srimahabharat - (Book 12) Santi Parva - chapters 336 to 350

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

 

Santi Parva

Book 12

 

Book 12
Chapter 336

 

 

 

 1 aho hy ekāntinaḥ sarvān prīṇāti bhagavān hariḥ
      vidhiprayuktāṃ pūjāṃ ca gṛhṇāti bhagavān svayam
  2 ye tu dagdhendhanā loke puṇyapāpavivarjitāḥ
      teṣāṃ tvayābhinirdiṣṭā pāramparyāgatā gatiḥ
  3 caturthyāṃ caiva te gatyāṃ gacchanti puruṣottamam
      ekāntinas tu puruṣā gacchanti paramaṃ padam
  4 nūnam ekāntadharmo 'yaṃ śreṣṭho nārāyaṇa priyaḥ
      agatvā gatayas tisro yad gacchanty avyayaṃ harim
  5 sahopaniṣadān vedān ye viprāḥ samyag āsthitāḥ
      pathanti vidhim āsthāya ye cāpi yati dharmiṇaḥ
  6 tebhyo viśiṣṭāṃ jānāmi gatim ekāntināṃ nṛṇām
      kenaiṣa dharmaḥ kathito devena ṛṣiṇāpi vā
  7 ekāntināṃ ca kā caryā kadā cotpāditā vibho
      etan me saṃśayaṃ chindhi paraṃ kautūhalaṃ hi me
  8 [vaiṣampāyana]
      samupodheṣv anīkeṣu kuru pāṇḍavayor mṛdhe
      arjune vimanaske ca gītā bhagavatā svayam
  9 āgatiś ca gatiś caiva pūrvaṃ te kathitā mayā
      gahano hy eṣa dharmo vai durvijñeyo 'kṛtātmabhiḥ
  10 saṃmitaḥ sāmavedena puraivādi yuge kṛtaḥ
     dhāryate svayam īśena rājan nārāyaṇena ha
 11 etam arthaṃ mahārāja pṛṣṭhaḥ pārthena nāradaḥ
     ṛṣimadhye mahābhāgaḥ śṛṇvatoḥ kṛṣṇa bhīsmayoḥ
 12 guruṇā ca mamāpy eṣa kathito nṛpasattama
     yathā tu kathitas tatra nāradena tathā śṛṇu
 13 yadāsīn mānasaṃ janma nārāyaṇa mukhodgatam
     brahmaṇaḥ pṛthivīpāla tadā nārāyaṇaḥ svayam
     tena dharmeṇa kṛtavān daivaṃ pitryaṃ ca bhārata
 14 phenapā ṛṣayaś caiva taṃ dharmaṃ pratipedire
     vaikhānasāḥ phenapebhyo dharmam etaṃ prapedire
     vaikhānasebhyaḥ somas tu tataḥ so 'ntardadhe punaḥ
 15 yadāsīc cākṣuṣaṃ janma dvitīyaṃ brahmaṇo nṛpa
     tadā pitāmahāt somād etaṃ dharmam ajānata
     nārāyaṇātmakaṃ rājan rudrāya pradadau ca saḥ
 16 tato yogasthito rudraḥ purā kṛtayuge nṛpa
     vālakhilyān ṛṣīn sarvān dharmam etam apāthayat
     antardadhe tato bhūyas tasya devasya māyayā
 17 tṛtīyaṃ brahmaṇo janma yadāsīd vācikaṃ mahat
     tatraiṣa dharmaḥ saṃbhūtaḥ svayaṃ nārāyaṇān nṛpa
 18 suparṇo nāma tam ṛṣiḥ prāptavān puruṣottamāt
     tapasā vai sutaptena damena niyamena ca
 19 triḥ parikrāntavān etat suparṇo dharmam uttamam
     yasmāt tasmād vrataṃ hy etat trisauparṇam ihocyate
 20 ṛgvedapāṭhapaṭhitaṃ vratam etad dhi duścaram
     suparṇāc cāpy adhigato dharma eṣa sanātanaḥ
 21 vāyunā dvipadāṃ śreṣṭha prathito jagad āyuṣā
     vāyoḥ sakāśāt prāptaś ca ṛṣibhir vighasāśibhiḥ
 22 tebhyo mahodadhiś cainaṃ prāptavān dharmam uttamam
     tataḥ so 'ntardadhe bhūyo nārāyaṇa samāhitaḥ
 23 yadā bhūyaḥ śravaṇajā sṛṣṭir āsīn mahātmanaḥ
     brahmaṇaḥ puruṣavyāghra tatra kīrtayataḥ śṛṇu
 24 jagat sraṣṭumanā devo harir nārāyaṇaḥ svayam
     cintayām āsa puruṣaṃ jagat sarga karaṃ prabhuḥ
 25 atha cintayatas tasya karṇābhyāṃ puruṣaḥ sṛtaḥ
     prajā sarga karo brahmā tam uvāca jagatpatiḥ
 26 sṛja prajāḥ putra sarvā mukhataḥ pādatas tathā
     śreyas tava vidhāsyāmi balaṃ tejaś ca suvrata
 27 dharmaṃ ca mattagṛhṇīśva sātvataṃ nāma nāmataḥ
     tena sarvaṃ kṛtayugaṃ sthāpayasva yathāvidhi
 28 tato brahmā namaś cakre devāya hari medhase
     dharmaṃ cāgryaṃ sa jagrāha sarahasyaṃ sasaṃgraham
     āraṇyakena sahitaṃ nārāyaṇa mukhodgatam
 29 upadiśya tato dharmaṃ brahmaṇe 'mitatejase
     taṃ kārtayugadharmāṇaṃ nirāśīḥ karmasaṃjñitam
     jagāma tamasaḥ pāraṃ yatrāvyaktaṃ vyavasthitam
 30 tato 'tha varado devo brahmalokapitāmahaḥ
     asṛjat sa tadā lokān kṛṣṭnān sthāvarajaṅgamān
 31 tataḥ prāvartata tadā ādau kṛtayugaṃ śubham
     tato hi sātvato dharmavyāpya lokān avasthitaḥ
 32 tenaivādyena dharmeṇa brahmā lokavisarga kṛt
     pūjayām āsa deveśaṃ hariṃ nārāyaṇaṃ prabhum
 33 dharmapratiṣṭhā hetoś ca manuṃ svārociṣaṃ tataḥ
     adhyāpayām āsa tadā lokānāṃ hitakāmyayā
 34 tataḥ svārociṣaḥ putraṃ svayaṃ śaṅkhapadaṃ nṛpa
     adhyāpayat purāvyagraḥ sarvalokapatir vibhuḥ
 35 tataḥ śaṅkhapadaś cāpi putram ātmajam aurasam
     diśāpālaṃ sudharmāṇam adhyāpayata bhārata
     tataḥ so 'ntardadhe bhūyaḥ prāpte tretāyuge punaḥ
 36 nāsikya janmani purā brahmaṇaḥ pārthivottamam
     dharmam etaṃ svayaṃ devo harir nārāyaṇaḥ prabhuḥ
     ujjagārāravindākṣo brahmaṇaḥ paśyatas tadā
 37 sanatkumāro bhagavāṃs tataḥ prādhītavān nṛpa
     sanatkumārād api ca vīraṇo vai prajāpatiḥ
     kṛtādau kuruśārdūla dharmam etam adhītavān
 38 vīraṇaś cāpy adhītyainaṃ raucyāya manave dadau
     raucyaḥ putrāya śuddhāya suvratāya sumedhase
 39 kukṣi nāmne 'tha pradadau diśāṃ pālāya dharmiṇe
     tataḥ so 'ntardadhe bhūyo nārāyaṇa mukhodgataḥ
