The Sacred Scripture of
great Epic Sree Mahabharatam:
The Mahabharata
Mahabharata of Krishna-Dwaipayana Vyasatranslated by
Sreemaan Brahmasri Kisari Mohan Ganguli
Santi Parva
Book 12
Book
12
Chapter 322
1 [bhīsma]
sa evam ukto dvipadāṃ variṣṭho; nārāyaṇenottama pūruṣena
jagāda vākyaṃ dvipadāṃ variṣṭhaṃ; nārāyaṇaṃ lokahitādhivāsam
2 yadartham ātmaprabhaveha janma;
tavottamaṃ dharmagṛhe caturdhā
tat sādhyatāṃ lokahitārtham adya;
gacchāmi draṣṭuṃ prakṛtiṃ tavādyām
3 vedāḥ svadhītā mama lokanātha; taptaṃ tapo nānṛtam uktapūrvam
pūjāṃ gurūṇāṃ satataṃ karomi; parasya
guhyaṃ na ca bhinnapūrvam
4 guptāni catvāri yathāgamaṃ me; śatrau ca mitre ca samo 'smi nityam
taṃ cādi devaṃ satataṃ prapanna; ekāntabhāvena vṛṇomy ajasram
ebhir viśeṣaiḥ pariśuddhasattvaḥ; kasmān na paśyeyam anantam īśam
5 tat pārameṣṭhyasya vaco niśamya; nārāyaṇaḥ sātvata dharmagoptā
gaccheti taṃ nāradam uktavān sa;
saṃpūjayitvātma vidhikriyābhiḥ
6 tato visṛṣṭaḥ parameṣṭhiputraḥ; so 'bhyarcayitvā tam ṛṣiṃ purāṇam
kham utpapātottama vegayuktas; tato 'dhi merau
sahasā nililye
7 tatrāvatasthe ca munir muhūrtam;
ekāntam āsādya gireḥ sa śṛṅge
ālokayan uttarapaścimena; dadarśa cāty
adbhutarūpayuktam
8 kṣīrodadher
uttarato hi dvīpaḥ; śvetaḥ sa nāmnā prathito
viśālaḥ
meroḥ sahasraiḥ sa hi yojanānāṃ; dvātriṃśatordhvaṃ kavibhir niruktaḥ
9 atīndriyāś cānaśanāś ca tatra;
niṣpanda hīnāḥ susugandhinaś ca
śvetāḥ pumāṃso gatasarvapāpāś; cakṣur muṣaḥ pāpakṛtāṃ narāṇām
10 vajrāsthi kāyāḥ samamānonmānā; divyānvaya rūpāḥ śubhasāropetāḥ
chattrākṛti śīrṣā meghaughaninādāḥ; sat puṣkara catuṣkā rājīvaśatapādāḥ
11 sastyā dantair yuktāḥ śuklair astābhir daṃstrābhir ye
jihvābhir ye viṣvag vaktraṃ lelihyante sūryaprakhyam
12 bhaktyā devaṃ viśvotpannaṃ; yasmāt sarve lokāḥ sūtāḥ
vedā dharmā munayaḥ śāntā; devāḥ sarve tasya visargāḥ
13 [y]
atīndriyā nirāhārā aniṣpandāḥ sugandhinaḥ
kathaṃ te puruṣā jātāḥ kā teṣāṃ gatir uttamā
14 ye vimuktā bhavantīha narā
bharatasattama
teṣāṃ lakṣaṇam etad dhi yac chvetadvīpavāsinām
15 tasmān me saṃśayaṃ chindhi paraṃ kautūhalaṃ hi me
tvaṃ hi sarvakathārāmas tvāṃ caivopaśritā vayam
16 [bhīsma]
vistīrṇaiṣā kathā rājañ
śrutā me pitṛsaṃnidhau
saiṣā tava hi vaktavyā kathā sāro hi
sa smṛtaḥ
17 rājoparicaro nāma babhūvādhipatir
bhuvaḥ
ākhandala sakhaḥ khyāto bhakto
nārāyaṇaṃ harim
18 dhārmiko nityabhaktaś ca pitṝn nityam atandritaḥ
sāmrājyaṃ tena saṃprāptaṃ nārāyaṇa varāt purā
19 sātvataṃ vidhim
āsthāya prāk sūryamukha niḥsṛtam
pūjayām āsa deveśaṃ tac cheṣeṇa pitāmahān
20 pitṛśeṣeṇa viprāṃś ca saṃvibhajyāśritāṃś ca saḥ
śeṣānna bhuk satyaparaḥ sarvabhūteṣv ahiṃsakaḥ
sarvabhāvena bhaktaḥ sa devadevaṃ janārdanam
21 tasya nārāyaṇe bhaktiṃ vahato 'mitrakarśana
ekaśayyāsanaṃ śakro dattavān
devarāt svayam
22 ātmā rājyaṃ dhanaṃ caiva kalatraṃ vāhanāni ca
etad bhagavate sarvam iti tat prekṣitaṃ sadā
23 kāmyanaimittikājasraṃ yajñiyāḥ paramakriyāḥ
sarvāḥ sātvatam āsthāya vidhiṃ cakre samāhitaḥ
24 pañcarātra vido mukhyās tasya gehe
mahātmanaḥ
prāyanaṃ bhagavat proktaṃ bhuñjate cāgra bhojanam
25 tasya praśāsato rājyaṃ dharmeṇāmitra ghātinaḥ
nānṛtā vāk samabhavan mano duṣṭaṃ na cābhavat
na ca kāyena kṛtavān sa pāpaṃ param anv api
26 ye hi te munayo khyātāḥ sapta citraśikhandinaḥ
tair ekamatibhir bhūtvā yat proktaṃ śāstram uttamam
27 marīcir atryaṅgirasau pulastyaḥ pulahaḥ kratuḥ
vasiṣṭhaś ca mahātejā ete
citraśikhandinaḥ
28 sapta prakṛtayo hy etās tathā svāyambhuvo 'stamaḥ
etābhir dhāryate lokas tābhyaḥ śāstraṃ viniḥsṛtam
29 ekāgramanaso dāntā munayaḥ saṃyame ratāḥ
idaṃ śreya idaṃ brahma idaṃ hitam anuttamam
lokān saṃcintya manasā tataḥ śāstraṃ pracakrire
30 tatra dharmārthakāmā hi mokṣaḥ paścāc ca kīrtitaḥ
maryādā vividhāś caiva divi bhūmau ca saṃsthitāḥ
31 ārādhya tapasā devaṃ hariṃ nārāyaṇaṃ prabhum
divyaṃ varṣasahasraṃ vai sarve te ṛṣibhiḥ saha
32 nārāyaṇānuśāstā hi
tadā devī sarasvatī
viveśa tān ṛṣīn sarvāṁl lokānāṃ hitakāmyayā
33 tataḥ pravartitā
samyak tapasvidbhir dvijātibhiḥ
śabde cārthe ca hetau ca eṣā prathamasargajā
34 ādāv eva hi tac chāstram oṃkāra svarabhūṣitam
ṛṣibhir bhāvitaṃ tatra yatra kāruṇiko hy asau
35 tataḥ prasanno
bhagavān anirdiṣṭa śarīragaḥ
ṛṣīn uvāca tān sarvān adṛśyaḥ puruṣottamaḥ
36 kṛtaṃ śatasahasraṃ hi ślokānām idam uttamam
lokatantrasya kṛtsnasya yasmād
dharmaḥ pravartate
37 pravṛttau ca nivṛttau ca yonir etad bhaviṣyati
ṛg yajuḥ sāmabhir juṣṭam atharvāṅgirasais tathā
38 tathā pramāṇaṃ hi mayā kṛto brahmā prasādajaḥ
rudraś ca krodhajo viprā yūyaṃ prakṛtayas tathā
39 sūryā candramasau vāyur bhūmir āpo
'gnir eva ca
sarve ca nakṣatragaṇā yac ca bhūtābhiśabditam
40 adhikāreṣu vartante yathā svaṃ brahmavādinaḥ
sarve pramāṇaṃ hi yathātathaitac chāstram uttamam
41 bhaviṣyati pramāṇaṃ vay etan mad anuśāsanam
asmāt pravakṣyate dharmān manuḥ svāyambhuvaḥ svayam
42 uśanā bṛhaspatiś
caiva yadotpannau bhaviṣyataḥ
tadā pravakṣyataḥ śāstraṃ yuṣman matibhir uddhṛtam
43 svāyambhuveṣu dharmeṣu śāstre cośanasā kṛte
bṛhaspatimate caiva lokeṣu pravicārite
44 yuṣmat kṛtam idaṃ śāstraṃ prajā pālo vasus
tataḥ
bṛhaspatisakāśād vai prāpsyate
dvijasattamāḥ
45 sa hi madbhāvito rājā madbhaktaś ca
bhaviṣyati
tena śāstreṇa lokeṣu kriyā sarvā kariṣyati
46 etad dhi sarvaśāstrāṇāṃ śāstram uttamasaṃjñitam
etadarthyaṃ ca dharmyaṃ ca yaśasyaṃ caitad uttamam
47 asya pravartanāc caiva prajāvanto
bhaviṣyatha
sa ca rājā śriyā yukto bhaviṣyati mahān vasuḥ
48 saṃsthite ca nṛpe tasmiñ śāstram etat sanātanam
antar dhāsyati tat satyam etad vaḥ kathitaṃ mayā
49 etāvad uktvā vacanam adṛśyaḥ puruṣottamaḥ
visṛjya tān ṛṣīn sarvān kām api prasthito diśam
50 tatas te lokapitaraḥ sarvalokārtha cintakāḥ
prāvartayanta tac chāstraṃ dharmayoniṃ sanātanam
51 utpanne 'ṅgirase caiva yuge prathamakalpite
sāṅgopaniṣadaṃ śāstraṃ sthāpayitvā bṛhaspatau
52 jagmur yathepsitaṃ deśaṃ tapase kṛtaniścayāḥ
dhāraṇāt sarvalokānāṃ sarvadharmapravartakāḥ
SECTION CCCXXII
"Yudhishthira said, 'How was Suka, the son of Vyasa, in days of old, won over to Renunciation? I desire to hear thee recite the story. My curiosity in this respect is irrepressible. It behoveth thee, O thou of Kuru's race, to discourse to me on the conclusions in respect of the Unmanifest (Cause), the Manifest (Effects), and of the Truth (or Brahma) that is in, but unattached to them, as also of the acts of the self-born Narayana, as they are known to thy understanding."Bhishma said, 'Beholding his son Suka living fearlessly as ordinary men do in practices that are considered harmless by them, Vyasa taught him the entire Vedas and then discoursed to him one day in these words: 'Vyasa said, O son, becoming the master of the senses, do thou subdue extreme cold and extreme heat, hunger and thirst, and the wind also, and having subdued them (as Yogins do), do thou practise righteousness.
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[paragraph continues] Do thou duly observe truth and sincerity, and freedom from wrath and malice, and self-restraint and penances, and the duties of benevolence and compassion. Rest thou on truth, firmly devoted to righteousness, abandoning all sort of insincerity and deceit. Do thou support thy life on what remains of food after feeding gods and guests. Thy body is as transitory as the froth on the surface of water. The Jiva-soul is sitting unattached in it as a bird on a tree. The companionship of all agreeable object is exceedingly short-lived. Why then, O son, dost thou sleep in such forgetfulness? Thy foes are heedful and awake and ever ready (to spring on thee) and always watchful of their opportunity. Why art thou so foolish as not to know this? 1 As the days are going one after another, the period of thy life is being lessened. Indeed when thy life is being incessantly shortened, why dost thou not run to preceptors (for learning the means of rescue)? Only they that are destitute of faith (in the existence of next life) set their hearts on things of this world that have the only effect of increasing flesh and blood. They are totally unmindful of all that is concerned with the next world. Those men that are stupefied by erroneous understandings display a hatred for righteousness. The man who walks after those misguided persons that have betaken themselves to devious and wrong paths is afflicted equally with them. They however, that are contented, devoted to the scriptures, endued with high souls, and possessed of great might, betake themselves to the part of righteousness. Do thou wait upon them with reverence and seek instruction from them. Do thou act according to the instructions received from those wise men whose eyes are set upon righteousness. With understanding cleansed by such lessons and rendered superior, do thou then restrain thy heart which is ever ready to deviate from the right course. They whose understandings are always concerned with the present, who fearlessly regard the tomorrow as something quite remote,--they who do not observe any restrictions in the matter of food,--ate really senseless persons that fail to understand that this world is only a field of probation. 2 Repairing to the fight of steps constituted by Righteousness, do thou ascend those steps one after another. At present thou art like a worm that is employed in weaving its cocoon round itself and thereby depriving itself of all means of escape. Do thou keep to thy left, without any scruple, the atheist who transgresses all restraints, who is situated like a house by the side of a fierce and encroaching current, (for the destruction he courts), and who (to others) seems to stand like a bamboo with its tall head erected in
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pride. 1 Do thou with the raft of Yoga, cross the ocean of the world whose waters are constituted by thy five senses. Having Desire and Wrath and Death for its fierce monsters, and owning birth for its vortex. Do thou cross, with the raft of Righteousness, the world that is affected by Death and afflicted by Decrepitude, and upon which the thunder-bolts constituted by days and nights are falling incessantly. When death is seeking thee at all moments, viz., when thou art sitting or lying down, it is certain that Death may get thee for his victim at any time. Whence art thou to obtain thy rescue! Like the she-wolf snatching away a lamb. Death snatches away one that is still engaged in earning wealth and still unsatisfied in the indulgence of his pleasures. When thou art destined to enter into the dark, do thou hold up the blazing lamp made of righteous understanding and whose flame has been well-husbanded out. Failing into various forms one after another in the world of men, a creature obtains the status of Brahmanhood with great difficulty. Thou hast obtained that status. Do thou then, O son endeavour to maintain it (properly). 2 A Brahman hath not been born for the gratification of desire. On the other hand, his body is intended to be subjected to mortification and penances in this world so that incomparable happiness may be his in the next world. The status of Brahmanhood is acquired with the aid of long-continued and austere penances. Having acquired that status, one should never waste one's time in the indulgence of one's senses. Always engaged in penances and self-restraint and desirous of what is for thy good, do thou live and act, devoted to peace and tranquillity. The period of life, of every man, is like a steed. The nature of that steed is unmanifest. The (sixteen) elements (mentioned before) constitute its body. Its nature is exceedingly subtile. Kshanas, and Trutis, and Nimeshas are the hair on its body. The twilights constitute its shoulder joints; The lighted and the dark fortnights are its two eyes of equal power. Months are its other limbs. That steed is running incessantly. If thy eyes be not blind, beholding then that steed incessantly moving forward in its invisible course, do thou set thy heart on righteousness, after hearing what thy preceptors have to say on the question of the next world. They that fall away from righteousness and that conduct themselves recklessly, that always display malice towards others and betake themselves to evil ways are obliged to assume (physical) bodies in the regions of Yama and suffer diverse afflictions, in consequence of their unrighteous acts of diverse
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kind. 1 That king who is devoted to righteousness and who protects and chastises the good and the wicked with discrimination, attains to those regions that belong to man of righteous deeds. By doing diverse kinds of good acts, he attains to such felicity as is faultless and as is incapable of being attained to by undergoing even thousands of births. 2 Furious dogs of frightful mien, crows of iron beaks, flocks of ravens and vultures and other birds, and blood-sucking worms, assail the man who transgresses the commands of his parents and preceptors when he goes to hell after death. 3 That sinful wretch who, in consequence of his recklessness, transgresses the ten boundaries that have been fixed by the Self-born himself, is obliged to pass his time in great affliction in the wild wastes that occur in the dominions of the king of Pitris. 4 That man who is tainted with cupidity, who is in love with untruth, who always takes a delight in deception and cheating, and who does injuries to others by practising hypocrisy and deception, has to go to deep hell and suffer great woe and affliction for his acts of wickedness. Such a man is forced to bathe in the broad river called Vaitarani whose waters are scalding, to enter into a forest of trees whose leaves are as sharp as swords, and then to lie down on a bed of battle-axes. He has thus to pass his days in frightful hell in great affliction. Thou beholdest only the regions of Brahman and other deities, but thou art blind to that which is the highest (viz., Emancipation). Alas, thou art ever blind also to that which brings Death on its train (viz., decrepitude and old age). 5 Go (along the path of Emancipation)! Why tarriest thou? A frightful terror, destructive of thy happiness, is before thee! Do thou take prompt steps for achieving thy Emancipation! Soon after death thou art sure to be taken before Yama at his command. For obtaining felicity in the next world, strive to attain to righteousness through the practice of difficult and austere vows. The puissant Yama, regardless of the sufferings of others, very soon takes the lives of all persons, that is of thyself and thy friends. There is none capable of resisting him. Very soon the wind of Yama will blow before thee (and drive thee to his presence). Very soon wilt thou be taken to that dread presence all alone. Do thou achieve what will be for thy good there. Where now is that Death-wind which will blow before
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thee very soon? (Art thou mindful of it?) Very soon will the points of the compass, when that moment arrives, begin to whirl before thy eyes. (Art thou mindful of that?) O son, soon (when that moment comes) will thy Vedas disappear from thy sight as thou goest helplessly into that dread presence. Do thou, therefore, set thy heart on Yoga abstraction which is possessed of great excellence. 1 Do thou seek to attain that one only treasure so that thou mayst not have to grieve at the recollection (after Death) of thy former deeds good and bad all of which are characterised by error. 2 Decrepitude very soon weakens thy body and robs thee of thy strength and limbs and beauty. Do thou, therefore, seek that one only treasure. Very soon the Destroyer, with Disease for his charioteer, will with a strong hand, for taking thy life, pierce and break thy body. Do thou, therefore practise austere penance. Very soon will, those terrible wolves that reside within thy body, assail thee from every side. Do thou endeavour, therefore, to achieve acts of righteousness. 3 Very soon wilt thou, all alone, behold a thick darkness, and very soon wilt thou behold golden trees on the top of the hill. Do thou, therefore, hasten to achieve acts of righteousness. 4 Very soon will those evil companions and foes of thine, (viz., the senses), dressed in the guise of friends, swerve thee from correct vision. Do thou, then, O son, strive to achieve that which is of the highest good. Do thou earn that wealth which has no fear from either kings or thieves, and which one has not to abandon even at Death. Earned by one's own acts, that wealth has never to be divided among co-owners. Each enjoys that wealth (in the other world) which each has earned for himself. O son, give that to others by which they may be able to live in the next world. Do thou also set thyself to the acquisition of that wealth which is indestructible and durable. Do not think that thou shouldst first enjoy all kinds of pleasures and then turn thy heart on Emancipation, for before thou art satiated with enjoyment thou mayst be overtaken by Death. Do thou, in view of this, hasten to do acts of goodness. 5 Neither mother, nor son, nor relatives, nor dear friends even when solicited with honours, accompany the man that dies. To the regions of Yama one has to go oneself, unaccompanied by any one. Only those deeds, good and bad, that one did before death accompany the man that goes to the other world. The gold and gems that one has earned by good and bad means do not become
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productive of any benefit to one when one's body meets with dissolution. Of men that have gone to the other world, there is no witness, better than the soul, of all act done or undone in life. That when the acting-Chaitanya (Jiva-soul) enters into the witness-Chaitanya the destruction of the body takes place, is seen by Yoga-intelligence when Yogins enter the firmament of their hearts. 1 Even here, the god of Fire, the Sun and the Wind,--these three reside in the body. These, beholding as they do all the practices of one's life become one's witnesses. Days and Nights,--the former characterised by the virtue of displaying all things and the latter characterised by the virtue of concealing all things,--are running incessantly and touching all things (and thereby lessening their allotted periods of existence). Do thou, therefore, be observant of the duties of thy own order. 2 The road in the other world (that leads to the regions of Yama), is infested by many foes (in the form of iron-beaked birds and wolves) and by many repulsive and terrible insects and worms. Do thou take care of thy own acts, for only acts will accompany you along that road. These one has not to share one's acts with others, but every one enjoys or endures the fruits of those acts which every one has himself performed. As Apsaras and great Rishis attain to fruits of great felicity, after the same manner, men of righteous deeds, as the fruits of their respective righteous acts, obtain in the other world cars of transcendent brightness that move everywhere at the will of the riders. Men of stainless deeds and cleansed souls and pure birth obtain in the next world fruits that correspond with their own righteous acts in this life. By walking along the high road constituted by the duties of domesticity, men acquire happy ends by attaining to the region of Prajapati or Vrihaspati or of him of a hundred sacrifices. I can give thee thousands and thousands of instructions. Know, however, that the puissant cleanser (viz., Righteousness), keeps all foolish persons in the Dark. 3 Thou hast passed four and twenty years. Thou art now full five and twenty years of age. Thy years are passing away. Do thou beg in to lay thy store of righteousness. The Destroyer that dwells within error and heedlessness will very soon deprive thy senses of their respective powers. Do thou before that consummation is brought about, hasten to observe thy duties, relying on thy body alone. 4 When
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it is thy duty to go along that road in which thyself only shalt be in front and thyself only in the rear, what need then hast thou with either thy body or thy spouse and children? 1 When men have to go individually and without companions to the region of Yama, it is plain that in view of such a situation of terror, thou shouldst seek to acquire that one only treasure (viz., Righteousness or Yogasamadhi). The puissant Yama, regardless of the afflictions of others, snatches, away the friends and relatives of one's race by the very roots. There is no one that can resist him. Do thou, therefore, seek to acquire a stock of righteousness I impart to thee these lessons, O son, that are all agreeable with the scriptures I follow. Do thou observe them by acting according to their import. He who supports his body by following the duties laid down for his own order, and who makes gifts for earning whatever fruits may attach to such acts, becomes freed from the consequences that are born of ignorance and error. 2 The knowledge which a man of righteous deeds acquires from Vedic declarations leads to omniscience. That omniscience is identical with the science of the highest object of human acquisition (viz., Emancipation). Instruction, imparted to the grateful, became beneficial (in consequence of their leading to the attainment of that highest object of human acquisition). 3 The pleasure that one takes in living amidst the habitations of men is truly a fast-binding cord. Breaking that cord, men of righteous deeds repair to regions of great felicity. Wicked men, however, fail to break that bond. What use hast thou of wealth, O son, or with relatives, or with children, since thou hast to die: Do thou employ thyself in seeking for thy soul which is hidden in a cave. Where have all thy grandsires gone? Do that today which thou wouldst keep for tomorrow. Do that in the forenoon which thou wouldst keep for the afternoon. Death does not wait for any one, to see whether one has or has not accomplished one's task. Following the body after one's death (to the crematorium), one's relatives and kinsmen and friends come back, throwing it on the funeral pyre. Without a scruple do thou avoid those men that are sceptics, that are destitute of compassion, and that are devoted to wicked ways, and do thou endeavour to seek, without listlessness
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or apathy, that which is for thy highest good. When, therefore, the world is thus afflicted by Death, do thou, with thy whole heart, achieve righteousness, aided all the while by unswerving patience. That man who is well conversant with the means of attaining to Emancipation and who duly discharges the duties of his order, certainly attains to great felicity in the other world. For thee that dost not recognise death in the attainment of a different body and that dost not deviate from the path trod by the righteous, there is no destruction. He that increases the stock of righteousness is truly wise. He, on the other hand, that falls away from righteousness is said to be a fool. One that is engaged in the accomplishment of good deeds attains to heaven and other rewards as the fruits of those deeds; but he that is devoted to wicked deeds has to sink in hell. Having acquired the status of humanity, so difficult of acquisition, that is the stepping-stone to heaven, one should fix one's soul on Brahma so that one may not fall away once more. That man whose understanding, directed to the path of heaven, does not deviate therefrom, is regarded by the wise as truly a man of righteousness and when he dies his friends should indulge in grief. That man whose understanding is not restless and which is directed to Brahma and who has attained to heaven, becomes freed from a great terror (viz., hell). They that are born in retreats of ascetics and that die there, do not earn much merit by abstaining all their life from enjoyments and the indulgence of desire. He, however, who though possessed of objects of enjoyment casts them off and engages himself in the practice of penances, succeeds in acquiring everything. The fruits of the penances of such a man are, I think, much higher. Mothers and sires and sons and spouses, by hundreds and thousands, every one had and will have in this world. Who, however, were they and whose are we? I am quite alone. I have no one whom I may call mine. Nor do I belong to any one else. I do not see that person whose I am, nor do I see him whom I may call mine. They have nothing to do with thee. Thou hest nothing to do with them. 1 All creatures take birth agreeably to their acts of past lives. Thou also shalt have to go hence (for taking birth in a new order) determined by thy own acts. In this world it is seen that the friends and followers of only those that are rich behave towards the rich with devotion. The friends and followers of those, however, that are poor fall away during even the life-time of the poor. Man commits numerous evil acts for the sake of his wife (and children). From those evil acts he derives much distress both here and hereafter. The wise man beholds the world of life devastated by the acts performed by every living being. Do thou, therefore, O son, act according to all the instructions I have given thee!
