THE GARUDA PURANA 43 страница

12. A life coming back from hell becomes born of sinfhl wombs. O wise scholar, a man accepting gifts from a fallen man takesubirth in a lower stratum.

13. A beggar, on returning from hell is bom as a worm.

A brahmin defrauding his preceptor is born as a dog.

14. Mentally coveting his (preceptor’s) wife or riches he undoubtedly is born as a dog. Alike dishonouring friends he is reborn as an ass.

15-16. A person harassing the parents is reborn as a tortoise. If a servant trusted by his master and partaking of his food deceives him out of delusion he is reborn as a monkey after death. A misappropriator of trust property after experiencing the hardships of hell is reborn as a worm.

17. A person always envio is of others goes to hell and is born again as a Raksasa. A man committing breach of trust is reborn as a fish.

18. A person hoarding barley grains is reborn as a mouse after death. A person committing rape on other men’s wives is reborn as a vile wolf.

19. A person pursuing an affair with his brother’s wife is reborn as a cuckoo. A man indulging in sexual intercourse with the wife of a preceptor or other elders is reborn as a pig.

20-21. If a person causes any impediments© a sacrifice, -act of charity or performance of a marriage he shall be reborn as a worm. If a person takes food without first offering the same to deities, manes or brahmins he is reborn as a crow after undergoing the hardships of hell. A man insulting his elder brother is born again as a crane.

22. A Sudra ravishing a brahmin women is born again as a worm. If he makes her pregnant as a result of his vile act he is reborn as a white ant eating away wood and trees.

23. An ungrateful wretch is born successively as bacteria worm, locust and scorpion. A person abducting an unarmed person is reborn as a mule.

24. A slayer of women and infants is reborn as a worm.

A person stealing cooked food is bom again as a fly.

25. A stealer of cooked rice is bora as a cat, that of gingelly seeds a mouse, that of ghi a mungoose and a stealer of sheat-fish and flesh is born as a crow.

26. A man stealing honey is reborn as a gnat. A thief of fried pie is born as an ant. The sinner of illegal theft of (irrigation) water is reborn as a crow.

27. A stealer of timber is born as a Hariia bird ora pigeon. The stealer of a gold vessel is reborn as a worm.

28. A stealer of cotton garments is born as a crane; a fire- thief becomes a stork; a thief of paints and vegetables is born as a peacock.

29. If a person steals any red object he is born as a Jivafijlvaka bird (a cakora). If a man steals auspicious scents he is born as a mole. A thief of rabbits is reborn as a rabbit.

30. A thief of kalapa (peacock’s plumes or a woman’s girdle or any other ornament) is reborn as a eunuch. A stealer of wooden pieces is born again as a grass worm. If a person steals flowers he is born as a poor beggar. If a person steals lac-juice he is born again as a lame man.

31. A thief of greens is reborn as a Harlta bird; a person stealing stored water is reborn as a Cataka bird. A person illegally occupying another man’s house undergoes hardships in fierce hells Raurava etc. and is born again.

32. A person stealing grasses, hedges, creepers and barks of these is born again as a tree. This is the same in the case of the stealers of cow, gold, etc.

33. A stealer of knowledge (a person who does not pay for instructions received) undergoes hardships in many hells and is born again as a dumb man. If a person casts ghi and other offerings in unkindled fire he is reborn as a man suffering from chronic impairment of digestion.

34-35. The characteristic features of those who had had their hardships in hell and are reborn are: scandalising others, ingratitude, outraging the limits of decency, ruthlessness, cruelty, attachment to other men’s wives, stealing other men’s property, blasphemy, harassing and deceiving others, and miserliness.

36-37. The characteristic features of those who had had a happy sojourn in heaven and are reborn are: — Sympathy towards all living beings, pleasant conversation, belief in a supreme region, helping in return, truthfulness, wholesome advice to others, belief in the authority of Vedas; devotion to preceptor^. Devas, divine sages, enlightened sages, etc, association with good men, eagerness in performing noble deeds and friendship.

A man attains Atyantika Laya (final emancipation of the soul) by a thorough comprehension of the Yogavidya alongwith its eight subsidiary components.

CHAPTER TWO HUNDRED AND TWENTYSIX.

Toga and its Components.

Suta said:

1. I shall explain the great Yoga with its component parts, that yields worldly enjoyments and salvation. It quells all sins if read with devotion. Please listen to it.