 40 andaje janmani punar brahmaṇe hari yonaye
     eṣa dharmaḥ samudbhūto nārāyaṇa mukhāt punaḥ
 41 gṛhīto brahmaṇā rājan prayuktaś ca yathāvidhi
     adhyāpitāś ca munayo nāmnā barhiṣado nṛpa
 42 barhiṣadbhyaś ca saṃkrāntaḥ sāmavedāntagaṃ dvijam
     jyeṣṭhaṃ nāmnābhivikhyātaṃ jyeṣṭha sāma vrato hariḥ
 43 jyeṣṭhāc cāpy anusaṃkrānto rājānam avikampanam
     antardadhe tato rājan eṣa dharmaḥ prabhor hareḥ
 44 yad idaṃ saptamaṃ janma padmajaṃ brahmaṇo nṛpa
     tatraiṣa dharmaḥ kathitaḥ svayaṃ nārāyaṇena hi
 45 pitāmahāya śuddhāya yugādau lokadhāriṇe
     pitāmahaś ca dakṣāya dharmam etaṃ purā dadau
 46 tato jyeṣṭhe tu dauhitre prādād dakṣo nṛpottama
     āditye savitur jyeṣṭhe vivasvāñ jagṛhe tataḥ
 47 tretāyugādau ca punar vivasvān manave dadau
     manuś ca lokabhūty arthaṃ sutāyekṣvākave dadau
 48 ikṣvākuṇā ca kathito vyāpya lokān avasthitaḥ
     gamiṣyati kṣayānte ca punar nārāyaṇaṃ nṛpa
 49 vratināṃ cāpi yo dharmaḥ sa te pūrvaṃ nṛpottama
     kathito hari gītāsu samāsavidhi kalpitaḥ
 50 nāradena tu saṃprāptaḥ sarahasyaḥ sasaṃgrahaḥ
     eṣa dharmo jagannāthāt sākṣān nārāyaṇān nṛpa
 51 evam eṣa mahān dharma ādyo rājan sanātanaḥ
     durvijñeyo duṣkaraś ca sātvatair dhāryate sadā
 52 dharmajñānena caitena suprayuktena karmaṇā
     ahiṃsā dharmayuktena prīyate harir īśvaraḥ
 53 ekavyūha vibhāgo vā kva cid dvivyūha saṃjñitaḥ
     trivyūhaś cāpi saṃkhyātaś caturvyūhaś ca dṛśyate
 54 harir eva hi kṣetrajño nirmamo niṣkalas tathā
     jīvaś ca sarvabhūteṣu pañca bhūtaguṇātigaḥ
 55 manaś ca prathitaṃ rājan pañcendriya samīraṇam
     eṣa lokanidhir dhīmān eṣa lokavisarga kṛt
 56 akartā caiva kartā ca kāryaṃ kāraṇam eva ca
     yathecchati tathā rājan krīdate puruṣo 'vyayaḥ
 57 eṣa ekānti dharmas te kīrtito nṛpasattama
     mayā guru prasādena durvijñeyo 'kṛtātmabhiḥ
     ekāntino hi puruṣā durlabhā bahavo nṛpa
 58 yady ekāntibhir ākīrṇaṃ jagat syāt kurunandana
     ahiṃsakair ātmavidbhiḥ sarvabhūtahite rataiḥ
     bhavet kṛtayugaprāptir āśīḥ karma vivarjitaiḥ
 59 evaṃ sa bhagavān vyāso gurur mama viśāṃ pate
     kathayām āsa dharmajño dharmarājñe dvijottamaḥ
 60 ṛṣīṇāṃ saṃnidhau rājañ śṛṇvatoḥ kṛṣṇa bhīsmayoḥ
     tasyāpy akathayat pūrvaṃ nāradaḥ sumahātapaḥ
 61 devaṃ paramakaṃ brahma śvetaṃ candrābham acyutam
     yatra caikāntino yānti nārāyaṇa parāyanāḥ
 62 [janamejaya]
     evaṃ bahuvidhaṃ dharmaṃ pratibuddhair niṣevitam
     na kurvanti kathaṃ viprā anye nānā vrate sthitāḥ
 63 [vaiṣampāyana]
     tisraḥ prakṛtayo rājan dehabandheṣu nirmitāḥ
     sāttvikī rājasī caiva tāmasī ceti bhārata
 64 dehabandheṣu puruṣaḥ śreṣṭhaḥ kurukulodvaha
     sāttvikaḥ puruṣavyāghra bhaven mokṣārtha niścitaḥ
 65 atrāpi sa vijānāti puruṣaṃ brahma vartinam
     nārāyaṇa paro mokṣas tato vai sāttvikaḥ smṛtaḥ
 66 manīsitaṃ ca prāpnoti cintayan puruṣottamam
     ekāntabhaktiḥ satataṃ nārāyaṇa parāyanaḥ
 67 manīsino hi ye ke cid yatayo mokṣakāṅkṣiṇaḥ
     teṣāṃ vai chinnatṛṣṇānāṃ yogakṣema vaho hariḥ
 68 jāyamānaṃ hi puruṣaṃ yaṃ paśyen madhusūdanaḥ
     sāttvikas tu sa vijñeyo bhaven mokṣe ca niścitaḥ
 69 sāṃkhyayogena tulyo hi dharma ekāntasevitaḥ
     nārāyaṇātmake mokṣe tato yānti parāṃ gatim
 70 nārāyaṇena dṛṣṭaś ca pratibuddho bhavet pumān
     evam ātmecchayā rājan pratibuddho na jāyate
 71 rājasī tāmasī caiva vyāmiśre prakṛtīsmṛte
     tad ātmakaṃ hi puruṣaṃ jāyamānaṃ viśāṃ pate
     pravṛtti lakṣaṇair yuktaṃ nāvekṣati hariḥ svayam
 72 paśyaty enaṃ jāyamānaṃ brahmā lokapitāmahaḥ
     rajasā tamasā caiva mānuṣaṃ samabhiplutam
 73 kāmaṃ devāś ca ṛṣayaḥ sattvasthā nṛpasattama
     hīnāḥ sattvena sūkṣmeṇa tato vaikārikāḥ smṛtāḥ
 74 [janamejaya]
     kathaṃ vaikāriko gacchet puruṣaḥ puruṣottamam
 75 [vaiṣampāyana]
     susūkṣma sattvasaṃyuktaṃ saṃyukktaṃ tribhir akṣaraiḥ
     puruṣaḥ puruṣaṃ gacchen niṣkriyaḥ pañcaviṃśakam
 76 evam ekaṃ sāṃkya yogaṃ vedāraṇyakam eva ca
     parasparāṅgāny etāni pañcarātraṃ ca kathyate
     eṣa ekāntināṃ dharmo nārāyaṇa parātmakaḥ
 77 yathā samudrāt prasṛtā jalaughās; tam eva rājan punar āviśanti
     ime tathā jñānamahājalaughā; nārāyaṇaṃ vai punar āviśanti
 78 eṣa te kathito dharmaḥ sātvato yadubāndhava
     kuruṣvainaṃ yathānyāyaṃ yadi śaknoṣi bhārata
 79 evaṃ hi sumahābhāgo nārado gurave mama
     śvetānāṃ yatinām āha ekāntagatim avyayām
 80 vyāsaś cākathayat prītyā dharmaputrāya dhīmate
     sa evāyaṃ mayā tubhyam ākhyātaḥ prasṛto guroḥ
 81 itthaṃ hi duścaro dharma eṣa pārthiva sattama
     yathaiva tvaṃ tathaivānye na bhajanti vimohitāḥ
 82 kṛṣṇa eva hi lokānāṃ bhāvano mohanas tathā
     saṃhāra kārakaś caiva kāraṇaṃ ca viśāṃ pate