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[paragraph continues] The man possessed of true vision, beholding this world to be only a field of action, should, from desire of felicity in the next world, do acts that are good. Time, exerting his irresistible strength, cooks all creatures (in his own cauldron), with the aid of his ladle constituted by months and seasons, the sun for his fire, and days and nights for his fuel, days and nights, that is that are the witnesses of the fruits of every act done by every creature. For what purpose is that wealth which is not given away and which is not enjoyed? For what purpose is that strength which is not employed in resisting or subjugating one's foes? For what purpose is that knowledge of the scriptures which does not impel one to deeds of righteousness? And for what purpose is that soul which does not subjugate the senses and abstain from evil acts? "Bhishma continued, 'Having heard these beneficial words spoken by the Island-born (Vyasa), Suka, leaving his sire, proceeded to seek a preceptor that could teach him the religion of Emancipation.'" 1
Book
12
Chapter 323
1 [bhīsma]
tato 'tīte mahākalpe utpanne 'ṅgirasaḥ sute
babhūvur nirvṛtā devā jāte
devapurohite
2 bṛhad brahma
mahac ceti śabdāḥ paryāya vācakāḥ
ebhiḥ samanvito rājan guṇair vidvān bṛhaspatiḥ
3 tasya śiṣyo babhūvāgryo rājoparicaro vasuḥ
adhītavāṃs tadā śāstraṃ samyak citraśikhandijam
4 sa rājā bhāvitaḥ pūrvaṃ daivena vidhinā vasuḥ
pālayām āsa pṛthivīṃ divam ākhandalo yathā
5 tasya yajño mahān āsīd aśvamedho
mahātmanaḥ
bṛhaspatir upādhyāyas
tatra hotā bahūva ha
6 prajāpatisutāś cātra sadasyās tv
abhavaṃs trayaḥ
ekataś ca dvitaś caiva tritaś caiva maharṣayaḥ
7 dhanuṣākṣo 'tha raibhyaś ca arvāvasu parāvasū
ṛṣir medhātithiś caiva tāndyaś
caiva mahān ṛṣiḥ
8 ṛṣiḥ śaktir mahābhāgas tathā veda śirāś ca yaḥ
kapilaś ca ṛṣiśreṣṭhaḥ śālihotra pitāmahaḥ
9 ādyaḥ kaṭhas taittiriś ca vaiśampāyana pūrvajaḥ
kaṇvo 'tha devahotraś
ca ete ṣoḍaśa kīrtitāḥ
saṃbhṛtāḥ sarvasaṃbhārās tasmin rājan
mahākratau
10 na tatra paśughāto 'bhūt sa
rājaivaṃ sthito 'bhavat
ahiṃsraḥ śucir akṣudro nirāśīḥ karma saṃstutaḥ
āraṇyaka padodgītā bhāgās
tatropakalpitāḥ
11 prītas tato 'sya bhagavān devadevaḥ purātanaḥ
sākṣāt taṃ darśayām āsa so 'dṛśyo 'nyena kena cit
12 svayaṃ bhāgam
upāghrāya purodāśaṃ gṛhītavān
adṛśyena hṛto bhāgo devena hari medhasā
13 bṛhaspatis tataḥ kruddhaḥ sruvam udyamya vegitaḥ
ākāśaṃ ghnan sruvaḥ pātai roṣād aśrūṇy avartayat
14 uvāca coparicaraṃ mayā bhāgo 'yam udyataḥ
grāhyaḥ svayaṃ hi devena mat pratyakṣaṃ na saṃśayaḥ
15 udyatā yajñabhāgā hi sākṣāt prāptāḥ surair iha
kimartham iha na prāpto darśanaṃ sa harir vibhuḥ
16 tataḥ sa taṃ samuddhūtaṃ bhūmipālo mahān vibhuḥ
prasādayām āsa muniṃ sadasyās te ca
sarvaśaḥ
17 ūcuś cainam asaṃbhrāntā na roṣaṃ kartum arhasi
naiṣa dharmaḥ kṛtayuge yas tvaṃ roṣam acīkṛthāḥ
18 aroṣaṇo hy asau devo yasya bhāgo 'yam udyataḥ
na sa śakyas tvayā draṣṭum asmābhir
vā bṛhaspate
yasya prasādaṃ kurute sa vai taṃ draṣṭum arhati
19 [edt]
vayaṃ hi brahmaṇaḥ putrā mānasāḥ parikīrtitāḥ
gatā niḥśreyasārthaṃ hi kadā cid diśam uttarām
20 taptvā varṣasahasrāṇi catvāri tapa uttamam
ekapādasthitāḥ samyak kāṣṭha bhūtāḥ samāhitāḥ
21 meror uttarabhāge tu kṣīrodasyānukūlataḥ
sa deśo yatra nas taptaṃ tapaḥ paramadāruṇam
kathaṃ paśyemahi vayaṃ devaṃ nārāyaṇaṃ tv iti
22 tato vratasyāvabhṛthe vāg uvācāśarīriṇī
sutaptaṃ vas tapasviprāḥ prasannenāntar ātmanā
23 yūyaṃ jijñāsavo
bhaktāḥ kathaṃ drakṣyatha taṃ prabhum
kṣīrodadher uttarataḥ śvetadvīpo mahāprabhaḥ
24 tatra nārāyaṇa parā mānavāś candra varcasaḥ
ekāntabhāvopagatās te bhaktāḥ puruṣottamam
25 te sahasrārciṣaṃ devaṃ praviśanti sanātanam
atīndriyā nirāhārā aniṣpandāḥ sugandhinaḥ
26 ekāntinas te puruṣāḥ śvetadvīpanivāsinaḥ
gacchadhvaṃ tatra munayas
tatrātmā me prakāśitaḥ
27 atha śrutvā vayaṃ sarve vācaṃ tām aśarīriṇīm
yathākhyātena mārgeṇa taṃ deśaṃ pratipedire
28 prāpya śvetaṃ mahādvīpaṃ tac cittās tad didṛkṣavaḥ
tato no dṛṣṭiviṣayas tadā pratihato 'bhavat
29 na ca paśyāma puruṣaṃ tat tejo hṛtadarśanāḥ
tato naḥ prādurabhavad
vijñānaṃ deva yogajam
30 na kilātapta tapasā śakyate draṣṭum añjasā
tataḥ punar varṣaśataṃ taptvā tātkālikaṃ mahat
31 vratāvasāne suśubhān narān dadṛśire vayam
śvetāṃś candrapratīkāśān sarvalakṣaṇalakṣitān
32 nityāñjali kṛtān brahma japataḥ prāg udaṅ mukhān
mānaso nāma sa japo japyate tair mahātmabhiḥ
tenaikāgra manastvena prīto bhavati vai hariḥ
33 yā bhaven muniśārdūlabhāḥ sūryasya yugakṣaye
ekaikasya prabhā tādṛk sābhavan
mānavasya ha
34 tejo nivāsaḥ sa dvīpa iti vai menire vayam
na tatrābhyadhikaḥ kaś cit sarve te
samatejasaḥ
35 atha sūryasahasrasya prabhāṃ yugapad utthitām
sahasā dṛṣṭavantaḥ sma punar eva bṛhaspate
36 sahitāś cābhyadhāvanta tatas te
mānavā drutam
kṛtāñjaliputā hṛṣṭā nama ity eva vādinaḥ
37 tato 'bhivadatāṃ teṣām aśrauṣma vipulaṃ dhvanim
baliḥ kilopahriyate tasya devasya
tair naraiḥ
38 vayaṃ tu tejasā
tasya sahasāhṛta cetasaḥ
na kiṃ cid api paśyāmo hṛtadṛṣṭi balendriyāḥ
39 ekas tu śabdo 'virataḥ śruto 'smābhir udīritaḥ
jitaṃ te pundarīkākṣa namas te viśvabhāvana
40 namas te 'stu hṛṣīkeśa mahāpuruṣa pūrvaja
iti śabdaḥ śruto 'smābhiḥ śikṣākṣara samīritaḥ
41 etasminn antare vāyuḥ sarvagandhavahaḥ śuciḥ
divyāny uvāha puṣpāni karmaṇyāś cauṣadhīs tathā
42 tair iṣṭaḥ pañca kālajñair harir ekāntibhir naraiḥ
nūnaṃ tatrāgato devo yathā tair vāg
udīritā
vayaṃ tv enaṃ na paśyāmo mohitās tasya māyayā
43 mārute saṃnivṛtte ca balau ca pratipādite
cintā vyākulitātmāno jātāḥ smo 'ṅgirasāṃ vara
44 mānavānāṃ sahasreṣu teṣu vai śuddhayoniṣu
asmān na kaś cin manasā cakṣuṣā vāpy apūjayat
45 te 'pi svasthā munigaṇā ekabhāvam anuvratāḥ
nāsmāsu dadhire bhāvaṃ brahma
bhāvam anuṣṭhitāḥ
46 tato 'smān supariśrāntāṃs tapasā cāpi karśitān
uvāca svasthaṃ kim api bhūtaṃ tatrāśarīrakam
47 dṛṣṭā vaḥ puruṣāḥ śvetāḥ sarvendriyavivarjitāḥ
dṛṣṭo bhavati deveśa ebhir dṛṣṭair dvijottamāḥ
48 gacchadhvaṃ munayaḥ sarve yathāgatam ito 'cirāt
na sa śakyo abhaktena draṣṭuṃ devaḥ kathaṃ cana
49 kāmaṃ kālena
mahatā ekāntitvaṃ samāgataiḥ
śakyo draṣṭuṃ sa bhagavān prabhā mandala durdṛśaḥ
50 mahat kāryaṃ tu kartavyaṃ yuṣmābhir dvijasattamāḥ
itaḥ kṛtayuge 'tīte
viparyāsaṃ gate 'pi ca
51 vaivasvate 'ntare viprāḥ prāpte tretāyuge tataḥ
surāṇāṃ kāryasiddhyarthaṃ sahāyā vai bhaviṣyatha
52 tatas tad adbhutaṃ vākyaṃ niśamyaivaṃ sma somapa
tasya prasādāt prāptāḥ smo deśam
īpsitam añjasā
53 evaṃ sutapasā
caiva havyakavyais tathaiva ca
devo 'smābhir na dṛṣṭaḥ sa kathaṃ tvaṃ draṣṭum arhasi
nārāyaṇo mahad bhūtaṃ viśvasṛg ghavyakavya bhuk
54 [bhīsma]
evam ekata vākyena dvita trita matena ca
anunītaḥ sadasyaiś ca bṛhaspatir udāradhīḥ
samānīya tato yajñaṃ daivataṃ samapūjayat
55 samāptayajño rājāpi prajāḥ pālitavān vasuḥ
brahmaśāpād divo bhraṣṭaḥ praviveśa mahīṃ tataḥ
56 antar bhūmigataś caiva satataṃ dharmavatsalaḥ
nārāyaṇa paro bhūtvā nārāyaṇa padaṃ jagau
57 tasyaiva ca prasādena punar
evotthitas tu saḥ
mahītalād gataḥ sthānaṃ brahmaṇaḥ samanantaram
parāṃ gatim anuprāpta iti naiṣṭhikam añjasā
SECTION CCCXXIII
"Yudhishthira said, 'If there is any efficacy in gifts, in sacrifices, in penances well-performed, and in dutiful services rendered to preceptors and other reverend seniors, do thou, O grandsire, speak of the same to me. "Bhishma said, 'An understanding associated with evil causes the mind to fall into sin. In this state one stains one's acts, and then falls into great distress. Those that are of sinful acts have to take birth as persons of very indigent circumstances. From famine to famine, from pain to pain, from fear to fear, is their change. They are more dead than those that are dead. Possessed of affluence, from joy to joy, from heaven to heaven, from happiness to happiness, proceed they that are possessed of faith, that are self-restrained, and that are devoted to righteous deeds. They that are unbelievers have to pass, with groping hands, through regions infested by beasts of prey and elephants and pathless tracts teeming with snakes and robbers and other causes of fear. What more need be said of these? They, on the other hand, that are endued with reverence for gods and guests, that are liberal, that have proper regard for persons that are good, and that make gifts in sacrifices, have for theirs the path (of felicity) that belongs to men of cleansed and subdued souls. Those thatp. 81
are not righteous should not be counted among men even as grains without kernel are not counted among grain and as cockroaches are not counted among birds. The acts that one does, follow one even when one runs fast. Whatever acts one does, lie down with the doer who lays himself down. Indeed, the sins one does, sit when the doer sits, and run when he runs. The sins act when the doer acts, and, in fact follow the doer like his shadow. Whatever the acts one does by whatever means and under whatever circumstances, are sure to be enjoyed and endured (in respect of their fruits) by the doer in his next life. From every side Time is always dragging all creatures, duly observing the rule in respect of the distance to which they are thrown and which is commensurate with their acts. 1 As flowers and fruits, without being urged, never suffer their proper time to pass away without making their appearance, even so the acts one has done in past life make their appearance at the proper time. Honour and dishonour, gain and loss, destruction and growth, are seen to set in. No one can resist them (when they come). One of them is enduring, for disappear it must after appearance. The sorrows one suffers is the result of one's acts. The happiness one enjoys flows from one's acts. From the time when one lies within the mother's womb one begins to enjoy and endure one's acts of a past life. Whatever acts good and bad one does in childhood, youth, or old age, one enjoys and endures their consequences in one's next life in similar ages. As the calf recognises its dam even when the latter may stand among thousands of her species, after the same manner the acts done by one in one's past life come to one n one's next life (without any mistake) although one may live among thousands of one's species. As a piece of dirty cloth is whitened by being washed in water, after the same manner, the righteous, cleansed by continuous exposure unto the fire of fasts and penances, at last attain to unending happiness. O thou of high intelligence, the desires and purposes of those whose sins have been washed off by long-continued penances well-performed, become crowned with fruition. The track of the righteous cannot be discerned even as that of birds in the, sky or that of fishes in the water. There is no need of speaking ill of others, nor of reciting the instances in which others have tripped. On the other hand, one should always do what is delightful, agreeable, an beneficial to one's own self.'" 2
Book
12
Chapter 324
1 [yudhisthira]
yadā bhakto bhagavata āsīd rājā mahāvasuḥ
kimarthaṃ sa paribhraṣṭo viveśa vivaraṃ bhuvaḥ
2 [bhīsma]
atrāpy udaharantīmam itihāsaṃ purātanam
ṛṣīṇāṃ caiva saṃvādaṃ tridaśānāṃ ca bhārata
3 ajena yastavyam iti devāḥ prāhur dvijottamān
sa cac chāgo hy ajo jñeyo nānyaḥ paśur iti sthitiḥ
4 [rsayah]
bījair yajñeṣu yastavyam iti vai
vaidikī śrutiḥ
aja saṃjñāni bījāni chāgaṃ na ghnantum arhatha
5 naiva dharmaḥ satāṃ devā yatra vadhyeta vai paśuḥ
idaṃ kṛtayugaṃ śreṣṭhaṃ kathaṃ vadhyeta vai paśuḥ
6 [bhīsma]
teṣāṃ saṃvadatām evam ṛṣīṇāṃ vibudhaiḥ saha
mārgāgato nṛpaśreṣṭhas taṃ deśaṃ prāptavān vasuḥ
antarikṣacaraḥ śrīmān samagrabalavāhanaḥ
7 taṃ dṛṣṭvā sahasāyāntaṃ vasuṃ te tv antarikṣagam
ūcur dvijātayo devān eṣa chetsyati saṃśayam
8 yajvā dānapatiḥ śreṣṭhaḥ sarvabhūtahitapriyaḥ
kathaṃ svid anyathā brūyād
vākyam eṣa mahān vasuḥ
9 evaṃ te saṃvidaṃ kṛtvā vibudhā ṛṣayas tathā
apṛcchan sahasābhyetya
vasuṃ rājānam antikāt
10 bho rājan kena yastavyam
ajenāho svidauṣadhaiḥ
etan naḥ saṃśayaṃ chindhi pramāṇaṃ no bhavān mataḥ
11 sa tān kṛtāñjalir bhūtvā paripapraccha vai vasuḥ
kasya vaḥ ko mataḥ pakṣo brūta satyaṃ samāgatāḥ
12 [rsayah]
dhānyair yastavyam ity eṣa pakṣo 'smākaṃ narādhipa
devānāṃ tu paśuḥ pakṣo mato rājan vadasva naḥ
13 [bhīsma]
devānāṃ tu mataṃ jñātvā vasunā pakṣasaṃśrayāt
chāgenājena yastavyam evam uktaṃ vacas tadā
14 kupitās te tataḥ sarve munayaḥ sūryavarcasaḥ
ūcur vasuṃ vimānasthaṃ deva pakṣārtha vādinam
15 surapakṣo gṛhītas te yasmāt tasmād divaḥ pata
adya prabhṛti te rājan ākāśe
vihatā gatiḥ
asmac chāpābhighātena mahīṃ bhittvā pravikṣyasi
16 tatas tasmin muhūrte 'tha
rājoparicaras tadā
adho vai saṃbabhūvāśu bhūmer
vivara gonṛpaḥ
smṛtis tv enaṃ na prajahau tadā nārāyaṇājñayā
17 devās tu sahitāḥ sarve vasoḥ śāpavimokṣaṇam
cintayām āsur avyagrāḥ sukṛtaṃ hi nṛpasya tat
18 anenāsmat kṛte rājñā śāpaḥ prāpto mahātmanā
asya prati priyaṃ kāryaṃ sahitair no divaukasaḥ
19 iti buddhyyā vyavasyāśu gatvā
niścayam īśvarāḥ
ūcus taṃ hṛṣṭamanaso rājoparicaraṃ tadā
20 brahmaṇya devaṃ tvaṃ bhaktaḥ surāsuraguruṃ harim
kāmaṃ sa tava tuṣṭātmā kuryāc chāpavimokṣaṇam
21 mānanā tu dvijātīnāṃ kartavyā vai mahātmanām
avaśyaṃ tapasā teṣāṃ phalitavyaṃ nṛpottama
22 yatas tvaṃ sahasā bhraṣṭa ākāśān medinī talam
ekaṃ tv anugrahaṃ tubhyaṃ dadmo vai nṛpasattama
23 yāvat tvaṃ śāpadoṣeṇa kālam āsiṣyase 'nagha
bhūmer vivara gobhūtvā tāvantaṃ kālam āpsyasi
yajñeṣu suhutāṃ viprair vasor dhārāṃ mahātmabhiḥ
24 prāpsyase 'smad anudhyānān mā ca tvāṃ glānir āspṛśet
na kṣutpipāse rājendra bhūmeś chidre
bhaviṣyataḥ
25 vasor dhārānupītatvāt tejasāpyāyitena
ca
sa devo 'smad varāt prīto brahmalokaṃ hi neṣyati
26 evaṃ dattvā varaṃ rājñe sarve tatra divaukasaḥ
gatāḥ svabhavanaṃ devā ṛṣayaś ca tapodhanāḥ
27 cakre ca satataṃ pūjāṃ viṣvaksenāya bhārata
japyaṃ jagau ca satataṃ nārāyaṇa mukhodgatam
28 tatrāpi pañcabhir yajñaiḥ pañca kālān ariṃdama
ayajad dhariṃ surapatiṃ bhūmer vivarago 'pi san
29 tato 'sya tuṣṭo bhagavān bhaktyā nārāyaṇo hariḥ
ananyabhaktasya satas tatparasya jitātmanaḥ
30 varado bhagavān viṣṇuḥ samīpasthaṃ dvijottamam
garutmantaṃ mahāvegam ābabhāse
smayann iva
31 dvijottama mahābhāga gamyatāṃ vacanān mama
saṃrād rājā vasur nāma dharmātmā māṃ samāśritaḥ
32 brāhmaṇānāṃ prakopena praviṣṭo vasudhātalam
mānitās te tu viprendrās tvaṃ tu gaccha dvijottama
33 bhūmer vivara saṃguptaṃ garudeha mamājñayā
adhaś caraṃ nṛpaśreṣṭhaṃ khecaraṃ kuru māciram
34 garutmān atha vikṣipya pakṣau mārutavegavān
viveśa vivaraṃ bhūmer yatrāste
vāgyato vasuḥ
35 tata enaṃ samutkṣipya sahasā vinatāsutaḥ
utpapāta nabhas tūrṇaṃ tatra cainam amuñcata
36 tasmin muhūrte saṃjajñe rājoparicaraḥ punaḥ
saśarīro gataś caiva brahmalokaṃ nṛpottamaḥ
37 evaṃ tenāpi
kaunteya vāg doṣād devatājñayā
prāptā gatir ayajvārhā dvija śāpān mahātmanā
38 kevalaṃ puruṣas tena sevito harir īśvaraḥ
tataḥ śīghraṃ jahau śāpaṃ brahmalokam avāpa ca
39 etat te sarvam ākhyātaṃ te bhūtā mānavā yathā
nārado 'pi yathā śvetaṃ dvīpaṃ sa gatavān ṛṣiḥ
tat te sarvaṃ pravakṣyāmi śṛṇuṣvaika manā nṛpa
SECTION CCCXXIV
"Yudhishthira said, 'Tell me, O grandsire, how the high-souled Suka of austere penances took birth as the son of Vyasa, and how did he succeed in attaining to the highest success? Upon what woman did Vyasa, endued with wealth of asceticism, beget that son of his? We do not know who was Suka's mother, nor do we know anything of the birth of that high-souled ascetic. How was it that, when he was a mere boy, his mind became directed to the knowledge of the subtile (Brahma)? Indeed, in this world no second person can be seen in whom such predilections could be marked at so early an age. I desire to hear all this in detail, O thou of great intelligence. I am never satiated with hearing thy excellent and nectar-like words. Tell me, O grandsire in their proper order, of the greatness, and the knowledge of Suka and of his union with the (Supreme) Soul!""Bhishma continued, 'The Rishis did not make merit depend upon years or decrepitude or wealth or friends. They said that he amongst them was great that studied the Vedas. All this that thou enquirest bout has penances for its root. That penance, again, O son of Pandu, rises from the subjugation of the senses. Without doubt, one incurs fault by giving one's senses the reins. It is only by restraining them that one succeeds in earning success. The merit that attaches to a thousand Horse-sacrifices or a hundred Vajapeyas cannot come up to even a sixteenth portion of the merit that arises from Yoga, I shall, on the present occasion, recite to thee the circumstances of Suka's birth, the fruits he won f his penances, and the foremost end he achieved (by his acts), topics that are incapable of being understood by persons of uncleansed soul. Once on a time on the summit of Meru adorned with karnikara flowers, Mahadeva sported, accompanied by the terrible spirits that were his associates. The daughter of the king of mountains, viz., the goddess Parvati, was also there. There at the close vicinity of that summit, the Island-born (Vyasa) underwent extraordinary austerities. O best of the Kurus, devoted to the practices of Yoga, the great ascetic withdrawing himself by Yoga into his own Soul, and engaged in Dharana, practised many austerities for the sake of (obtaining) a son. The prayer he addressed to the great God was,--O puissant one, let me have a son that will have he puissance of Fire and Earth and Water and Wind and Space. Engaged in the austerest of penances, the Island-born Rishi begged of that at God who is incapable of being approached by persons of uncleansed souls, (not by words but) by his Yoga-resolution. The puissant Vyasa remained there for a hundred years, subsisting on air alone, engaged in adoring Mahadeva of multifarious form, the lord of Uma. Thither all the regenerate Rishis and royal sages and the Regents of the world and the Sadhyas along with the Vasus, and the Adityas, the Rudras, and Surya and Chandramas, and the Maruts, and the Oceans, and the Rivers and the Aswins, the Deities,
p. 83
the Gandharvas, and Narada and Parvata and the Gandharva Viswavasu, and the Siddhas, and the Apsaras. There Mahadeva, called also by the name of Rudra, sat, decked with an excellent garland of Karnikara flowers, and blazed with effulgence like the Moon with his rays. In those delightful and celestial woods populous with deities and heavenly Rishis, the great Rishi remained, engaged in high Yoga-contemplation, from desire of obtaining a son. His strength suffered no diminution, nor did he feel any pain. At this the three worlds were much amazed. While the Rishi, possessed of immeasurable energy, sat in Yoga, his matted locks, in con-sequence of his energy, were seen to blaze like flames of fire. The illustrious Markandeya it was from whom I heard of this. He used always to recite to me the acts of the deities. It is for this that the matted locks of the high-souled and (Island-born) Krishna, thus emblazed by his energy on that occasion, seem to this day to be endued with the complexion of fire. Gratified with such penances and such devotion, O Bharata, of the Rishi, the great God resolved (to grant him his wish). The Three-eyed deity, smiling with pleasure, addressed him and said,--O Island-born one, thou shalt get a son like to what thou wishest! Possessed of greatness, he shall be as pure as Fire, as Wind, as Earth, as Water, and as Space! He shall be possessed of the consciousness of his being Brahma's self; his understanding and soul shall be devoted to Brahma, and he shall completely depend upon Brahma so as to be identifiable with it!'"
Book
12
Chapter 325
1 [bhīsma]
prāpya śvetaṃ mahādvīpaṃ nārado bhagavān ṛṣiḥ
dadarśa tān eva narāñ śvetāṃś candraprabhāñ śubhān
2 pūjayām āsa śirasā manasā taiś
ca pūjitaḥ
didṛkṣur japyaparamaḥ sarvakṛcchra dharaḥ sthitaḥ
3 bhūtvaikāgra manā vipra
ūrdhvabāhur mahāmuniḥ
stotraṃ jagau sa viśvāya
nirguṇāya mahātmane
4 nāradovāca
namas te devadeva [1] niṣkriya [2] nirguṇa [3] lokasākṣin [4] kṣetrajña [5] ananta [6=116] puruṣa [7] mahāpuruṣa [8] triguṇa [9] pradhāna [10]
amṛta [11] vyoma [12]
sanātana [13] sadasadvyaktāvyakta [14] ṛtadhāman [15]
pūrvādideva [16] vasuprada [17] prajāpate [18] suprajāpate [19] vanaspate [20]
mahāprajāpate [21] ūrjaspate [22] vācaspate [23]
manaspate [24] jagatpate [25] divaspate [26] marutpate [27] salilapate [28] pṛthivīpate [29] dik pate [30]
pūrvanivāsa [31] brahmapurohita [32]
brahmakāyika [33] mahākāyika [34] mahārājika [35] caturmahārājika [36] ābhāsura
[37] mahābhāsura [38] saptamahābhāsura [39] yāmya [40]
mahāyāmya [41] saṃjñāsaṃjña [42] tuṣita [43] mahātuṣita [44] pratardana
[45] parinirmita [46] vaśavartin [47] aparinirmita [48] yajña [49] mahāyajña
[50]
yajñasaṃbhava [51] yajñayone
[52] yajñagarbha [53] yajñahṛdaya [54] yajñastuta [55] yajñabhāgahara
[56] pañcayajñadhara [57] pañcakālakartṛgate [58]
pañcarātrika [59] vaikuṇṭha [60]
aparājita [61] mānasika [62] paramasvāmin [63]
susnāta [64] haṃsa [65] paramahaṃsa [66]
paramayājñika [67] sāṃkhyayoga [68] amṛteśaya [69] hiraṇyeśaya [70]
vedeśaya [71] kuśeśaya [72] brahmeśaya [73]
padmeśaya [74] viśveśvara [75] tvaṃ jagadanvayaḥ [76] tvaṃ jagatprakṛtiḥ [77] tavāgnir āsyaṃ [78] vaḍavāmukho 'gniḥ [79] tvam āhutiḥ [80]
tvaṃ sārathiḥ [81] tvaṃ vaṣaṭkāraḥ [82] tvam oṃkāraḥ [83] tvaṃ manaḥ [84] tvaṃ candramāḥ [85] tvaṃ cakṣurādyam [86] tvaṃ sūryaḥ [87] tvaṃ diśāṃ gajaḥ [88] digbhāno [89] hayaśiraḥ [90]
prathamatrisauparṇa [91]
pañcāgne [92] triṇāciketa [93] ṣaḍaṅgavidhāna [94] prāgjyotiṣa [95] jyeṣṭhasāmaga [96] sāmikavratadhara [97] atharvaśiraḥ [98] pañcamahākalpa [99] phenapācārya [100]
vālakhilya [101] vaikhānasa [102] abhagnayoga
[103] abhagnaparisaṃkhyāna [194] yugāde [105] yugamadhya [106] yuganidhana
[107] ākhaṇḍala [108] prācīnagarbha [109] kauśika [110]
puruṣṭuta [111] puruhūta
[112] viśvarūpa [113] anantagate [114] anantabhoga [115] ananta [116=6] anāde
[117] amadhya [118] avyaktamadhya [119] avyaktanidhana [120]
vratāvāsa [121] samudrādhivāsa [122] yaśovāsa
[123] tapovāsa [124] lakṣmyāvāsa [125] vidyāvāsa [126] kīrtyāvāsa [127] śrīvāsa
[128] sarvāvāsa [129] vāsudeva [130]
sarvacchandaka [131] harihaya [132] harimedha
[133] mahāyajñabhāgahara [134] varaprada [135=157] yamaniyamamahāniyamakṛcchrātikṛcchramahākṛcchrasarvakṛcchraniyamadhara [136] nivṛttadharmapravacanagate
[137] pravṛttavedakriya [138] aja [139] sarvagate [140]
sarvadarśin [141] agrāhya [142] acala [143]
mahāvibhūte [144] māhātmyaśarīra [145] pavitra [146] mahāpavitra [147] hiraṇmaya [148] bṛhat [149] apratarkya [150]
avijñeya [151] brahmāgrya [152] prajāsargakara
[153] prajānidhanakara [154] mahāmāyādhara [155] citraśikhaṇḍin [156] varaprada [157=135] puroḍāśabhāgahara [158]
gatādhvan [159] chinnatṛṣṇa [160]
chinnasaṃśaya [161]
sarvatonivṛtta [162] brāhmaṇarūpa [163] brāhmaṇapriya [164] viśvamūrte [165] mahāmūrte [166] bāndhava [167]
bhaktavatsala [168] brahmaṇyadeva [169] bhakto 'haṃ tvāṃ didṛṣkuḥ [170] ekāntadarśanāya namo namaḥ [171]
SECTION CCCXXV
"Bhishma said. 'The son of Satyavati having obtained this high boon from the great God, was one day employed in rubbing his sticks for making a fire. While thus engaged, the illustrious Rishi, O king, beheld the Apsara Ghritachi, who, in consequence of her energy, was then possessed of great beauty. Beholding the Apsara in those woods, the illustrious Rishi Vyasa, O Yudhishthira, became suddenly smitten with desire. The Apsara (Ghritachi), seeing the Rishi's heart troubled by desire, transformed herself into a she-parrot and came to that spot. Although he beheld the Apsara disguised in another form, the desire that had arisen in the Rishi's heart (without disappearing) spread itself over every part of his body. Summoning all his patience, the ascetic endeavoured to suppress that desire; with all his effort, however, Vyasa did not succeed in controlling his agitated mind. In consequence of the inevitability of what was to happen, the Rishi's heart was attracted by Ghritachi's fair form. He set himself more earnestly to the task of making a fire for suppressing his emotion, but in spite of all his efforts his vital seed came out. That best of regenerate ones, however, O king, continued to rub his stick without feeling any scruples for what hadp. 84
happened. From the seed that fell, was born a son unto him, called Suka. In consequence of his circumstance attending his birth, he came to be called by name of Suka. Indeed, it was thus that great ascetic that foremost of Rishis and highest of Yogins, took birth from the two sticks (his father had for making fire). As in a sacrifice a blazing fire shed its effulgence all around when libations of clarified butter are poured upon it, after the same manner did Suka take his birth, blazing with effulgence in consequence of his own energy. Assuming the excellent form and complexion that were his sire, Suka, O son of Kuru, of cleansed Soul, shone like a smokeless fire. The foremost of rivers, viz., Ganga. O king, coming to the breast of Meru, in her own embodied form, bathed Suka (after his birth) with her waters. There fell from the welkin, O son of Kuru, an ascetic's stick and a dark deer-skin for the use, O monarch, of the high-souled Suka. The Gandharvas sang repeatedly and the diverse tribes of Apsaras danced; and celestial kettledrums of loud sound began to beat. The Gandharva Viswavasu, and Tumvuru and Varada, and those other Gandharvas called by the names of Haha, and Huhu, eulogised the birth of Suka. There the regents of the world with Sakra at their head came, as also the deities and the celestial and the regenerate Rishis. The Wind-god poured showers of celestial flowers upon the spot. The entire universe, mobile, and immobile, became, filled with joy. The high-souled Mahadeva of great effulgence, accompanied by the Goddess, and moved by affection, came there and soon after the birth of the Muni's son invested him with the sacred-thread. Sakra, the chief of the gods, gave him, from affection, a celestial Kamandalu of excellent form, and some celestial robes. Swans and Satapatras and cranes by thousands, and many parrots and Chasas, O Bharata, wheeled over his head. Endued with great splendour and intelligence, Suka, having obtained his birth from the two sticks, continued to live there, engaged the while in the attentive observance of many vows and fasts. As soon as Suka was born, the Vedas with all their mysteries and all their abstracts, came for dwelling in him, O king, even as they dwell in his sire. For all that, Suka selected Vrihaspati, who was conversant with all the Vedas together with their branches and commentaries, for his preceptor, remembering the universal practice. 1 Having studied all the Vedas together with all their mysteries and abstracts, as also all the histories and the science of government, O puissant monarch, the great ascetic returned home, after giving his preceptor the tuition fee. Adopting the vow of a Brahmacharin, he then commenced to practise the austerest penances concentrating all his attention thereon. In even his childhood, he became an object of respect with the gods and Rishis for his knowledge and penances. The mind of the great ascetic, O king, took no pleasure in the three modes of life with the domestic among them, keeping in view, as he did, the religion of Emancipation.'"