2. The feeling of ‘My-ness’ is the root cause of all miseries which can be removed by a feeling of ‘Not-mine. The noble-minded Dattatreya mentioned the same to Alarka.

3-5. The tree of Ignorance sought by the worldly minded for the sake of happiness and peace has the great basin round it in the form of riches and foodgrains. Its root is Sin.

The germinating sprout is the feeling of Egoism. The great main trunk is the feeling of ‘My-ness’. Houses, fields etc. are its branches. Wives, sons, etc are the tender leaves. Those who imbibe the divine Brahmarasa free from dusts (of Rajoguna) and are thornless hew it down with the axe of learning and merge themselves in the Supreme God.

6-7. Intellectually efficient persons thus attain the highest bliss. O king (Alarka) the self in which the senseorgans get merged is neither your physical body nor mine. It is not what you see and feci as important. Nor is it the Tanmatra (essential matter) nor the speech nor the mind (the internal sense organ).

8-9. The self identified with the body dies today and is bom again tomorrow. It is due to the three Guijas, Though the body and the soul seem to be one, there is actually the distinction between the two. A Yogin who knows this distinction attains salvation which is the identity with the supreme soul.

O son, it is due to the Trigunas that this identity is not realised.

10. That is called house where one stays; that is diet whereby one sustains oneself. Similarly, that is real knowledge which is conducive to salvation. Ignorance brings about adverse results.

1 1. Merits and demerits, O king, can be exhausted by duly experiencing the fruits thereof. The annihilation of the activities yet to be performed is possible by non-performance.

12. The Yamas or Niyamas (Restraints) are of five types, viz: — Non-violence, truthfulness, non-stealing, celibacy and non-acceptance of gifts. Sauca or purity is of two varieties ( the internal and the external).

13. Dama (Suppression) is contentment, quiescence due to austerities and the worship of Vasudeva. By Asana we mean the different postures such as Padmaka, etc. Pranayama means full control of breath.

14-15. It is of three types — Puraka, 1 Kumbhaka 2 3 and Recaka 8 each of which is again subdivided into three. The Laghu (of short duration) consists of ten matras (periods of time less than a second); the Madhyama is of twenty matras and the Uttama consists of thirty matras. A Pranayama with Japa and Dhyana (contemplation) is called Sagarbha Pranayama, opposite of which is Agarbha Pranayama.

16. One shall conquer the various defects in the body by means of Pranayama. By Puraka (inhalation), somnolence is to be conquered. By Kumbhaka (Retention of breath), one can conquer the shivering sensation. By Recaka (Exhalation), one can conquer the augmentation or excess of heat in the body.

17. Seated in a comfortable Yogic posture pressing the penis and the testicles with the heels one shall keep the Pranava in the heart and practise Pranayama.

18. The function of the Tamoguna must be suppressed by means ofRajoguna and that of Rajoguna is to be suppressed by means of Sattvaguna and ultimately the practiser of Yoga should maintain himself iii Niicalavrtti (unruffled serene state).

1. Inhaling the breath.

2. Retaining the breath.

3. Exhaling the breath.

19. The sense organs, the vital air, and the mind should be withdrawn from the sensual objects. This complete abstraction is called Pratyahara which should be constantly practised.

20. Taking eight or ten Pranayamas is called Dharana.

Persons who are able to see the truth have thus spoken of two types of Dharanas.

21-22. There are ten points of concentration for the practice of Dharana. First in the Natfi (nerves) [or Nabhi the umbilicus] then in order in the heart, throat, mouth, tip of the nose, middle of the eyebrows, head and then finally in the supreme soul. After practising these ten Dhaianas successfully one attains the imperishable status.

23. As one fire gets merged in another fire, so the individual soul gets merged in the supreme soul. The single syllable Om, which is the symbol of Brahman and very holy should be repeated frequently.

24. The three letters A, U and M together constitute the mystic syllable Om which symbolises the imperishable Brahman.

25. I am Brahman the greatest effulgence divested of the gross body. I am Brahman the greatest effulgence devoid of old age and death.

26. I am Brahman the greatest effulgence untainted by the dirts of the Principle of Earth. I am Brahman the greatest effulgence free from the principles of Vayu and Ether.