SECTION CCCXXXVI

"Bhishma said, 'Addressed by Narayana, that foremost of beings, in these words, Narada, the foremost of men, then said these words unto Narayana for the good of the world.
"Narada said, Let that object be accomplished for which thou, O self-born Being, hast taken birth in four forms in the house of Dharma! I shall now repair (to the White Island) for beholding thy original nature. I always worship my seniors. I have never divulged the secrets of others. O lord of the universe, I have studied the Vedas with care. I have undergone austere penances. I have never spoken an untruth. As ordained in the scriptures, I have always protected the four that should be protected. 1
p. 118
[paragraph continues] I have always behaved equally towards friends and foes. Wholly and conclusively devoted to Him, that first of deities, viz., the Supreme Soul, I incessantly adore Him. Having cleansed my soul by these acts of special merit, why shall I not succeed in obtaining a sight of that Infinite Lord of the universe?--Hearing these words of Parameshthi's son, Narayana, that protector of the scriptures, dismissed him, saying,--Go, O Narada!--Before dismissing him, however, the great deity worshipped the celestial Rishi with those rites and ceremonies which have been laid down in the scriptures by himself. Narada also gave due honours to the ancient Rishi Narayana. After such honours had been mutually given and received, the son of Parameshthi departed from that spot. Endued with high Yoga-puissance, Narada suddenly soared into the firmament and reached the summit of the mountains of Meru. Proceeding to a retired spot on that summit, the great ascetic took rest for a short while. He than cast his eyes towards the north western direction and beheld an exceedingly wonderful sight. Towards the north, in the ocean of milk, there is a large island named the White Island. The learned say that its distance from the mountains of Meru is greater than two and thirty thousand Yojanas. The denizens of that realm have no senses. They live without taking food of any kind. Their eyes are winkless. They always emit excellent perfumes. Their complexions are white. They are cleansed from every sin. They blast the eyes of those sinners that look at them. Their bones and bodies are as hard as thunder. They regard honour and dishonour in the same light. They all look as if they are of celestial origin. Besides, all of them are endued, with auspicious marks and great strength. Their heads seem to be like umbrellas. Their voices are deep like that of the clouds. Each of them has four Mushkas. 1 The soles of their feet are marked by hundreds of lines. They have sixty teeth all of which are white (and large), and eight smaller ones. They have many tongues. With those tongues they seem to lick the very Sun whose face is turned towards every direction. Indeed, they seem to be capable of devouring that deity from whom hath sprung the entire universe, the Vedas, the deities, and the Munis wedded to the attribute of tranquillity.
"Yudhishthira said,--'O grandsire, thou hast said that those beings have no senses, that they do not eat anything for supporting their lives; that their eyes are winkless; and that they always emit excellent perfumes. I ask, how were they born? What also is the superior end to which they attain? O chief of Bharata's race, are the indications of those men that become emancipate the same as those by which the denizens of the White Island are distinguished? Do thou dispel my doubts? The curiosity I feel is very great. Thou art the repository of all histories and discourses. As regards ourselves, we entirely depend on thee for knowledge and
p. 119
instruction!
"Bhishma continued,--'This narrative, O monarch, which I have heard from my sire, is extensive. I shall now recite it to thee. Indeed, it is regarded as the essence of all narratives. There was, in times past, a king on Earth of the name of Uparichara. He was known to be the friend of Indra, the chief of the celestials. He was devoted to Narayana known also by the name of Hari. He was observant of all the duties laid down in the scriptures. Ever devoted to his sire, he was always heedful and ready for action. He won the sovereignty of the world in consequence of a boon he had obtained from Narayana. Following the Sattwata ritual that had been declared in days of yore by Surya himself, king Uparichara used to worship the God of gods (Narayana), and when his worship was over, he used to adore (with what remained) the grandsire of the universe. 1 After worshipping the Grandsires (Pitris), he worshipped the Brahmanas. He then divided the offerings among those that were dependent on him. With what remained after serving those, the king satisfied his own hunger. Devoted to truth, the monarch abstained from doing any injury to any creature. With his whole soul, the king was devoted to that God of gods, viz., Janarddana, who is without beginning and middle and end, who is the Creator of the universe, and who is without deterioration of any kind. Beholding the devotion to Narayana of that slayer of foes, the divine chief of the celestials himself shared with him his own seat and bed. His kingdom and wealth and spouses and animals were all regarded by him as obtained from Narayana. He, therefore, offered all his possessions to that great deity. 2 Adopting the Sattwata ritual, king Uparichara, with concentrated soul, used to discharge all his sacrificial acts and observances, both optional and obligatory. In the place of that illustrious king, many foremost Brahmanas, well conversant with the Pancharatra ritual, used to eat before all others the food offered to the god Narayana. As long as that slayer of foes continued to rule his kingdom righteously, no untruth ever escaped his lips and no evil thought ever entered his mind. With his limbs he never committed even the slightest sin. The seven celebrated Rishis, viz., Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, and Vasishta of great energy, who came to be known by the name of Chitra-sikhandins, uniting together on the breast of that foremost of mountains, viz., Meru, promulgated an excellent treatise on duties and observances that was consistent with the four Vedas. The contents of that treatise were uttered by seven mouths, and constituted the best compendium of human duties and observances. Known, as already stated, by the name of Chitra-sikhandins, those seven
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[paragraph continues] Rishis constitute the seven (Pravriti) elements (of Mahat, Ahankara, etc.) and the Selfborn Manu, who is the eighth in the enumeration, constituted original Prakriti. These eight uphold the universe, and it was these eight that promulgated the treatise adverted to. With their senses and minds under complete control, and ever devoted to Yoga, these eight ascetics, with concentrated souls, are fully conversant with the Past, the Present and the Future, and are devoted to the religion of Truth.--This is good this is Brahma,--this is highly beneficial,--reflecting in their minds in this way, those Rishis created the worlds, and the science of morality and duty that governs those worlds. In that treatise the authors discoursed on Religion and Wealth and Pleasure, and subsequently on Emancipation also. They also laid down in it the various restrictions and limitations intended for the Earth as also for Heaven. They composed that treatise after having worshipped with penances the puissant and illustrious Narayana called also Hari, for a thousand celestial years, in company with many other Rishis. Gratified with their penances and worship, Narayana commanded the goddess of speech, viz. Saraswati, to enter into the person of those Rishis. The goddess, for the good of the worlds did what she was ordered. In consequence of the entrance of the goddess of speech into their persons, those Rishis, well conversant with penances, succeeded in composing that foremost of treatises in respect of vocables, import, and reason. 1 Having composed that treatise sanctified with the syllable Om, the Rishis first of all read it to Narayana who became highly pleased with what he heard. The foremost of all Beings then addressed those Rishis in an incorporeal voice and said,--Excellent is this treatise that ye have composed consisting of a hundred thousand verses. The duties and observances of all the worlds will flow from this your work! In complete accordance with the four Vedas, viz., the Yajushes, the Samans, and the Atharvans of Angiras, the treatise of yours will be an authority in all the worlds in respect of both Pravritti and Nivritti. 2 Agreeably to the authority of the scriptures I have created Brahman from the attribute of Grace, Rudra from my Wrath, and yourselves, Ye Brahmanas, as representing the Pravriti-elements (of Mahat, Ahankara, etc.), Surya, and Chandramas, Wind, and Earth, and Water and Fire, all the stars and planets and constellations, all else that is called by the name of creatures, and utterers of Brahma (or the Vedas), they all live and act in their respective spheres and are all respected as authorities. Even this treatise that ye have composed shall be regarded by all persons in the same light, viz., as a work of the highest authority. This is my command. Guided by this treatise, the
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[paragraph continues] Self-born Manu himself will declare to the world its course of duties and observances. When Usanas and Vrihaspati will arise, they also will promulgate their respective treatises on morality and religion, guided by and quoting from this your treatise. 1 After the publication of his treatise by the Self-born Manu and of that by Usanas, and after the publication of the treatise also by Vrihaspati, this science composed by you will be acquired by king Vasu (otherwise known by the name of Uparichara). Indeed ye foremost of regenerate ones, that king will acquire this knowledge of this work from Vrihaspati. That King, filled with all good thoughts, will become deeply devoted to me. Guided by this treatise, he will accomplish all his religious acts and observances. Verily, this treatise composed by you will be the foremost of all treatise on morality and religion. Possessed of the excellence, this treatise is fraught with instructions for acquiring both Wealth and Religious merit, and is full of mysteries. In consequence of the promulgation of this treatise of yours, ye will be progenitors of an extensive race. King Uparichara also will become endued with greatness and prosperity. Upon the death, however, of that king, this eternal treatise will disappear from the world. I tell you all this.--Having said these words unto all those Rishis, the invisible Narayana left them and proceeded to some place that was not known to them. Then those sires of the world, those Rishis that bestowed their thoughts on the ends pursued by the world, duly promulgated that treatise which is the eternal origin of all duties and observances. Subsequently, when Vrihaspati was born in Angiras's race in the first or the Krita age, those seven Rishis charged him with the task of promulgating their treatise which was consistent with the Upanishads and the several branches of the Vedas. They themselves who were upholders of the universe and the first promulgators of duties and religious observances, then proceeded to the place they chose, resolved to devote themselves to penances.'"