Book
12
Chapter 326
1 [bhīsma]
evaṃ stutaḥ sa bhagavān guhyais tathyaiś ca nāmabhiḥ
taṃ muniṃ darśayām āsa nāradaṃ viśvarūpadhṛk
2 kiṃ cic candra
viśuddhātmā kiṃ cic candrād viśeṣavān
kṛśānu varṇaḥ kiṃ cic ca kiṃ cid dhiṣnyākṛtiḥ prabhuḥ
3 śukapatravarṇaḥ kiṃ cic ca kiṃ cit sphatika saprabhaḥ
nīlāñjanacaya prakhyo jātarūpaprabhaḥ kva cit
4 pravālāṅkura varṇaś ca śvetavarṇaḥ kva cid babhau
kva cit suvarṇavarṇābho vaidūryasadṛśaḥ kva cit
5 nīlavaidūrya sadṛśa indranīlanibhaḥ kva cit
mayūragrīva varṇābho
muktāhāra nibhaḥ kva cit
6 etān varṇān bahuvidhān rūpe bibhrat sanātanaḥ
sahasranayanaḥ śrīmāñ śataśīrṣaḥ sahasrapāt
7 sahasrodara bāhuś ca avyakta iti
ca kva cit
oṃkāram udgiran
vaktrāt sāvitrīṃ ca tad anvayām
8 śeṣebhyaś caiva
vaktrebhyaś caturvedodgataṃ vasu
āraṇyakaṃ jagau devo harir nārāyaṇo vaśī
9 vedīṃ kamandaluṃ darbhān mani rūpān athopalān
ajinaṃ danda kāṣṭhaṃ ca jvalitaṃ ca hutāśanam
dhārayām āsa deveśo hastair yajñapatis tadā
10 taṃ prasannaṃ prasannātmā nārado dvijasattamaḥ
vāgyataḥ prayato bhūtvā
vavande parameśvaram
tam uvāca nataṃ mūrdhnā devānām
ādir avyayaḥ
11 ekataś ca dvitaś caiva tritaś caiva
maharṣayaḥ
imaṃ deśam anuprāptā mama darśanalālasāḥ
12 na ca māṃ te dadṛśire na ca drakṣyati kaś cana
ṛte hy ekāntika śreṣṭhāt tvaṃ caivaikāntiko mataḥ
13 mamaitās tanavaḥ śreṣṭhā jātā dharmagṛhe dvija
tās tvaṃ bhajasva satataṃ sādhayasva yathāgatam
14 vṛṇīṣva ca varaṃ vipra mattas tvaṃ yam ihecchasi
prasanno 'haṃ tavādyeha
viśvamūrtir ihāvyayaḥ
15 [nārada]
adya me tapaso deva yamasya niyamasya ca
sadyaḥ phalam avāptaṃ vai dṛṣṭo yad bhagavān mayā
16 vara eṣa mamātyantaṃ dṛṣṭas tvaṃ yat sanātanaḥ
bhagavān viśvadṛk siṃhaḥ sarvamūrtir mahāprabhuḥ
17 [bhīsma]
evaṃ saṃdarśayitvā tu nāradaṃ parameṣṭhijam
uvāca vacanaṃ bhūyo gaccha nārada
māciram
18 ime hy anindriyāhārā madbhaktāś
candra varcasaḥ
ekāgrāś cintayeyur māṃ naiṣāṃ vighno bhaved iti
19 siddhāś caite mahābhāgāḥ purā hy ekāntino 'bhavan
tamo rajo vinirmuktā māṃ pravekṣyanty asaṃśayam
20 na dṛśyaś cakṣuṣā yo 'sau na spṛśyaḥ sparśanena ca
na ghreyaś caiva gandhena rasena ca vivarjitaḥ
21 sattvaṃ rajas tamaś
caiva na guṇās taṃ bhajanti vai
yaś ca sarvagataḥ sākṣī lokasyātmeti kathyate
22 bhūtagrāma śarīreṣu naśyatsu na vinaśyati
ajo nityaḥ śāśvataś ca nirguṇo niṣkalas tathā
23 dvir dvādaśebhyas tattvebhyaḥ khyāto yaḥ pañcaviṃśakaḥ
puruṣo niṣkriyaś caiva jñānadṛśyaś ca kathyate
24 yaṃ praviśya bhavantīha
muktā vai dvijasattama
sa vāsudevo vijñeyaḥ paramātmā sanātanaḥ
25 paśya devasya māhātmyaṃ mahimānaṃ ca nārada
śubhāśubhaiḥ karmabhir yo na
lipyati kadā cana
26 sattvaṃ rajas tamaś
caiva guṇān etān pracakṣate
ete sarvaśarīreṣu tiṣṭhanti vicaranti ca
27 etān guṇāṃs tu kṣetrajño bhuṅkte naibhiḥ sa bhujyate
nirguṇo guṇabhuk caiva guṇasraṣṭā guṇādhikaḥ
28 jagat pratiṣṭhā devarṣe pṛthivy apsu pralīyate
jyotiṣy āpaḥ pralīyante jyotir vāyau pralīyate
29 khe vāyuḥ pralayaṃ yāti manasy ākāśam eva ca
mano hi paramaṃ bhūtaṃ tad avyakte pralīyate
30 avyaktaṃ puruṣe brahman niṣkriye saṃpralīyate
nāsti tasmāt parataraṃ puruṣād vai sanātanāt
31 nityaṃ hi nāsti
jagati bhūtaṃ sthāvarajaṅgamam
ṛte tam ekaṃ puruṣaṃ vāsudevaṃ sanātanam
sarvabhūtātmabhūto hi vāsudevo mahābalaḥ
32 pṛthivī vāyur ākāśam
āpo jyotiś ca pañcamam
te sametā mahātmānaḥ śarīram iti saṃjñitam
33 tad āviśati yo brahmann adṛśyo laghuvikramaḥ
utpanna eva bhavati śarīraṃ ceṣṭayan prabhuḥ
34 na vinā dhātusaṃghātaṃ śarīraṃ bhavati kva cit
na ca jīvaṃ vinā brahman
dhātavaś ceṣṭayanty uta
35 sa jīvaḥ parisaṃkhyātaḥ śeṣaḥ saṃkarṣaṇaḥ prabhuḥ
tasmāt sanatkumāratvaṃ yo labheta
svakarmaṇā
36 yasmiṃś ca sarvabhūtāni
pralayaṃ yānti saṃkṣaye
sa manaḥ sarvabhūtānāṃ pradyumnaḥ paripathyate
37 tasmāt prasūto yaḥ kartā kāryaṃ kāraṇam eva ca
yasmāt sarvaṃ prabhavati jagat
sthāvarajaṅgamam
so 'niruddhaḥ sa īśāno vyaktiḥ sā sarvakarmasu
38 yo vāsudevo bhagavān kṣetrajño nirguṇātmakaḥ
jñeyaḥ sa eva bhagavāñ jīvaḥ saṃkarṣaṇaḥ prabhuḥ
39 saṃkarṣaṇāc ca pradyumno mano bhūtaḥ sa ucyate
pradyumnād yo 'niruddhas tu so 'haṃkāro maheśvaraḥ
40 mattaḥ sarvaṃ saṃbhavati jagat sthāvarajaṅgamam
akṣaraṃ ca kṣaraṃ caiva sac cāsac caiva nārada
41 māṃ praviśya bhavantīha
muktā bhaktās tu ye mama
ahaṃ hi puruṣo jñeyo niṣkriyaḥ pañcaviṃśakaḥ
42 nirguṇo niṣkalaś caiva nirdvandvo niṣparigrahaḥ
etat tvayā na vijñeyaṃ rūpavān iti
dṛśyate
icchan muhūrtān naśyeyam īśo 'haṃ jagato guruḥ
43 māyā hy eṣā mayā sṛṣṭā yan māṃ paśyasi nārada
sarvabhūtaguṇair yuktaṃ naivaṃ tvaṃ jñātum arhasi
mayaitat kathitaṃ samyak tava mūrti
catuṣṭayam
44 siddhā hy ete mahābhāgā narā hy
ekāntino 'bhavan
tamo rajo bhyāṃ nirmuktāḥ pravekṣyanti ca māṃ mune
45 ahaṃ kartā ca
kāryaṃ ca kāraṇaṃ cāpi nārada
ahaṃ hi jīva saṃjño vai mayi jīvaḥ samāhitaḥ
maivaṃ te buddhir atrābhūd dṛṣṭo jīvo mayeti ca
46 ahaṃ sarvatrago
brahman bhūtagrāmāntar ātmakaḥ
bhūtagrāma śarīreṣu naśyatsu na naśāmy
aham
47 hiraṇyagarbho
lokādiś caturvaktro niruktagaḥ
brahmā sanātano devo mama bahv arthacintakaḥ
48 paśyaikādaśa me rudrān dakṣiṇaṃ pārśvam āsthitān
dvādaśaiva tathādityān vāmaṃ pārśvaṃ samāsthitān
49 agrataś caiva me paśya vasūn astau
surottamān
nāsatyaṃ caiva dasraṃ ca bhiṣajau paśya pṛṣṭhataḥ
50 sarvān prajāpatīn paśya paśya sapta ṛṣīn api
vedān yajñāṃś ca śataśaḥ paśyāmṛtam athauṣadhīḥ
51 tapāṃsi niyamāṃś caiva yamān api pṛthagvidhān
tathāsta guṇam aiśvaryam ekasthaṃ paśya mūrtimat
52 śriyaṃ lakṣmīṃ ca kīrtiṃ ca pṛthivīṃ ca kakudminīm
vedānāṃ mātaraṃ paśya mat sthāṃ devīṃ sarasvatīm
53 dhruvaṃ ca jyotiṣāṃ śreṣṭhaṃ paśya nārada khecaram
ambho dharān samudrāṃś ca sarāṃsi saritas tathā
54 mūrtimantaḥ pitṛgaṇāṃś caturaḥ paśya sattama
trīṃś caivemān guṇān paśya matsthān mūrti vivarjitān
55 devakāryād api mune pitṛkāryaṃ viśiṣyate
devānāṃ ca pitṝṇāṃ ca pitā hy eko 'ham āditaḥ
56 ahaṃ hayaśiro
bhūtvā samudre paścimottare
pibāmi suhutaṃ havyaṃ kavyaṃ ca śraddhayānvitam
57 mayā sṛṣṭaḥ purā brahmā mad yajñam ayajat svayam
tatas tasmai varān prīto dadāv aham anuttamān
58 mat putratvaṃ ca kalpādau lokādhyakṣatvam eva ca
ahaṃkārakṛtaṃ caiva nāma paryāya vācakam
59 tvayā kṛtāṃ ca maryādāṃ nātikrāmyati kaś cana
tvaṃ caiva varado brahman varepsūnāṃ bhaviṣyasi
60 surāsuragaṇānāṃ ca ṛṣīṇāṃ ca tapodhana
pitṝṇāṃ ca mahābhāga
satataṃ saṃśitavrata
vividhānāṃ ca bhūtānāṃ tvam upāsyo bhaviṣyasi
61 prādurbhāvagataś cāhaṃ surakāryeṣu nityadā
anuśāsyas tvayā brahmaṇṇiyojyaś ca
suto yathā
62 etāṃś cānyāṃś ca rucirān brahmaṇe 'mitatejase
ahaṃ dattvā varān prīto nivṛtti paramo 'bhavam
63 nirvānaṃ sarvadharmāṇāṃ nivṛttiḥ paramā smṛtā
tasmān nivṛttim āpannaś caret
sarvāṅganirvṛtaḥ
64 vidyā sahāyavantaṃ mām ādityasthaṃ sanātanam
kapilaṃ prāhur ācāryāḥ sāṃkhyaniścita niścayāḥ
65 hiraṇyagarbho
bhagavān eṣa chandasi suṣṭutaḥ
so 'haṃ yogagatir brahman yogaśāstreṣu śabditaḥ
66 eṣo 'haṃ vyaktim āgamya tiṣṭhāmi divi śāśvataḥ
tato yugasahasrānte saṃhariṣye jagat punaḥ
kṛtvātma sthāni bhūtāni sthāvarāṇi carāṇi ca
67 ekākī vidyayā sārdhaṃ vihariṣye dvijottama
tato bhūyo jagat sarvaṃ kariṣyāmīha vidyayā
68 asman mūrtiś caturthī yā sāsṛjac cheṣam avyayam
sa hi saṃkarṣaṇaḥ proktaḥ pradyumnaṃ so 'py ajījanat
69 pradyumnād aniruddho 'haṃ sargo mama punaḥ punaḥ
aniruddhāt tathā brahmā tatrādi kamalodbhavaḥ
70 brahmaṇaḥ sarvabhūtāni carāṇi sthāvarāṇi ca
etāṃ sṛṣṭiṃ vijānīhi kalpādiṣu punaḥ punaḥ
71 yathā sūryasya gaganād udayāsta mayāv
iha
nastau punar balāt kāla ānayaty amitadyutiḥ
tathā balād ahaṃ pṛthvīṃ sarvabhūtahitāya vai
72 sattvair ākrānta sarvāṅgāṃ nastāṃ sāgaramekhalām
ānayiṣyāmi svaṃ sthānaṃ vārāhaṃ rūpam āsthitaḥ
73 hiraṇyākṣaṃ haniṣyāmi daiteyaṃ balagarvitam
nārasiṃhaṃ vapuḥ kṛtvā hiraṇyakaśipuṃ punaḥ
surakārye haniṣyāmi yajñaghnaṃ ditinandanam
74 virocanasya balavān baliḥ putro mahāsuraḥ
bhaviṣyati sa śakraṃ ca svarājyāc cyāvayiṣyati
75 trailokye 'pahṛte tena vimukhe ca śacīpatau
adityāṃ dvādaśaḥ putraḥ saṃbhaviṣyāmi kaśyapāt
76 tato rājyaṃ pradāsyāmi śakrāyāmita tejase
devatāḥ sthāpayiṣyāmi sveṣu sthāneṣu nārada
baliṃ caiva kariṣyāmi pātālatalavāsinam
77 tretāyuge bhaviṣyāmi rāmo bhṛgukulodvahaḥ
kṣatraṃ cotsādayiṣyāmi samṛddhabalavāhanam
78 saṃdhau tu samanuprāpte
tretāyāṃ dvāparasya ca
rāmo dāśarathir bhūtvā bhaviṣyāmi jagatpatiḥ
79 tritopaghātād vairūpyam ekato 'tha
dvitas tathā
prāpsyato vāraṇatvaṃ hi prajāpatisutāv ṛṣī
80 tayor ye tv anvaye jātā bhaviṣyanti vanaukasaḥ
te sahāyā bhaviṣyanti surakārye mama
dvija
81 tato rakṣaḥpatiṃ ghoraṃ pulastya kulapāṃsanam
haniṣye rāvaṇaṃ saṃkhye sagaṇaṃ lokakantakam
82 dvāparasya kaleś caiva saṃdhau paryavasānike
prādurbhāvaḥ kaṃsa hetor mathurāyāṃ bhaviṣyati
83 tatrāhaṃ dānavān
hatvā subahūn devakantakān
kuśasthalīṃ kariṣyāmi nivāsaṃ dvārakāṃ purīm
84 vasānas tatra vai puryām aditer
vipriyaṃ karam
haniṣye narakaṃ bhaumaṃ muraṃ pīthaṃ ca dānavam
85 prāgjyotiṣa puraṃ ramyaṃ nānā dhanasamanvitam
kuśasthalīṃ nayiṣyāmi hatvā vai dānavottamān
86 śaṃkaraṃ ca mahāsenaṃ bāna priyahitaiṣiṇam
parājeṣyāmy athodyuktau devalokanamaskṛtau
87 tataḥ sutaṃ baler jitvā bānaṃ bāhusahasriṇam
vināśayiṣyāmi tataḥ sarvān saubhanivāsinaḥ
88 yaḥ kālayavanaḥ khyāto garga tejo 'bhisaṃvṛtaḥ
bhaviṣyati vadhas tasya matta eva
dvijottama
89 jarāsaṃdhaś ca
balavān sarvarājavirodhakaḥ
bhaviṣyaty asuraḥ sphīto bhūmipālo girivraje
mama buddhiparispandād vadhas tasya bhaviṣyati
90 samāgateṣu baliṣu pṛthivyāṃ sarvarājasu
vāsaviḥ susahāyo vai mama hy eko bhaviṣyati
91 evaṃ lokā vadiṣyanti naranārāyaṇāv ṛṣī
udyuktau dahataḥ kṣatraṃ lokakāryārtham īśvarau
92 kṛtvā bhāvāvataraṇaṃ vasudhāyā yathepsitam
sarvasātvata mukhyānāṃ dvārakāyāś
ca sattama
kariṣye pralayaṃ ghoram ātmajñāti vināśanam
93 karmāṇy aparimeyāni
caturmūrti dharo hy aham
kṛtvā lokān gamiṣyāmi svān ahaṃ brahma satkṛtān
94 haṃso hayaśirāś caiva
prādurbhāvā dvijottama
yadā vedaśrutir nastā mayā pratyāhṛtā tadā
savedāḥ saśrutīkāś ca kṛtāḥ pūrvaṃ kṛte yuge
95 atikrāntāḥ purāṇeṣu śrutās te yadi vā kva cit
atikrāntāś ca bahavaḥ prādurbhāvā
mamottamāḥ
lokakāryāṇi kṛtvā ca punaḥ svāṃ prakṛtiṃ gatāḥ
96 na hy etad brahmaṇā prāptam īdṛśaṃ mama darśanam
yat tvayā prāptam adyeha ekāntagatabuddhinā
97 etat te sarvam ākhyātaṃ brahman bhaktimato mayā
purāṇaṃ ca bhaviṣyaṃ ca sarahasyaṃ ca sattama
98 evaṃ sa bhagavān
devo viśvamūrti dharo 'vyayaḥ
etāvad uktvā vacanaṃ
tatraivāntaradhīyata
99 nārado 'pi mahātejāḥ prāpyānugraham īpsitam
naranārāyaṇau draṣṭuṃ prādravad badarāśramam
100 idaṃ mahopaniṣadaṃ caturveda samanvitam
sāṃkhyayogakṛtaṃ tena pañcarātrānuśabditam
101 nārāyaṇa mukhodgītaṃ nārado 'śrāvayat punaḥ
brahmaṇaḥ sadane tāta yathādṛṣṭaṃ yathā śrutam
102 [yudhisthira]
etad āścaryabhūtaṃ hi māhātmyaṃ tasya dhīmataḥ
kiṃ brahmā na vijānīte yataḥ śuśrāva
nāradāt
103 pitāmaho hi bhagavāṃs tasmād devād anantaraḥ
kathaṃ sa na vijānīyāt prabhāvam amitaujasaḥ
104 [bhīsma]
mahākalpasahasrāṇi mahākalpaśatāni ca
samatītāni rājendra sargāś ca pralayāś ca ha
105 sargasyādau smṛto brahmā prajā sarga karaḥ prabhuḥ
jānāti devapravaraṃ bhūyaś cāto 'dhikaṃ nṛpa
paramātmānam īśānam ātmanaḥ prabhavaṃ tathā
106 ye tv anye brahma sadane siddhasaṃghāḥ samāgatāḥ
tebhyas tac chrāvayām āsa purāṇaṃ veda saṃmitam
107 teṣāṃ sakāśāt sūryaś ca śrutvā vai bhāvitātmanām
ātmānugāmināṃ brahma śrāvayām āsa bhārata
108 ṣaṭ ṣaṣṭir hi sahasrāṇi ṛṣīṇāṃ
bhāvitātmanām
sūryasya tapato lokān nirmitā ye puraḥsarāḥ
teṣām akathayat sūryaḥ sarveṣāṃ bhāvitātmanām
109 sūryānugāmibhis tāta ṛṣibhis tair mahātmabhiḥ
merau samāgatā devāḥ śrāvitāś cedam
uttamam
110 devānāṃ tu sakāśād vai tataḥ śrutvāsito dvijaḥ
śrāvayām āsa rājendra pitṝṇāṃ munisattamaḥ
111 mama cāpi pitā tāta kathayām āsa śaṃtanuḥ
tato mayaitac chrutvā ca kīrtitaṃ tava bhārata
112 surair vā munibhir vāpi purāṇaṃ yair idaṃ śrutam
sarve te paramātmānaṃ pūjayanti punaḥ punaḥ
113 idam ākhyānam ārṣeyaṃ pāramparyāgataṃ nṛpa
nāvāsudeva bhaktāya tvayā deyaṃ kathaṃ cana
114 matto 'nyāni ca te rājann upākhyāna śatāni
vai
yāni śrutāni dharmyāṇi teṣāṃ sāro 'yam uddhṛtaḥ
115 surāsurair yathā rājan nirmathyāmṛtam uddhṛtam
evam etat purā vipraiḥ kathāmṛtam ihoddhṛtam
116 yaś cedaṃ pathate
nityaṃ yaś cedaṃ śṛṇuyān naraḥ
ekāntabhāvopagata ekānte susamāhitaḥ
117 prāpya śvetaṃ mahādvīpaṃ bhūtvā candraprabho naraḥ
sa sahasrārciṣaṃ devaṃ praviśen nātra saṃśayaḥ
118 mucyetārtas tathā rogāc chrutvemām āditaḥ kathām
jijñāsur labhate kāmān bhakto bhakta gatiṃ vrajet
119 tvayāpi satataṃ rājann abhyarcyaḥ puruṣottamaḥ
sa hi mātā pitā caiva kṛtsnasya jagato guruḥ
120 brahmaṇya devo bhagavān
prīyatāṃ te sanātanaḥ
yudhiṣṭhira mahābāho mahābāhur janārdanaḥ
121 [vaiṣampāyana]
śrutvaitad ākhyāna varaṃ dharmarāj
janamejaya
bhrātaraś cāsya te sarve nārāyaṇa parābhavan
122 jitaṃ bhagavatā tena puruṣeṇeti bhārata
nityaṃ japyaparā bhūtvā sarasvatīm udīrayan
123 yo hy asmākaṃ guruḥ śreṣṭhaḥ kṛṣṇa
dvaipayano muniḥ
sa jagau paramaṃ japyaṃ nārāyaṇam udīrayan
124 gatvāntarikṣāt satataṃ kṣīrodam amṛtāśayam
pūjayitvā ca deveśaṃ punar āyāt svam
SECTION CCCXXVI
"Bhishma said, 'Thinking of Emancipation, Suka approached his sire and possessed as he was of humility and desirous of achieving his highest good, he saluted his great preceptor and said,--Thou art well versed in the religion of Emancipation. Do thou O illustrious one, discourse to me upon it, so that supreme tranquillity of mind, O puissant one, may be mine!--Hearing these words of his son, the great Rishi said unto him,--Do thou study, O son, the religion of Emancipation and all the diverse duties of life!--At the command of his sire, Suka, that foremost of all righteous men, mastered all the treatises on Yoga, O Bharata. as also the science promulgated by Kapila. When Vyasa behind his son to be possessed of the resplendence of the Vedas, endued with the energy of Brahma, and fully conversant with the religion of Emancipation, he addressed him, saying,--Go thou to Janaka the ruler of Mithila. The king of Mithila will tell thee everything for thy Emancipation.--Bearing the command of his sire, O king, Suka proceeded to Mithila for enquiring of its king about the truth of duties and the Refuge of Emancipation. Before he set out, his sire further told him,--Do thou go thither by that path which ordinary human beings take. Do not have recourse to thy Yoga-puissance for proceeding through the skies--At this Suka was not at all surprised (for he was humble by nature). He was further told that he should proceed thither with simplicity and not from desire of pleasure.--Along your way do not seek for friends and spouses, since friends and spouses are causes of attachment to the world. Although the ruler of Mithila is one in whose sacrifices we officiate, still thou shouldst not indulge in any feeling of superiority while living with him. Thou shouldst live under his direction and in obedience to him. Even he will dispel all thy doubts. 1 That king is well versed in all duties and well acquainted with the scriptures on Emancipation. He is one for whom I officiate in sacrifices. Thou shouldst, without any scruple, do what he bids.--Thus instructed, the righteous-souled Suka proceeded to Mithila on foot although he was able to traverse through the skies over the whole Earth with her seas. Crossing many hills and mountains, many rivers, many waters and lakes, and many woods and forests abounding with beasts of prey and other animals, crossing, the two Varshas of Meru and Hari successively and next the Varsha of Himavat, he came at last to the Varsha known by the name of Bharata. Having seen many countries inhabited by Chins and Huns, the great ascetic at last reached Aryavarta. In obedience to thep. 87
commands of his sire and bearing them constantly in his mind, he gradually passed along his way on the Earth like a bird passing through the air. Passing through many delightful towns and populous cities, he saw diverse kinds of wealth without waiting to observe them. On his way he passed through many delightful gardens and planes and many sacred waters. Before much time had passed he reached the country of the Videhas that was protected by the virtuous and high-souled Janaka. There he beheld many populous villages, and many kinds of food and drink and viands and habitations of cowherds swelling with men and many herds of cattle. He beheld many fields abounding with paddy and barley and other grain, and many lakes and waters inhabited by swans and cranes and adorned with beautiful lotuses. Passing through the Videha country teeming with well-to-do people, he arrived at the delightful gardens of Mithila rich with many species of trees. Abounding with elephants and horses and cars, and peopled by men and women, he passed through them without waiting to observe any of the things that were presented to his eye. Bearing that burthen in his mind and ceaselessly dwelling upon it (viz., the desire of mastering the religion of Emancipation), Suka of cheerful soul and taking delight in internal survey only, reached Mithila at last. Arrived at the gate, he sent word through the keepers. Endued with tranquillity of mind, devoted to contemplation and Yoga, he entered the city, having obtained permission. Proceeding along the principal street abounding with well-to-do men, he reached the king's palace and entered it without any scruples. The porters forbade him with rough words. Thereat, Suka, without any anger, stopped and waited. Neither the sun nor the long distance he had walked had fatigued him in the least. Neither hunger, nor thirst, nor the exertion he had made, had weakened him. The heat of the Sun had not scorched or pained or distressed him in any degree. Among those porters there was one who felt compassion for him, beholding him staying there like the midday Sun in his effulgence. Worshipping him in due form and saluting him properly, with joined hands he led him to the first chamber of the palace. Seated there, Suka, O son, began to think of Emancipation only. Possessed of equable splendour he looked with an equal eye upon a shaded spot and one exposed to the Sun's rays. Very soon after, the king's minister, coming to that place with joined hands, led him to the second chamber of the palace. That chamber led to a spacious garden which formed a portion of the inner apartments of the palace. It looked like a second Chaitraratha. Beautiful pieces of water occurred here and there at regular intervals. Delightful trees, all of which were in their flowering season, stood in that garden. Bevies of damsels, of transcendent beauty, were in attendance. The minister led Suka from the second chamber to that delightful spot. Ordering those damsels to give the ascetic a seat, the minister left him there. Those well-dressed damsels were of beautiful features, possessed of excellent hips, young in years, clad in red robes of fine texture, and decked with many ornaments of burnished
p. 87
gold. They were well-skilled in agreeable conversation and maddening revelry, and thorough mistresses of the arts of dance and singing. Always opening their lips with smiles, they were equal to the very Apsaras in beauty. Well-skilled in all the acts of dalliance, competent to read the thoughts of men upon whom they wait, possessed of every accomplishment, fifty damsels, of a very superior order and of easy virtue, surrounded the ascetic. Presenting him with water for washing his feet, and worshipping him respectfully with the offer of the usual articles, they gratified him with excellent viands agreeable to the season. After he had eaten, those damsels then, one after another, singly led him through the grounds, showing him every object of interest, O Bharata. Sporting and laughing and singing, those damsels, conversant with the thoughts of all men, entertained that auspicious ascetic of noble soul. The pure-souled ascetic born in the fire-sticks, observant without scruples of any kind of his duties, having all his senses under complete control, and a thorough master of his wrath, was neither pleased nor angered at all this. Then those foremost of beautiful women gave him an excellent seat. Washing his feet and other limbs, Suka said his evening prayers, sat on that excellent seat, and began to think of the object for which he had come there. In the first part of the night, he devoted himself to Yoga. The puissant ascetic, passed the middle portion of the night in sleep. Very soon waking up from his slumber, he went through the necessary rites of cleansing his body, and though surrounded by those beautiful women, he once again devoted himself to Yoga. It was in this way, O Bharata, that the son of the Island-born Krishna passed the latter part of that day and the whole of that night in the palace of king Janaka.'"