27. I am Brahman the greatest effulgence divested of the subtle body. I am Brahman the greatest effulgence unlimited by space or absence of space.

28. I am Brahman the greatest effulgence free from the essential principle of smell. I am Brahman the greatest effulgence free from the principles of ear and skin (sound and touch).

29. I am Brahman the greatest effulgence free from tongue and nose. I am Brahman the greatest effulgence free from Pra^a and Apana.

30. I am Brahman the greatest effulgence free from Vyana and Udana. I am Brahman the greatest effulgence devoid of the influence of Nescience.

31. Iam Brahman the greatest effulgence, the greatest of the three Padas devoid of body, sense organs, mind, intellect, Prana and the ego.

32. I am the Brahman the eternal, the pure, the enlightened, the conjoined, the bliss, the non-bifurcated. I am Brahman the greatest effulgence, of the form of supreme knowledge for salvation.

Suta said:

33-34. O Saunaka, I have thus explained to you the science of Yoga with its eight components, that yields salvation.

Those who are bound by the fetters of Natural evolution are definitely reborn after the Nitya and Naimittika Layas (the permanent and the causal dissolutions). But not so after attaining the supreme soul. A man deluded ly ignorant becomes free due to knowledge and emancipates himself.

35. Thereafter, he does not die. He is not miserable.

He is not sick. He is not fettered. A truthful person is untainted by sins. He is never tortured in hell.

36. He has no misery of being in the womb. He becomes one with Narayana the unchangeable. With single minded devotion alone he has to be attained, the Lord who accords worldly enjoyments and salvation.

37. By m'eans of contemplation, worship, Japas, correctly sung songs of praise, duly performed rites, sacrifices and gifts the mind becomes pure and true knowledge is obtained thereby.

38-40. Brahmins (in days of yore) have attained salvation by repetitions of Pranava and other Mantras. Indra attained the greatest region due to it. The Gandharvas, the celestial damsels and the Devas attained Deva-hood due to it. The~sages gained their sagehood, the Gandharvas their Gandharvahood and the kings their kingship due to this alone.

CHAPTER TWO HUNDRED AND TWENTYSEVEN.

Yoga and its Components.

SQta said:

1. I shall explain devotion to Visnu whereby everything can be secured. Hari is not pleased by anything else so much as by devotion.

2. A regular remembrance of Hari is the root cause of great welfare, the source of origin of the stream of merits and the most tasteful fruit of life.

3«4. Intelligent scholars have mentioned that service unto God is the best of the various means of devotion.

Those who shed tears of joy, with hair standing on their ends while the names of the Lord of the world are being sung along with His activities are the real devotees. The gain of feet of the great Lord, the support and creator of the universe, accords true wisdom.

5-6. Those who are affectionate and carry out the perpetual service of God are the real Vaisnavas. Even without hearing the words of the Vedas or the discourse of the Lord (Theology and Philosophy) he who bows with great devotion and adores and commends the sympathy and favouritism of the Lord to His devotees is a real Vaisnava.

7-8. If there is delight in hearing His stories, the ears become fruitful. He who has dedicated all his feelings unto God Vi? nu with great devotion through a learned brahmin devoted to Lord Vi$ve$vara, is a Mahabhagavata (a great devotee). He who himself worships the Lord by flower offerings, or he who takes to worship for sustenance is also a Bhagavata.

9. There are eight types of devotion. Even a Mleccha ( outcaste) who is a great devotee is on a par with the greatest of brahmins and sages. He attains the greatest of goals.

10. Exchange of articles with him is allowed. He can be worshipped like Lord Hari Himself. A Cantata becoming a devotee casually sanctifies everything.

11. This is the rite of Lord Hari: — that he accords freedom from fear of all living beings to him who says ‘Please be merciful to me who have sought refuge in you. I am Thine. ”

12. A person who has mastered all the systems of vedanta is better than thousands of Mantrayajins (those who perform sacrifice reciting Mantras). A devotee of Lord Vi? $u is better than ten millions of such Vedantins.

13. Ekantins (those who are single-minded in Lord’s devotion) attain the greatest region even with their gross body. This unswerving faith in Visnu makes them identical with Him and He is fondly attached to them also.

14. Those who are thus single-minded in their devotion to Lord are great favourites unto Him though he impartially loves everyone.