 

 

Book 12
Chapter 337

 

 

 

1 [janamejaya]
      sāṃkhyaṃ yogaṃ pañcarātraṃ vedāraṇyakam eva ca
      jñānāny etāni brahmarṣe lokeṣu pracaranti ha
  2 kim etāny ekaniṣṭhāni pṛthaṅ niṣṭhāni vā mune
      prabrūhi vai mayā pṛṣṭaḥ pravṛttiṃ ca yathākramam
  3 [vaiṣampāyana]
      jajñe bahujñaṃ param aty udāraṃ; yaṃ dvīpamadhye sutam ātmavantam
      parāśarād gandhavatī maharṣiṃ; tasmai namo 'jñānatamo nudāya
  4 pitāmahād yaṃ pravadanti ṣaṣṭhaṃ; maharṣim ārṣeya vibhūti yuktam
      nārāyaṇasyāṃśajam ekaputraṃ; dvaipāyanaṃ veda mahānidhānam
  5 tam ādi kāleṣu mahāvibhūtir; nārāyaṇo brahma mahānidhānam
      sasarja putrārtham udāratejā; vyāsaṃ mahātmānam ajaḥ purāṇaḥ
  6 [janamejaya]
      tvayaiva kathitaḥ pūrvaṃ saṃbhavo dvijasattama
      vasithasya sutaḥ śaktiḥ śakteḥ putraḥ parāśaraḥ
  7 parāśarasya dāyādaḥ kṛṣṇadvaipāyano muniḥ
      bhūyo nārāyaṇa sutaṃ tvam evainaṃ prabhāsase
  8 kim ataḥ pūrvajaṃ janma vyāsasyāmita tejasaḥ
      kathayasvottama mate janma nārāyaṇodbhavam
  9 [vaiṣampāyana]
      vedārthān vettukāmasya dharmiṣṭhasya tapo nidheḥ
      guror me jñānaniṣṭhasya himavatpāda āsataḥ
  10 kṛtvā bhāratam ākhyānaṃ tapaḥ śrāntasya dhīmataḥ
     śuśrūsāṃ tatparā rājan kṛtavanto vayaṃ tadā
 11 sumantur jaiminiś caiva pailaś ca sudṛdha vrataḥ
     ahaṃ caturthaḥ śiṣyo vai śuko vyāsātmajas tathā
 12 ebhiḥ parivṛto vyāsaḥ śiṣyaiḥ pañcabhir uttamaiḥ
     śuśubhe himavatpāde bhūtair bhūtapatir yathā
 13 vedān āvartayan sāṅgān bhāratārthāṃś ca sarvaśaḥ
     tam ekamanasaṃ dāntaṃ yuktā vayam upāsmahe
 14 kathāntare 'tha kasmiṃś cit pṛṣṭo 'smābhir dvijottamaḥ
     vedārthān bhāratārthāṃś ca janma nārāyaṇāt tathā
 15 sa pūrvam uktvā vedārthān bhāratārthāṃś ca tattvavit
     nārāyaṇād idaṃ janma vyāhartum upacakrame
 16 śṛṇudhvam ākhyāna varam etad ārṣeyam uttamam
     ādi kālodbhavaṃ viprās tapasādhigataṃ mayā
 17 prāpte prajā visarge vai saptame padmasaṃbhave
     nārāyaṇo mahāyogī śubhāśubhavivarjitaḥ
 18 sasṛje nābhitaḥ putraṃ brahmāṇam amitaprabham
     tataḥ sa prādurabhavad athainaṃ vākyam abravīt
 19 mama tvaṃ nābhito jātaḥ prajā sarga karaḥ prabhuḥ
     sṛja prajās tvaṃ vividhā brahman sajada paṇḍitāḥ
 20 sa eva m ukto vimukhaś cintā vyākulamānasaḥ
     pranamya varadaṃ devam uvāca harim īśvaram
 21 kā śaktir mama deveśa prajāḥ sraṣṭuṃ namo 'stu te
     aprajñāvān ahaṃ deva vidhatsva yad anantaram
 22 sa eva m ukto bhagavān bhūtvāthāntar hitas tataḥ
     cintayām āsa deveśo buddhiṃ buddhimatāṃ varaḥ
 23 svarūpiṇī tato buddhir upatasthe hariṃ prabhum
     yogena caināṃ niryogaḥ svayaṃ niyuyuje tadā
 24 sa tām aiśvaryayogasthāṃ buddhiṃ śaktimatīṃ satīm
     uvāca vacanaṃ devo buddhiṃ vai prabhur avyayaḥ
 25 brahmāṇaṃ praviśasveti lokasṛṣṭy arthasiddhaye
     tatas tam īśvarādiṣṭā buddhiḥ kṣipraṃ viveśa sā
 26 athainaṃ buddhisaṃyuktaṃ punaḥ sa dadṛśe hariḥ
     bhūyaś cainaṃ vacaḥ prāha sṛjemā vividhāḥ prajāḥ
 27 evam uktvā sa bhagavāṃs tatraivāntaradhīyata
     prāpa caiva muhur tena svasthānaṃ deva saṃjñitam
 28 tāṃ caiva prakṛtiṃ prāpya ekībhāvagato 'bhavat
     athāsya buddhir abhavat punar anyā tadā kila
 29 sṛṣṭā imāḥ prajāḥ sarvā brahmaṇā parameṣṭhinā
     daityadānavagandharvarakṣogaṇasamākulāḥ
     jātā hīyaṃ vasumatī bhārākrāntā tapasvinī
 30 bahavo balinaḥ pṛthvyāṃ daityadānavarākṣasāḥ
     bhaviṣyanti tapo yuktā varān prāpsyanti cottamān
 31 avaśyam eva taiḥ sarvair varadānena darpitaiḥ
     bādhitavyāḥ suragaṇā ṛṣayaś ca tapodhanāḥ
     tatra nyāyyam idaṃ kartuṃ bhārāvataraṇaṃ mayā
 32 atha nānā samudbhūtair vasudhāyāṃ yathākramam
     nigraheṇa ca pāpānāṃ sādhūnāṃ pragraheṇa ca
 33 imāṃ tapasvinīṃ satyāṃ dhārayiṣyāmi medinīm
     mayā hy eṣā hi dhriyate pātālasthena bhoginā
 34 mayā dhṛtā dhārayati jagad dhi sacarācaram
     tasmāt pṛthvyāḥ paritrāṇaṃ kariṣye saṃbhavaṃ gataḥ
 35 evaṃ sa cintayitvā tu bhagavān madhusūdanaḥ
     rūpāṇy anekāny asṛjat prādurbhāvabhavāya saḥ
 36 vārāhaṃ nārasiṃhaṃ ca vāmanaṃ mānuṣaṃ tathā
     ebhir mayā nihantavyā durvinītāḥ surārayaḥ
 37 atha bhūyo jagat sraṣṭā bhoḥ śabdenānunādayan
     sarasvatīm uccacāra tatra sārasvato 'bhavat
 38 apāntaratamā nāma suto vāk saṃbhavo vibhoḥ
     bhūtabhavya bhaviṣyajñaḥ satyavādī dṛdha vrataḥ
 39 tam uvāca nataṃ mūrdhnā devānām ādir avyayaḥ
     vedākhyāne śrutiḥ kāryā tvayā matimatāṃ vara
     tasmāt kuru yathājñaptaṃ mayaitad vacanaṃ mune
 40 tena bhinnās tadā vedā manoḥ svāyambhuve 'ntare
     tatas tutoṣa bhagavān haris tenāsya karmaṇā
     tapasā ca sutaptena yamena niyamena ca
 41 [ṣrībhagavān]
     manvantareṣu putra tvam evaṃ lokapravartakaḥ
     bhaviṣyasy acalo brahmann apradhṛṣyaś ca nityaśaḥ
 42 punas tiṣye ca saṃprāpte kuravo nāma bhāratāḥ
     bhaviṣyanti mahātmāno rājānaḥ prathitā bhuvi
 43 teṣāṃ tvattaḥ prasūtānāṃ kulabhedo bhaviṣyati
     parasparavināśārthaṃ tvām ṛte dvijasattama
 44 tatrāpy anekadhā vedān bhetsyase tapasānvitaḥ
     kṛṣṇe yuge ca saṃprāpte kṛṣṇa varṇo bhaviṣyasi
 45 dharmāṇāṃ vividhānāṃ ca kartā jñānakaras tathā
     bhaviṣyasi tapo yukto na ca rāgād vimokṣyase
 46 vītarāgaś ca putras te paramātmā bhaviṣyati
     maheśvara prasādena naitad vacanam anyathā
 47 yaṃ mānasaṃ vai pravadanti putraṃ; pitāmahasyottama buddhiyuktam
     vasitham agryaṃ tapaso nidhānaṃ; yaś cāpi sūryaṃ vyatiricya bhāti
 48 tasyānvaye cāpi tato maharṣiḥ; parāśaro nāma mahāprabhāvaḥ
     pitā sa te veda nidhir variṣṭho; mahātapā vai tapaso nivāsaḥ
     kānīna garbhaḥ pitṛkanyakāyāṃ; tasmād ṛṣes tvaṃ bhavitā ca putraḥ
 49 bhūtabhavya bhaviṣyāṇāṃ chinnasarvārtha saṃśayaḥ
     ye hy atikrāntakāḥ pūrvaṃ sahasrayugaparyayāḥ
 50 tāṃś ca sarvān mayoddiṣṭān drakṣyase tapasānvitaḥ
     punar drakṣyasi cāneka sahasrayugaparyayān
 51 anādi nidhanaṃ loke cakrahastaṃ ca māṃ mune
     anudhyānān mama mune naitad vacanam anyathā
 52 śanaiścaraḥ sūryaputro bhaviṣyati manur mahān
     tasmin manvantare caiva saptarṣigaṇapūrvakaḥ
     tvam eva bhavitā vatsa matprasādān na saṃśayaḥ
 53 [vyāsa]
     evaṃ sārasvatam ṛṣim apāntaratamaṃ tadā
     uktvā vacanam īśānaḥ sādhayasvety athābravīt
 54 so 'haṃ tasya prasādena devasya hari medhasaḥ
     apāntaratamā nāma tato jāto ''jñayā hareḥ
     punaś ca jāto vikhyāto vasiṣṭha kulanandanaḥ
 55 tad etat kathitaṃ janma mayā pūrvakam ātmanaḥ
     nārāyaṇa prasādena tathā nārāyaṇāṃśajam
 56 mayā hi sumahat taptaṃ tapaḥ paramadāruṇam
     purā matimatāṃ śreṣṭhāḥ parameṇa samādhinā
 57 etad vaḥ kathitaṃ sarvaṃ yan māṃ pṛcchatha putrakāḥ
     pūrvajanma bhaviṣyaṃ ca bhaktānāṃ snehato mayā
 58 [vaiṣampāyana]
     eṣa te kathitaḥ pūrvaṃ saṃbhavo 'smad guror nṛpa
     vyāsasyākliṣṭa manaso yathā pṛṣṭaḥ punaḥ śṛṇu
 59 sāṃkhyaṃ yogaṃ pañcarātraṃ vedāḥ pāśupataṃ tathā
     jñānāny etāni rājarṣe viddhi nānā matāni vai
 60 sāṃkhyasya vaktā kapilaḥ paramarṣiḥ sa ucyate
     hiraṇyagarbho yogasya vettā nānyaḥ purātanaḥ
 61 apāntaratamāś caiva vedācāryaḥ sa ucyate
     prācīna garbhaṃ tam ṛṣiṃ pravadantīha ke cana
 62 umāpatir bhūtapatiḥ śrīkantho brahmaṇaḥ sutaḥ
     uktavān idam avyagro jñānaṃ pāśupataṃ śivaḥ
 63 pañcarātrasya kṛtsnasya vettā tu bhagavān svayam
     sarveṣu ca nṛpaśreṣṭha jñāneṣv eteṣu dṛśyate
 64 yathāgamaṃ yathā jñānaṃ niṣṭhā nārāyaṇaḥ prabhuḥ
     na cainam evaṃ jānanti tamo bhūtā viśāṃ pate
 65 tam eva śāstrakartāraṃ pravadanti manīṣiṇaḥ
     niṣṭhāṃ nārāyaṇam ṛṣiṃ nānyo 'stīti ca vādinaḥ
 66 niḥsaṃśayeṣu sarveṣu nityaṃ vasati vai hariḥ
     sasaṃśayān hetubalān nādhyāvasati mādhavaḥ
 67 pañcarātravido ye tu yathākramaparā nṛpa
     ekāntabhāvopagatās te hariṃ praviśanti vai
 68 sāṃkhyaṃ ca yogaṃ ca sanātane dve; vedāś ca sarve nikhilena rājan
     sarvaiḥ samastair ṛṣibhir nirukto; nārāyaṇo viśvam idaṃ purāṇam
 69 śubhāśubhaṃ karma samīritaṃ yat; pravartate sarvalokeṣu kiṃ cit
     tasmād ṛṣes tad bhavatīti vidyād; divy antarikṣe bhuvi cāpsu cāpi