Book
12
Chapter 327
1 [janamejaya]
kathaṃ sa bhagavān devo
yajñeṣv agraharaḥ prabhuḥ
yajñadhārī ca satataṃ vedavedāṅgavit tathā
2 nivṛttaṃ cāsthito dharmaṃ kṣemī bhāgavata priyaḥ
pravṛtti dharmān vidadhe
sa eva bhagavān prabhuḥ
3 kathaṃ pravṛtti dharmeṣu bhāgārhā devatāḥ kṛtāḥ
kathaṃ nivṛtti dharmāś ca kṛtā vyāvṛttabuddhayaḥ
4 etaṃ naḥ saṃśayaṃ vipra chindhi guhyaṃ sanātanam
tvayā nārāyaṇa kathā śrutā vai
dharmasaṃhitā
5 ime sabrahmakā lokāḥ sasurāsuramānavāḥ
kriyāsv abhyudayoktāsu saktā dṛśyanti sarvaśaḥ
mokṣaś coktas tvayā
brahman nirvānaṃ paramaṃ sukham
6 ye ca muktā bhavantīha puṇyapāpavivarjitāḥ
te sahasrārciṣaṃ devaṃ praviśantīti śuśrumaḥ
7 aho hi duranuṣṭheyo mokṣadharmaḥ sanātanaḥ
yaṃ hitvā devatāḥ sarvā havyakavya bhujo 'bhavan
8 kiṃ nu brahmā ca
rudraś ca śakraś ca balabhit prabhuḥ
sūryas tārādhipo vāyur agnir varuṇa eva ca
ākāśaṃ jagatī caiva ye ca
śeṣā divaukasaḥ
9 pralayaṃ na vijānanti ātmanaḥ parinirmitam
tatas tenāsthitā mārgaṃ dhruvam akṣayam avyayam
10 smṛtvā kālaparīmāṇaṃ pravṛttiṃ ye samāsthitāḥ
doṣaḥ kālaparīmāṇe mahān eṣa kriyāvatām
11 etan me saṃśayaṃ vipra hṛdi śalyam ivārpitam
chindhītihāsa kathanāt paraṃ kautūhalaṃ hi me
12 kathaṃ bhāgaharāḥ proktā devatāḥ kratuṣu dvija
kimarthaṃ cādhvare brahmann
ijyante tridivaukasaḥ
13 ye ca bhāgaṃ pragṛhṇanti yajñeṣu dvijasattama
te yajanto mahāyajñaiḥ kasya bhāgaṃ dadanti vai
14 [vaiṣampāyana]
aho gūḍhatamaḥ praśnas tvayā pṛṣṭo janeśvara
nātapta tapasā hy eṣa nāveda viduṣā tathā
nāpurāṇavidā cāpi śakyo vyāhartum
añjasā
15 hanta te kathayiṣyāmi yan me pṛṣṭhaḥ purā guruḥ
kṛṣṇadvaipāyano vyāso veda vyāso
mahān ṛṣiḥ
16 sumantur jaiminiś caiva pailaś ca sudṛdha vrataḥ
ahaṃ caturthaḥ śiṣyo vai pañcamaś ca śukaḥ smṛtaḥ
17 etān samāgatān sarvān pañca śiṣyān damānvitān
śaucācāra samāyuktāñ jitakrodhāñ jitendriyān
18 vedān adhyāpayām āsa mahābhārata
pañcamān
merau girivare ramye siddhacāraṇasevite
19 teṣām abhyasyatāṃ vedān kadā cit saṃśayo 'bhavat
eṣa vai yas tvayā pṛṣṭas tena teṣāṃ prakīrtitaḥ
tataḥ śruto mayā cāpi tavākhyeyo 'dya
bhārata
20 śiṣyāṇāṃ vacanaṃ śrutvā sarvājñāna
tamonudaḥ
parāśara sutaḥ śrīmān vyāso vākyam
uvāca ha
21 mayā hi sumahat taptaṃ tapaḥ paramadāruṇam
bhūtaṃ bhavyaṃ bhaviṣyac ca jānīyām iti sattamāḥ
22 tasya me taptatapaso nigṛhītendriyasya ca
nārāyaṇa prasādena kṣīrodasyānukūlataḥ
23 traikālikam idaṃ jñānaṃ prādurbhūtaṃ yathepsitam
tac chṛṇudhvaṃ yathā jñānaṃ vakṣye saṃśayam uttamam
yathāvṛttaṃ hi kalpādau dṛṣṭhaṃ me jñānacakṣuṣā
24 paramātmeti yaṃ prāhuḥ sāṃkhyayogavido janāḥ
mahāpuruṣa saṃjñāṃ sa labhate svena karmaṇā
25 tasmāt prasūtam avyaktaṃ pradhānaṃ tad vidur budhāḥ
avyaktād vyaktam utpannaṃ lokasṛṣṭy artham īśvarāt
26 aniruddho hi lokeṣu mahān ātmeti kathyate
yo 'sau vyaktatvam āpanno nirmame ca pitāmaham
so 'haṃkāra iti proktaḥ sarvatejomayo hi saḥ
27 pṛthivī vāyur ākāśam
āpo jyotiś ca pañcamam
ahaṃkāraprasūtāni mahābhūtāni bhārata
28 mahābhūtāni sṛṣṭvātha tad guṇān nirmame punaḥ
bhūtebhyaś caiva niṣpannā mūrtimanto
'statāñ śṛṇu
29 marīcir aṅgirāś cātriḥ pulastyaḥ pulahaḥ kratuḥ
vasiṣṭhaś ca mahātmā vai manuḥ svāyambhuvas tathā
jñeyāḥ prakṛtayo 'stau tā yāsu lokāḥ pratiṣṭhitāḥ
30 vedān vedāṅgasaṃyuktān yajñān yajñāṅgasaṃyutān
nirmame lokasiddhyarthaṃ brahmā
lokapitāmahaḥ
astābhyaḥ prakṛtibhyaś ca jātaṃ viśvam idaṃ jagat
31 rudro roṣātmako jāto daśānyān so 'sṛjat svayam
ekādaśaite rudrās tu vikārāḥ puruṣāḥ smṛtāḥ
32 te rudrāḥ prakṛtiś caiva sarve caiva surarṣayaḥ
utpannā lokasiddhyarthaṃ brahmāṇaṃ samupasthitāḥ
33 vayaṃ hi sṛṣṭā bhagavaṃs tvayā vai prabhaviṣṇunā
yena yasminn adhīkāre vartitavyaṃ pitāmaha
34 yo 'sau tvayā vinirdiṣṭo adhikāro 'rthacintakaḥ
paripālyaḥ kathaṃ tena so 'dhikāro 'dhikāriṇā
35 pradiśasva balaṃ tasya yo 'dhikārārtha cintakaḥ
evam ukto mahādevo devāṃs tān idam
abravīt
36 sādhv ahaṃ jñāpito devā yuṣmābhir bhadram astu vaḥ
mamāpy eṣā samutpannā cintā
yā bhavatāṃ matā
37 lokatantrasya kṛtsnasya kathaṃ kāryaḥ parigrahaḥ
kathaṃ balakṣayo na syād yuṣmākaṃ hy ātmanaś ca me
38 itaḥ sarve 'pi
gacchāmaḥ śaraṇaṃ lokasākṣiṇam
mahāpuruṣam avyaktaṃ sa no vakṣyati yad dhitam
39 tatas te brahmaṇā sārdham ṛṣayo vibudhās tathā
kṣīrodasyottaraṃ kūlaṃ jagmur lokahitārthinaḥ
40 te tapaḥ samupātiṣṭhan brahmoktaṃ veda kalpitam
sa mahāniyamo nāma tapaścaryā sudāruṇā
41 ūrdhvaṃ dṛṣṭir bāhavaś ca ekāgraṃ ca mano 'bhavat
ekapādasthitāḥ samyak kāṣṭha bhūtāḥ samāhitāḥ
42 divyaṃ varṣasahasraṃ te tapas taptvā tad uttamam
śuśruvur madhurāṃ vānīṃ vedavedāṅgabhūṣitām
43 bho bhoḥ sabrahmakā
devā ṛṣayaś ca tapodhanāḥ
svāgatenārcya vaḥ sarvāñ śrāvaye
vākyam uttamam
44 vijñātaṃ vo mayā
kāryaṃ tac ca lokahitaṃ mahat
pravṛtti yuktaṃ kartavyaṃ yuṣmat prāṇopabṛṃhaṇam
45 sutaptaṃ vas tapo
devā mamārādhana kāmyayā
bhokṣyathāsya mahāsattvās tapasaḥ phalam uttamam
46 eṣa brahmā lokaguruḥ sarvalokapitāmahaḥ
yūyaṃ ca vibudhaśreṣṭhā māṃ yajadhvaṃ samāhitaḥ
47 sarve bhāgān kalpayadhvaṃ yajñeṣu mama nityaśaḥ
tathā śreyo vidhāsyāmi yathādhīkāram īśvarāḥ
48 śrutvaitad devadevasya vākyaṃ hṛṣṭatanū ruhāḥ
tatas te vibudhāḥ sarve brahmā te ca
maharṣayaḥ
49 veda dṛṣṭena vidhinā
vaiṣnavaṃ kratum āharan
tasmin sattre tadā brahmā svayaṃ bhāgam akalpayat
devā devarṣayaś caiva sarve
bhāgān akalpayan
50 te kāryayugadharmāṇo bhāgāḥ paramasatkṛtāḥ
prāpur ādityavarṇaṃ taṃ puruṣaṃ tamasaḥ param
bṛhantaṃ sarvagaṃ devam īśānaṃ varadaṃ prabhum
51 tato 'tha varado devas tān sarvān
amarān sthitān
aśarīro babhāsedaṃ vākyaṃ khastho maheśvaraḥ
52 yena yaḥ kalpito
bhāgaḥ sa tathā samupāgataḥ
prīto 'haṃ pradiśāmy adya
phalam āvṛtti lakṣaṇam
53 etad vo lakṣaṇaṃ devā matprasāda samudbhavam
yūyaṃ yajñair ijyamānāḥ samāptavaradakṣiṇaiḥ
yuge yuge bhaviṣyadhvaṃ pravṛtti phalabhoginaḥ
54 yajñair ye cāpi yakṣyanti sarvalokeṣu vai surāḥ
kalpayiṣyanti vo bhāgāṃs te narā veda kalpitān
55 yo me yathākalpitavān bhāgam asmin
mahākratau
sa tathā yajñabhāgārho veda sūtre mayā kṛtaḥ
56 yūyaṃ lokān
dhārayadhvaṃ yajñabhāgaphaloditāḥ
sarvārthacintakā loke yathādhīkāra nirmitāḥ
57 yāḥ kriyāḥ pracariṣyanti pravṛtti phalasatkṛtāḥ
tābhir āpyāyita balā lokān vai dhārayiṣyatha
58 yūyaṃ hi bhāvitā
loke sarvayajñeṣu mānavaiḥ
māṃ tato bhāvayiṣyadhvam eṣā vo bhāvanā mama
59 ity arthaṃ nirmitā vedā yajñāś cauṣadhibhiḥ saha
ebhiḥ samyak prayuktair hi prīyante
devatāḥ kṣitau
60 nirmānam etad yuṣmākaṃ pravṛtti guṇakalpitam
mayā kṛtaṃ suraśreṣṭhā yāvat kalpakṣayād iti
cintayadhvaṃ lokahitaṃ yathādhīkāram īśvarāḥ
61 marīcir aṅgirāc cātriḥ pulastyaḥ pulahaḥ kratuḥ
vasiṣṭha iti saptaite mānasā nirmitā
hi vai
62 ete vedavido mukhyā vedācāryāś ca
kalpitāḥ
pravṛtti dharmiṇaś caiva prājāpatyena kalpitāḥ
63 ayaṃ kriyāvatāṃ panthā vyaktī bhūtaḥ sanātanaḥ
aniruddha iti prokto lokasarga karaḥ prabhuḥ
64 sanaḥ sanatsujātaś
ca sanakaḥ sasanandanaḥ
sanatkumāraḥ kapilaḥ saptamaś ca sanātanaḥ
65 saptaite mānasāḥ proktā ṛṣayo brahmaṇaḥ sutāḥ
svayam āgatavijñānā nivṛttaṃ dharmam āsthitāḥ
66 ete yogavido mukhyāḥ sāṃkhyadharmavidas tathā
ācāryā mokṣaśāstre ca mokṣadharmapravartakāḥ
67 yato 'haṃ prasṛtaḥ pūrvam avyaktāt triguṇo mahān
tasmāt parataro yo 'sau kṣetrajña iti kalpitaḥ
so 'haṃ kriyāvatāṃ panthāḥ punar āvṛtti durlabhaḥ
68 yo yathā nirmito jantur yasmin yasmiṃś ca karmaṇi
pravṛttau vā nivṛttau vā tat phalaṃ so 'śnute 'vaśaḥ
69 eṣa lokagurur brahmā
jagad ādi karaḥ prabhuḥ
eṣa mātā pitā caiva yuṣmākaṃ ca pitāmahaḥ
mayānuśiṣṭo bhavitā
sarvabhūtavarapradaḥ
70 asya caivānujo rudro lalātād yaḥ samutthitaḥ
brahmānuśiṣṭo bhavitā sarvatra
savara pradaḥ
71 gacchadhvaṃ svān adhīkārāṃś cintayadhvaṃ yathāvidhi
pravartantāṃ kriyāḥ sarvāḥ sarvalokeṣu māciram
72 pradṛśyantāṃ ca karmāṇi prānināṃ gatayas tathā
parinirmita kālāni āyūṃsi ca
surottamāḥ
73 idaṃ kṛtayugaṃ nāma kālaḥ śreṣṭhaḥ pravartate
ahiṃsyā yajñapaśavo yuge 'smin
naitad anyathā
caturpāt sakalo dharmo bhaviṣyaty atra vai surāḥ
74 tatas tretāyugaṃ nāma trayī yatra bhaviṣyati
prokṣitā yatra paśavo vadhaṃ prāpsyanti vai makhe
tatra pādacaturtho vai dharmasya na bhaviṣyati
75 tato vai dvāparaṃ nāma miśraḥ kālo bhaviṣyati
dvipādahīno dharmaś ca yuge tasmin bhaviṣyati
76 tatas tiṣye 'tha saṃprāpte yuge kalipuraskṛte
ekapādasthito dharmo yatra tatra bhaviṣyati
77 [devāh]
ekapādasthite dharme yatra kva cana gāmini
kathaṃ kartavyam asmābhir bhavagaṃs tad vadasva naḥ
78 [ṣrībhagavān]
yatra vedāś ca yajñāś ca tapaḥ satyaṃ damas tathā
ahiṃsā dharmasaṃyuktāḥ pracareyuḥ surottamāḥ
sa vai deśaḥ sevitavyo mā vo
'dharmaḥ padā spṛśet
79 [vyāsa]
te 'nuśiṣṭā bhagavatā devāḥ sarṣigaṇās tathā
namaskṛtvā bhagavate jagmur deśān
yathepsitān
80 gateṣu tridivaukaḥ subrahmaikaḥ paryavasthitaḥ
didṛkṣur bhagavantaṃ tam aniruddha tanau sthitam
81 taṃ devo darśayām āsa kṛtvā hayaśiro mahat
sāṅgān āvartayan vedān kamandalu gaṇitra dhṛk
82 tato 'śvaśirasaṃ dṛṣṭvā taṃ devam amitaujasam
lokakartā prabhur brahmā lokānāṃ hitakāmyayā
83 mūrdhnā pranamya varadaṃ tastau prāñjalir agrataḥ
sa pariṣvajya devena vacanaṃ śrāvitas tadā
84 lokakāryagatīḥ sarvās tvaṃ cintaya yathāvidhi
dhātā tvaṃ sarvabhūtānāṃ tvaṃ prabhur jagato guruḥ
tvayy āveśitabhāro 'haṃ dhṛtiṃ prāpsyāmy athāñjasā
85 yadā ca surakāryaṃ te aviṣahyaṃ bhaviṣyati
prādurbhāvaṃ gamiṣyāmi tadātma jñānadeśikaḥ
86 evam uktvā hayaśirās
tatraivāntaradhīyata
tenānuśiṣṭo brahmāpi svaṃ lokam acirād gataḥ
87 evam eṣa mahābhāgaḥ padmanābhaḥ sanātanaḥ
yajñeṣv agraharaḥ prokto yajñadhārī ca nityadā
88 nivṛttiṃ cāsthito dharmaṃ gatim akṣaya dharmiṇām
pravṛtti dharmān vidadhe kṛtvā lokasya citratām
89 sādiḥ sa madhyaḥ sa cāntaḥ prajānāṃ; sa dhātā sa dheyaḥ sa kartā sa kāryam
yugānte sa suptaḥ susaṃkṣipya lokān; yugādau prabuddho jagad dhyutsasarja
90 tasmai namadhvaṃ devāya nirguṇāya guṇātmane
ajāya viśvarūpāya dhāmne sarvadivaukasām
91 mahābhūtādhipataye rudrāṇāṃ pataye tathā
ādityapataye caiva vasūnāṃ pataye tathā
92 aśvibhyāṃ pataye caiva marutāṃ pataye tathā
veda yajñādhipataye vedāṅgapataye 'pi
ca
93 samudravāsine nityaṃ haraye muñja keśine
śāntaye sarvabhūtānāṃ mokṣadharmānubhāsine
94 tapasāṃ tejasāṃ caiva pataye yaśaso 'pi ca
vācaś ca pataye nityaṃ saritāṃ pataye tathā
95 kapardine varāhāya ekaśṛṅgāya dhīmate
vivasvate 'śvaśirase caturmūrti dhṛte sadā
96 guhyāya jñānadṛśyāya akṣarāya kṣarāya ca
eṣa devaḥ saṃcarati sarvatragatir avyayaḥ
97 evam etat purā dṛṣṭaṃ mayā vai jñānacakṣuṣā
kathitaṃ tac ca vaḥ sarvaṃ mayā pṛṣṭena tattvataḥ
98 kriyatāṃ madvacaḥ śiṣyāḥ sevyatāṃ harir īśvaraḥ
gīyatāṃ veda śabdaiś ca pūjyatāṃ ca yathāvidhi
99 [vaiṣampāyana]
ity uktās tu vayaṃ tena veda vyāsena
dhīmatā
sarve śiṣyāḥ sutaś cāsya śukaḥ paramadharmavit
100 sa cāsmākam upādhyāyaḥ sahāsmābhir viśāṃ pate
caturvedodgatābhiś ca ṛgbhis tam abhituṣṭuve
101 etat te sarvam ākhyātaṃ yan māṃ tvaṃ paripṛcchasi
evaṃ me 'kathayad rājan purā dvaipāyano guruḥ
102 yaś cedaṃ śṛṇuyān nityaṃ yaś cedaṃ parikīrtayet
namo bhagavate kṛtvā samāhita manā
naraḥ
103 bhavaty arogo dyutimān balarūpasamanvitaḥ
āturo mucyate rogād baddhomucyeta bandhanāt
104 kāmakāmī labhet kāmaṃ dīrgham āyur avāpnuyāt
brāhmaṇaḥ sarvavedī syāt kṣatriyo vijayī bhavet
vaiśyo vipulalābhaḥ syāc chūdraḥ sukham avāpnuyāt
105 aputro labhate putraṃ kanyā caivepsitaṃ patim
lagna garbhā vimucyeta garbhiṇī janayet
sutam
vandhyā prasavam āpnoti putrapautra samṛddhimat
106 kṣemeṇa gacched adhvānam idaṃ yaḥ pathate pathi
yo yaṃ kāmaṃ kāmayate sa tam āpnoti ca
dhruvam
107 idaṃ maharṣer vacanaṃ viniścitaṃ; mahātmanaḥ puruṣavarasya kīrtanam
samāgamaṃ carṣidivaukasām imaṃ; niśamya bhaktāḥ susukhaṃ labhante
SECTION CCCXXVII
"Bhishma said, The next morning, king Janaka, O Bharata, accompanied by his minister and the whole household, came to Suka, placing his priest in the van. Bringing with him costly seats and diverse kinds of jewels and gems, and bearing the ingredients of the Arghya on his own head, the monarch approached the son of his reverend preceptor. The king, taking with his own hands, from the hands of his priest, that seat adorned with many gems, overlaid with an excellent sheet, beautiful in all its parts, and exceedingly costly, presented it with great reverence to his preceptor's son Suka. After the son of (the Island-born) Krishna had taken his seat on it, the king worshipped him according to prescribed rites. At first offering him water to wash his feet, he then presented him the Arghya and kine. The ascetic accepted that worship offered with due rites and mantras. That foremost of regenerate persons, having thus accepted the worshipp. 88
offered by the king, and taking the kine also that were presented to him, then saluted the monarch. Possessed of great energy, he next enquired after the king's welfare and prosperity. Indeed, O king, Suka embraced in his enquiry the welfare of the monarch's followers and officers also. Receiving Suka's permission, Janaka sat down with all his followers. Endued with a high soul and possessed of high birth, the monarch, with joined hands, sat down on the bare ground and enquired after the welfare and unabated prosperity of Vyasa's son. The monarch then asked his guest the object of his visit.
"Suka said, Blessed be thou, my sire said unto me that his Yajamana, the ruler of the Videhas, known all over the world by the name of Janaka, is well-versed in the religion of Emancipation. He commanded me to come to him without delay, if I had any doubts requiring solution in the matter of the religion of either Pravritti or Nivritti. He gave me to understand that the king of Mithila would dispel all my doubts. I have, therefore, come hither, at the command of my sire, for the purpose of taking lessons from thee. It behoveth thee, O foremost of all righteous persons, to instruct me! What are the duties of a Brahmana, and what is the essence of those duties that have Emancipation for their object. How also is Emancipation to be obtained? Is it obtainable by the aid of knowledge or by that of penances?
'Janaka said, Hear what the duties are of a Brahmana from the time of his birth. After his investiture, O son, with the sacred-thread, he should devote his attention to the study of the Vedas. By practising penances and dutifully serving his preceptor and observing the duties of Brahmacharyya, O puissant one, he should pay off the debt he owes to the deities and the Pitris, and cast off all malice. Having studied the Vedas with close attention and subjugated his senses, and having given his preceptor the tuition fee, he should, with the permission of his preceptor, return home. Returning home, he should betake himself to the domestic mode of life and weeding a spouse confine himself to her, and live freeing himself from every kind of malice, and having established his domestic fire. Living in the domestic mode, he should procreate sons and grandsons. After that, he should retire to the forest, and continue to worship the same fires and entertain guests with cordial hospitality. Living righteously in the forest, he should at last establish his fire in his soul, and freed from all pairs of opposites, and casting off all attachments from the soul, he should pass his days in the mode called Sannyasa which is otherwise called the mode of Brahma.
"'Suka said, If one succeeds in attaining to an understanding cleansed by study of the scriptures and to true conceptions of all things, and if the heart succeeds in freeing itself permanently from the effects of all pairs of opposites, is it still necessary for such a person to adopt, one after another, the three modes of life called Brahmacharyya, Garhastya, and Vanaprastha? This is what I ask thee. It behoveth thee to tell me. Indeed, O ruler of men, do tell me this according to the true import of the Vedas!
p. 89
"'Janaka said, Without the aid of an understanding cleansed by study of the scriptures and without that true conception of all things which is known by the name of Vijnana, the attainment of Emancipation is impossible. That cleansed understanding, again, it is said, is unattainable without one's connection with a preceptor. The preceptor is the helmsman, and knowledge is the boat (aided by whom and which one succeeds in crossing the ocean of the world). After having acquired that boat, one becomes crowned with success. Indeed, having crossed the' ocean, one may abandon both. For preventing the destruction of all the worlds and for preventing the destruction of acts (upon which the world depend), the duties appertaining to the four modes of life were practised by the wise of old. By abandoning acts, good and bad, agreeably to this order of acts one succeeds, in course of many birth, in attaining to Emancipation. 1 That man who, through penances performed in course of many births, succeeds in obtaining a cleansed mind and understanding and soul, certainly becomes able to attain to Emancipation (in a new birth) in even the very first mode viz., Brahmacharyya. 2 When, having attained to a cleansed understanding, Emancipation becomes his and in consequence thereof he becomes possessed of knowledge in respect of all visible things, what desirable object is there to attain by observing the three other modes of life? 3 One should always cast off faults born of the attributes of Rajas and Tamas. Adhering to the path of Sattwa, one should know Self by Self. 4 Beholding one's self in all creatures and all creatures in one's self, one should live (without being attached to anything) like aquatic animals living in water without being drenched by that element. He who succeeds in transcending all pairs of attributes and resisting their influence, succeeds in casting off all attachments, and attains to infinite felicity in the next world, going thither like a bird soaring into the sky from below. In this connection, there is a saying sung of old by king Yayati and borne in remembrance, O sire, by all persons conversant with the scriptures bearing upon Emancipation. The effulgent ray (i.e., the Supreme Soul) exists in one's Soul and not anywhere else. It exists equally in all creatures. One can see it oneself if one's heart be devoted to Yoga. When a person lives in such a way that another is not inspired with fear at his sight, and when a person is not himself inspired with fear at the sight of others, when a person ceases to cherish desire and hate, he is then said to attain to Brahma. When a person ceases to entertain a sinful attitude towards all creatures in thought, word, and deed, he is then said to attain to Brahma. 5 By restraining the mind and the soul, by casting off malice
p. 90
that stupefies the mind, and by throwing off desire and stupefaction, one is said to attain to Brahma. When a person assumes an equality of attitude in respect of all objects of hearing and vision (and the operations of the other senses) as also in respect of all living creatures, and transcends all pairs of opposites, he is then said to attain to Brahma. When person casts an equal eye upon praise and dispraise, gold and iron, happiness and misery, heat and cold, good and evil, the agreeable and the disagreeable, life and death, he is then said to attain to Brahma. One observing the duties of the mendicant orders should restrain one's senses and the mind even like a tortoise withdrawing its out-stretched limbs. 1 As a house enveloped in darkness is capable of being seen with the aid of a lighted lamp, after the same manner can the soul be seen with the aid of the lamp of the understanding. O foremost of intelligent persons, I see that all this knowledge that I am communicating to thee dwells in thee. Whatever else should be known by one desirous of learning the religion of Emancipation is already known to thee. O regenerate Rishi, I am convinced that through the grace of thy preceptor and through the instructions thou hast received, thou hast already transcended all objects of the senses. 2 O great ascetic, through the grace of that sire of thine, I have attained to omniscience, and hence I have succeeded in knowing thee. Thy knowledge is much greater than what thou thinkest thou hast. Thy perceptions also that result from intuition are much greater than what thou thinkest thou hast. Thy puissance also is much greater than thou art conscious of. Whether in consequence of thy tender age, or of the doubts thou hast not been able to dispel, or of the fear that is due to the unattainment of Emancipation, thou art not conscious of that knowledge due to intuition although it has arisen in thy mind. After one's doubts have been dispelled by persons like us, one succeeds in opening the knots of one's heart and then, by a righteous exertion one attains to and becomes conscious of that knowledge. As regards thyself, thou art one that hast already acquired knowledge. Thy intelligence is steady and tranquil. Thou art free from covetousness. For all that, O Brahmana, one never succeeds in attaining to Brahma, which is the highest object of acquisition, without exertion. Thou seest no distinction between happiness and misery. Thou art not covetous. Thou hast no longing for dancing and song. Thou hast no attachments. Thou hast no attachment to friends. Thou hast no fear in things that inspire fear. O blessed one, I see that thou castest an equal eye upon a lump of gold and a clod of earth. Myself and other persons possessed of wisdom, behold thee established in the highest and indestructible path of tranquillity. Thou stayest, O Brahmana, in those
p. 91
duties which obtain for the Brahmana that fruit which should be his and which is identical with the essence of the object represented by Emancipation. What else hast thou to ask me?'"
Book
12
Chapter 328
1
[janamejaya]
astauṣīd yair imaṃ vyāsaḥ saśiṣyo madhusūdanam
nāmabhir vividhair eṣāṃ niruktaṃ bhagavan mama
2 vaktum arhasi śuśrūsoḥ prajāpatipater hareḥ
śrutvā bhaveyaṃ yat pūtaḥ śarac candra ivāmalaḥ
3 [vaiṣampāyana]
śṛṇu rājan yathācasta
phalgunasya harir vibhuḥ
prasannātmātmano nāmnāṃ niruktaṃ guṇakarmajam
4 nāmabhiḥ kīrtitais tasya keśavasya mahātmanaḥ
pṛṣṭavān keśavaṃ rājan phalgunaḥ paravīra hā
5 [arjuna]
bhagavan bhūtabhavyeśa sarvabhūtasṛg avyaya
lokadhāma jagan nātha lokānām abhayaprada
6 yāni nāmāni te devakīrtitāni
maharṣibhiḥ
vedeṣu sapurāṇeṣu yāni guhyāni karmabhiḥ
7 teṣāṃ niruktaṃ tvatto 'haṃ śrotum icchāmi
keśava
na hy anyo vartayen nāmnāṃ niruktaṃ tvām ṛte prabho
8 [ṣrībhagavān]
ṛgvede sayajurvede tathaivātharva
sāmasu
purāṇe sopaniṣade tathaiva jyotiṣe 'rjuna
9 sāṃkhye ca
yogaśāstre ca āyurvede tathaiva ca
bahūni mama nāmāni kīrtitāni maharṣibhiḥ
10 gaunāni tatra nāmāni karmajāni
ca kāni cit
niruktaṃ karmajānāṃ ca śṛṇuṣva prayato 'nagha
kathyamānaṃ mayā tāta tvaṃ hi me 'rdhaṃ smṛtaḥ purā
11 namo 'ti yaśase tasmai dehināṃ paramātmane
nārāyaṇāya viśvāya nirguṇāya guṇātmane
12 yasya prasādajo brahmā rudraś ca
krodhasaṃbhavaḥ
yo 'sau yonir hi sarvasya sthāvarasya carasya ca
13 astādaśa guṇaṃ yat tat sattvaṃ sattvavatāṃ vara
prakṛtiḥ sā parā
mahyaṃ rodasī yogadhāriṇī
ṛtā satyāmarājayyā lokānām ātmasaṃjñitā
14 tasmāt sarvāḥ pravartante sarga pralaya vikriyāḥ
tato yajñaś ca yastā ca purāṇaḥ puruṣo virāt
aniruddha iti prokto lokānāṃ prabhavāpyayaḥ
15 brāhme rātrikṣaye prāpte tasya hy amitatejasaḥ
prasādāt prādurabhavat padmaṃ padmanibhekṣaṇa
tatra brahmā samabhavat sa tasyaiva prasādajaḥ
16 ahnaḥ kṣaye lalātāc ca suto devasya vai tathā
krodhāviṣṭasya saṃjajñe rudraḥ saṃhāra kārakaḥ
17 etau dvau vibudhaśreṣṭhau prasādakrodhajau smṛtau
tad ādeśita panthānau sṛṣṭi saṃhāra kārakau
nimittamātraṃ tāv atra sarvaprāni
varapradau
18 kapardī jatilo mundaḥ śmaśānagṛhasevakaḥ
ugravratadharo rudro yogī tripuradāruṇaḥ
19 dakṣakratuharaś
caiva bhaga netraharas tathā
nārāyaṇātmako jñeyaḥ pāṇḍaveya yuge yuge
20 tasmin hi pūjyamāne vai devadeve
maheśvare
saṃpūjito bhavet pārtha devo nārāyaṇaḥ prabhuḥ
21 aham ātmā hi lokānāṃ viśvānāṃ pāṇḍunandana
tasmād ātmānam evāgre rudraṃ saṃpūjayāmy aham
22 yady ahaṃ nārcayeyaṃ vai īśānaṃ varadaṃ śivam
ātmānaṃ nārcayet kaś cid iti me bhāvitaṃ manaḥ
mayā pramāṇaṃ hi kṛtaṃ lokaḥ samanuvartate
23 pramānāni hi pūjyāni tatas taṃ pūjayāmy aham
yas taṃ vetti sa māṃ vetti yo 'nu taṃ sa hi mām anu
24 rudro nārāyaṇaś caiva sattvam ekaṃ dvidhākṛtam
loke carati kaunteya vyakti sthaṃ sarvakarmasu
25 na hi me kena cid deyo varaḥ pāṇḍavanandana
iti saṃcintya manasā purāṇaṃ viśvam īśvaram
putrārtham ārādhitavān ātmānam aham ātmanā
26 na hi viṣṇuḥ pranamati kasmai cid vibudhāya tu
ṛta ātmānam eveti tato rudraṃ bhajāmy aham
27 sabrahmakāḥ sarudrāś ca sendrā devāḥ saharṣibhiḥ
arcayanti suraśreṣṭhaṃ devaṃ nārāyaṇaṃ harim
28 bhaviṣyatāṃ vartatāṃ ca bhūtānāṃ caiva bhārata
sarveṣām agraṇīr viṣṇuḥ sevyaḥ pūjyaś ca nityaśaḥ
29 namasva havyadaṃ viṣṇuṃ tathā śaraṇadaṃ nama
varadaṃ namasva kaunteya havyakavya
bhujaṃ nama
30 caturvidhā mama janā bhaktā evaṃ hi te śrutam
teṣām ekāntinaḥ śreṣṭhās te caivānanya devatāḥ
aham eva gatis teṣāṃ nirāśīḥ karma kāriṇām
31 ye ca śiṣṭās trayo bhaktāḥ phalakāmā hi te matāḥ
sarve cyavana dharmāṇaḥ pratibuddhas tu śreṣṭha bhāk
32 brahmāṇaṃ śiti kanthaṃ ca yāś cānyā devatāḥ smṛtāḥ
prabuddhavaryāḥ sevante eṣa pārthānukītritaḥ
bhaktaṃ prati viśeṣas te eṣa pārthānukīrtitaḥ
33 tvaṃ caivāhaṃ ca kaunteya naranārāyaṇau smṛtau
bhārāvataraṇārthaṃ hi praviṣṭau mānuṣīṃ tanum
34 jānāmy adhyātmayogāṃś ca yo 'haṃ yasmāc ca bhārata
nivṛtti lakṣaṇo dharmas tathābhyudayiko 'pi ca
35 narāṇām ayanaṃ khyātam aham ekaḥ sanātanaḥ
āpo nārā iti proktā āpo vai narasūnavaḥ
ayanaṃ mama tat pūrvam ato nārāyaṇo hy aham
36 chādayāmi jagad viśvaṃ bhūtvā sūrya ivāṃśubhiḥ
sarvabhūtādhivāsaś ca vāsudevas tato hy aham
37 gatiś ca sarvabhūtānāṃ prajānāṃ cāpi bhārata
vyāptā me rodasī pārtha kāntiś cābhyadhikā mama
38 adhibhūtāni cānte 'haṃ tad icchaṃś cāsmi bhārata
kramaṇāc cāpy ahaṃ pārtha viṣṇur ity abhisaṃjñitaḥ
39 damāt siddhiṃ parīpsanto māṃ janāḥ kāmayanti hi
divaṃ corvīṃ ca madhyaṃ ca tasmād dāmodaro hy aham
40 pṛśnir ity ucyate
cānnaṃ vedā āpo 'mṛtaṃ tathā
mamaitāni sadā garbhe pṛśnigarbhas
tato hy aham
41 ṛṣayaḥ prāhur evaṃ māṃ trita kūpābhipātitam
pṛśnigarbha tritaṃ pātīty ekata dvita pātitam
42 tataḥ sa brahmaṇaḥ putra ādyo ṛṣi varas tritaḥ
uttatāroda pānād vai pṛśnigarbhānukīrtanāt
43 sūryasya tapato lokān agneḥ somasya cāpy uta
aṃśavo ye prakāśante mama te
keśasaṃjñitāḥ
sarvajñāḥ keśavaṃ tasmān mām āhur dvijasattamāḥ
44 svapatnyām āhito garbha utathyena
mahātmanā
utathye 'ntarhite caiva kadā cid deva māyayā
bṛhaspatir athāvindat tāṃ patnīṃ tasya bhārata
45 tato vai tam ṛṣiśreṣṭhaṃ maithunopagataṃ tathā
uvāca garbhaḥ kaunteya pañca
bhūtasamanvitaḥ
46 pūrvāgato 'haṃ varada nārhasy ambāṃ prabādhitum
etad bṛhaspatiḥ śrutvā cukrodha ca śaśāpa ca
47 maithunopagato yasmāt tvayāhaṃ vinivāritaḥ
tasmād andho jāsyasi tvaṃ mac chāpān
nātra saṃśayaḥ
48 sa śāpād ṛṣimukhyasya dīrghaṃ tama upeyivān
sa hi dīrghatamā nāma nāmnā hy āsīd ṛṣiḥ purā
49 vedān avāpya caturaḥ sāṅgopāṅgān sanātanān
prayojayām āsa tadā nāma guhyam idaṃ mama
50 ānupūrvyeṇa vidhinā keśaveti punaḥ punaḥ
sa cakṣuṣmān
samabhavad gautamaś cābhavat punaḥ
51 evaṃ hi varadaṃ nāma keśaveti mamārjuna
devānām atha sarveṣām ṛṣīṇāṃ ca mahātmanām
52 agniḥ somena saṃyukta ekayonimukhaṃ kṛtam
agnīṣomātmakaṃ tasmāj jagat kṛtsnaṃ carācaram
53 api hi purāṇe bhavaty
ekayony ātmakāv agnīṣomau
devāś cāgnimukhā iti
ekayonitvāc ca parasparaṃ mahayanto
lokān dhārayata iti
SECTION CCCXXVIII
"Bhishma said, 'Having heard these words of king Janaka, Suka of cleansed soul and settled conclusions began to stay in his Soul by his Soul, having of course seen Self by Self. 1 His object being accomplished, he became happy and tranquil, and without putting further questions to Janaka, he proceeded northwards to the mountains of Himavat with the speed of the wind and like the wind. 2 These mountains abounded with diverse tribes of Apsaras and echoed with many lofty sounds. Teeming with thousands of Kinnaras and Bhringarajas 3 it was adorned, besides, with many Madgus and Khanjaritas and many Jivajivakas of variegated hue. And there were many peacocks also of gorgeous colours, uttering their shrill but melodious cries. Many bevies of swans also, and many flights of gladdened Kokilas too, adorned the place. The prince of birds, viz., Garuda, dwelt on that summit constantly. The four Regents of the world, the deities, and diverse classes of Rishis, used always to come there from the desire of doing good to the world. It was there that the high-souled Vishnu had undergone the severest austerities for the object of obtaining a son. It was there that the celestial generalissimo named Kumara, in his younger days, disregarding the three worlds with all the celestial denizens, threw down his dart, piercing the Earth therewith. Throwing down his dart, Skanda addressing the universe, said,--If there be any person that is superior to me in might, or that holds Brahmanas to be dearer, or that can compare with me in devotion to the Brahmanas and the Vedas, or that is possessed of energy like unto me, let him draw up this dart or at least shake it!--Hearing this challenge, the three worlds become filled with anxiety, and all creatures asked one another, saying,--Who will raise this dart?--Vishnu beheld all the deities and Asuras and Rakshasas to be troubled in their senses and mind. He reflected upon what should be the best to be done under the circumstances. Without being able to bear that challenge in respect of the hurling of the dart, he cast his eyes on Skanda, the son of the Fire-god. The pure-souled Vishnu caught hold of the blazing dart, with his left hand, and began to shake it. When the dart was being thus shaken by Vishnup. 92
possessed of great might, the whole Earth with her mountains, forests, and seas, shook with the dart. Although Vishnu was fully competent to raise the dart, still he contented himself with only shaking it. In this, the puissant lord only kept the honour of Skanda intact. Having shaken it himself, the divine Vishnu, addressing Prahlada, said,--Behold the might of Kumara! None else in the universe can raise this dart! Unable to bear this, Prahlada resolved to raise the dart. He seized it, but was unable to shake it at all, Uttering a loud cry, he fell down on the hill-top in a swoon. Indeed, the son of Hiranya-kasipu fell down on the Earth. Repairing towards the northern side of those grand mountains, Mahadeva, having the bull for his sign, had undergone the austerest penances. The asylum where Mahadeva had undergone those austerities is encompassed on all sides with a blazing fire. Unapproachable by persons of uncleansed souls, that mountain is known by the name of Aditya. There is a fiery girdle all around it, of the width of ten Yojanas, and it is incapable of being approached by Yakshas and Rakshasas and Danavas. The illustrious god of Fire, possessed of mighty energy, dwells there in person employed in removing all impediments from the side of Mahadeva of great wisdom who remained there for a thousand celestial years, all the while standing on one foot. Dwelling on the side of that foremost of mountains, Mahadeva of high vows (by his penances) scorched the deities greatly. 1 At the foot of those mountains, in a retired spot, Parasara's son of great ascetic merit, viz., Vyasa, taught the Vedas unto his disciples. Those disciples were the highly blessed Sumantra, Vaisampayana, Jaimini of great wisdom, and Paila of great ascetic merit. Suka proceeded to that delightful asylum where his sire, the great ascetic Vyasa, was dwelling, surrounded by his disciples. Seated in his asylum, Vyasa beheld his son approach like a blazing fire of scattered flames, or resembling the sun himself in effulgence. As Suka approached, he did not seem to touch the trees or the rocks of the mountain. Completely dissociated from all objects of the senses, engaged in Yoga, the high-souled ascetic came, resembling, in speed, a shaft let from a bow. Born on the fire-sticks, Suka, approaching, his sire, touched his feet. With becoming formalities he then accosted the disciples of his sire. With great cheerfulness he then detailed to his father all the particulars of his conversation with king Janaka. Vyasa the son of Parasara, after the arrival of his puissant son, continued to dwell there on the Himavat engaged in teaching his disciples and his son. One day as he was seated, his disciples, all well-skilled in the Vedas, having their senses under control, and endued with tranquil souls, sat themselves around him. All of them had thoroughly mastered the Vedas with their branches. All of them were observant of penances. With joined hands they addressed their preceptor in the following words.