15-17. His Bhakti does not go astray even in times of danger. Remembering Lord Visnu my great devotion does not go away from my heart (I am always attached to Him) as it is the greatest love that suffers no adverse effects from worldly objects. Even if a man has mastered the Vedas and Sastras he should be considered the vilest among men if he is not devoted to Lord. Even if a man has not learned Vedas and Sastras, even if he has not performed any sacrifice, it must be deemed that he has done everything if he is devoted to Lord Visnu.

18. O great sages, even those who perform great sacrifices, even those who have learned the Vedas do not attain that goal which devotees attain.

19. A person reckless about his conduct of life and duties according to the stage of his life is able to sanctify the entire world if he becomes a Vaisnava in the same way as the rising sun does.

20. Even ruthless wicked persons bent upon sinful activities attain the greatest region on being devoted to Lord Narayana.

21. If there is firm and unflinching devotion to Lord Janardana that alone will give one extreme pleasure. Heavenly bliss is nothing in comparison to it.

22. To those men who roam about the world that is impassable due to diversified actions, the sole support is Janardana who is propitiated.

23. He who does not listen to the songs of praise of the divine qualities of the discus-bearing lord of lords (Visnu), is no better than a deaf man. He is to be banished from alt religious activities.

24. If any one’s body is not thrilled with horripilation when the name of Vi? nu is sung, it is no better than a corpse.

25. If there is annihilation of all sins when the mind is directed towards the Lord the devotion to Him will necessarily usher in salvation even long.

26. They say that Yama, on seeing his attendant with the noose in his hand whispers into his ears — c Avoid those men who have sought refuge in Madhusudana (slayer of the demon Madhu). I am lord of other men not of

Vai$navas. ’

27. The lord has said — ‘Even if the vilest of persons were to be devoted to me to the exclusion of others he must be considered a saint. He is of the right and perfect enterprise. ’

28. O Excellent brahmin, you can even swear that a devotee ofVi$nu will become righteous quickly and attain permanent peace. He never perishes.

29. Not only virtue, wealth and love but even salvation is easily accessible to him whose devotion is firm towards Hari, the root cause of all worlds.

30. Hari’s M& y& (Nescience, Illusion) is divine and insurmountable composed as it is of the three Gunas. Only they who resort to Him can cross it.

31. If a person has his intellect concentrated on Hari of what use are sacrifices and worships to him? Visnu can be propitiated by devotion alone. There is no other cause thereof.

32. The noble-souled Janardana cannot be so much propitiated by gifts of various kinds distributed by persons, or flowers or unguents as by single-minded devotion.

33. The worldly existence is a poisonous tree but two of its fruits are comparable even to nectar, one is devotion to Lord Kejava and the other is a chance association with His devotees.

34. Leaves, flowers, fruits and water arc easily available always. Hence, by devotion alone the eternal being can be attained. Still people strive after salvation.

35. The manes jump with joy, the grandfathers dance in gaiety in view of the fact that ‘A vai? nava is born in our family. He is sure to enable us to surmount all difficulties. 1

36. When such ignorant sinners cavilling at Indra and Lord Visnu like Siiupala, Suyodhana and others have attained salvation shaking off their sins by means of constant memory (of the Lord) what doubt is there in the case of persons of great devotion?

37. Even if they are devoid of contemplation and yogic practice people who have sought shelter in Him will cross the sea of death and attain the Vai$nava region.

38. O Madhava, he horse of my mind is bedevilled by hundreds of painful experiences arising from the world of existence. It is faltering in the pores of sense organs. May it be tethered to the peg of Thy foot with firm devotion as the cord.

39. Vi§nu is the supreme Brahman, devoid of difference and differentiation. Although this is known from the Vedas, principles (enunciated by sages) and actual experience, those who are deluded know it not.

CHAPTER TWO HUNDRED AND TWENTYEIGHT.

Devotion to Vijnu.

Suta said:

1. The man who bows to Aja (the Unborn deity) the cause of salvation, free from beginning and end, the unchangeable and the imperishable, becomes worthy of being revered by the whole world.

2. With great devotion for fever I bow down to Visnu, Bliss personified, the unbifurcated, perfect knowledge, the omnipresent and the lord who resides in the hearts of men.

3. I bow down to the great lord Vi? nu the immanent soul that-sees the auspicious and the inauspicious in every one and bean witness to everything.