 

SECTION CCCXXXVII

"Bhishma said, 'Then upon the expiration of the great Kalpa, when the celestial Purohita Vrihaspati was born in the race of Angiras, all the deities became very happy. The words, Vrihat, Brahma, and Mahat all bear
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the same sense. 1 The celestial Purohita, O king came to be called Vrihaspati because he was endued with all these attributes. King Uparichara, otherwise called Vasu, became a disciple of Vrihaspati and soon became the foremost of his disciples. Admitted as such, he began to study at the feet of his preceptor that science which was composed by the seven Rishis who were (otherwise) known by the name of Chitrasikhandins. With soul cleansed from all sorts of evil by sacrifices and other religious rites, he ruled the Earth like Indra ruling the Heaven. The illustrious king performed a great Horse-sacrifice in which his preceptor Vrihaspati became the Hota. The sons of Prajapati (Brahman) themselves, viz., Ekata, Dwita, and Trita, became the Sadasyas in that sacrifice. 2 There were others also who became Sadasyas in that sacrifice, viz., Dhanusha, Raivya, Arvavasu, Parvavasu, the Rishi Medhatithi, the great Rishi Tandya, the blessed Rishi Santi, otherwise called Vedasiras, the foremost of Rishis, viz., Kapila, who was the father of Salihotra, the first Kalpa, Tittiri the elder brother of Vaisampayana, Kanwa, and Devahotra, in all forming sixteen. In that great sacrifice, O monarch, all the requisite articles were collected. No animals were slain in it. The king had ordained it so. He was full of compassion. Of pure and liberal mind, he had cast off all desires, and was well-conversant with all rites. The requisites of that sacrifice all consisted of the products of the wilderness. The ancient God of gods (viz., Hari), became highly gratified with the king on account of that sacrifice. Incapable of being seen by any one else, the great God showed himself to his worshipper. Accepting by taking its scent, the share offered to him he himself took up the Purodasa. 3 The great God took up the offerings without being seen by any one. At this, Vrihaspati became angry. Taking up the ladle he hurled it with violence at the sky, and began to shed tears in wrath. Addressing king Uparichara he said,--Here, I place this as Narayana's share of the sacrificial offerings. Without doubt, he shall take it before my eyes.
"Yudhishthira said, 'In the great sacrifice of Uparichara, all the deities appeared in their respective forms for taking their shares of the sacrificial offerings and were seen by all. Why is it that the puissant Hari only acted otherwise by invisibly taking his share?'
"Bhishma continued, 'When Vrihaspati gave way to wrath, the great king Vasu and all his Sadasyas sought to pacify the great Rishi. With cool heads, all of them addressed Vrihaspati, saying,--It behoveth
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thee not to give way to anger. In this Krita age, this anger to which thou hast given way, should not be the characteristic of any one. The great deity for whom the share of the sacrificial offerings was designed by thee, is himself free from anger. He is incapable of being seen either by ourselves or by thee, O Vrihaspati! Only he can see Him to whom He becomes gracious.--Then the Rishis Ekata, Dwita, and Trita, who were well conversant with the science of morality and duties compiled by the seven Rishis, addressed that conclave and began the following narration.--We are the sons of Brahman, begotten by a fiat of his will (and not in the ordinary way). Once on a time we repaired to the north for obtaining what is for our highest good. Having undergone penances for thousands of years and acquired great ascetic merit, we again stood on only one foot like fixed stakes of wood. The country where we underwent the austerest of penances, lies to the north of the mountains of Meru and on the shores of the Ocean of Milk. The object we had in mind was how to behold the divine Narayana in his own form. Upon the completion of our penances and after we had performed the final ablutions, an incorporeal voice was heard by us, O puissant Vrihaspati, at once deep as that of the clouds and exceedingly sweet and filling the heart with joy. The voice said,--Ye Brahmanas, well have ye performed these penances with cheerful souls. Devoted unto Narayana, ye seek to know how ye may succeed in beholding that god of great puissance! On the northern shores of the Ocean of Milk there is an island of great splendour called by the name of White Island. The men that inhabit that island have complexions as white as the rays of the Moon and that are devoted to Narayana. Worshippers of that foremost of all Beings, they are devoted to Him with their whole souls. They all enter that eternal and illustrious deity of a thousand rays. 1 They are divested of senses. They do not subsist on any kind of food. Their eyes are winkless. Their bodies always emit a fragrance. Indeed, the denizens of White Island believe and worship only one God. Go thither, ye ascetics, for there I have revealed myself!--All of us, hearing these incorporeal words, proceeded by the way indicated to the country described. Eagerly desirous of beholding Him and our hearts full of Him, we arrived at last at that large island called White Island. Arrived there, we could see nothing. Indeed, our vision was blinded
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by the energy of the great deity and accordingly we could not see Him. 1 At this, the idea, due to the grace of the great God Himself, arose in our minds that one that had not undergone sufficient penances could not speedily behold Narayana. Under the influence of this idea we once more set ourselves to the practice of some severe austerities, suited to the time and place, for a hundred years. Upon the completion of our vows, we beheld a number of men of auspicious features. All of them were white and looked like the Moon (in colour) and possessed of every mark of blessedness. Their hands were always joined in prayer. The faces of some were turned towards the North and of some towards the East. They were engaged in silently thinking on Brahma. 2 The Yapa performed by those high-souled persons was a mental yapa (and did not consist of the actual recitation of any mantras in words). In consequence of their hearts having been entirely set upon Him, Hari became highly pleased with them. The effulgence that was emitted by each of those men resembled, O foremost of ascetics, the splendours which Surya assumes when the time comes for the dissolution of the universe. Indeed, we thought that Island was the home of all Energy. All the inhabitants were perfectly equal in energy. There was no superiority or inferiority there among them. 3 We then suddenly beheld once more a light arise, that seemed to be the concentrated effulgence of a thousand Suns, O Vrihaspati. The inhabitants, assembling together, ran towards that light, with hands joined in reverential attitude, full of joy, and uttering the one word Namas (we bow thee!) We then heard a very loud noise uttered by all of them together. It seemed that those men were employed in offering a sacrifice to the great God. As regards ourselves, we were suddenly deprived of our senses by his Energy. Deprived of vision and strength and all the senses, we could not see or feel anything. 4 We only heard a loud volume of sound uttered by the assembled inhabitants. It said,--Victory to thee, O thou of eyes like lotus-petals! Salutations to thee, O Creator of the universe! Salutations to thee, O Hrishikesa, O foremost of Beings, O thou that art the First-born! Even this was the sound we heard, uttered distinctly and agreeably to the
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rules of orthoepy. 1 Meanwhile, a breeze, fragrant and pure, blew, bearing perfumes of celestial flowers, and of certain herbs and plants that were of use on the occasion. Those men, endued with great devotion, possessed of hearts full of reverence, conversant with the ordinances laid down in the Pancharatra, were then worshipping the great deity with mind, word, and deed. 2 Without doubt, Hari appeared in that place whence the sound we heard arose. As regards ourselves, stupefied by His illusion, we could not see him. After the breeze had ceased and the sacrifice had been over, our hearts became agitated with anxiety, O foremost one of Angira's race. As we stood among those thousands of men all of whom were of pure descent, no one honoured us with a glance or nod. Those ascetics, all of whom were cheerful and filled with devotion and who were all practising the Brahma-frame of mind, did not show any kind of feeling for us. 3 We had been exceedingly tired. Our penances had emaciated us. At that time, an incorporeal Being addressed us from the sky and said unto us these words--These white men, who are divested of all outer senses, are competent to behold (Narayana). Only those foremost of regenerate persons whom these white men honoured with their glances, become competent to behold the great God. 4 Go hence, ye Munis, to the place whence ye have come. That great Deity is incapable of being ever seen by one that is destitute of devotion. Incapable of being seen in consequence of his dazzling effulgence, that illustrious Deity can be beheld by only those persons that in course of long ages succeed in devoting themselves wholly and solely to Him. Ye foremost of regenerate one, ye have a great duty to per-form. After the expiration of this the Krita age, when the Treta age comes in course of the Vivaswat cycle, a great calamity will overtake the worlds. Ye Munis, ye shall then have to become the allies of the deities (for dispelling that calamity).--Having heard these wonderful words that were sweet as nectar, we soon got back to the place we desired, through the grace of that great Deity. When with the aid of even such austere penances and of offerings devoutly given in sacrifices, we failed to have a sight of the great Deity, how, indeed, can you expect to behold Him so easily? Narayana is a Great Being, He is the
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[paragraph continues] Creator of the universe. He is adorned in sacrifices with offerings of clarified butter and other food dedicated with the aid of Vedic mantras. He has no beginning and no end. He is Unmanifest. Both the Deities and the Danavas worship Him.--Induced by these words spoken by Ekata and approved by his companions, viz., Dwita and Trita, and solicited also by the other Sadasyas, the high-minded Vrihaspati brought that sacrifice to a completion after duly offering the accustomed adorations to the Deities. King Uparichara also, having completed his great sacrifice, began to rule his subjects righteously. At last, casting off his body, he ascended to heaven. After some time, through the curse of the Brahmanas, he fell down from those regions of felicity and sank deep into the bowels of the Earth. King Vasu, O tiger among monarchs, was always devoted to the true religion. Although sunk deep into the bowels of the Earth, his devotion to virtue did not abate. Ever devoted to Narayana, and ever reciting sacred mantras having Narayana for their deity, he once more ascended to heaven through Narayana's grace. Ascending from the bowels of the Earth, king Vasu in consequence of the very highest end that he attained, proceeded to a spot that is even higher than the region of Brahman himself.'" 1