p. 93
"The disciples said, We have, through thy grace, been endued with great energy. Our fame also has spread. There is one favour that we humbly solicit thee to grant us. Hearing these words of theirs, the regenerate Rishi answered them, saying, "Ye sons, tell me what that boon is which ye wish I should grant you! Hearing this answer of their preceptor, the disciples became filled with joy. Once more bowing their heads low unto their preceptor and joining their hands, all of them in one voice said, O king, these excellent words: If our preceptor has been pleased with us, then, O best of sages, we are sure to be crowned with success! We all solicit thee, O great Rishi, to grant us a boon. Be thou inclined to be graceful to us. Let no sixth disciple (besides us five) succeed in attaining to fame! We are four. Our preceptor's son forms the fifth. Let the Vedas shine in only as five! Even this is the boon that we solicit;--Hearing these words of his disciples, Vyasa, the son of Parasara, possessed of great intelligence, well-conversant with the meaning of the Vedas, endued with a righteous soul, and always engaged in thinking of objects that confer benefits on a person in the world hereafter, said unto his disciples these righteous words fraught with great benefit: The Vedas should always be given unto him who is a Brahmana, or unto him who is desirous of listening to Vedic instructions, by him who eagerly wishes to attain a residence in the region of Brahman! Do ye multiply, Let the Vedas spread (through your exertions). The Vedas should never be imparted unto one that has not formally become a disciple. Nor should they be given unto one who is not observant of good vows. Nor should they be given for dwelling in one that is of uncleansed soul. These should be known as the proper qualifications of persons that can be accepted as disciples (for the communication of Vedic knowledge). No science should be imparted unto one without a proper examination of one's character, as pure gold is tested by heat, cutting and rubbing, after the same manner disciples should be tested by their birth and accomplishments. Ye should never set your disciples to tasks to which they should not be set, or to tasks that are fraught with danger. One's knowledge is always commensurate with one's understanding and diligence in study. Let all disciples conquer all difficulties, and let all of them meet with auspicious success. Ye are competent to lecture on the scriptures unto persons of all the orders. Only ye should, while lecturing, address a Brahmana, placing him in the van. These are the rules in respect of the study of the Vedas. This again is regarded as a high task. The Vedas were created by the Self-born for the purpose of praising the deities therewith. That man who, through stupefaction of intellect, speaks ill of a Brahmana well-conversant with the Vedas, is certain to meet with humiliation in consequence of such evil-speaking. He who disregarding all righteous rules, solicits knowledge, and he who, disregarding the rules of righteousness, communicates knowledge, either of them falls off and instead of that affection which should prevail between preceptor and disciple, such, questioning and such communication are sure to produce distrust and suspicion.
p. 94
[paragraph continues] I have now told ye everything about the way in which the Vedas should be studied and taught. Ye should act in this way towards your disciples, bearing these instructions in your minds.'"
Book
12
Chapter 329
1 [arjuna]
agnīṣomau kathaṃ pūrvam ekayonī pravartitau
eṣa me saṃśayo jātas taṃ chindhi madhusūdana
2 [ṣrībhagavān]
hanta te vartayiṣyāmi purāṇaṃ pāṇḍunandana
ātmatejodbhavaṃ pārtha śṛṇuṣvaika manā mama
3 saṃprakṣālana kāle 'tikrānte caturthe yugasahasrānte
avyakte sarvabhūtapralaye sthāvarajaṅgame
jyotir dharaṇivāyurahite 'ndhe
tamasi jalaikārṇave loke
tama ity evābhibūte 'dvitīye pratiṣṭhite
naiva rātryāṃ na divase na sati
nāsati na vyakte nāvyakte vyavasthite
etasyām avasthāyāṃ nārāyaṇa guṇāśrayād akṣayād ajarād anindriyād
agrāhyād asaṃbhavāt satyād ahiṃsrāl lalāmād
vividhapravṛtti viśeṣāt
akṣayād ajarāmarād
amūrtitaḥ sarvavyāpinaḥ sarvakartuḥ śāśvatāt tamasaḥ puruṣaḥ prādurbhūto
harir avyayaḥ
4 nidarśanam api hy atra bhavati
nāsīd aho na rātrir āsīt
na sad āsīn nāsad āsīt
tama eva purastād abhavad viśvarūpam
sā viśvasya jananīty evam asyārtho 'nubhāsyate
5 tasyedānīṃ tamaḥ saṃbhavasya puruṣasya padmayoner brahmaṇaḥ prādur bhāve
sa puruṣaḥ prajāḥ sisṛkṣamāṇo netrābhyām agnīṣomau sasarja
tato bhūtasarge pravṛtteprajā kramavaśād brahmakṣatram upātiṣṭhat
yaḥ somas tad brahma
yad brahma te brāhmaṇāḥ
yo 'gnis tat kṣatraṃ kṣatrād brahmabalavattaram
kasmād iti lokapratyakṣaguṇam etat tad yathā
brāhmaṇebhyaḥ paraṃ bhūtaṃ notpanna pūrvam
dīpyamāne 'gnau juhotīti kṛtvā bravīmi
bhūtasargaḥ kṛto brahmaṇā bhūtāni ca prasthāpya traulokyaṃ dhāryateti
6 mantravādo 'pī hi bhavati
tvam agne yajñānāṃ hotā viśveṣām
hito devenabhir mānuṣe jana iti
nidarśanaṃ cātra bhavati
viśveṣām agne yajñānāṃ hoteti
hito devair mānuṣair jagata
iti
agnir hi yajñānāṃ hotṛkartā
sa cāgnir brahma
7 na hy ṛte mantrād dhavanam asti
na vinā puruṣaṃ tapaḥ saṃbhavati
havir mantrāṇāṃ saṃpūjā vidyate devamanuṣyāṇām anena tvaṃ hoteti niyuktaḥ
ye ca mānuṣā hotrādhikārās te
ca
brāhmaṇasyahi yājanaṃ vidhīyate na kṣatravaiśyayor dvijātyoḥ
tasmād brāhmaṇā hy agnibhūtā
yajñān udvahanti
yajñā devāṃs tarpayanti devāḥ pṛthivīṃ bhāvayanti
8 śatapathe hi brāhmaṇaṃ bhavati
agnau samiddhe sa juhoti yo vidvān brāhmaṇa mukhe dānāhutiṃ juhoti
evam apy agnibhūtā brāhmaṇā vidvāṃso 'gniṃ bhāvayanti
agnir viṣṇuḥ sarvabhūtāny anupraviśya prāṇān dhārayati
api cātra sanatkumāra gītāḥ ślokā bhavanti
9 viśvaṃ brahmāsṛjat pūrvaṃ sarvādir
niravaskaram
brahmaghoṣair divaṃ tiṣṭhanty amarā brahmayonayaḥ
10 brāhmaṇānāṃ matir vākyaṃ karma śraddhā tapāṃsi ca
dhārayanti mahīṃ dyāṃ ca śaityād vāry amṛtaṃ yathā
11 nāsti satyāt paro dharmo nāsti mātṛsamo guruḥ
brāhmaṇebhyaḥ paraṃ nāsti pretya cehaca bhūtaye
12 naiṣām ukṣā vardhate nota vāhā; na gargaro mathyate saṃpradāne
apadhvastā dasyubhūtā bhavanti; yeṣāṃ rāṣṭre brāhmaṇā vṛttihīnāḥ
13 veda purāṇetihāsa prāmānyān nārāyaṇa mukhodgatāḥ sarvātmanaḥ sarvakartāraḥ sarvabhāvanāś ca
brāhmaṇāḥ
vāk samakālaṃ hi tasya devasya
varapradasya brāhmaṇāḥ prathamaṃ prādurbhūtā brāhmaṇebhyaś ca śeṣā varṇāḥ prādurbhūtāḥ
itthaṃ ca surāsuraviśiṣṭā brāhmaṇā yadā mayā brahmabhūtena purā svayam evotpāditāḥ surāsuramaharṣayo bhūtaviśeṣāḥ sthāpitā nigṛhītāś ca
14 ahalyā dharṣaṇanimittaṃ hi gautamād dhari
śmaśrutām indraḥ prāptaḥ
kauśika nimittaṃ cendro muṣka viyogaṃ meṣavṛṣaṇatvaṃ cāvāpa
aśvinor grahapratiṣedhodyata vajrasya
puraṃdarasya cyavanena stambhito bāhuḥ
kratuvadha prāptamanyunā ca dakṣeṇa bhūyas tapasā cātmānaṃ saṃyojya netrākṛtir anyā lalate rudrasyotpāditā
15 tripuravadhārthaṃ dikṣām abhyupagatasya rudrasyośanasā śiraso jatotkṛtya prayuktāḥ
tataḥ prādurbhūtā bhujagāḥ
tair asya bhujagaiḥ pīḍyamānaḥ kantho nīlatām upanītaḥ
pūrve ca manvantare svāyambhuve nārāyaṇa hastabandhagrahaṇān nīlakanthatvam eva vā
16 amṛtotpādane puraścaraṇatām upagatasyāṅgiraso bṛhaspater upaspṛśato na prasādaṃ gatavatyaḥ kilāpaḥ
atha bṛhasptir apāṃ cukrodha
yasmān mamopaspṛśataḥ kaluṣī bhūtā na prasādam upagatās tasmād adya prabhṛti jhaṣamakaramatsyakacchapa jantu saṃkīrṇāḥ kaluṣī bhavateti
tadāprabhṛty āpo yādobhiḥ saṃkīrṇāḥ saṃvṛttāḥ
17 viśvarūpo vaitvāstraḥ purohito devānām āsīt svasrīyo 'surāṇām
sa pratyakṣaṃdevebhyo bhāgam adadat parokṣam asurebhyaḥ
18 atha hiraṇyakaśipuṃ puraskṛtya viśvarūpa mātaraṃ svasāram asurā varam ayācanta
he svasar ayaṃ te putras tvāstro
viśvarūpas triśirā devānāṃ purohitaḥ pratyakṣaṃ devebhyo bhāgam adadat parokṣam asmākam
tato devā vardhante vayaṃ kṣīyāmaḥ
tad enaṃ tvaṃ vārayitum arhasi tathā yathāsmān bhajed iti
19 atha viśvarūpaṃ nandanavanam upagataṃ mātovāca
putra kiṃ parapakṣavardhanas tvaṃ mātulapakṣaṃ nāśayati
nārhasy evaṃ kartum iti
sa viśvarūpo mātur vākyam anatikramaṇīyam iti matvā saṃpūjya hiraṇyakaśipum agāt
20 hairaṇyagarbhāc ca
vasiṣṭhād dhiraṇyakaśipuḥ śāpaṃ prāptavān
yasmāt tvayānyo vṛto hotā tasmād asamāpta
yajñas tvam apūrvāt sattvajātād vadhaṃ prāpsyasīti
tac chāpadānād dhiraṇyakaśipuḥ prāptavān vadham
21 viśvarūpo mātṛpakṣavardhano 'tyarthaṃ tapasy abhavat
tasya vratabhaṅgārtham indro bahvīḥ śrīmatyo 'psaraso niyuyoja
tāś ca dṛṣṭvā manaḥ kṣubhitaṃ tasyābhavat tāsu cāpsaraḥsunacirād eva sakto 'bhavat
saktaṃ cainaṃ jñātvāpsarasocur gacchāmahe vayaṃ yathāgatam iti
22 tās tvāstrovāca
kva gamiṣyatha āsyatāṃ tāvan mayā saha śreyo bhaviṣyatīti
tās tam abruvan
vayaṃ deva striyo 'psarasendraṃ varadaṃ purā prabhviṣṇuṃ vṛṇīmaha iti
23 atha tā viśvarūpo 'bravīd adyaiva
sendrā devā na bhaviṣyantīti
tato mantrāñ jajāpa
tair mantraiḥ prāvardhata triśirāḥ
ekenāsyena sarvalokeṣu dvijaiḥ kriyāvadbhir yajñeṣu suhutaṃ somaṃ papāv ekenāpaikena sendrān devān
athendras taṃ vivardhamānaṃ somapānāpyāyita sarvagātraṃ dṛṣṭvā cintām āpede
24 devāś ca te sahendreṇa brahmāṇam abhijagmur ūcuś ca
viśvarūpeṇa sarvayajñeṣu suhutaḥ somaḥ pīyate
vayam abhāgāḥ saṃvṛttāḥ
asurapakṣo vardhate vayaṃ kṣīyāmaḥ
tad arhasi no vidhātuṃ śreyo yad
anantaram iti
25 tān brahmovācarṣir bhārgavas tapas tapyate dadhīcaḥ
sa yācyatāṃ varaṃ yathā kalevaraṃ jahyāt
tasyāsthibhir vajraṃ kriyatām iti
26 devās tatrāgacchan yatra dadhīco
bhagavān ṛṣis tapas tepe
sendrā devās tam abhigamyocur bhagavaṃs tapasaḥ kuśalam avighnaṃ ceti
tān dadhīcovāca svāgataṃ bhavadbhyaḥ kiṃ kriyatām
yad vakṣyatha tat kariṣyāmīti
te tam abruvañ śarīraparityāgaṃ lokahitārthaṃ bhagavān kartum arhatīti
atha dadhīcas tathaivāvimanāḥ sukhaduḥkhasamo mahāyogiy ātmānaṃ samādhāya
śarīraparityāgaṃ cakāra
27 tasya paramātmany avasṛte tāny asthīni dhātā saṃgṛhya vajram akarot
tena vajreṇābhedyenāpradhṛṣyeṇa brahmāsthi saṃbhūtena viṣṇupraviṣṭenendro viśvarūpaṃjaghāna
śirasāṃ cāsya chedanam akarot
tasmādanantaraṃ viśvarūpa
gātramathana saṃbhavaṃ tvastrotpāditam evāriṃ vṛtram indro jaghāna
28 tasyāṃ dvaidhī
bhūtāyāṃ brahma vadhyāyāṃ bhayād indro
devarājyaṃ parityajyāpsu saṃbhavāṃ śītalāṃ mānasasaro gatāṃ nalinīṃ prapede
tatra caiśvaryayogād anu mātro bhūtvā bisa granthiṃ praviveśa
29 atha brahma vadhyā bhayapranaste
trailokyanāthe śacīpatau jagad anīśvaraṃ babhūva
devān rajas tamaś cāviveśa
mantrā na prāvartanta
maharṣīṇāṃ rakṣāṃsi prādurbhavan
brahma cotsādanaṃ jagāma
anindrāś cābalā lokāḥ supradhṛṣyā babhūvuḥ
30 atha devarṣayaś cāyuṣaḥ putraṃ nahuṣaṃ nāma devarājatve 'bhiṣiṣicuḥ
nahuṣaḥ pañcabhiḥ śatair jyotiṣāṃ lalāte jvaladbhiḥ sarvatejo harais triviṣṭapaṃ pālayāṃ babhūva
atha lokāḥ prakṛtim āpedire svasthāś ca babhūvuḥ
31 athovāca nahuṣaḥ
sarvaṃ māṃ śakropabhuktam upasthitam ṛte śacīm iti
sa evam uktvā śacī samīpam agamad uvāca cainām
subhage 'ham indro devānāṃ bhajasva mām iti
taṃ śacī pratyuvāca
prakṛtyā tvaṃ dharmavatsalaḥ somavaṃśodbhavaś ca
nārhati parapatnī dharṣaṇaṃ kartum iti
32 tām athovāca nahuṣaḥ
aindraṃ padam adhyāsyate mayā
aham indrasya rājyaratnaharo nātrādharmaḥ kaś cit tvam indra bhukteti
sā tam uvāca
asti mama kiṃ cid vratam
aparyavasitam
tasyāvabhṛthe tvām upagamiṣyāmi kaiś cid evāhobhir iti
sa śacyaivam abhihito nahuṣo jagāma
33 atha śacī duḥkhaśokārtā bhartṛdarśanalālasā nahuṣa bhayagṛhītā bṛhaspatim upāgacchat
sa ca tām abhigatāṃ dṛṣṭvaiva dhyānaṃ praviśya bhartr kāryatatparāṃ jñātvā bṛhaspatir uvāca
anenaiva vratena tasapā cānvitā devīṃ varadām upaśrutim āhvaya
sā tavendraṃ darśayiṣyatīti
34 sātha mahāniyamam āsthitā devīṃ varadām upaśrutiṃ mantrair āhvayat
sopaśrutiḥ śacī samīpam agāt
uvāca cainām iyam asmi tvayopahūtopasthitā
kiṃ te priyaṃ karavāṇīti
tāṃ mūrdhnā pranamyovāca śacī
bhagavaty arhasi me bhartāraṃ darśayituṃ tvaṃ satyā matā ceti
saināṃ mānasaṃ saro 'nayat
tatrendraṃ bisa granthi gatam
adarśayat
35 tām indraḥ patnīṃ kṛśāṃ glānāṃ ca dṛṣṭvā cintayāṃ babhūva
aho mama mahad duḥkham idam
adyopagatam
nastaṃ hi mām iyam anviṣyopāgamad duḥkhārteti
tām indrovāca kathaṃ vartayasīti
sā tam uvāca
nahuṣo mām āhvayati
kālaś cāsya mayā kṛta iti
36 tām indrovāca
gaccha
nahuṣas tvayā vācyo 'pūrveṇa mām ṛṣiyuktena yānena tvam adhirūḍhodvahasva
indrasya hi mahānti vāhanāni manasaḥ priyāṇy adhirūḍhāni mayā
tvam anyenopayātum arhasīti
saivam uktā hṛṣṭā jagāma
indro 'pi bisa granthim evāviveśa bhūyaḥ
37 athendrāṇīm abhyāgatāṃ dṛṣṭvovāca nahuṣaḥ pūrṇaḥ sa kāla iti
taṃ śacy abravīc chakreṇa yathoktam
sa maharṣiyuktaṃ vāhanam adhirūḍhaḥ śacī samīpam upāgacchat
38 atha maitrāvaruṇiḥ kumbhayonir agastyo maharṣīn vikriyamāṇāṃs tān nahuṣenāpaśyat
padbhyāṃ ca tenāspṛśyata
tataḥ sa nahuṣam abravīd akārya pravṛtta pāpapatasva mahīm
sarpo bhava yāvad bhūmir girayaś ca tiṣṭheyus tāvad iti
sa maharṣivākyasamakālam eva
tasmād yānād avāpatat
39 athānindraṃ punas trailokyam abhavat
tato devarṣayaś ca bhagavantaṃ viṣṇuṃ śaraṇam indrārthe 'bhigamuḥ
ūcuś cainaṃ bhagavann indraṃ brahma vadhyābhibhūtaṃ trātum arhasīti
tataḥ sa varadas tān abravīd
aśvamedhaṃ yajñaṃ vaiṣnavaṃ śakro 'bhiyajatu
tataḥ svaṃ sthānaṃ prāpsyatīti
40 tato devarṣayaś cendraṃ nāpaśyan yadā tadā śacīm ūcur gaccha subhage indram
ānayasveti
sā punas tatsaraḥ samabhyagacchat
indraś ca tasmāt sarasaḥ samutthāya bṛhaspatim abhijagāma
bṛhaspatiś cāśvamedhaṃ mahākratuṃ śakrāyāharat
tataḥ kṛṣṇasāraṅgaṃ medhyam aśvam utsṛjya vāhanaṃ tam eva kṛtvendraṃ marutpatiṃ bṛhaspatiḥ svasthānaṃ prāpayām āsa
41 tataḥ sa deva rād
devair ṛṣibhir stūyamānas triviṣṭapastho niṣkalmaṣo babhūva
brahma vadhyāṃ caturṣu sthāneṣu vanitāgnivanaspatigoṣu vyabhajat
evam indro brahmatejaḥprabhāvopabṛṃhitaḥ śatruvadhaṃ kṛtvā svasthānaṃ prāpitaḥ
42 ākāśagaṅgā gataś ca
purā bharadvājo maharṣir upāspṛśaṃs trīn kramān kramatā viṣṇunābhyāsāditaḥ
sa bharadvājena sasalilena pāninorasi tāditaḥ salakṣaṇoraskaḥ saṃvṛttaḥ
43 bhṛguṇā maharṣiṇā śapto 'gniḥ sarvabhakṣatvam upanītaḥ
44 aditir vai devānām annam apacad etad
bhuktvāsurān haniṣyantīti
tatra budho vrac caryā samāptāv āgacchat
aditiṃ cāvocad bhikṣāṃ nādāt
atha bhikṣā pratyākhyāna ruṣitena budhena brahmabhūtena vivasvato dvitīye janmany anda saṃjñitasyāndaṃ māritam adityāḥ
sa mārtando vivasvān abhavac chrāddha devaḥ
45 dakṣasya vai
duhitaraḥ ṣaṣṭir āsan
tābhyaḥ kaśyapāya trayodaśa prādād daśa
dharmāya daśa manave sāptaviṃśatim indave
tāsu tulyāsu nakṣatrākhyāṃ gatāsu somo rohiṇyām abhyadhikāṃ prītim akarot
tatas tāḥ śeṣāḥ patny a īrṣyāvayaḥ pituḥ samīpaṃ gatvemam arthaṃ śaśaṃsuḥ
bhagavann asmāsu tulyaprabhāvāsu somo rohiṇīm adhikaṃ bhajatīti
so 'bravīd yakṣmainam āvekṣyatīti
46 dakṣa śāpāt somaṃ rājānaṃ yakṣmāviveśa
sa yakṣmanāviṣṭo dakṣam agamat
dakṣaś cainam abravīn na samaṃ vartaseti
tatrarṣayaḥ somam abruvan kṣīyase yaskmanā
paścimasyāṃ diśi samudre hiraṇyasaras tīrtham
tatra gatvātmānam abhiṣecayasveti
athāgacchat somas tatra hiraṇyasaras tīrtham
gatvā cātmanaḥ snapanam akarot
snātvā cātmānaṃ pāpmano mokṣayām āsa
tatra cāvabhāsitas tīrthe yadā somas tadā prabhṛti tīrthaṃ tat prabhāsam iti nāmnā khyātaṃ babhūva
tac chāpād adyāpi kṣīyate somo
'māvāsyāntara sthaḥ
paurṇamāsī mātre' dhiṣṭhito meghalekhā praticchannaṃ vapur darśayati
meghasadṛśaṃ varṇam agamat tad asya śaśalakṣma vimalam abhavat
47 sthūlaśirā maharṣir meroḥ prāguttare dig bhāge tapas tepe
tasya tapas tapyamānasya sarvagandhavahaḥ śucir vāyur vivāyamānaḥ śarīram aspṛśat
sa tapasā tāpita śarīraḥ kṛśo vāyunopavījyamāno hṛdayaparitoṣam agamat
tatra tasyānila vyajanakṛtaparitoṣasya sadyo vanaspatayaḥ puṣpa śobhāṃ na darśitavanta iti saitāñ śaśāpa na sarvakālaṃ puṣpavanto bhaviṣyatheti
48 nārāyaṇo
lokahitārthaṃ vadavā mukho nāma maharṣiḥ purābhavat
tasya merau tapas tapyataḥ samudrāhūto nāgataḥ
tenāmarṣitenātma gātroṣmaṇā samudraḥ stimitajalaḥ kṛtaḥ
svedaprasyandana sadṛśaś cāsya
lavana bhāvo janitaḥ
uktaś cāpeyo bhaviṣyasi
etac ca te toyaṃ vadavā mukhasaṃjñitena pīyamānaṃ madhuraṃ bhaviṣyati
tad etad adyāpi vadavā mukhasaṃjñitenānuvartinā toyaṃ sāmudraṃ pīyate
49 himavato girer duhitaram umāṃ rudraś cakame
bhṛgur api ca maharṣir himavantam āgamyābravīt kanyām umāṃ me dehīti
tam abravīd dhimavān abhilasito varo rudra iti
tam abravīd bhṛgur yasmāt tvayāhaṃ kanyā varaṇa kṛtabhāvaḥ pratyākhyātas tasmān na ratnānāṃ bhavān bhājanaṃ bhaviṣyatīti
adya prabhṛty etad avasthitam ṛṣivacanam
50 tad evaṃvidhaṃ māhātmyaṃ brāhmaṇānām
kṣatram api śāśvatīm avyayāṃ pṛthivīṃ patnīm abhigamya bubhuje
tad etad brahmāgnīṣomīyam
tena jagad dhāryate
SECTION CCCXXIX
"Bhishma said, 'Hearing these words of their preceptor, Vyasa's disciples endued with energy, became filled with joy and embraced one another. Addressing one another, they said,--That which has been said by our illustrious preceptor in view of our future good, will live in our remembrance and we shall certainly act according to it.--Having said this unto one another with joyful hearts, the disciples of Vyasa, who were thorough masters of words, once more addressed their preceptor and said,--If it pleases thee, O puissant one, we wish to descend from this mountain to the Earth, O great ascetic, for the purpose of subdividing the Vedas!--Hearing these words of his disciples, the puissant son of Parasara replied unto them in these beneficial words that were fraught, besides, with righteousness and profit,--You may repair to the Earth or to the regions of the celestials, as ye like. You should always be heedful, for the Vedas are such that they are always liable to be misunderstood! 1--Permitted by their preceptor of truthful speech, the disciples left him after circumambulating him and bowing their heads unto him. Descending upon the Earth they performed the Agnishtoma and other sacrifices; and they began to officiate at the sacrifices of Brahmanas and Kshatriyas and Vaidyas. Happily passing their days in the domestic mode of life, they were treated by the Brahmanas with great respect. Possessed of great fame and prosperity, they were employed in teaching and officiating in sacrifices. After his disciples had gone away, Vyasa remained in his asylum, with only his son in his company. Passing his days in anxious thoughtfulness, the great Rishi, possessed of wisdom, kept silent, sitting in a retired corner of the asylum. At that time Narada of great ascetic merit came to that spot for seeing Vyasa, and addressing him, said these words of melodious sound."'Narada said, O regenerate Rishi of Vasishtha's race, why are Vedic sounds silent now? Why art thou sitting silent and alone engaged in meditation like one taken up with an engrossing thought? Alas, shorn of Vedic echoes, this mountain hath lost its beauty, even as the Moon
p. 95
shorn of splendour when assailed by Rahu or enveloped in dust. 1 Though inhabited by the celestial Rishis, yet shorn of Vedic sounds, the mountain no longer looks beautiful now but resembles a hamlet of Nishadas. 2 The Rishis, the deities, and the Gandharvas, too, no longer shine as before in consequence of being deprived of Vedic sound!--Hearing these words of Narada, the Island-born Krishna answered, saying,--O great Rishi, O thou art conversant with the declarations of the Vedas, all that thou hast said is agreeable to me and it truly behoves thee to say it unto me! Thou omniscient, thou hast seen everything. Thy curiosity also embraces all things within its sphere. All that has ever occurred in the three worlds is well known to thee. Do thou then, O regenerate Rishi, set thy commands on me. O, tell me what I am to do! Tell me, O regenerate Rishi, what should now be done by me. Separated from my disciples, my mind has become very cheerless now.