4. He who, though competent, does not bow down to Cakrapani (the discus- wielding Lord Vi$nu) is a mere destroyer of the grassy growth in the world (is a beast grazing grass).

5. Even a single bow firm and full of good feelings directed towards Kr$na handsomely dark in colour like the interior of the glistening cloud, the immeasurable overlord of all the worlds, is competent to sanctify immediately even a Candala who cooks dog’s flesh.

6. Even by means of a hundred sacrifices it is impossible to attain that goal which a man who worships (Lord Vi$nu) by means of a Namaskara (kneeling down) done by falling down on the ground like a staff, attains.

7. A single Namaskara directed towards Kfsna is conducive to save by according salvation to those who wander in the impassable woods of worldly existence which seems (to some) like a well in a pleasure grove.

8. Seated, lying down or standing whether it be here or there one shall always take refuge in the mantra ‘Namo Narayanaya’ (obeisance to Narayana).

9. The word ‘Narayana’ exists. The faculty of speech is under their control, still the ignorant fools fall into hell. How surprising is it?

10. A man may have four mouths or even a crore of them and he may be pure in mind. It may or may not be possible for him to narrate even a ten thousandth part of the good qualities of Vi§nu the lord of deities.

11. Sages like Vyasa and others in worshipping the slayer of Madhu stop in the middle because they have exhausted their mental faculties and not because the qualities of Govinda are exhausted.

12. Even if due to sheer helplessness a man calls out the name of the lord he is immediately freed from all sins like the deer saved from the claws of the lion. Surely, he has girt up his loins for his journey towards salvation.

13. If a man calls out the name of the lord even in his dream it destroys his all sins. Then what doubt is there that the sins will be removed when the name of Janardana is openly repeated.

14. O Brahmin, they by whom the words ‘Obeisance, O Krsna, Acyuta, Ananta, Vasudeva have been uttered with great feelings of devotion will never go to Yama’s city.

15. Just as a blazing fire becomes dim or darkness h completely dispelled when the sun rises, so also the heap of sin is dissipated when Hari’s name is sung.

16-17. Surely, a sojourn in heaven comes to an end. To persons who undertake a long journey with the memory of

Krsna filling their minds the food to be taken while in transit is the frequent repetition of the names of Pundarikak? a (Lord Visnu). The Vaisiiava name of Kr$na is the only panacea for the removal of the effects of the poisonous bite of the serpent of worldly existence. By reciting it the man becomes free.

18. What is obtained by means of contemplation in the Krta Yuga, reciting mantras in the Treta Yuga and worshipping in Dvapara is obtained in Kali Yuga by constantly remembering Lord KeSava.

19. He the tip of whose tongue bears the two syllables Ha and ri crosses the ocean of worldly existence and goes to the region of Visnu.

20. A man who has realised thousands of wicked actions with which he is surrounded but who sincerely yearns for welfare and purity and therefore takes active interest in singing the praise of Narayana does not see even in his dream a rebirth.

CHAPTER TWO HUNDRED AND TWENTYNINE.

Devotion to Vifnu.

Suta said:

1-2. The propitiation of Hari the lord of the entire universe is essential. He who makes flower-offerings or libations of water after reciting the Puruga Sukta has actually worshipped the entire universe consisting of the mobile and immobile beings. He who docs not worship Lord Vi$nu should be deemed to have coiffmitted the murder of a brahmin.

3. He who does not meditate upon Visnu from whom the living beings take their origin and spread everywhere shall be reborn as a worm in the faeces.

4-5. A life undergoing tortufes in the hell will be addressed thus by Yama: — “Hasn’t the lord KeSava the destroyer of all pains been worshipped by you? Why is it that you have not worshipped the lord who gives residence in His region to the votary who offers even libations of water in the absence of other articles?

6. Neither one’s own mother nor father nor other kinsmen can ever do unto one what HfsikeSa (Visnu) does when propitiated and worshipped faithfully.

7. Visnu the great Lord is to be worshipped by a person strictly adhering to the rules of conduct of life befitting his caste and stage of life. There is no other means of propitiating Him.

8. Neither by different kinds of gifts distributed (by the devotee) nor by flowers or unguents offered by him can the noble-soulcd Janardana be propitiated as by devotion.

9. Salvation or identity (with the Supreme Soul) cannot be secured through riches, affluence or greatness or by a series of religious rites. The root cause for the same is the worship of Hari.

