranayamas to be extinguished, is instantly destroyed by a contemplation of Vishnu. It a moment passes without divine contemplation.
20Evil advices, counsels of the agnostics and sceptics, and the influences of Kali (evil propensities) cannot assail the mind of him, in whose heart resides the (god) Kesava (the spirit that broods over the universal ocean of uncreated Nature).
21That day is real day, that night is real night, that phase of the moon is the real phase, that astral combination is the real combination, that moon is the real moon, under the auspices of which a man meditates upon Harl.
22The moment a man lives without contemplating Vasudeva is a loss, a dumb moment of idiocy, a gap in the continuity of his existence.
23Krita Yuga is a Kali Yuga to one who does not think of Govinda, a Kali Yuga is a Krita Yuga (golden age) to one who has Acyuta in his heart.
24He, who beholds Govinda in his front, and at his back, while moving or in rest, and whose mind tranquilly reposes in Govinda, has indeed achieved the end of his existence.
25O thou foremost of Brahmanas, he, whose mind never deviates [from the contemplation of Govinda at the time of performing a Japa or a Homa comes by a nobler possession than the lordship of heaven.
26He, who has offered his whole soul to Kesava becomes able to snap the chord of universal illusion of Vishnu, without the necessity of renouncing his house and world.
27With Govinda in his heart, a man shows forbearance the angry, pities the ignorant, and takes delight in the discourses of the virtuous.
28In all acts of ablution, gift making, or penance, one should meditate upon Narayana.
29Their’s is the victory theirs is the profit in whose hearts dwelleth the lotus blue Janardana; whence shall they dread discomfiture?
30Even birds and insects, that have offered their souls unto Hari, shall come by an elevated status (after death), not of speak of wise men.
31The shadow, which the tree of Vasudeva casts, is extremely cooling, it subdues heat and obscures the gate to hell, wherefore should not a man sit under its shadow?
32O thou, foremost of Brahmanas, even the imprecation of Durvasa’s was not potent enough to destroy the kingdom of Indra, only because he had the destructor of Madhu in his heart.
33When the mid of a man is permanently attached to God even while he is outwardly busy with the works of life he is said to have realized his Dharana (comprehension),
34The God Narayana of olden body, who is in the guise of the sun, seat on a full-blown lotus-flower, decorated with golden bracelets earrings and necklace and who wields a discus and conch-shall in his arms, should be constantly meditated upon.
35I do not wish to say much, enough it is to say that contemplation of Hari tends to absolve one’s all sin. There is nothing more purifying than divine contemplation in this world. Sin affected not the man who partakes to Candala’s boiled race, meditating of Hari heart.
36A man constantly thinks of his worldly affairs, if he thus thinks of his God, emancipation would not become rare in this life. Yogins, who by dint of such comprehensions merge themselves in God, are able to annihilate the seeds of their future rebirths, even without renouncing their hearth and home.
37Suta said: -When shall one make salutation unto except the man in whose heart is the devotion to Hari? He saves his self from the ocean of misdeeds.
38A knowledge that encompassed Govinda, is the true knowledge; a discourse that is about Govinda is the true discourse, an act, done for his gratification, is the only true act-what is the good of being prolific in its narration?
39A tongue that hymnists’ the god Hari is the only true tongue, a heart that dwells in Hari is the only true heart, and those two are the only commendable hands that are engaged in making offerings unto him.
40The significance of one’s head is that it is bowed down unto Hari in an act of obeisance, the significance of the mind is that it is engaged in devising works for his gratification, and the significance of the tongue is that, O Govinda it sings of or utters your glories.
41The accumulated iniquities of a man, even if they have assumed dimensions as great as those of mount Meru or the Mandara, are sure to vanish away at the touch of Kesava, like a dreadful disease in the hand of a good physician.
42-43By offering whatever acts he does, whether good or evil, to god, a man is not bound by their effects. The whole universe with its inmates of fourfold order of created beings, mobile and immobile, from the smallest grass to the highest Brahma, sleeps under the influence of thy Nescience, O lord.
44He, by reposing mind in whom a man never visits hell, he, to whom offering his Self a man gets rid of all impediments, he by reposing mind in whom a man does not go to hell he, in the contemplation of whom lies, heaven, he, by locating whom in his heart a man becomes liberated from the fetters of re-birth, when meditated upon by the dull-witted, absolve them all of son: what wonder is there that a man, by singing the praises of the undecaying, one, will be absolved of his sin? He, who has purchased the whole universe with his accumulated pieties, becomes an awakened spirit through the grace to Vishnu.
45Those, who wish to sail across this ocean of misery, shall perform Agnikaryas (Homas), Japas, and rites of ceremonial ablutions, and worship Vishnu.
46The king is the refuge of the kingdom, the father is the refuge of his sons, virtue is the refuge of all beings, and the god Hari is the refuge of all.
47O thou greatest of the holy sages, to those who make obeisance to the eternal Vasudeva, the parent of the universe, exists not a holier sanctuary (place of pilgrimage) than a contemplation of the god.
48Without laziness one, should meditate upon Govinda, it is immaterial whether he fails of make any offering of gems, or to study any part of the Vedas.
49A devotee of Vishnu, whether he be a Nishada or a Candala, is equal to a Brahmana in respect of purity, and the gate of hell is permanently closed against him.
50If a suppliant is always found to fondly supplicate a rich man for money, what wonder that a the, by supplicating Vishnu, will be liberated from the fetters of re-birth.
51As a full blazed fire consumes even moist fuels, so the contemplation of the effulgent Vishnu consumes all the sin of Yogins.
52As wilds beasts shun the mountain-summit that is on fire, so all kinds of sin leave the person who is addicted to the practice of Yoga.
53The success achieved by a man (in matters of psychic knowledge) is proportionate to the extent of his faith in Vishnu.
54The glory of Sri Koreans is so much that even. his abusers or vilifiers such as; Sisupala (who was the son of Damaghosha) etc., were enabled to come by better state, not to speak of those who are devoted to him. So long a person labours under the delusion of worshipping separate Godheads such as Brahma, Brihaspati, or such and such holy sages, as long as he is not favoured with the knowledge of worshipping the one and universal Hari.