'Narada said, The stain of the Vedas is the suspension of their recitation. The stain of the Brahmanas is their non-observance of vows. The Valhika race is the stain of the Earth. Curiosity is the stain of women. Do thou with thy intelligent son recite the Vedas, and do thou with the echoes of Vedic sounds dispel the fears arising from Rakshasas:
"Bhishma continued, 'Hearing these words of Narada, Vyasa, the foremost of all persons conversant with duties and firmly devoted to Vedic recitation, became filled with joy and answered Narada, saying,--So be it--With his son Suka, he set himself to recite the Vedas in a loud sonorous voice, observing all the rules of orthoepy and, as it were, filling the three worlds with that sound. One day as sire and son, who were well-conversant with all duties, were engaged in reciting the Vedas, a violent wind arose that seemed to be impelled by the gales that blow on the bosom of the ocean. Understanding from this circumstance that the hour was suited to sacred recitation. Vyasa immediately bade his son to suspend the recitation. Suka, thus forbidden by his sire, became filled with curiosity. He asked his sire, saying,--O regenerate one, whence is this wind? It behoveth thee to tell me everything about the conduct of the Wind.--Hearing this question of Suka, Vyasa became filled with amazement. He answered Suka, by telling him that an omen which indicated that the recitation of the Vedas should be suspended.--Thou hast obtained spiritual vision. Thy mind too has, of itself, become cleansed of every impurity. Thus hast been freed from the attributes of Passion and Darkness. Thou stayest now in the attributes of Goodness. Thou beholdest now thy Soul with thy Soul even as one beholds one's own shadow in a mirror. Staying thyself on thy own Soul, do thou reflect on the Vedas. The path of the Supreme Soul is called Deva-yana (the path of the
p. 96
gods). The path that is made up of the attribute of Tamas is called Pitri-yana (the path of Pitris). These are the two paths in the world hereafter. By one, people go to heaven. By the other, people go to hell. The winds blow on the Earth's surface and in the welkin. There are seven courses in which they blow. Listen to me as I recount them one after another. The body is furnished with the senses are dominated over by the Sadhyas and many great beings of mighty strength. These gave birth to an invincible son named Samana. From Samana sprang a son called Udana. From Udana sprang Vyana arose Apana, and lastly from Apana sprung the wind called Prana. That invincible scorcher of all foes, viz., Prana, became childless. I shall now recite to thee the different functions of those winds. The wind is the cause of the different functions of all living creatures, and because living creatures are enabled to live by it, therefore is the wind called Prana (or life). That wind which is the first in the above enumeration and which is known by the name of Pravaha (Samana) urges, along the first course, masses of clouds born of smoke and heat. Coursing through the welkin, and coming into contact with the water contained in the clouds, that wind displays itself in effulgence among the darts of lightning. 1 The second wind called Avaha blows with a loud noise. It is this wind that causes Soma and the other luminaries to rise and appear. Within the body (which is a microcosm of the universe) that wind is called Udana by the wise. That wind which sucks up water from the four oceans, and having sucked it up imparts it to the clouds in the welkin, and which, having imparted it to the clouds present them to the deity of rain, is third in the enumeration and known by the name of Udvaha. That wind which supports the clouds and divided them into diverse portions, which melts them for pouring rain and once more solidifies them, which is perceived as the sound of the roaring clouds, which exists for the preservation of the world by itself assuming the form of the clouds, which bears the cars of all celestial beings along the sky, is known by the name of Samvaha. The fourth in the enumeration, it is endued with great strength so that it is capable of ending the very mountains. The fifth wind is fraught with great force and speed. It is dry and uproots and breaks down all trees. Existing with it, the clouds come to be called by the name of Valahaka. That wind causes calamitous phenomena of many kinds, and produces roaring sounds in the firmament. It is known by the name of Vivaha. The sixth wind bears all celestial waters in the firmament and prevents them from falling down. Sustaining the sacred waters of the celestial Ganga, that wind blows, preventing them from having a downward course. Obstructed by that wind from a distance, the Sun, which is really the source of a thousand rays, and which enlightens the
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world, appears as a luminous body of but one ray. Through the action of that wind, the Moon, after waning, wanes again till he displays his full disc. That wind is known, O foremost of ascetics, by the name Parivaha. 1 That wind which takes away the life of all living creatures when the proper hour comes, whose track is followed by Death and Surya's son Yama, which becomes the source of that immortality which is attained by Yogins of subtile sight who are always engaged in Yoga meditation, by whose aid the thousands of grandsons of Daksha, that lord of creatures, by his ten sons, succeeded in days of old in attaining to the ends of the universe, whose touch enables one to attain to Emancipation by freeing oneself from the obligation of returning so the world,--that wind is called by the name of Paravaha. The foremost of all winds, it is incapable of being resisted by anybody. Wonderful are these winds all of whom are the sons of Diti. Capable of going everywhere and upholding all things, they blow all around thee without being attached to thee at any time. This, however, is exceedingly wonderful viz., that this foremost of mountains should thus be suddenly shaken by that wind which has begun to blow. This wind is the breath of Vishnu's nostrils. When urged forth with speed, it begins to blow with great force at which the whole universe becomes agitated. Hence, when the wind begins to blow with violence, persons conversant with the Vedas do not recite the Vedas. The Vedas are a form of wind. If uttered with force, the external wind becomes tortured."
"Having said these words, the puissant son of Parasara bade his son (when the wind had ceased) to go on with his Vedic recitation. He then left that spot for plunging into the waters of the celestial Ganga.'" 2
Book
12
Chapter 330
1 [bhagavān]
sūryā candramasau śaśvat keśair me aṃśusaṃjñitaiḥ
bodhayaṃs tāpayaṃś caiva jagad uttiṣṭhataḥ pṛthak
2 bodhanāt tāpanāc caiva jagato
harṣaṇaṃ bhavet
agnīṣoma kṛtair ebhiḥ karmabhiḥ pāṇḍunandana
hṛṣīkeśo 'ham īśāno
varado lokabhāvanaḥ
3 idopahūta yogena hare bhāgaṃ kratuṣv aham
varṇaś ca me hariśreṣṭhas tasmād dharir ahaṃ smṛtaḥ
4 dhāma sāro hi lokānām ṛtaṃ caiva vicāritam
ṛtadhāmā tato vipraiḥ satyaś cāhaṃ prakīrtitaḥ
5 nastāṃ ca dharaṇīṃ pūrvam avindaṃ vai guhā gatām
govinda iti māṃ devā vāg bhiḥ samabhituṣṭuvuḥ
6 śipiviṣṭeti cākhyāyāṃ hīnaromā ca yo bhavet
tenāviṣṭaṃ hi yat kiṃ cic chipiviṣṭaṃ hi tat smṛtam
7 yāsko mām ṛṣir avyagro naikayajñeṣu gītavān
śipiviṣṭa iti hy asmād
guhya nāma dharo hy aham
8 stutvā māṃ śipiviṣṭeti yāsko ṛṣir udāradhīḥ
matprasādād adho nastaṃ niruktam abhijagmivān
9 na hi jāto na jāye 'haṃ na janiṣye kadā cana
kṣetrajñaḥ sarvabhūtānāṃ tasmād aham ajaḥ smṛtaḥ
10 noktapūrvaṃ mayā kṣudram aślīlaṃ vā kadā cana
ṛtā brahmasutā sā me satyā devī sarasvatī
11 sac cāsac caiva kaunteya mayāveśitam
ātmani
pauṣkare brahma sadane satyaṃ mām ṛṣayo viduḥ
12 sattvān na cyuta pūrvo 'haṃ sattvaṃ vai viddhi matkṛtam
janmanīhābhavat sattvaṃ paurvikaṃ me dhanañjaya
13 nirāśīḥ karma saṃyuktaṃ sātvataṃ māṃ prakalpaya
sātvata jñānadṛṣṭo 'haṃ sātvataḥ sātvatāṃ patiḥ
14 kṛṣāmi medinīṃ pārtha bhūtvā kārṣṇāyaso mahān
kṛṣṇo varṇaś ca me yasmāt tasmāt kṛṣṇo 'ham arjuna
15 mayā saṃśleṣitā bhūmir adbhir vyoma ca vāyunā
vāyuś ca tejasā sārdhaṃ vaikunthatvaṃ tato mama
16 nirvānaṃ paramaṃ saukhyaṃ dharmo 'sau para ucyate
tasmān na cyuta pūrvo 'ham acyutas tena karmaṇā
17 pṛthivī nabhasī cobhe
viśrute viśvalaukike
tayoḥ saṃdhāraṇārthaṃ hi mām adhokṣajam añjasā
18 niruktaṃ veda viduṣo ye ca śabdārtha cintakāḥ
te māṃ gāyanti prāgvaṃśe adhokṣaja iti sthitiḥ
19 śabda ekamatair eṣa vyāhṛtaḥ paramarṣibhiḥ
nānyo hy adhokṣajo loke ṛte nārāyaṇaṃ prabhum
20 ghṛtaṃ mamārciṣo loke jantūnāṃ prāṇa dhāraṇam
ghṛtārcir aham avyagrair vedajñaiḥ parikīrtitaḥ
21 trayo hi dhātavaḥ khyātāḥ karmajā iti ca smṛtāḥ
pittaṃ śleṣmā ca vāyuś ca eṣa saṃghāta ucyate
22 etaiś ca dhāryate jantur etaiḥ kṣīṇaiś ca kṣīyate
āyurvedavidas tasmāt tridhātuṃ māṃ pracakṣate
23 vṛṣo hi bhagavān
dharmaḥ khyāto lokeṣu bhārata
naighantuka padākhyātaṃ viddhi māṃ vṛṣam uttamam
24 kapir varāhaḥ śreṣṭhaś ca dharmaś ca vṛṣa ucyate
tasmād vṛṣākapiṃ prāha kaśyapo māṃ prajāpatiḥ
25 na cādiṃ na madhyaṃ tathā naiva cāntaṃ; kadā cid vidante surāś cāsurāś
ca
anādyo hy amadhyas tathā cāpy anantaḥ; pragīto 'ham īśo vibhur lokasākṣī
26 śucīni śravaṇīyāni śṛṇomīha dhanaṃjaya
na ca pāpāni gṛhṇāmi tato 'haṃ vai śuciśravaḥ
27 ekaśṛṅgaḥ purā bhūtvā varāho divyadarśanaḥ
imām uddhṛtavān bhūmim ekaśṛṅgas tato hy aham
28 tathaivāsaṃ trikakudo vārāhaṃ rūpam āsthitaḥ
trikakut tena vikhyātaḥ śarīrasya tu
māpanāt
29 viriñca iti yaḥ proktaḥ kapila jñānacintakaiḥ
sa prajāpatir evāhaṃ cetanāt sarvalokakṛt
30 vidyā sahāyavantaṃ mām ādityasthaṃ sanātanam
kapilaṃ prāhur ācāryāḥ sāṃkhyā niścita niścayāḥ
31 hiraṇyagarbho
dyutimān eṣa yaś chandasi stutaḥ
yogaiḥ saṃpūjyate nityaṃ sa evāhaṃ vibhuḥ smṛtaḥ
32 ekaviṃśatiśākhaṃ ca ṛgvedaṃ māṃ pracakṣate
sahasrasākhaṃ yat sāma ye vai
veda vido janāḥ
gāyanty āraṇyake viprā
madbhaktās te 'pi durlabhāḥ
33 saḥ pañcāśatam astau ca
saptatriṃśatam ity uta
yasmiñ śākhā yajurvede so 'ham ādhvaryave smṛtaḥ
34 pañca kalpam atharvāṇaṃ kṛtyābhiḥ paribṛṃhitam
kalpayanti hi māṃ viprā atharvāṇavidas tathā
35 śākhā bhedāś ca ye ke cid yāś ca
śākhāsu gītayaḥ
svaravarṇasamuccārāḥ sarvāṃs tān viddhi matkṛtān
36 yat tad dhayaśiraḥ pārtha samudeti varapradam
so 'ham evottare bhāge kramākṣara vibhāgavit
37 rāmādeśita mārgeṇa matprasādān mahātmanā
pāñcālena kramaḥ prāptas tasmād
bhūtāt sanātanāt
bābhravya gotraḥ sa babhau prathamaḥ kramapāragaḥ
38 nārāyaṇād varaṃ labdhvā prāpya yogam anuttamam
kramaṃ pranīya śikṣāṃ ca pranayitvā sa gālavaḥ
39 kandalīko 'tha rājā ca brahmadattaḥ pratāpavān
jātī maraṇajaṃ duḥkhaṃ smṛtvā smṛtvā punaḥ punaḥ
saptajātiṣu mukhyatvād yogānāṃ saṃpadaṃ gataḥ
40 purāham ātmajaḥ pārtha prathitaḥ kāraṇāntare
dharmasya kuruśārdūla tato 'haṃ dharmajaḥ smṛtaḥ
41 naranārāyaṇau pūrvaṃ tapas tepatur avyayam
dharmayānaṃ samārūḍhau parvate gandhamādane
42 tat kālasamayaṃ caiva dakṣayajño babhūva ha
na caivākalpayad bhāgaṃ dakṣo rudrasya bhārata
43 tato dadhīci vacanād dakṣayajñam apāharat
sasarja śūlaṃ krodhena
prajvalantaṃ muhur muhuḥ
44 tac chūlaṃ bhasmasāt kṛtvā dakṣayajñaṃ savistaram
āvayoḥ sahasāgacchad badary āśramam
antikāt
vegena mahatā pārtha patan nārāyaṇorasi
45 tataḥ svatejasāviṣṭāḥ keśā nārāyaṇasya ha
babhūvur muñja varṇās tu tato 'haṃ muñja keśavān
46 tac ca śūlaṃ vinirdhūtaṃ huṃkāreṇa mahātmanā
jagāma śaṃkara karaṃ nārāyaṇa samāhatam
47 atha rudra upādhāvat tāv ṛṣī tapasānvitau
tata enaṃ samuddhūtaṃ kanthe jagrāha pāninā
nārāyaṇaḥ sa viśvātmā
tenāsya śiti kanthatā
48 atha rudra vighātārtham iṣīkāṃ jagṛhe naraḥ
mantraiś ca saṃyuyojāśu so 'bhavat
paraśur mahān
49 kṣiptaś ca sahasā
rudre khandanaṃ prāptavāṃs tadā
tato 'haṃ khanda paraśuḥ smṛtaḥ paraśu khandanāt
50 [arjuna]
asmin uddhe tu vārṣṇeya trailokyamathane
tadā
jayaṃ kaḥ prāptavāṃs tatra śaṃsaitan me janārdana
51 [ṣrībhagavān]
tayoḥ saṃlagnayor yuddhe rudra nārāyaṇātmanoḥ
udvignāḥ sahasā kṛtsnā lokāḥ sarve 'bhavaṃs tadā
52 nāgṛhṇāt pāvakaḥ śubhraṃ makheṣu suhutaṃ haviḥ
vedā na pratibhānti sma ṛṣīṇāṃ bhāvitātmanām
53 devān rajas tamaś caiva samāviviśatus
tadā
vasudhā saṃcakampe 'tha nabhaś
ca vipaphāla ha
54 niṣprabhāni ca tejāṃsi brahmā caivāsanāc cyutaḥ
agāc choṣaṃ samudraś ca himavāṃś ca vyaśīryata
55 tasminn evaṃ samutpanne nimitte pāṇḍunandana
brahmā vṛto devagaṇair ṛṣibhiś ca mahātmabhiḥ
ājagāmāśu taṃ deśaṃ yatra yuddham avartata
56 sāñjali pragraho bhūtvā caturvaktro
niruktagaḥ
uvāca vacanaṃ rudraṃ lokānām astu vai śivam
nyasyāyudhāni viśveśa jagato hitakāmyayā
57 yad akṣaram
athāvyaktam īśaṃ lokasya bhāvanam
kūtasthaṃ kartṛ nirdvandvam akarteti ca yaṃ viduḥ
58 vyaktabhāvagatasyāsya ekā mūrtir iyaṃ śivā
naro nārāyaṇaś caiva jātau
dharmakulodvahau
59 tapasā mahatā yuktau deva śreṣṭhau mahāvratau
ahaṃ prasādajas tasya kasmiṃś cit kāraṇāntare
tvaṃ caiva krodhajas tāta pūrvasarge
sanātanaḥ
60 mayā ca sārdhaṃ varadaṃ vibudhaiś ca maharṣibhiḥ
prasādayām āsa tato devaṃ nārāyaṇaṃ prabhum
61 brahmaṇā tv evam
uktas tu rudraḥ krodhāgnim utsṛjan
prasādayām āsa tato devaṃ nārayaṇaṃ prabhum
śaraṇaṃ ca jagāmādyaṃ vareṇyaṃ varadaṃ harim
62 tato 'tha varado devo jitakrodho
jitendriyaḥ
prītimān abhavat tatra rudreṇa saha saṃgataḥ
63 ṛṣibhir brahmaṇā caiva vibudhaiś ca supūjitaḥ
uvāca devam īśānam īśaḥ sa jagato
hariḥ
64 yas tvāṃ vetti sa māṃ vetti yas tvām anu sa mām anu
nāvayor antaraṃ kiṃ cin mā te bhūd buddhir anyathā
65 adya prabhṛti śrīvatsaḥ śūlāṅko 'yaṃ bhavatv ayam
mama pāny aṅkitaś cāpi
śrīkanthas tvaṃ bhaviṣyasi
66 evaṃ lakṣaṇam utpādya parasparakṛtaṃ tadā
sakhyaṃ caivātulaṃ kṛtvā rudreṇa sahitāv ṛṣī
tapas tepatur avyagrau visṛjya tridivaukasaḥ
67 eṣa te kathitaḥ pārtha nārāyaṇa jayo mṛdhe
nāmāni caiva guhyāni niruktāni ca bhārata
ṛṣibhiḥ kathitānīha yāni saṃkīrtitāni te
68 evaṃ bahuvidhai
rūpaiś carāmīha vasuṃdharam
brahmalokaṃ ca kaunteya golokaṃ ca sanātanam
mayā tvaṃ rakṣito yuddhe mahāntaṃ prāptavāñ jayam
69 yas tu te so 'grato yāti yuddhe saṃpratyupasthite
taṃ viddhi rudraṃ kaunteya devadevaṃ kapardinam
70 kālaḥ sa eva
kathitaḥ krodhajeti mayā tava
nihatāṃs tena vai pūrvaṃ hatavān asi vai ripūn
71 aprameyaprabhāvaṃ taṃ devadevam umāpatim
namasva devaṃ prayato viśveśaṃ haram avyayam
SECTION CCCXXX
"Bhishma said, 'After Vyasa had left the spot, Narada, traversing through the sky, came to Suka employed in studying the scriptures. The celestial Rishi came for the object of asking Suka the meaning of certain portions of the Vedas. Beholding the celestial Rishi Narada arrived at his retreat, Suka worshipped him by offering him the Arghya according to the rites laid down in the Vedas. Pleased with the honours bestowed upon him, Narada addressed Suka, saying,--Tell me, O foremost of righteous persons, by what means, O dear child, may I accomplish what is forp. 98
thy highest good!--Hearing these words of Narada, Suka, said unto him, O Bharata, these words:--It behoveth thee to instruct me in respect of that which may be beneficial to me:
'Narada said, In days of yore the illustrious Sanatkumara had said these words unto certain Rishis of cleansed souls that had repaired to him for enquiring after the truth. There is no eye like that of knowledge. There is no penance like renunciation. Abstention from sinful acts, steady practice of righteousness, good conduct, the due observance of all religious duties,--these constitute the highest good. Having obtained the status of humanity which is fraught with sorrow, he that becomes attached to it, becomes stupefied: such a man never succeeds in emancipating himself from sorrow. Attachment (to things of the world) is an indication of sorrow. The understanding of person that is attached to worldly things becomes more and more enmeshed in the net of stupefaction. The man who becomes enmeshed in the net of stupefaction attains to sorrow, both here and hereafter. One should, by every means in one's power, restrain both desire and wrath if one seeks to achieve what is for one's good. Those two (viz., desire and wrath) arise for only destroying one's good. 1 One should always protect one's penances from wrath, and one's prosperity from pride. One should always protect one's knowledge from honour and dishonour and, one's soul from error. 2 Compassion is the highest virtue. Forgiveness is the highest might. The knowledge of self is the highest knowledge. There is nothing higher than truth. It is always proper to speak the truth. It is better again to speak what is beneficial than to speak what is true. I hold that that is truth which is fraught with the greatest benefit in all creatures. 3 That man is said to be truly learned and truly possessed of wisdom who abandons every act, who never indulges in
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hope, who is completely dissociated from all worldly surroundings, and who has renounced everything that appertains to the world. That person who, without being attached thereto, enjoys all objects of sense with the aid of senses that are completely under his control, who is possessed of a tranquil soul, who is never moved by joy of sorrow, who is engaged in Yoga-meditation, who lives in companionship with the deities presiding over his senses and dissociated also from them, and who, though endued with a body, never regards himself as identifiable with it, becomes emancipated and very soon attains to that which is highest good. One who never sees others, never touches others, never talks with others, soon, O ascetic, attains to what is for one's highest good. One should not injure any creature. On the other hand, one should conduct oneself in perfect friendliness towards all. Having obtained the status of humanity, one should never behave inimically towards any being. A complete disregards for all (worldly) things, perfect contentments, abandonment of hope of every kind, and patience,--these constitute the highest good of one that has subjugated one's senses and acquired a knowledge of self. Casting off all attachments, O child, do thou subjugate all thy senses, and by that means attain to felicity both here and hereafter. They that are free from cupidity have never to suffer any sorrow. One should, therefore, cast off all cupidity from one's soul. By casting off cupidity, O amiable and blessed one, thou shalt be able to free thyself from sorrow and pain. One who wishes to conquer that which is unconquerable should live devoting oneself to penances, to self-restraint, to taciturnity, to a subjugation of the soul. Such a person should live in the midst of attachments without being attached to them. 1 That Brahmana who lives in the midst of attachments without being attached to them and who always lives in seclusion, very soon attains to the highest felicity. That man who lives in happiness by himself in the midst of creatures who are seen to take delight in leading lives of sexual union, should be known to be a person whose thirst has been slaked by knowledge. It is well known that that man whose thirst has been slaked by knowledge has never to indulge in grief. One attains to the status of the deities by means of good acts; to the status of humanity by means of acts that are good and bad; while by acts that are purely wicked, one helplessly falls down among the lower animals. Always assailed by sorrow and decrepitude and death, a living creature is being cooked in this world (in the cauldron of Time). Dost thou not known it? Thou frequently regardest that to be beneficial which is really injurious; that to be certain which is really uncertain; and that to be desirable and good which is undesirable and not good. Alas, why dost thou not awake to a correct apprehension of these? Like a silkworm that ensconces itself in its own cocoon, thou art continually ensconcing thyself in a cocoon made of thy own innumerable acts born of stupefaction and error. Alas, why chest thou not awake to a correct
p. 100
apprehension of thy situation? No need of attaching thyself to things of this world. Attachment to worldly objects is productive of evil. The silk-worm that weaves a cocoon round itself is at last destroyed by its own act. Those persons that become attached to sons and spouses and relatives meet with destruction at last, even as wild elephants sunk in the mire of a lake are gradually weakened till overtaken by Death. Behold, all creatures that suffer themselves to be dragged by the net of affection become subject to great grief even as fishes on land, dragged thereto by means of large nets! Relatives, sons, spouses, the body itself, and all one's possessions stored with care, are unsubstantial and prove of no service in the next world. Only acts, good and bad, that one does, follow one to the other world. When it is certain that thou shalt have to go helplessly to the other world, leaving behind thee all these things alas, why dost thou then suffer thyself to be attached to such unsubstantial things of no value, without attending to that which constitutes thy real and durable wealth? The path which thou shalt have to travel through is without resting places of any kind (in which to take rest). There is no support along that way which one may catch for upholding oneself. The country through which it passes is unknown and undiscovered. It is, again enveloped in thick darkness. Alas, how shalt thou proceed along that way without equipping thyself with the necessary expenses? When thou shalt go along that road, nobody will follow thee behind. Only thy acts, good and bad, will follow behind thee when thou shalt depart from this world for the next. One seeks one's object of objects by means of learning, acts, purity (both external and internal), and great knowledge. When that foremost of objects is attained, one becomes freed (from rebirth). The desire that one feels for living in the midst of human habitations is like a binding cord. They that are of good acts succeed in tearing that bond and freeing themselves. Only risen of wicked deeds do not succeed in breaking them. The river of life (or the world) is terrible. Personal beauty or form constitutes its banks. The mind is the speed of its current. Touch forms its island. Taste constitutes its current. Scent is its mire. Sound is its waters. That particular part of it which leads towards heaven is attended with great difficulties. Body is the boat by which one must cross that river. Forgiveness is the oar by which it is to be propelled. Truth is the ballast that is to steady that boat. The practice of righteousness is the string that is to be attached to the mast for dragging that boat along difficult waters. Charity of gift constitutes the wind that urges the sails of that boat. Endued with swift speed, it is with that boat that one must cross the river of life. Cast off both virtue and vice, and truth and falsehood. Having cast off truth and falsehood, do thou cast off that by which these are to be cast off. By casting off all purpose, do thou cast off virtue; do thou cast off sin also by casting off all desire. With the aid of the understanding, do thou cast off truth and falsehood; and, at last, do thou cast off the understanding itself by knowledge of the highest topic (viz., the supreme Soul). Do thou cast off this body having bones for its
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pillars; sinews for its binding strings and cords; flesh and blood for its outer plaster; the skin for its outer case; full of urine and faeces and, therefore, emitting a foul smell; exposed to the assaults of decrepitude and sorrow; forming the seat of disease and weakened by pain; possessed of the attribute of Rajas in predominance: not permanent or durable, and which serves as the (temporary) habitation of the indwelling creature. This entire universe of matter, and that which is called Mahat or Buddhi, are made up of the (five), great elements. That which is called Mahat is due to the action of the Supreme. The five senses, the three attributes of Tamas, Sattwa, and Rajas,--these (together with those which have been mentioned before) constitute a tale of seventeen. These seventeen, which are known by the name of the Unmanifest, with all those that are called Manifest, viz., the five objects of the five senses, (that is to say, form, taste, sound, touch, and scent), with Consciousness and the Understanding, form the well-known tale of four and twenty. When endued with these four and twenty possessions, one comes to be called by the name of Jiva (or Puman). He who knows the aggregate of three (viz., Religion, Wealth, and Pleasure), as also happiness and sorrow and life and death, truly and in all their details, is said to know growth and decay. Whatever objects exist of knowledge, should be known gradually, one after another. All objects that are apprehended by the senses are called Manifest. Whatever objects transcend the senses and are apprehended by means only of their indications are said to be Unmanifest. By restraining the senses, one wins great gratification, even like a thirsty and parched traveller at a delicious shower of rain. Having subjugated the senses one beholds one's soul spread out for embracing all objects, and all objects in one's soul. Having its roots in knowledge, the puissance is never lost of the man who (thus) beholds the Supreme in his soul,--of the man, that is to say, who always beholds all creatures in all conditions (in his own soul). 1 He who by the aid of knowledge, transcends all kinds of pain born of error and stupefaction, never catches any evil by coming into contact with all creatures. 2 Such a man, his understanding being fully displayed, never finds fault with the course of conduct that prevails in the world. One conversant with Emancipation says that the Supreme Soul is without beginning and without end; that it takes birth as all creatures; that it resides (as a witness) in the Jiva-soul; that it is inactive, and without form. Only that man who meets with grief in consequence of his own misdeeds, slays numerous
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creatures for the purpose of warding off that grief. 1 In consequence of such sacrifices, the performers have to attain to rebirths and have necessarily to perform innumerable acts on every side. Such a man, blinded by error, and regarding that to be felicity which is really a source of grief, is continually rendered unhappy even like a sick person that eats food that is improper. Such a man is pressed and grinded by his acts like any substance that is churned. Bound by his acts, he obtains re-birth, the order of his life being determined by the nature of his acts. Suffering many kinds of torture, he travels in a repeated round of rebirths even like a wheel that turns ceaselessly. Thou, however, hast cut through all thy bonds. Thou, abstainest from all acts! Possessed of omniscience and the master of all things, let success be thine, and do thou become freed from all existent objects. Through subjugation of their senses and the power of their penances, many persons (in days of yore), having destroyed the bonds of action, attained to high success and uninterrupted felicity.'"