 

 

Book 12
Chapter 338

 

 

 

1 [janamejaya]
      bahavaḥ puruṣā brahmann utāho eka eva tu
      ko hy atra puruṣaḥ śreṣṭhaḥ ko vā yonir ihocyate
  2 [vaiṣampāyana]
      bahavaḥ puruṣā loke sāṃkhyayogavicāriṇām
      naitad icchanti puruṣam ekaṃ kurukulodvaha
  3 bahūnāṃ puruṣāṇāṃ ca yathaikā yonir ucyate
      tathā taṃ puruṣaṃ viśvaṃ vyākhyāsyāmi guṇādhikam
  4 namaskṛtvā tu gurave vyāsāyāmita tejase
      tapo yuktāya dāntāya vandyāya paramarṣaye
  5 idaṃ puruṣasūktaṃ hi sarvavedeṣu pārthiva
      ṛtaṃ satyaṃ ca vikhyātam ṛṣisiṃhena cintitam
  6 utsargeṇāpavādena ṛṣibhiḥ kapilādibhiḥ
      adhyātmacintām āśritya śāstrāṇy uktāni bhārata
  7 samāsatas tu yad vyāsaḥ puruṣaikatvam uktavān
      tat te 'haṃ saṃpravakṣyāmi prasādād amitaujasaḥ
  8 atrāpy udāharantīmam itihāsaṃ purātanam
      brahmaṇā saha saṃvādaṃ tryambakasya viśāṃ pate
  9 kṣīrodasya samudrasya madhye hātaka saprabhaḥ
      vaijayanta iti khyātaḥ parvata pravaro nṛpa
  10 tatrādhyātma gatiṃ deva ekākī pravicintayan
     vairāja sadane nityaṃ vaijayantaṃ niṣevate
 11 atha tatrāsatas tasya caturvaktrasya dhīmataḥ
     lalāta prabhavaḥ putraḥ śiva āgād yadṛcchayā
     ākāśenaiva yogīśaḥ purā trinayanaḥ prabhuḥ
 12 tataḥ khān nipapātāśu dharaṇīdharamūrdhani
     agrataś cābhavat prīto vavande cāpi pādayoḥ
 13 taṃ pādayor nipatitaṃ dṛṣṭvā savyena pāninā
     utthāpayām āsa tadā prabhur ekaḥ prajāpatiḥ
 14 uvāca cainaṃ bhagavāṃś cirasyāgatam ātmajam
     svāgataṃ te mahābāho diṣṭyā prāpto 'si me 'ntikam
 15 kac cit te kuśalaṃ putra svādhyāyatapasoḥ sadā
     nityam ugratapās tvaṃ hi tataḥ pṛcchāmi te punaḥ
 16 [rudra]
     tvatprasādena bhagavan svādhyāyatapasor mama
     kuśalaṃ cāvyayaṃ caiva sarvasya jagatas tathā
 17 ciradṛṣṭo hi bhagavān vairāja sadane mayā
     tato 'haṃ parvataṃ prāptas tv imaṃ tvat pādasevitam
 18 kautūhalaṃ cāpi hi me ekāntagamanena te
     naitat kāraṇam alpaṃ hi bhaviṣyati pitāmaha
 19 kiṃ nu tat sadanaṃ śreṣṭhaṃ kṣutpipāsā vivarjitam
     surāsurair adhyuṣitam ṛṣibhiś cāmitaprabhaiḥ
 20 gandharvair apsarobhiś ca satataṃ saṃniṣevitam
     utsṛjyemaṃ girivaram ekākī prāptavān asi
 21 [brahma]
     vaijayanto girivaraḥ satataṃ sevyate mayā
     atraikāgreṇa manasā puruṣaś cintyate virāt
 22 [rudra]
     bahavaḥ puruṣā brahmaṃs tvayā sṛṣṭāḥ svayambhuvā
     sṛjyante cāpare brahman sa caikaḥ puruṣo virāt
 23 ko hy asau cintyate brahmaṃs tvayā vai puruṣottamaḥ
     etan me saṃśayaṃ brūhi mahat kautūhalaṃ hi me
 24 [brahmā]
     bahavaḥ puruṣāḥ putra ye tvayā samudāhṛtāḥ
     evam etad atikrāntaṃ draṣṭavyaṃ naitam ity api
     ādhāraṃ tu pravakṣyāmi ekasya puruṣasya te
 25 bahūnāṃ puruṣāṇāṃ sa yathaikā yonir ucyate
     tathā taṃ puruṣaṃ viśvaṃ paramaṃ sumahattamam
     nirguṇaṃ nirguṇā bhūtvā praviśanti sanātanam