CHAPTER TWO HUNDRED AND THIRTY.

Devotion to Visnu.

Suta said:

1. After going through all sacred literature and deliberating frequently this is the only conclusion arrived at that Nariyana is to be meditated upon constantly.

2. If a man meditates on Lord N& r& yaga constantly with single-minded devotion, of what use to him are the making of gifts, pilgrimages, austerities and sacrifices?

3. Sixty thousand holy centres and six thousand sacred rivers do not merit comparison with even a sixteenth part of the act of kneeling before the deity N& rayana.

4. Constant remembrance of Kf? na is far superior to all kinds of expiatory rites and practices of austerities.

5. If a person performing ordinary rites of expiation begins to love the sin committed, no other atonement is possible except hearty remembrance of Hari.

6. If a person meditates upon N& riyana even for a few minutes without any lassitude he attains heaven. What doubt is then about one who is always engrossed in it?

7. The stale of the mind of a Yogin in the various stages of walking, dreaming slumbering and trance is similar to that of the mind directed towards Acyuta.

8. It is the duty of the devotee to remember Govinda, the lord of LaksmI, whether standing, falling, prattling, entering the chamber, taking food or just waking up.

9. Assiduously engaged in one’s own duty one shall fix one’s mind in Janardana. This. statement is in accordance with the sacred literature. There is no use in talking much.

10. Meditation is the greatest virtue, meditation is the greatest penance, meditation is the greatest purificatory rite.

Hence, one shall be devoted to meditation.

1 1. There is no greater object of meditation than Visnu.

There is no greater pendnce than fasting (on Ek& da£ i day). Even more important than that is the constant thought of Vasudeva.

12. Madhusudana when meditated upon, gives the devotee, unsolicited, what is difficult to get and what cannot be even comprehended.

13. If inadvertently a slip occurs while one is performing a sacrifice a mere remembrance of Vi$nu fills the void. This is what is laid down in the Vedas.

14. There is no other way of atoning for sins, comparable to meditation. The fire of Yogic practices (with the meditation on Vi? nu) burns away the causes bringing about the birth of the future body.

15. A Yogin competent to practise the state of trance attains salvation in this very birth by burning all Karmans in the fircrof Yoga without delay.

16. Just as a blazing fire with leaping flames consumes the heap of dried straw so also the fire of Yoga consumes all sins when Lord Visnu is fixed in the mind.

17. Just as gold is freed of its impurities due to its contact with fire so also all the impurities of men are dispelled by Vasudeva.

18. When Hari is remembered so much sin is quelled as can be quelled by thousands of ablutions in the Gangetic waters and the holy ablutions taken for millions of times in the holy tank of Puskara.

19. Within a moment after the contemplation of Hari so much sin is dissolved as is wiped off by means of thousands of Pr& nayamas.

20. Evil influence of the Kali age, wicked statements, vile utterances of heretics — none of these affect the mind of the person in whose mind Lord Ke£ ava finds a place.

21. The moment in which Lord Hari is remembered has the auspicious properties of the holy Tithis (days of the lunar month), days, nights, beneficent lunar conjunctions and holy lagnas (units of time).

22. If a moment passes without remembering Vasudeva, it is a great loss, a great void — a blindness, a sluggishness, a dumb-foundedness.

23. If Govinda is fixed in the mind, the vile Age of Kali is transformed into Krta. If Acyuta is not fixed in the mind even Krta Yuga is transformed into Kali age.

24. He, whose mind is fixed on Govinda while going ahead or retreating or standing alone, is always contented.

25. O Maitreya, even if there is any obstacle in Japa, Homa or worship, the desired fruits thereof as Devendrahood etc. can be attained if the mind is fixed in Vasudeva.

26. A person with his mind dedicated to Kesava chops off the Maya of the Purusa without forsaking the duties of a householder and without performing great penance.

27. If Govinda is stationed in the heart, people readily forgive angry persons and sympathise with fools. They are joyous in the company of virtuous people.

28. While performing the various holy rites of ablutions making gifts, etc., or expiatory rites especially after sinful actions.

Lord Na ray ana should be meditated upon.

29. They gain much, they achieve great success, they are not affected by failure, they in whose hearts is stationed Lord Janardana dark in colour like the blue lotus.

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