Book
12
Chapter 331
1 [janamejaya]
brahman sumahad ākhyānaṃ bhavatā parikīrtitam
yac chrutvā munayaḥ sarve
vismayaṃ paramaṃ gatāḥ
2 idaṃ śatasahasrād dhi bhāratākhyāna vistarāt
āmathya matimanthena jñānodadhim anuttamam
3 nava nītaṃ yathā dadhno malayāc candanaṃ yathā
āraṇyakaṃ ca vedebhya oṣadhibhyo 'mṛtaṃ yathā
4 samuddhṛtam idaṃ brahman kathāmṛtam anuttamam
tapo nidhe tvayoktaṃ hi nārāyaṇa kathāśrayam
5 sa hīśo bhagavān devaḥ sarvabhūtātmabhāvanaḥ
aho nārāyaṇaṃ tejo durdarśaṃ dvijasattama
6 yatrāviśanti kalpānte sarve
brahmādayaḥ surāḥ
ṛṣayaś ca sagandharvā yac ca kiṃ cic carācaram
na tato 'sti paraṃ manye pāvanaṃ divi ceha ca
7 sarvāśramābhigamanaṃ sarvatīrthāvagāhanam
na tathā phaladaṃ cāpi nārāyaṇa kathā yathā
8 sarvathā pāvitāḥ smeha śrutvemām āditaḥ kathām
harer viśveśvarasyeha sarvapāpapranāśanīm
9 na citraṃ kṛtavāṃs tatra yad āryo me dhanaṃjayaḥ
vāsudevasahāyo yaḥ prāptavāñ
jayam uttamam
10 na cāsya kiṃ cid aprāpyaṃ manye lokeṣv api triṣu
trilokya nātho viṣṇuḥ sa yasyāsīt sāhyakṛt sakhā
11 dhanyāś ca sarva evāsan brahmaṃs te mama pūrvakāḥ
hitāya śreyase caiva yeṣām āsīj
janārdanaḥ
12 tapasāpi na dṛśyo hi bhagavāṁl lokapūjitaḥ
yaṃ dṛṣṭavantaṃ te sākṣāc chrīvatsāṅka vibhūsanam
13 tebhyo dhanyataraś caiva nāradaḥ parameṣṭhijaḥ
na cālpatejasam ṛṣiṃ vedmi nāradam avyayam
śvetadvīpaṃ samāsādya yena dṛṣṭaḥ svayaṃ hariḥ
14 devaprasādānugataṃ vyaktaṃ tat tasya darśanam
yad dṛṣṭavāṃs tadā devam aniruddha tanau sthitam
15 badarīm āśramaṃ yat tu nāradaḥ prādravat punaḥ
naranārāyaṇau draṣṭuṃ kiṃ nu tat kāraṇaṃ mune
16 śvetadvīpān nivṛttaś ca nāradaḥ parameṣṭhijaḥ
badarīm āśramaṃ prāpya samāgamya ca
tāv ṛṣī
17 kiyantaṃ kālam avasat
kāḥ kathāḥ pṛṣṭavāṃś ca saḥ
śvetadvīpād upāvṛtte tasmin vā
sumahātmani
18 kim abrūtāṃ mahātmānau naranārāyaṇāv ṛṣī
tad etan me yathātattvaṃ sarvam
ākhyātum arhasi
19 [vaiṣampāyana]
namo bhagavate tasmai vyāsāyāmita tejase
yasya prasādād vakṣyāmi nārāyaṇa kathām imām
20 prāpya śvetaṃ mahādvīpaṃ dṛṣṭavān harim avyayam
nivṛtto nārado rājaṃs tarasā merum āgamat
hṛdayenodvahan bhāraṃ yad uktaṃ paramātmanā
21 paścād asyābhavad rājann ātmanaḥ sādhvasaṃ mahat
yad gatvā dūram adhvānaṃ kṣemī punar ihāgataḥ
22 tato meroḥ pracakrāma parvataṃ gandhamādanam
nipapāta ca khāt tūrṇaṃ viśālāṃ badarīm anu
23 tataḥ sa dadṛśe devau purāṇāv ṛṣisattamau
tapaś carantau sumahad ātmaniṣṭhau mahāvratau
24 tejasābhyadhikau sūryāt sarvalokavirocanāt
śrīvatsa lakṣaṇau pūjyau jatā mandala dhāriṇau
25 jālapādabhujau tau tu pādayoś
cakralakṣaṇau
vyūdhoraskau dīrghabhujau tathā muṣka catuṣkinau
26 ṣaṣṭidantāv aṣṭa daṃṣṭrau meghaughasadṛśasvanau
svāsyau pṛthu lalātau ca
suhanū subhru nāsikau
27 ātapatreṇa sadṛśe śirasī devayos tayoḥ
evaṃ lakṣaṇasaṃpannau mahāpuruṣa saṃjñitau
28 tau dṛṣṭvā nārado hṛṣṭas tābhyāṃ ca pratipūjitaḥ
svāgatenābhibhāsyātha pṛṣṭaś cānāmayaṃ tadā
29 babhūvāntargatam atinirīkṣya puruṣottamau
sado gatās tatra ye vai sarvabhūtanamaskṛtāḥ
30 śvetadīpe mayā dṛṣṭās tādṛśāv ṛṣisattamau
iti saṃcintya manasā kṛtvā cābhipradakṣiṇam
upopaviviśe tatra pīthe kuśa maye śubhe
31 tatas tau tapasāṃ vāsau yaśasāṃ tejasām api
ṛṣī śama damopetau kṛtvā pūrvāhnikaṃ vidhim
32 paścān nāradam avyagrau
pādyārghyābhyāṃ prapūjya ca
pīthayoś copaviṣṭau tau kṛtātithyāhnikau nṛpa
33 teṣu tatropaviṣṭeṣu sa deśo 'bhivyarājata
ājyāhuti mahājvālair yajñavāto 'gnibhir yathā
34 atha nārāyaṇas tatra nāradaṃ vākyam abravīt
sukhopaviṣṭaṃ viśrāntaṃ kṛtātithyaṃ sukhasthitam
35 apīdānīṃ sa bhagavān
paramātmā sanātanaḥ
śvetadīpe tvayā dṛṣṭa āvayoḥ prakṛtiḥ parā
36 [nārada]
dṛṣṭo me puruṣaḥ śrīmān viśvarūpadharo 'vyayaḥ
sarve hi lokās tatra sthās tathā devāḥ saharṣibhiḥ
adyāpi cainaṃ paśyāmi yuvāṃ paśyan sanātanau
37 yair lakṣaṇair upetaḥ sa harir
avyaktarūpadhṛk
tair lakṣaṇair upetau hi vyaktarūpadharau yuvām
38 dṛṣṭau mayā yuvāṃ tatra tasya devasya pārśvataḥ
iha caivāgato 'smy adya visṛṣṭaḥ paramātmanā
39 ko hi nāma bhavet tasya tejasā yaśasā
śriyā
sadṛśas triṣu lokeṣu ṛte dharmātmajau yuvām
40 tena me kathitaṃ pūrvaṃ nāma kṣetrajñasaṃjñitam
prādurbhāvāś ca kathitā bhaviṣyanti hi ye yathā
41 tatra ye puruṣāḥ śvetāḥ pañcendriya vivarjitāḥ
ratibuddhāś ca te sarve bhaktāś ca puruṣottamam
42 te 'rcayanti sadā devaṃ taiḥ sārdhaṃ ramate ca saḥ
priya bhakto hi bhagavān paramātmā dvija priyaḥ
43 ramate so 'rcyamāno hi sadā bhāgavata
priyaḥ
viśvabhuk sarvago devo bāndhavo bhakta vatsalaḥ
sa kartā kāraṇaṃ caiva kāryaṃ cātibala dyutiḥ
44 tapasā yojya so ''tmānaṃ śvetadvīpāt paraṃ hi yat
teja ity abhivikhyātaṃ svayaṃ bhāsāvabhāsitam
45 śāntiḥ sā triṣu lokeṣu siddhānāṃ bhāvitātmanām
etayā śubhayā buddhyā naiṣṭhikaṃ vratam āsthitaḥ
46 na tatra sūryas tapati na somo
'bhivirājate
na vāyur vāti deveśe tapaś carati duścaram
47 vedīm astatalotsedhāṃ bhūmāv āsthāya viśvabhuk
ekapādasthito deva ūrdhvabāhur udaṅ mukhaḥ
sāṅgān āvartayan vedāṃs tapas tepe suduścaram
48 yad brahmā ṛṣayaś caiva svayaṃ paśupatiś ca yat
śeṣāś ca vibudhaśreṣṭhā daityadānavarākṣasāḥ
49 nāgāḥ suparṇā gandharvāḥ siddhā rājarṣayaś ca ye
havyaṃ kavyaṃ ca satataṃ vidhipūrvaṃ prayuñjate
kṛtsnaṃ tat tasya devasya caraṇāv upatiṣṭhati
50 yāḥ kriyāḥ saṃprayuktās tu ekāntagatabuddhibhiḥ
tāḥ sarvāḥ śirasā devaḥ pratigṛhṇāti vai svayam
51 na tasyānyaḥ priyataraḥ pratibuddhair mahātmabhiḥ
vidyate triṣu lokeṣu tato 'smy aikāntikaṃ gataḥ
iha caivāgatas tena visṛṣṭaḥ paramātmanā
52 evaṃ me bhagavān
devaḥ svayam ākhyātavān hariḥ
āsiṣye tatparo bhūtvā yuvābhyāṃ saha nityaśaḥ
SECTION CCCXXXI
"'Narada said, By listening to such scriptures as are blessed, as bring about tranquillity, as dispel grief, and as are productive of happiness, one attains to (a pure) understanding, and having attained to it obtains to high 'felicity. A thousand causes of sorrow, a hundred causes of fear, from day to day, afflict one that is destitute of understanding, but not one that is possessed of wisdom and learning. Do thou, therefore, listen to some old narratives as I recite them to you, for the object of dispelling thy griefs. If one can subjugate one's understanding, one is sure to attain to happiness. By association of what is undesirable and dissociation from what is agreeable, only men of little intelligence, become subject to mental sorrow of every kind. When things have become past, one should not grieve, thinking of their merits. He that thinks of such past things with affection can never emancipate himself. One should always seek to find out the faults of those things to which one begins to become attached. One should always regard such things to be fraught with much evil. By doing so, one should soon free oneself therefrom. The man who grieves for what is past fails to acquire either wealth or religious merit or fame.p. 103
[paragraph continues] That which exists no longer cannot be obtained. When such things pass away, they do not return (however keen the regret one may indulge in for their sake). Creatures sometimes acquire and sometimes lose worldly object. No man in this world can be grieved by all the events that fall upon him. Dead or lost, he who grieves for what is past, only gets sorrow for sorrow. Instead of one sorrow, he gets two. 1 Those men who, beholding the course of life and death in the world with the aid of their intelligence, do not shed tears, are said to behold properly. Such persons have never to shed tears, (at anything that may happen). When any such calamity comes, productive of either physical or mental grief, as is incapable of being warded off by even one's best efforts, one should cease to reflect on it with sorrow. This is the medicine for sorrow, viz., not to think of it. By thinking of it, one can never dispel it; on the other hand, by thinking upon sorrow, one only enhances it. Mental griefs should be killed by wisdom; while physical grief should be dispelled by medicines. This is the power of knowledge. One should not, in such matters, behave like men of little understandings. Youth, beauty, life, stored wealth, health, association with those that are loved,--these all are exceedingly transitory. One possessed of wisdom should never covet them. One should not lament individually for a sorrowful occurrence that concerns an entire community. Instead of indulgence in it when grief comes, one should seek to avert it and apply a remedy as soon as one sees the opportunity for doing it. There is no doubt that in this life the measure of misery is much greater than that of happiness. There is no doubt in this that all men show attachment for objects of the senses and that death is regarded as disagreeable. That man who casts off both joy and sorrow, is said to attain to Brahma. When such a man departs from this world, men of wisdom never indulge in any sorrow on his account. In spending wealth there is pain. In protecting it there is pain. In acquiring it there is pain. Hence, when one's wealth meets with destruction, one should not indulge in any sorrow for it. Men of little understanding, attaining to different grades of wealth, fail to win contentment and at last perish in misery. Men of wisdom, however, are always contented. All combinations are destined to end in dissolution. All things that are high are destined to fall down and become low. Union is sure to end in disunion anti life is certain to end in death. Thirst is unquenchable. Contentment is the highest happiness. Hence, persons of wisdom regard contentment to be the most precious wealth. One's allotted period of life is running continually. It stops not in its course for even a single moment. When one's body itself is not durable, what other thing is there (in this world) that one should reckon as durable? Those persons who, reflecting on the nature of all creatures and concluding that it is beyond the grasp of the mind, turn their attention to the highest path, and, setting out, achieve a
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fair progress in it, have not to indulge in sorrow. 1 Like a tiger seizing and running away with its prey, Death seizes and runs away with the man that is employed in such (unprofitable) occupation and that is still unsatiated with objects of desire and enjoyment. One should always seek to emancipate oneself from sorrow. One should seek to dispel sorrow by beginning one's operations with cheerfulness, that is, without indulging in sorrow the while, having freed oneself from a particular sorrow, one should act in such a way as to keep sorrow at a distance by abstaining from all faults of conduct. 2 The rich and the poor alike find nothing in sound and touch and form and scent and taste, after the immediate enjoyment thereof. 3 Before union, creatures are never subject to sorrow. Hence, one that has not fallen off from one's original nature, never indulges in sorrow when that union comes to an end. 4 One should restrain one's sexual appetite and the stomach with the aid of patience. One should protect one's hands and feet with the aid of the eye. One's eyes and ears and the other senses should be protected by the mind. One's mind and speech should be ruled with the aid of wisdom. Casting off love and affection for persons that are known as well as for those that are unknown, one should conduct oneself with humility. Such a person is said to be possessed of wisdom, and such a one surely finds happiness. That man who is pleased with his own Soul 5 who is devoted to Yoga, who depends upon nothing out of self, who is without cupidity, and who conducts himself without the assistance of anything but his self, succeeds in attaining to felicity.'"
Book
12
Chapter 332
1
[naranārāyaṇau]
dhanyo 'sy anugṛhīto 'si yat
te dṛṣṭaḥ svayaṃprabhuḥ
na hi taṃ dṛṣṭavān kaś cit padmayonir api svayam
2 avyaktayonir bhagavān durdarśaḥ puruṣottamaḥ
nāradaitad dhi te satyaṃ vacanaṃ samudāhṛtam
3 nāsya bhaktaiḥ priyataro loke kaś cana vidyate
tataḥ svayaṃ darśitavān svam ātmānaṃ dvijottamaḥ
4 tapo hi tapyatas tasya yat
sthānaṃ paramātmanaḥ
na tat saṃprāpnute kaś cid ṛte hy āvāṃ dvijottama
5 yā hi sūryasahasrasya samastasya
bhaved dyutiḥ
sthānasya sā bhavet tasya svayaṃ tena virājatā
6 tasmād uttiṣṭhate vipra devād viśvabhuvaḥ pateḥ
kṣamā kṣamāvatāṃ śreṣṭha yayā bhūmis tu yujyate
7 tasmāc cottiṣṭhate devāt sarvabhūti hito rasaḥ
āpo yena hi yujyante dravatvaṃ prāpnuvanti ca
8 tasmād eva samudbhūtaṃ tejo rūpaguṇātmakam
yena sma yujyate sūryas tato lokān virājate
9 tasmād devāt samudbhūtaḥ sparśas tu puruṣottamāt
yena sma yujyate vāyus tato lokān vivāty asau
10 tasmāc cottiṣṭhate śabdaḥ sarvalokeśvarāt prabhoḥ
ākāśaṃ yujyate yena tatas tiṣṭhaty asaṃvṛtam
11 tasmāc cottiṣṭhate devāt sarvabhūtagataṃ manaḥ
candramā yena saṃyuktaḥ prakāśaguṇa dhāraṇaḥ
12 so bhūtotpādakaṃ nāma tat sthānaṃ veda saṃjñitam
vidyā sahāyo yatrāste bhagavān havyakavya bhuk
13 ye hi niṣkalmasā loke puṇyapāpavivarjitāḥ
teṣāṃ vai kṣemam adhvānaṃ gacchatāṃ dvijasattama
sarvalokatamo hantā ādityo dvāram ucyate
14 ādityadagdhasarvāṅgā adṛśyāḥ kena cit kva cit
paramānu bhūtā bhūtvā tu taṃ devaṃ praviśanty uta
15 tasmād api vinirmuktā aniruddha tanau
sthitāḥ
mano bhūtās tato bhūyaḥ pradyumnaṃ praviśanty uta
16 pradyumnāc cāpi nirmuktā jīvaṃ saṃkarṣaṇaṃ tathā
viśanti vipra pravarāḥ sāṃkhyā bhāgavataiḥ saha
17 tatas traiguṇyahīnās te paramātmānam añjasā
praviśanti dvijaśreṣṭha kṣetrajñaṃ nirguṇātmakam
sarvāvāsaṃ vāsudevaṃ kṣetrajñaṃ viddhi tattvataḥ
18 samāhita manaskāś ca niyatāḥ saṃyatendriyāḥ
ekāntabhāvopagatā vāsudevaṃ viśanti te
19 āvām api ca dharmasya gṛhe jātau dvijottama
ramyāṃ viśālām āśritya tapa ugraṃ samāsthitau
20 ye tu tasyaiva devasya prādurbhāvāḥ surapriyāḥ
bhaviṣyanti trilokasthās teṣāṃ svastīty ato dvija
21 vidhinā svena yuktābhyāṃ yathāpūrvaṃ dvijottama
āsthitābhyāṃ sarvakṛcchraṃ vrataṃ samyak tad uttamam
22 āvābhyām api dṛṣṭas tvaṃ śvetadvīpe tapodhana
samāgato bhagavatā saṃjalpaṃ kṛtavān yathā
23 sarvaṃ hi nau saṃviditaṃ trailokye sacarācare
yad bhaviṣyati vṛttaṃ vā vartate vā śubhāśubham
24 [vaiṣampāyana]
etac chrutvā tayor vākyaṃ tapasy ugre
'bhyavartata
nāradaḥ prāñjalir bhūtvā nārāyaṇa parāyanaḥ
25 jajāpa vidhivan mantrān nārāyaṇa gatān bahūn
divyaṃ varṣasahasraṃ hi naranārāyaṇāśrame
26 avasat sa mahātejā nārado bhagavān ṛṣiḥ
tam evābhyarcayan devaṃ naranārāyaṇau ca tau
SECTION CCCXXXII
"'Narada said, When the vicissitudes of happiness and sorrow appear or disappear, the transitions are incapable of being prevented by either wisdom or policy or exertion. Without allowing oneself to fall away from one's true nature, one should strive one's best for protecting one's own Self. He who betakes himself to such care and exertion, has never to languish. Regarding Self as something dear, one should always seek to rescue oneself from decrepitude, death, and disease. Mental and physical diseases afflict the body, like keen-pointed shafts shot from the bow by a strong bowman. The body of a person that is tortured by thirst, that is agitated by agony, that is perfectly helpless, and that is desirous of prolonging his life, is dragged towards destruction. 1 Days and nights are ceaselessly running bearing away in their current the periods of life of all human beings. Like currents of rivers, these flow ceaselessly without ever turning back. 2 The ceaseless succession of the lighted and the dark fortnights is wasting all mortal creatures without stopping for even a moment in this work. Rising and setting day after day, the Sun, who is himself undecaying, is continually cooking the joys and sorrows of all men. The nights are ceaselessly going away, taking with them the good and bad incidents that befall man, that depend on destiny, and that are unexpected by him. If the fruits of man's acts were not dependent on other circumstances, then one would obtain whatever object one would desire. Even men of restrained senses, of cleverness, and of intelligence, if destitute of acts, never succeed in earning any fruits. 3 Others, though destitute of intelligence and unendued with accomplishments of any kind, and who are really the lowest of men, are seen, even when they do not long after success, to be crowned with the fruition of all their desires. 4 Some one else, who is always ready to do acts of injury to all creatures, and who is engaged in deceiving all the world, is seen to wallow in happiness. Some one that sits idly, obtains great prosperity; while another, by exerting earnestly, is seen to miss desirable fruits almost within his reach. 5 Do thou ascribe it as one of the faults of man! The vital seed, originating in one's nature from sight of one person, goes to another person. When imparted to the womb, it sometimes produces an embryo and sometimes fails. When sexual congress fails, it resembles a mango tree that puts forth a great many flowersp. 106
without, however, producing a single fruit. 1 As regards some men who are desirous of having offspring and who, for the fruition of their object, strive heartily (by worshipping diverse deities), they fail to procreate an embryo in the womb. Some person again, who fears the birth of an embryo as one fears a snake of virulent poison, finds a long-lived son born unto him and who seems to be his own self come back to the stages through which he has passed. Many persons with ardent longing for offspring and cheerless on that account, after sacrificing to many deities and undergoing severe austerities, at last beget children, duly borne for ten long months (in the wombs of their spouses), that prove to be veritable wretches of their race. Others, who have been obtained through virtue of such blessed rites and observances, at once obtain wealth and grain and diverse other sources of enjoyment earned and stored by their sires. In an act of congress, when two persons of opposite sexes come into contact with one another, the embryo takes birth in the womb, like a calamity afflicting the mother. Very soon after the suspension of the vital breaths, other physical forms possess that embodied creature whose gross body has been destroyed but whose acts have all been performed with that gross body made of flesh and phlegm. 2 Upon the dissolution of the body, another body, which is as much destructible as the one that is destroyed, is kept ready for the burnt and destroyed creature (to migrate into) even as one boat goes to another for transferring to itself the passengers of the other. 3 In consequence of an act of congress, a drop of the vital seed, that is inanimate, is cast into the womb. I ask thee, through whose or what care is the embryo kept alive? That part of the body into which the food that is eaten goes and where it is digested, is the place where the embryo resides, but it is not digested there. In the womb, amid urine and faeces, one's sojourn is regulated by Nature. In the matter of residence therein or escape therefrom, the born creature is not a free agent. In fact, in these respects, he is perfectly helpless. Some
p. 107
embryos fall from the womb (in an undeveloped state). Some come out alive (and continue to live). While as regards some, they meet with destruction in the womb, after being quickened with life, in consequence of some other bodies being ready for them (through the nature of their acts). 1 That man who, in an act of sexual congress, injects the vital fluid, obtains from it a son or daughter. The offspring thus obtained, when the time comes, takes part in a similar act of congress. When the allotted period of a person's life is at its close, the five primal elements of his body attain to the seventh and the ninth stages and then cease to be. The person, however, undergoes no change. 2 Without doubt, when persons are afflicted by diseases as little animals assailed by hunters, they then lose the powers of rising up and moving about. If when men are afflicted by diseases, they wish to spend even vast wealth, physicians with their best efforts fail to alleviate their pain. Even physicians, that are well-skilled and well-up in their scriptures and well-equipt with excellent medicines, are themselves afflicted by disease like animals assailed by hunters. Even if men drink many astringents and diverse kinds of medicated ghee, they are seen to be broken by decrepitude like trees by strong elephants. When animals and birds and beasts of prey and poor men are afflicted by ailments, who treats them with medicines? Indeed, these are not seen to be ill. Like larger animals assailing smaller ones, ailments are seen to afflict even terrible kings of fierce energy and invincible prowess. All men, reft of the power of even uttering cries indicate of pain, and overwhelmed by error and grief, are seen to be borne away along the fierce current into which they have been thrown. Embodied creatures, even when seeking to conquer nature, are unable to conquer it with the aid of wealth, of sovereign power, or of the austerest penances. 3 If all attempts men make were crowned with success, then men would never be subject to decrepitude, would never come upon anything disagreeable, and lastly would be crowned with fruition in respect of all their wishes. All men wish to attain to gradual superiority of position. To gratify this wish they strive to the
p. 108
best of their power. The result, however, does not agree with wish. 1 Even men that are perfectly heedful, that are honest, and brave and endued with prowess, are seen to pay their adorations to men intoxicated with the pride of affluence and with even alcoholic stimulants. 2 Some men are seen whose calamities disappear before even these are marked or noticed by them. Others there are who are seen to possess no wealth but who are free from misery of every kind. A great disparity is observable in respect of the fruits that wait upon conjunctions of acts. Some are seen to bear vehicles on their shoulders, while some are seen to ride on those vehicles. All men are desirous of affluence and prosperity. A few only have cars (and elephants and steeds) dragged (or walking) in their processions. Some there are that fail to have a single spouse when their first-wedded ones are dead; while others have hundreds of spouses to call their own. Misery and happiness are the two things that exist side by side. Men have either misery or happiness. Behold, this is a subject of wonder! Do not, however, suffer thyself to be stupefied by error at such a sight! Cast off both righteousness and sin! Cast off also truth and falsehood! Having cast off truth and falsehood, do thou then cast off that with whose aid thou shalt cast off the former! O best of Rishis, I have now told thee that which is a great misery! With the aid of such instructions, the deities (who were all human beings) succeeded in leaving the Earth for becoming the denizens of heaven!
"'Hearing these words of Narada Suka, endued with great intelligence and possessed of tranquillity of mind, reflected upon the drift of the instructions he received, but could not arrive at any certainty of conclusion. He understood that one suffers great misery in consequence of the accession of children and spouses; that one has to undergo great labour for the acquisition of science and Vedic lore. He, therefore, asked himself, saying,--What is that situation which is eternal and which is free from misery of every kind but in which there is great prosperity?--Reflecting for a moment upon the course ordained for him to run through, Suka, who was well acquainted with the beginning and the end of all duties, resolved to attain to the highest end that is fraught with the greatest felicity. He questioned himself, saying,--How shall I, tearing all attachments and becoming perfectly free, attain to that excellent end? How, indeed, shall I attain to that excellent situation whence there is no return into the ocean of diverse kinds of birth! I desire to obtain that condition of existence whence there is no return! Casting off all kinds of attachments, arrived at certainty by reflection with the aid of the mind, I shall attain to that end! I shall attain to that situation in which thy
p. 109
[paragraph continues] Soul will nave tranquillity, and when I shall be able to dwell for eternity without being subject to decrepitude or change. It is, however, certain that that high end cannot be attained without the aid of Yoga. One that has attained to the state of perfect knowledge and enlightenment never receives an accession of low attachments through acts. 1 I shall, therefore, have recourse to Yoga, and casting off this body which is my present residence, I shall transform myself into wind and enter that mass of effulgence which is represented by the sin. 2 When Jiva enters that mass of effulgence, he no longer suffers like Shoma who, with the gods, upon the exhaustion of merit, falls down on the Earth and having once more acquired sufficient merit returns to heavens. 3 The moon is always seen to wane and once more wax. Seeing this waning and waxing that go on repeatedly, I do not wish to have a form of existence in which there are such changes. The Sun warms all the worlds by means of his fierce rays. His disc never undergoes any diminution. Remaining unchanged, he drinks energy from all things. Hence, I desire to go into the Sun of blazing effulgence. 4 There I shall live, invincible by all, and in my inner soul freed from all fear, having cast off this body of mine in the solar region. With the great Rishis I shall enter the unbearable energy of the Sun. I declare unto all creatures, unto these trees, these elephants, these mountains, the Earth herself, the several points of the compass, the welkin, the deities, the Danavas, the Gandharvas, the Pisachas, the Uragas, and the Rakshasas, that I shall, verily, enter all creatures in the world. 5 Let all the gods with the Rishis behold the prowess of my Yoga today!--Having said these words, Suka, informed Narada of world wide celebrity of his intention. Obtaining Narada's permission, Suka then proceeded to
p. 110
where his sire was. Arrived at his presence, the great Muni, viz., the high-souled and Island-born Krishna, Suka walked round him and addressed him the usual enquiries. Hearing of Suka's intention, the highsouled Rishi became highly pleased. Addressing him, the great Rishi said,--O son, O dear son, do thou stay here to-day so that I may behold thee for some time for gratifying my eyes,--Suka, however, was indifferent to that request. Freed from affection and all doubt, he began to think only of Emancipation, and set his heart on the journey. Leaving his sire, that foremost of Rishis then proceeded to the spacious breast of Kailasa which was inhabited by crowds of ascetics crowned with success.'"
Book
12
Chapter 333
1 [vaiṣampāyana]
kasya cit tv atha kālasya nāradaḥ parameṣṭhijaḥ
daivaṃ kṛtvā yathānyāyaṃ pitryaṃ cakre tataḥ param
2 tatas taṃ vacanaṃ prāha jyeṣṭho dharmātmajaḥ prabhuḥ
ka ijyate dvijaśreṣṭha daive
pitrye ca kalpite
3 tvayā matimatāṃ śreṣṭha tan me śaṃsa yathāgamam
kim etat kriyate karmaphalaṃ cāsya kim iṣyate
4 [nārada]
tvayaitat kathitaṃ pūrvaṃ daivaṃ kartavyam ity api
daivataṃ ca paro yajñaḥ paramātmā sanātanaḥ
5 tatas tadbhāvito nityaṃ yaje vaikuntham avyayam
tasmāc ca prasṛtaḥ pūrvaṃ brahmā lokapitāmahaḥ
6 mama vai pitaraṃ prītaḥ parameṣṭhy apy ajījanat
ahaṃ saṃkalpajas tasya putraḥ prathamakalpitaḥ
7 yajāmy ahaṃ pitṝn sādho nārāyaṇa vidhau kṛte
evaṃ sa eva bhagavān
pitā mātā pitāmahaḥ
ijyate pitṛyajñeṣu mayā nityaṃ jagatpatiḥ
8 śrutiś cāpy aparā devaputrān hi
pitaro 'yajan
vedaśrutiḥ pranastā ca punar
adhyāpitā sutaiḥ
tatas te mantradāḥ putrāḥ pitṛtvam upapedire
9 nūnaṃ puraitad viditaṃ yuvayor bhāvitātmanoḥ
putrāś ca pitaraś caiva parasparam apūjayan
10 trīn piṇḍān nyasya vai pṛthvyāṃ pūrvaṃ dattvā kuśān iti
kathaṃ tu piṇḍa saṃjñāṃ te pitaro lebhire purā
11 [naranārāyanau]
imāṃ hi dharaṇīṃ pūrvaṃ nastāṃ sāgaramekhalām
govinda ujjahārāśu vārāhaṃ rūpam āśritaḥ
12 sthāpayitvā tu dharaṇīṃ sve sthāne puruṣottamaḥ
jalakardama liptāṅgo lokakāryārtham
udyataḥ
13 prāpte cāhnika kāle sa madhyaṃdina gate ravau
daṃstrā vilagnān mṛt piṇḍān vidhūya sahasā prabhuḥ
sthāpayām āsa vai pṛthvyāṃ kuśān āstīrya nārada
14 sa teṣv ātmānam
uddiśya pitryaṃ cakre yathāvidhi
saṃkalpayitvā trīn piṇḍān svenaiva vidhinā prabhuḥ
15 ātmagātroṣma saṃbhūtaiḥ snehagarbhais tilair api
prokṣyāpavargaṃ deveśaḥ prāṅmukhaḥ kṛtavān svayam
16 maryādā sthāpanārthaṃ ca tato vacanam uktavān
ahaṃ hi pitaraḥ sraṣṭum udyato lokakṛt svayam
17 tasya cintayataḥ sadyaḥ pitṛkāryavidhiṃ param
daṃstrābhyāṃ pravinirdhūtā mamaite dakṣiṇāṃ diśam
āśritā dharaṇīṃ piṇḍās tasmāt pitara eva te
18 trayo mūrti vihīnā vai piṇḍa mūrti dharās tv ime
bhavantu pitaro loke mayā sṛṣṭāḥ sanātanāḥ
19 pitā pitāmahaś caiva tathaiva
prapitāmahaḥ
aham evātra vijñeyas triṣu piṇḍeṣu saṃsthitaḥ
20 nāsti matto 'dhikaḥ kaś cit ko vābhyarcyo mayā svayam
ko vā mama pitā loke aham eva pitāmahaḥ
21 pitāmaha pitā caiva aham evātra kāraṇam
ity evam uktvā vacanaṃ devadevo vṛṣākapiḥ
22 varāhaparvate vipra dattvā piṇḍān savistarān
ātmānaṃ pūjayitvaiva tatraivādarśanaṃ gataḥ
23 etadarthaṃ śubhamate pitaraḥ piṇḍa saṃjñitāḥ
labhante satataṃ pūjāṃ vṛṣākapi vaco yathā
24 ye yajanti pitṝn devān gurūṃś caivātithīṃs tathā
gāś caiva dvijamukhyāṃś ca pṛthivīṃ mātaraṃ tathā
karmaṇā manasā vācā viṣṇum eva yajanti te
25 antargataḥ sa bhagavān sarvasattvaśarīragaḥ
samaḥ sarveṣu bhūteṣu īśvaraḥ sukhaduḥkhayoḥ
mahān mahātmā sarvātmā nārāyaṇa iti śrutaḥ
SECTION CCCXXXIII
"Bhishma said, Having ascended the summit of the mountain, O Bharata, the son of Vyasa sat down upon a level spot free from blades of grass and retired from the haunts of other creatures. Agreeably to the direction of the scriptures and to the ordinances laid down, that ascetic, conversant with the gradual order of the successive processes of Yoga, held his soul first in one place and then in another, commencing from his feet and proceeding through all the limbs. Then when the Sun had not risen long, Suka sat, with his face turned Eastwards, and hands and feet drawn in, in an humble attitude. In that spot where the intelligent son of Vyasa sat prepared to address himself to Yoga, there were no flocks of birds, no sound, and no sight that was repulsive or terror-inspiring. He then beheld his own Soul freed from all attachments. Beholding that highest of all things, he laughed in joy. 1 He once more set himself pre-pared to Yoga for attaining to the path of Emancipation. Becoming the great master of Yoga, he transcended the element of space. He then circumambulated the celestial Rishi Narada, and represented unto that foremost of Rishis the fact of his having addressed himself to the highest Yoga."Suka said,--I have succeeded in beholding the path (of Emancipation), I have addrest myself to it. Blessed be thou, O thou of wealth of penances! I shall, through thy grace, O thou of great splendour, attain to an end that is highly desirable!"
"Bhishma said,--'Having received the permission of Narada, Suka the son of the Island-born Vyasa saluted the celestial Rishi and once more set himself to Yoga and entered the element of space. Ascending then from the breast of the Kailasa mountain, he soared into the sky. Capable
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of traversing through the welkin, the blessed Suka of fixed conclusion, then identified himself with the element of Wind. As that foremost of regenerate ones, possessed of effulgence like that of Garuda, was traversing through the skies with the speed of the wind or thought, all creatures, cast their eyes upon him. Endued with the splendour of fire or the Sun, Suka then regarded the three worlds in their entirety as one homogenous Brahma, and proceeded along that path of great length. Indeed, all creatures mobile and immobile, cast their eyes upon him as he proceeded with concentrated attention, and a tranquil and fearless soul. All creatures, agreeably to the ordinance and according to their power, worshipped him with reverence. The denizens of heaven rained showers of celestial flowers upon him. Beholding him, all the tribes of Apsaras and Gandharvas became filled with wonder. The Rishis also, that were crowned with success, became equally amazed. And they asked themselves,--who is this one that has attained to success by his penances?--With gaze with-drawn from his own body but turned upwards he is filling us all with pleasure by his glances!--Of highly righteous soul and celebrated through-out the three worlds, Suka proceeded in silence, his face turned towards the East and gaze directed towards the sun. As he proceeded, he seemed to fill the entire welkin with an all-pervading noise. Beholding him coming in that way, all the tribes of the Apsaras, struck with awe, O king, became filled with amazement. Headed by Panchachuda and others, they looked at Suka with eyes expanded by wonder. And they asked one another, saying;--What deity is this one that has attained to such a high end? Without doubt, he comes hither, freed from all attachments and emancipated from all desires!--Suka then proceeded to the Malaya mountains where Urvasi and Purvachitti used to dwell always. Both of them beholding the energy of the son of the great regenerate Rishi, became filled with wonder. And they said,--Wonderful is this concentration of attention (to Yoga) of a regenerate youth who was accustomed to the recitation and study of the Vedas! Soon will he traverse the entire welkin like the Moon. It was by dutiful service and humble ministrations towards his sire that he acquired this excellent understanding. He is firmly attached to his sire, possessed of austere penances, and is very much loved by his sire. Alas, why has he been dismissed by his inattentive father to proceed (thus) along a way whence there is no return?--Hearing these words of Urvasi, and attending to their import, Suka, that foremost of all persons conversant with duties, cast his eyes on all sides, and once more beheld the entire welkin, the whole Earth with her mountains and waters and forests, and also all the lakes and rivers. All the deities also of both sexes, joining their hands, paid reverence to the son of the Island-born Rishi and gazed at him with wonder and respect. That foremost of all righteous men, Suka, addressing all of them, said these words,--If my sire follow me and repeatedly call after me by my name, do all of you together return him an answer for me. Moved by the affection all of you bear for me, do you accomplish
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this request of mine!--Hearing these words of Suka, all the points of the compass, all the forest, all the seas, all the rivers, and all the mountains, answered him from every side, saying,--We accept thy command, O regenerate one! It shall be as thou sayst! It is in this way that we answer the words spoken by the Rishi!