 

SECTION CCCXXXVIII

"Yudhishthira said, 'When the great king Vasu was so wholly devoted to Narayana, for what reason then did he fall down from heaven and why again had he to sink beneath the surface of the Earth?"
'Bhishma said, 'In this connection is cited an old narrative, O Bharata, of a discourse between the Rishis and the gods. The gods, once on a time, addressing many foremost of Brahmanas, said unto them that sacrifices should be performed by offering up Ajas as victims. By the word Aja should be understood the goat and no other animal.'
The Rishis said, The Vedic Sruti declares that in sacrifices the offerings should consist of (vegetable) seeds. Seeds are called Ajas. It behoveth you not to slay goats. Ye deities, that cannot be the religion of good and righteous people in which slaughter of animals is laid down. This, again, is the Krita age. How can animals be slaughtered in this epoch of righteousness?'
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"Bhishma continued, While this discourse was going between the Rishis and the deities, that foremost of kings, viz., Vasu, was seen to come that way. Endued with great prosperity, the king was coming through the welkin, accompanied by his troops and vehicles and animals. Beholding king Vasu coming to that spot through the skies, the Brahmanas addressing the deities, said,--This one will remove our doubts. He performs sacrifices. He is liberal in making gifts. He always seeks the good of all creatures. How, indeed, will the great Vasu, speak otherwise,--Having thus spoken unto each other, the deities and the Rishis quickly approached king Vasu and questioned him, saying,--O king, with what should one perform sacrifices? Should one sacrifice with the goat or with herbs and plants? Do thou dispel this doubt of ours. We constitute thee our judge in this matter.--Thus addressed by them, Vasu joined his hands in humility and said unto them.--Tell me truly, ye foremost of Brahmanas, what opinion is entertained by you in this matter?
"'The Rishis said, The opinion entertained by us, O king, is that sacrifices should be performed with grain. The deities, however, maintain that sacrifices should be performed with animals. Do thou judge between us and tell us which of these opinions is correct.'
"Bhishma continued, 'Learning what the opinion was that was entertained by the deities, Vasu, moved by partiality for them, said that sacrifices should be performed with animals. At this answer, all the Rishis, endued with the splendour of the Sun, became very angry. Addressing Vasu who was seated on his car and who had (wrongly) taken up the side of the deities, they said unto him,--Since thou hast (wrongly) taken up the side of the deities, do thou fall down from heaven. From this day, O monarch, thou shalt lose the power of journeying through the sky. Through our course, thou shalt sink deep below the surface of the Earth. After the Rishis had said these words, king Uparichara immediately fell down, O monarch, and went down a hole in Earth. At the command, however, of Narayana, Vasu's memory did not leave him. To the good fortune of Vasu, the deities, pained at the course denounced on him by the Brahmanas, began to think anxiously as to how that course might be neutralised. They said, This high-souled king hath been cursed for our sake. We, denizens of heaven, should unite together for doing what is good to him in return for that which he has done to us. Having quickly settled this in their minds with the aid of reflection, the deities proceeded to the spot where the king Uparichara was. Arrived, at his presence, they addressed him, saying, Thou art devoted to the great God of the Brahmanas (viz., Narayana). That great Lord of both the deities and the Asuras, gratified with thee, will rescue thee from the course that has been denounced upon thee. It is proper, however, that the high-souled Brahmanas should be honoured. Verily, O best of kings, their penances should fructify. 1 Indeed, thou hast already fallen down
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from the sky on the Earth. We desire, however, O best of kings, to show thee a favour in one respect. As long as thou, O sinless one, shalt dwell in his hole, so long shalt thou receive (due sustenance, through our boon)! Those streaks of clarified butter which Brahmans with concentrated minds pour in sacrifices in accompaniment with sacred mantras, and which are called by the name of Vasudhara, shall be thine, through our care for thee! Indeed weakness or distress shall not touch thee. 1 While dwelling, O king of kings, in the hole of the Earth, neither hunger nor thirst shall afflict thee for thou shalt drink those streaks of clarified butter called Vasudhara. Thy energy also shall continue unabated. In consequence also of this our boon that we grant thee, the God of gods, viz., Narayana will be gratified with thee, and He will bear thee hence to the region of Brahman!--Having granted these boons unto the king, the denizens of heaven, as also all those Rishis possessed of wealth of penances, returned each to his respective place. Then Vasu, O Bharata, began to adore the Creator of the universe and to recite in silence those sacred mantras that had come out of Narayana's mouth in days of yore. 2 Although dwelling in a pit of the Earth, the king still worshipped Hari, the Lord of all the deities, in the well-known five sacrifices that are performed five times every day, O slayer of foes! In consequence of these adorations, Narayana, otherwise called Hari, became highly pleased with him who thus showed himself to be entirely devoted to Him, by wholly relying upon Him as his sole refuge, and who had completely subjugated his senses. The illustrious Vishnu, that giver of boons, then addressing Garuda of great speed, that foremost of birds, who waited upon Him as his servant, said these desirable words:--O foremost of birds, O thou that art highly blessed, listen to what I say! There is a great king of the name of Vasu who is of righteous soul and rigid vows. Through the wrath of the Brahmanas, he has fallen into a pit of the Earth. The Brahmans, have been sufficiently honoured (for their curse has fructified). Do thou go to that king now. At my command, O Garuda, go to that foremost of kings, viz., Uparichara who is now dwelling in a whole of the Earth and incapable of any longer sailing through the sky, and bring him up without delay into the welkin. Hearing these words of Vishnu, Garuda, spreading his wings and rushing with the speed of the wind, entered that hole in the Earth in which king Vasu was living. Suddenly taking the king up, the son of Vinata soared into the sky and there released the king from his beaks. At that moment, king Uparichara once more acquired his celestial form and re-entered the
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region of Brahman. It was in this way, O son of Kunti, that great king first fell down through the curse of the Brahmanas for a fault of speech, and once more ascended to heaven at the command of the great God (Vishnu). Only the puissant Lord Hari, that foremost of all Beings, was devoutly worshipped by him. It was for this devout worship that the king succeeded very soon in escaping from the curse denounced upon him by the Brahmanas and in regaining the felicitous regions of Brahman.
"Bhishma continued, 'I have thus told thee everything respecting the origin of the spiritual sons of Brahman. Listen to me with undivided attention, for I shall now narrate to thee how the celestial Rishi Narada proceeded in days of yore to White Island.'"

 

Book 12
Chapter 339

 

 

 

 