Book
12
Chapter 334
1
[vaiṣampāyana]
śrutvaitan nārado vākyaṃ naranārāyaṇeritam
atyantabhaktimān deve ekāntitvam upeyivān
2 proṣya varṣasahasraṃ tu naranārāyaṇāśrame
śrutvā bhagavad ākhyānaṃ dṛṣṭvā ca harim avyayam
himavantaṃ jagāmāśu yatrāsya
svaka āśramaḥ
3 tāv api khyātatapasau naranārāyaṇāv ṛṣī
tasminn evāśrame ramye tepatus tapa uttamam
4 tam apy amitavikrāntaḥ pāṇḍavānāṃ kulodvahaḥ
pāvitātmādya saṃvṛttaḥ śrutvemām āditaḥ kathām
5 naiva tasya paro loko nāyaṃ pārthiva sattama
karmaṇā manasā vācā yo dviṣyād viṣṇum avyayam
6 majjanti pitaras tasya narake
śāśvatīḥ samāḥ
yo dviṣyād vibudhaśreṣṭhaṃ devaṃ nārāyaṇaṃ harim
7 kathaṃ nāma bhaved dveṣya ātmā lokasya kasya cit
ātmā hi puruṣavyāghra jñeyo viṣṇur iti sthitiḥ
8 ya eṣa gurur asmākam ṛṣir gandhavatī sutaḥ
tenaitat kathitaṃ tāta
māhātmyaṃ paramātmanaḥ
tasmāc chrutaṃ mayā cedaṃ kathitaṃ ca tavānagha
9 kṛṣṇadvaipāyanaṃ vyāsaṃ viddhi nārāyaṇaṃ prabhum
ko hy anyaḥ puruṣavyāghra mahābhārata kṛd bhavet
dharmān nānāvidhāṃś caiva ko
brūyāt tam ṛte prabhum
10 vartatāṃ te mahāyajño yathā saṃkalpitas tvayā
saṃkalpitāśvamedhas tvaṃ śrutadharmaś ca tattvataḥ
11 etat tu mahad ākhyānaṃ śrutvā pārikṣito nṛpaḥ
tato yajñasamāpty arthaṃ kriyāḥ sarvāḥ samārabhat
12 nārāyaṇīyam ākhyānam
etat te kathitaṃ mayā
nāradena purā rājan gurave me niveditam
ṛṣīṇāṃ pāṇḍavānāṃ ca śṛṇvatoḥ kṛṣṇa bhīsmayoḥ
13 sa hi paramagurur bhuvanapatir; dharaṇidharaḥ śama niyamanidhiḥ
śrutivinayanidhir dvija paramahitas; tava bhavatu
gatir harir amara hitaḥ
14 tapasāṃ nidhiḥ sumahatāṃ mahato; yaśasaś ca bhājanam ariṣṭakahā
ekāntināṃ śaraṇado 'bhayado gatido 'stu vaḥ; sa makhabhāgaharas
triguṇātigaḥ
15 triguṇātigaś
caturpañcadharaḥ; pūrteṣṭayoś ca
phalabhāgaharaḥ
vidadhāti nityam ajito 'tibalo; gatim ātmagā sukṛtinām ṛṣiṇām
16 taṃ lokasākṣiṇam ajaṃ puruṣaṃ; ravivarṇam īśvara gatiṃ bahuśaḥ
pranamadhvam ekamatayo yatayaḥ; salilodbhavo 'pi tam ṛṣiṃ pranataḥ
17 sa hi lokayonir amṛtasya padaṃ; sūkṣmaṃ purāṇam acalaṃ paramam
tat sāṃkhyayogibhir udāradhṛtaṃ; buddhyā yatātmabhir viditaṃ satatam
SECTION CCCXXXIV
"Bhishma said, 'Having spoken in this way (unto all things), the regenerate Rishi of austere penances, viz., Suka, stayed on his success casting off the four kinds of faults. Casting off also the eight kinds of Tamas, he dismissed the five kinds of Rajas. Endued with great intelligence, he then cast off the attribute of Sattwa. All this seemed exceedingly wonderful. He then dwelt in that eternal station that is destitute of attributes, freed from every indication, that is, in Brahma, blazing like a smokeless fire. Meteors began to shoot. The points of the compass seemed to be ablaze. The Earth trembled. All those phenomena seemed exceedingly wonderful. The trees began to cast off their branches and the mountains their summits. Loud-reports (as of thunder) were heard that seemed to rive the Himavat mountains. The sun seemed at that moment to be shorn of splendour. Fire refused to blaze forth. The lakes and rivers and seas were all agitated. Vasava poured showers of rain of excellent taste and fragrance. A pure breeze began to blow, bearing excellent perfumes. Suka as he proceeded through the welkin, beheld two beautiful summits, one belonging to Himavat and another to Meru. These were in close contact with each other. One of them was made of gold and was, therefore yellow; the other was white, being made of silver. Each of them, O Bharata, was a hundred yojanas in height and of the same measure in breadth. Indeed, as Suka journeyed towards the north, he saw those two beautiful summits. With a fearless heart he dashed against those two summits that were united with each other. Unable to bear the force, the summits were suddenly rent in twain. The sight they thereupon presented, O monarch, was exceedingly wonderful to behold. Suka pierced through those summits, for they were unable to stop his onward course. At this a loud noise arose in heaven, made by the denizens thereof. The Gandharvas and the Rishis also and others that dwelt in that mountain being rent in twain and Suka passing through it. Indeed, O Bharata, a loud noise was heard everywhere at that moment, consisting of the words--Excellent, Excellent!--He was adored by the Gandharvas and the Rishis, by crowds of Yakshas and Rakshasas, and all tribes of the Vidyadharas. The entire firmament became strewn with celestial flowers showered from heaven at that moment when Suka thusp. 113
pierced through that impenetrable barrier, O monarch! The righteous-souled Suka then beheld from a high region the celestial stream Mandakini of great beauty, running below through a region adorned by many flowering groves and woods. In these waters many beautiful Apsaras were sporting. Beholding Suka who was bodiless, those unclad aerial beings felt shame. Learning that Suka had undertaken his great journey, his sire Vyasa, filled with affection, followed him behind along the same aerial path. Meanwhile Suka, proceeding through that region of the firmament that is above the region of the wind displayed his Yoga-prowess and identified himself with Brahma. 1 Adopting the subtile path of high Yoga, Vyasa of austere penances, reached within the twinkling of the eye that spot whence Suka first undertook his journey. Proceeding along the same way, Vyasa beheld the mountain summit rent in twain and through which Suka has passed. Encountering the Island-born ascetic, the Rishis began to represent to him the achievements of his son. Vyasa, however, began to indulge in lamentations, loudly calling upon his son by name and causing the three worlds to resound with the noise he made. Meanwhile, the righteous-souled Suka, who had entered the elements, had become their soul and acquired omnipresence, answered his sire by uttering the monosyllable Bho in the form of an echo. At this, the entire universe of mobile and immobile creatures, uttering the monosyllable Bho, echoed the answer of Suka. From that time to this, when sounds are uttered in mountain-caves or on mountain-breasts, the latter, as if in answer to Suka still echo them (with the monosyllable Bho). Having cast off all the attributes of sound, etc., and showing his Yoga-prowess in the manner of his disappearance, Suka in this way attained to the highest station. Beholding that glory and puissance of his son of immeasurable energy, Vyasa sat down on the breast of the mountain and began to think of his son with grief. The Apsaras were sporting on the banks of the celestial stream Mandakini, seeing the Rishi seated there, became all agitated with grave shame and lost heart. Some of them, to hide their nudity, plunged into the stream, and some entered the groves hard by, and some quickly took up their clothes, at beholding the Rishi. (None of them had betrayed any signs of agitation at sight of his son). The Rishi, beholding these movements, understood that his son had been emancipated from all attachments, but that he himself was not freed therefrom. At this he became filled with both joy and shame. As Vyasa was seated there, the auspicious god Siva, armed with Pinaka, surrounded on all sides by many deities and Gandharvas and adored by all the great Rishis came thither. Consoling the Island-born Rishi who was burning with grief on account of his son, Mahadeva said these words unto him.--Thou hadst formerly solicited from me a son possessed of the energy of Fire, of Water, of Wind, and of Space; Procreated by thy penances, the son that was born unto thee was of that very kind. Proceeding from my
p. 114
grace, he was pure and full of Brahma-energy. He has attained to the highest end--an end which none can win that has not completely subjugated his senses, nor can be won by even any of the deities. Why then, O regenerate Rishi, dost thou grieve for that son? As long as the hills will last, as long as the ocean will last, so long will the fame of thy son endure undiminished! Through my grace, O great Rishi thou shalt behold in this world a shadowy form resembling thy son, moving by the side and never deserting thee for a single moment!--Thus favoured by the illustrious Rudra himself, O Bharata, the Rishi beheld a shadow of his son by his side. He returned from that place, filled with joy at this. I have now told thee, O chief of Bharata's race, everything regarding the birth and life of Suka about which thou hadst asked me. The celestial Rishi Narada and the great Yogin Vyasa had repeatedly told all this to me in days of yore when the subject was suggested to him in course of conversation. That person devoted to tranquillity hears this sacred history directly connected with the topic of Emancipation is certain to attain to the highest end." 1
Book
12
Chapter 335
1 [janamejaya]
śrutaṃ bhagavatas tasya
māhātmyaṃ paramātmanaḥ
janma dharmagṛhe caiva naranārāyaṇātmakam
mahāvarāha sṛṣṭā ca piṇḍotpattiḥ purātanī
2 pravṛttau ca nivṛttau ca yo yathā parikalpitaḥ
sa tathā naḥ śruto brahman
kathyamānas tvayānagha
3 yac ca tat kathitaṃ pūrvaṃ tvayā hayaśiro mahat
havyakavya bhujo viṣṇor udak pūrve mahodadhau
tac ca dṛṣṭaṃ bhagavatā brahmaṇā parameṣṭhinā
4 kiṃ tad utpāditaṃ pūrvaṃ hariṇā lokadhāriṇā
rūpaṃ prabhāvamahatām
apūrvaṃ dhīmatāṃ vara
5 dṛṣṭvā hi
vibudhaśreṣṭham apūrvam amitaujasam
tad aśvaśirasaṃ puṇyaṃ brahmā kim akaron mune
6 etan naḥ saṃśayaṃ brahman purāṇajñānasaṃbhavam
kathayasvottama mate mahāpuruṣa nirmitam
pāvitāḥ sma tvayā brahman
puṇyāṃ kathayatāṃ kathām
7 [vaiṣampāyana]
kathayiṣyāmi te sarvaṃ purāṇaṃ veda saṃmitam
jagau tad bhagavān vyāso rājño dharmasutasya vai
8 śrutvāśvaśiraso mūrtiṃ devasya hari medhasaḥ
utpanna saṃśayo rājā tam eva
samacodayat
9 [yudhisthira]
yat tad darśitavān brahmā devaṃ hayaśiro dharam
kimarthaṃ tat samabhavad
vapur devopakalpitam
10 [vyāsa]
yat kiṃ cid iha loke vai dehabaddhaṃ viśāṃ pate
sarvaṃ pañcabhir āviṣṭaṃ bhūtair īśvara buddhijaiḥ
11 īśvaro hi jagat sraṣṭā prabhur nārāyaṇo virāt
bhūtāntar ātmā varadaḥ saguṇo nirguṇo 'pi ca
bhūtapralayam avyaktaṃ śṛṇuṣva nṛpasattama
12 dharaṇyām atha
līnāyām apsu caikārṇave purā
jyotir bhūte jale cāpi līne jyotiṣi cānile
13 vāyau cākāśasaṃlīne ākāśe ca mano'nuge
vyakte manasi saṃlīne vyakte
cāvyaktatāṃ gate
14 avyakte puruṣaṃ yāte puṃsi sarvagate 'pi ca
tama evābhavat sarvaṃ na
prājñāyata kiṃ cana
15 tamaso brahma saṃbhūtaṃ tamo mūlam ṛtātmakam
tad viśvabhāvasaṃjñāntaṃ pauruṣīṃ tanum āsthitam
16 so 'niruddha iti proktas tat pradhānaṃ pracakṣate
tad avyaktam iti jñeyaṃ triguṇaṃ nṛpasattama
17 vidyā sahāyavān devo viṣvakseno hariḥ prabhuḥ
apsv eva śayanaṃ cakre nidrā yogam
upāgataḥ
jagataś cintayan sṛṣṭiṃ citrā bahuguṇodbhavām
18 tasya cintayataḥ sṛṣṭiṃ mahān ātmaguṇaḥ smṛtaḥ
ahaṃkāras tato jāto brahmā
śubhacaturmukhaḥ
hiraṇyagarbho bhagavān
sarvalokapitāmahaḥ
19 padme 'niruddhāt saṃbhūtas tadā padmanibhekṣaṇaḥ
sahasrapatre dyutimān upaviṣṭaḥ sanātanaḥ
20 dadṛśe 'dbhutasaṃkāśe lokān āpo mayān prabhuḥ
sattvasthaḥ parameṣṭhī sa tato bhūtagaṇān sṛjat
21 pūrvam eva ca padmasya patre sūryāṃsu saprabhe
nārāyaṇa kṛtau binduv apām āstāṃ guṇottarau
22 tāv apaśyat sa bhagavān anādi nidhano
'cyutaḥ
ekas tatrābhavad bindur madhv ābho ruciraprabhaḥ
23 sa tāmaso madhur jātas tadā nārāyaṇājñayā
kathinas tv aparo binduḥ kaitabho
rājasas tu saḥ
24 tāv abhyadhāvatāṃ śreṣṭhau tamo raja guṇānvitau
balabantau gadāhastau padmanālānusāriṇau
25 dadṛśāte
'ravindasthaṃ brahmāṇam amitaprabham
sṛjantaṃ prathamaṃ vedāṃś caturaś cāru vigrahān
26 tato vigrahavantau tau vedān dṛṣṭvāsurottamau
sahasā jagṛhatur vedān brahmaṇaḥ paśyatas tadā
27 atha tau dānava śreṣṭhau vedān gṛhya sanātanān
rasāṃ viviśatus tūrṇam udak pūrve mahodadhau
28 tato hṛteṣu vedeṣu brahmā kaśmalam āviśat
tato vacanam īśānaṃ prāha vedair vinākṛtaḥ
29 vedā me paramaṃ cakṣur vedā me paramaṃ balam
vedā me paramaṃ dhāma vedā me
brahma cottamam
30 mama vedā hṛtāḥ sarve dānavābhyāṃ balād itaḥ
andhakārā hi me lokā jātā vedair vinākṛtāḥ
vedān ṛte hi kiṃ kuryāṃ lokān vai sraṣṭum udyataḥ
31 aho bata mahad duḥkhaṃ veda nāśanajaṃ mama
prāptaṃ dunoti hṛdayaṃ tīvraśokāya randhayan
32 ko hi śokārṇave magnaṃ mām ito 'dya samuddharet
vedāṃs tān ānayen nastān kasya cāhaṃ priyo bhave
33 ity evaṃ bhāsamānasya
brahmaṇo nṛpasattama
hareḥ stotrārtham udbhūtā buddhir
buddhimatāṃ vara
tato jagau paraṃ japyaṃ sāñjali pragrahaḥ prabhuḥ
34 namas te brahma hṛdayanamas te mama pūrvaja
lokād ya bhuvana śreṣṭha sāṃkhyayoganidhe vibho
35 vyaktāvyakta karācintya kṣemaṃ panthānam āsthita
viśvabhuk sarvabhūtānām antarātmann ayonija
36 ahaṃ prasādajas
tubhyaṃ lokadhāmne svayambhuve
tvatto me mānasaṃ janma prathamaṃ dvija pūjitam
37 cākṣuṣaṃ vai dvitīyaṃ me janma cāsīt
purātanam
tvatprasādāc ca me janma tṛtīyaṃ vācikaṃ mahat
38 tvattaḥ śravaṇajaṃ cāpi caturthaṃ janma me vibho
nāsikyaṃ cāpi me janma
tvattaḥ pañcamam ucyate
39 andajaṃ cāpi me
janma tvattaḥ sasthaṃ vinirmitam
idaṃ ca saptamaṃ janma padmajaṃ me 'mitaprabha
40 sarge sarge hy ahaṃ putras tava triguṇa varjitaḥ
prathitaḥ pundarīkākṣa pradhānaguṇakalpitaḥ
41 tvam īśvara svabhāvaś ca svayambhūḥ puruṣottamaḥ
tvayā vinirmito 'haṃ vai veda cakṣur vayotigaḥ
42 te me vedā hṛtāś cakṣur andho jāto 'smi jāgṛhi
dadasva cakṣuṣī mahyaṃ priyo 'haṃ te priyo 'si me
43 evaṃ stutaḥ sa bhagavān puruṣaḥ sarvato mukhaḥ
jahau nidrām atha tadā veda kāryārtham udyataḥ
aiśvareṇa prayogeṇa dvitīyāṃ tanum āsthitaḥ
44 sunāsikena kāyena bhūtvā
candraprabhas tadā
kṛtvā hayaśiraḥ śubhraṃ vedānām ālayaṃ prabhuḥ
45 tasya mūrdhā samabhavad dyaiḥ sanakṣatra tārakā
keśāś cāsyābhavan dīrghā raver aṃśusamaprabhāḥ
46 karṇāvakāśa
pātāle lalātaṃ bhūtadhāriṇī
gaṅgā sarasvatī puṇyā bhruvāv āstāṃ mahānadī
47 cakṣuṣī somasūryau te nāsā saṃdhyā punaḥ smṛtā
oṃkāras tv atha saṃskāro vidyujjihvā ca nirmitā
48 dantāś ca pitaro rājan somapā iti
viśrutāḥ
goloko brahmalokaś ca oṣṭhāv āstāṃ mahātmanaḥ
grīvā cāsyābhavad rājan kālarātrir guṇottarā
49 etad dhayaśiraḥ kṛtvā nānā mūrtibhir āvṛtam
antardadhe sa viśveśo viveśa ca rasāṃ prabhuḥ
50 rasāṃ punaḥ praviṣṭaś ca yogaṃ paramam āsthitaḥ
śaikṣaṃ svaraṃ samāsthāya om iti prasṛjat svaram
51 sasvaraḥ sānunādī ca
sarvagaḥ snigdha eva ca
babhūvāntarmahī bhūtaḥ sarvabhūtaguṇoditaḥ
52 tatas tāv asurau kṛtvā vedān samayabandhanān
rasātale vinikṣipya yataḥ śabdas tato drutau
53 etasminn antare rājan devo
hayaśirodharaḥ
jagrāha vedān akhilān rasātala gatān hariḥ
prādāc ca brahmaṇe bhūyas tataḥ svāṃ prakṛtiṃ gataḥ
54 sthāpayitvā hayaśiraś udak pūrve
mahodadhau
vedānām ālayaś cāpi babhūvāśvaśirās tataḥ
55 atha kiṃ cid
apaśyantau dānavau madhu kaitabhau
punar ājagmatus tatra vegitau pasyatāṃ ca tau
yatra vedā vinikṣiptās tat sthānaṃ śūnyam eva ca
56 tata uttamam āsthāya vegaṃ balavatāṃ varau
punar uttasthatuḥ śīghraṃ rasānām ālayāt tadā
dadṛśāte ca puruṣaṃ tam evādi karaṃ prabhum
57 śvetaṃ candra
viśuddhābham aniruddha tanau sthitam
bhūyo 'py amitavikrāntaṃ nidrā yogam upāgatam
58 ātmapramāṇa racite apām upari kalpite
śayane nāgabhogādye jvālāmālāsamāvṛte
59 niṣkalmasena sattvena
saṃpannaṃ ruciraprabham
taṃ dṛṣṭvā
dānavendrau tau mahāhāsam amuñcatām
60 ūcatuś ca samāviṣṭau rajasā tamasā ca tau
ayaṃ sa puruṣaḥ śvetaḥ śete nidrām upāgataḥ
61 anena nūnaṃ vedānāṃ kṛtam āharaṇaṃ rasāt
kasyaiṣa ko nu khalv eṣa kiṃ ca svapiti bhogavān
62 ity uccārita vākyau tau bodhayām
āsatur harim
yuddhārthinau tu vijñāya vibuddhaḥ puruṣottamaḥ
63 nirīkṣya cāsurendrau
tau tato yuddhe mano dadhe
atha yuddhaṃ samabhavat tayor
nārāyaṇasya ca
64 rajas tamo viṣṭa tanū tāv ubhau madhu kaitabhau
brahmaṇopacitiṃ kurvañ jaghāna madhusūdanaḥ
65 tatas tayor vadhenāśu vedāpaharaṇena ca
śokāpanayanaṃ cakre brahmaṇaḥ puruṣottamaḥ
66 tataḥ parivṛto brahmā hatārir veda satkṛtaḥ
nirmame sa tadā lokān kṛtsnān
sthāvarajaṅgamān
67 dattvā pitāmahāyāgryāṃ buddhiṃ lokavisargikīm
tatraivāntardadhe devo yata evāgato hariḥ
68 tau dānavau harir hatvā kṛtvā hayaśiras tanum
punaḥ pravṛtti dharmārthaṃ tām eva vidadhe tanum
69 evam eṣa mahābhāgo
babhūvāśvaśirā hariḥ
paurāṇam etad ākhyātaṃ rūpaṃ varadam aiśvaram
70 yo hy etad brāhmaṇo nityaṃ śṛṇuyād dhārayeta vā
na tasyādhyayanaṃ nāśam upagacchet
kadā cana
71 ārādhya tapasogreṇa devaṃ hara śirodharam
pañcālena kramaḥ prāpto rāmeṇa pathi deśite
72 etad dhayaśiro rājann ākhyānaṃ tava kīrtitam
purāṇaṃ veda samitaṃ yan māṃ tvaṃ paripṛcchasi
73 yāṃ yām icchet tanuṃ devaḥ kartuṃ kāryavidhau kva cit
tāṃ tāṃ kuryād vikurvāṇaḥ svayam ātmānam ātmanā
74 eṣa veda nidhiḥ śrīmān eṣa vai tapaso nidhiḥ
eṣa yogaś ca sāṃkhyaṃ ca brahma cāgryaṃ harir vibhuḥ
75 nārāyaṇa parā vedā
yajñā nārāyaṇātmakāḥ
tapo nārāyaṇa paraṃ nārāyaṇa parā gatiḥ
76 nārāyaṇa paraṃ satyam ṛtaṃ nārāyaṇātmakam
nārāyaṇa paro dharmaḥ punar āvṛtti durlabhaḥ
77 pravṛtti lakṣaṇaś caiva dharmo nārāyaṇātmakaḥ
nārāyaṇātmako gandho bhūmau śreṣṭhatamaḥ smṛtaḥ
78 apāṃ caiva guṇo rājan raso nārāyaṇātmakaḥ
jyotiṣāṃ ca guṇo rūpaṃ smṛtaṃ nārāyaṇātmakam
79 nārāyaṇātmakaś cāpi
sparśo vāyuguṇaḥ smṛtaḥ
nārāyaṇātmakaś cāpi śabda ākāśasaṃbhavaḥ
80 manaś cāpi tato bhūtam avyaktaguṇa lakṣaṇam
nārāyaṇa paraḥ kālo jyotiṣām ayanaṃ ca yat
81 nārāyaṇa parā kīrtiḥ śrīś ca lakṣmīś ca devatāḥ
nārāyaṇa paraṃ sāṃkhyaṃ yogo nārāyaṇātmakaḥ
82 kāraṇaṃ puruṣo yeṣāṃ pradhānaṃ cāpi kāraṇam
svabhāvaś caiva karmāṇi daivaṃ yeṣāṃ ca kāraṇam
83 pañca kāraṇasaṃkhyāto niṣṭhā sarvatra vai
hariḥ
tattvaṃ jijñāsamānānāṃ hetubhiḥ sarvato mukhaiḥ
84 tattvam eko mayā yogī harir nārāyaṇaḥ prabhuḥ
sabrahmakānāṃ lokānām ṛṣīṇāṃ ca mahātmanām
85 sāṃkhyānāṃ yogināṃ cāpi yatīnām ātmavedinām
manīsitaṃ vijānāti keśavo na
tu tasya te
86 ye ke cit sarvalokeṣu daivaṃ pitryaṃ ca kurvate
dānāni ca prayacchanti tapyanti ca tapo mahat
87 sarveṣām āśrayo viṣṇur aiśvaraṃ vidhim āsthitaḥ
sarvabhūtakṛtāvāso vāsudeveti
cocyate
88 ayaṃ hi nityaḥ paramo maharṣir; mahāvibhūtir guṇavān nirguṇākhyaḥ
guṇaiś ca saṃyogam upaiti śīghraṃ; kālo yathartāv ṛtusaṃprayuktaḥ
89 naivāsya vindanti gatiṃ mahātmano; na cāgatiṃ kaś cid ihānupasyati
jñānātmakāḥ saṃyamino maharṣayaḥ; paśyanti nityaṃ puruṣaṃ guṇādhikam
SECTION CCCXXXV
"Yudhishthira said, 'If a man be a house-holder or a Brahmacharin, a forest-recluse or a mendicant, and if he desires to achieve success, what deity should he adore? How can he certainly acquire heaven and attain that which is of the highest benefit (viz., Emancipation)? According to what ordinances should he perform the homa in honour of the gods and the Pitris? What is the region to which one goes when one becomes emancipated? What is the essence of Emancipation? What should one do so that one, having attained to heaven, would not have to fall down thence? Who is the deity of the deities? And who is the Pitri of the Pitris? Who is he that is superior to him, who is the deity of the deities and the Pitri of the Pitris? Tell me all this, O Grandsire!'"Bhishma said, O thou that art well acquainted with the art of questioning, this question that thou hast asked me, O sinless one, is one that touches a deep mystery. One cannot answer it with the aid of the science of argumentation, even if one were to strive for a hundred years. Without the grace of Narayana, O king, or an accession of
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high knowledge, this question of thine is incapable of being answered. Connected though this topic be with a deep mystery, I shall yet, O slayer of foes, expound it to thee! 1 In this connection is cited the old history of the discourse between Narada and the Rishi Narayana. I heard it from my sire that in the Krita age, O monarch, during the epoch of the Self-born Manu, the eternal Narayana, the Soul of the universe, took birth as the son of Dharma in a quadruple form, viz., as Nara, Narayana, Hari, and the Self-create Krishna. 2 Amongst them all, Narayana and Nara underwent the severest austerities by repairing to the Himalayan retreat known by the name of Vadari, by riding on their golden ears. Each of those cars was furnished with eight wheels, and made up of the five primal elements, and looked exceedingly beautiful. 3 Those original regents of the world who had taken birth as the sons of Dharma, became exceedingly emaciated in person in consequence of the austerities they had undergone. Indeed, for those austerities and for their energy, the very deities were unable to look at them. Only that deity with whom they were propitiated could behold them. Without doubt, with his heart devoted to them, and impelled by a longing desire to be-hold them, Narada dropped down on Gandhamadana from a summit of the high mountains of Meru and wandered over all the world. Possessed of great speed, he at last repaired to that spot whereon was situated the retreat of Vadari. Impelled by curiosity he entered that retreat at the hour of Nara's and Narayana's, performing their daily rites. He said unto himself.--This is truly the retreat of that Being in whom are established all the worlds including the deities, the Asuras, the Gandharvas, the Kinnaras, and the great snakes! There was only one form of this great Being before. That form took birth in four shapes for the expansion of the race of Dharma which have been reared by that deity. How wonderful it is that Dharma has thus been honoured by these four great deities viz., Nara, Narayana, and Hari and Krishna! In this spot Krishna and Hari dwelt formerly. The other two, however, viz., Nara and Narayana, are now dwelling here engaged in penances for the object of enhancing their merit. These two are the highest refuge of the universe. What can be the nature of the daily rites these two perform? They are the sires of all creatures, and the illustrious deities of all beings. Endued with high intelligence, what is that deity whom these two worship?
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[paragraph continues] Who are those Pitris whom these two Pitris of all beings adore?--Thinking of this in his mind, and filled with devotion towards Narayana, Narada suddenly appeared before those two gods. After those two deities had finished their adoration to their deities and the Rishis, they looked at the celestial Rishi arrived at their retreat. The latter was honoured with those eternal rites that are ordained in the scriptures. Beholding that extraordinary conduct of the two original deities in themselves worshipping other deities and Pitris, the illustrious Rishi Narada took his seat there, well pleased with the honours he had received. With a cheerful soul he cast his eyes then on Narayana, and bowing unto Mahadeva he said these words.
"Narada said, In the Vedas and the Puranas, in the Angas and the subsidiary Angas thou art sung with reverence, thou art unborn and eternal. Thou art the Creator. Thou art the mother of the universe. Thou art the embodiment of Immortality and thou art the foremost of all things. The Past and the Future, indeed, the entire universe has been established on thee! The four modes of life, O lord, having the domestic for their first, ceaselessly sacrifice to thee that art of diverse forms. Thou art the father and the mother and the eternal preceptor of the universe. We know not who is that deity or that Pitri unto whom thou art sacrificing to-day!
"The holy one said, This topic is one about which nothing should be said. It is an ancient mystery. Thy devotion to me is very great. Hence, O regenerate one, I shall discourse to thee on it agreeably to the truth. That which is minute, which is inconceivable, unmanifest, immobile, durable, destitute of all connection with the senses and the objects of the senses, that which is dissociated from the (five) elements--that is called the in-dwelling Soul of all existent creatures. That is known by the name of Kshetrajna. Transcending the three attributes of Sattwa, Rajas, and Tamas, that is regarded as Purusha in the scriptures. From Him hath followed the unmanifest, O foremost of regenerate ones, possessed of the three attributes of Sattwa, Rajas, and Tamas. Though really unmanifest, she is called indestructible Prakriti and dwell in all manifest forms. Know that She is the source whence we two have sprung. That all-pervading Soul, which is made up of all existent and non-existent things, is adored by us. Even He is what we worship in all those rites that we perform in honour of the deities and the Pitris. There is no higher deity or Pitri than He. O regenerate one, He should be known as our Soul. It is him that we worship. This course of duties followed by men has, O regenerate one, been promulgated by Him. It is His ordinance that we should duly perform all the rites laid down in respect of the deities and the Pitris. Brahman, Sthanu, Manu, Daksha, Bhrigu, Dharma, Yama, Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, Vasishtha, Parameshthi, Vivaswat, Shoma, he that has been called Karddama, Krodha, Avak, and Krita,--these one and twenty persons, called Prajapatis, were first born. All of them obeyed the eternal law of the Supreme God Observing all
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the rites, in detail, that were ordained in honour of the deities and the Pitris, all those foremost of regenerate persons acquired all those objects which they sought. The incorporeal denizens of Heaven itself bow to that Supreme deity and through His grace they attain to those fruits and that end which He ordains for them. This is the settled conclusion of the scriptures that these persons freed from these seven and ten attributes, (viz., the five senses of knowledge, the five senses of action, the five vital breaths, and mind and understanding), who have cast off all acts, and are divested of the five and ten elements which constitute the gross body, are said to be Emancipate. That which the Emancipate attain to as their ultimate end is called by the name of Kshetrajna. He is regarded (in the scriptures) as both possessed of and free from all the attributes. He can be apprehended by Knowledge alone. We two have sprung from Him. Knowing him in that way, we adore that eternal Soul of all things. The Vedas and all the modes of life, though characterised by divergences of opinion, all worship Him with devotion. It is He who, speedily moved to grace, confers on them high ends fraught with felicity. Those persons in this world who, filled with His spirit, become fully and conclusively devoted to Him, attain to ends that are much higher, for they succeed in entering Him and becoming merged in his Self. I have now, O Narada, discoursed to thee on what is high mystery moved by the love I bear to thee for thy devotion to me. Indeed, in consequence of that devotion which thou professest towards me, thou hast succeeded in listening to this my discourse!"
(My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguli ji for the collection)
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