1 [brahmā]
      śṛṇu putra yathā hy eṣa puruṣaḥ śāśvato 'vyayaḥ
      akṣayaś cāprameyaś ca sarvagaś ca nirucyate
  2 na sa śakyas tvayā draṣṭuṃ mayānyair vāpi sattama
      saguṇo nirguṇo viśvo jñānadṛśyo hy asau smṛtaḥ
  3 aśarīraḥ śarīreṣu sarveṣu nivasaty asau
      vasann api śarīreṣu na sa lipyati karmabhiḥ
  4 mamāntar ātmā tava ca ye cānye dehasaṃjñitāḥ
      sarveṣāṃ sākṣibhūto 'sau na grāhyaḥ kena cit kva cit
  5 viśvamūrdhā viśvabhujo viśvapādākṣi nāsikaḥ
      ekaś carati kṣetreṣu svairacārī yathāsukham
  6 kṣetrāṇi hi śarīrāṇi bījāni ca śubhāśubhe
      tāni vetti sa yogātmā tataḥ kṣetrajña ucyate
  7 nāgatir na gatis tasya jñeyā bhūtena kena cit
      sāṃkhyena vidhinā caiva yogena ca yathākramam
  8 cintayāmi gatiṃ cāsya na gatiṃ vedmi cottamām
      yathā jñānaṃ tu vakṣyāmi puruṣaṃ taṃ sanātanam
  9 tasyaikatvaṃ mahattvaṃ hi sa caikaḥ puruṣaḥ smṛtaḥ
      mahāpuruṣa śabdaṃ sa bibharty ekaḥ sanātanaḥ
  10 eko hutāśo bahudhā samidhyate; ekaḥ sūryas tapasāṃ yonir ekā
     eko vāyur bahudhā vāti loke; mahodadhiś cāmbhasāṃ yonir ekaḥ
     puruṣaś caiko nirguṇo viśvarūpas; taṃ nirguṇaṃ puruṣaṃ cāviśanti
 11 hitvā guṇamayaṃ sarvaṃ karma hitvā śubhāśubham
     ubhe satyānṛte tyaktvā evaṃ bhavati nirguṇaḥ
 12 acintyaṃ cāpi taṃ jñātvā bhāvasūkṣmaṃ catuṣṭayam
     vicared yo yatir yattaḥ sa gacchet puruṣaṃ prabhum
 13 evaṃ hi paramātmānaṃ ke cid icchanti paṇḍitāḥ
     ekātmānaṃ tathātmānam apare 'dhyātmacintakāḥ
 14 tatra yaḥ paramātmā hi sa nityaṃ nirguṇaḥ smṛtaḥ
     sa hi nārāyaṇo jñeyaḥ sarvātmā puruṣo hi saḥ
     na lipyate phalaiś cāpi padmapatram ivāmbhasā
 15 karmātmā tv aparo yo 'sau mokṣabandhaiḥ sa yujyate
     sasaptadaśakenāpi rāśinā yujyate hi saḥ
     evaṃ bahuvidhaḥ proktaḥ puruṣas te yathākramam
 16 yat tat kṛtsnaṃ lokatantrasya dhāma; vedyaṃ paraṃ bodhanīyaṃ sabodhṛ
     mantā mantavyaṃ prāśitā prāśitavyaṃ; ghrātā ghreyaṃ sparśitā sparśanīyam
 17 draṣṭā draṣṭavyaṃ śrāvitā śrāvaṇīyaṃ; jñātā jñeyaṃ saguṇaṃ nirguṇaṃ ca
     yad vai proktaṃ guṇasāmyaṃ pradhānaṃ; nityaṃ caitac chāśvataṃ cāvyayaṃ ca
 18 yad vai sūte dhātur ādyaṃ nidhānaṃ; tad vai viprāḥ pravadante 'niruddham
     yad vai loke vaidikaṃ karma sādhu; āśīr yuktaṃ tad dhi tasyopabhojyam
 19 devāḥ sarve munayaḥ sādhu dāntās; taṃ prāg yajñair yajñabhāgaṃ yajante
     ahaṃ brahmā ādya īśaḥ prajānāṃ; tasmāj jātas tvaṃ ca mattaḥ prasūtaḥ
     matto jagaj jaṅgamaṃ sthāvaraṃ ca; sarve vedāḥ sarahasyā hi putra
 20 caturvibhaktaḥ puruṣaḥ sa krīdati yathecchati
     evaṃ sa eva bhagavāñ jñānena pratibodhitaḥ
 21 etat te kathitaṃ putra yathāvad anupṛcchataḥ
     sāṃkhyajñāne tathā yoge yathāvad anuvarṇitam

SECTION CCCXXXIX

"Bhishma said, 'Arrived at the spacious realm called White Island, the illustrious Rishi beheld those same white men possessed of lunar splendour (of whom I have already spoken to thee). Worshipped by them, the Rishi worshipped them in return by bending his head and reverencing them in his mind. 1 Desirous of beholding Narayana, he began to reside there, attentively engaged in the silent recitation of mantras, sacred to him, and observant of vows of the most difficult kind, with concentrated mind, the regenerate Rishi, with arms upraised, stood in Yoga, and then sang the following hymn unto the Lord of the universe, Him, viz., who is at once the soul of attributes and divested of all attributes.
"Narada said, Salutations to thee, O God of gods, O thou that art freed from all acts! Thou art he who is divested of all attributes, who is the Witness of all the worlds, who is called Kshetrajna, who is the foremost of all Beings, who is Infinite, who is called Purusha, who is the great Purusha, who is the foremost of all Purushas, who is the soul of the three attributes, who is called the Foremost, who is Amrita (nectar), who is called Immortal, who is called Ananta (Sesha), who is Space, 2 who is without beginning, who is both Manifest and Unmanifest as existent and not-existent things, who is said to have his home in Truth, 3 who is the first of gods (Narayana), who is the giver of wealth (or of the fruits of acts), identified with Daksha and other Lords of the
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[paragraph continues] Creation, who is the Aswattha and other big trees, who is the four-headed Brahman, who is the Lord of all created Beings, who is the Lord of Speech, 1 who is the Lord of the universe (or Indra), who is the all-pervading Soul, who is the Sun, who is the breath called Prana, who is the Lord of the waters (viz., Varuna), who is identifiable with the Emperor or the King, who is identifiable with the Regents of the several points of the compass, who is the refuge of the universe when it is dissolved in the final destruction, 2 who is Undisplayed (unrevealed), who is the giver of the Vedas unto Brahman, who is identifiable with the sacrifices and Vedic studies achieved by Brahmanas with the aid of their bodies, who is identifiable with the four principal orders of the deities, who is every one of those four orders, who is possessed of effulgence, who is possessed of great effulgence, who is he unto whom the seven largest offerings in sacrifices are presented with the Gayatri and other sacred mantras, who is Yama, who is Chitragupta and the other attendants of Yama, who is called the wife of Yama, who is that order of the deities called Tushita, who is that other order called Mahatushita, who is the universal grinder (Death), who is desire and all diseases that have been created for aiding the advent of Death, who is health and freedom from disease, who is subject to desire and passions, who is free from the influence of desire and passions, who is Infinite as exhibited in species and forms, who is he that is chastised, who is he that is the chastiser, who is all the lesser sacrifices (like Agnihotra and others), who is all the larger sacrifices (like those called Brahma, etc.), who is all the Ritwijas, who is the origin of all sacrifices (viz., the Vedas), who is fire, who is the very heart of all sacrifices (viz., the mantras and hymns uttered in them), who is he that is hymned in sacrifices, who takes those shares of the sacrificial offerings that are presented to him, who is the embodiment of the five sacrifices, who is the maker of the five sections or divisions of time (viz., day, night, month, season and year), who is incapable of being understood except by those scriptures that are called Pancharatra, who never shrinks from anything, who is unvanquished, who is only Mind (without a physical frame), who is known only by name, who is the Lord of Brahman himself, who has completed all the vows and observances mentioned in the Vedas, 3 who is the Hansa (bearer of the triple stick), who is the Parama-hansa (divested of stick), who is the foremost of all sacrifices, who is Sankhya-yoga, who is the embodiment of the Sankhya philosophy, who dwells in all Jivas, who lives in every heart, who resides in every sense, who
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floats on the ocean-water, who lives in the Vedas, who lies on the lotus (the image of the egg whence the universe has sprung), who is the Lord of the universe, and whose troops go everywhere for protecting his worshippers. Thou takest birth as all creatures. Thou art the origin of the universe (of all creatures). Thy mouth is fire. Thou art that fire which courses through the waters of the ocean, issuing out all the while from an Equine head. Thou art the sanctified butter that is poured into the sacrificial fire. Thou art the car-driver (fire or heat that impels the body and causes it to live and grow). Thou art Vashat. Thou art the syllable Om. Thou art Penances. Thou art Mind. Thou art Chandramas. Thou sanctifiest the sacrificial butter. Thou art the Sun. Thou art the Dikgajas (Elephants) that are sanctioned in the four cardinal points of the compass. Thou illuminest the cardinal points of the compass. Thou illuminest the subsidiary points also. Thou art the Equine head. Thou art the first three mantras of the Rig Veda. Thou art the protector of the several orders of men (viz., Brahmanas, Kshatriyas, Vaisyas, and Sudras). Thou art the five fires (beginning with Garhapatya). Thou art He who has thrice ignited the sacrificial fire called Nachi. 1 Thou art the refuge of the six limbs (viz., the Vedas). 2 Thou art the foremost of those Brahmanas that are employed in singing the Samans in sacrifices and other religious rites. Thou art Pragjyotish, and thou art he who sings the first Saman. 3 Thou art the observer of those vows that depend upon the Vedas and that are observed by singers of Samanas. Thou art the embodiment of the Upanishad, called by the name of Atharvasiras. Thou art he who is the topic of the five foremost of scriptures (viz., those that appertain to the worship of Surya, of Sakti, of Ganesa, of Siva, and of Vishnu). Thou art called the preceptor that subsists only on the froth of water. Thou art a Valikhilya. 4 Thou art the embodiment of him who has not fallen away from Yoga. Thou art the embodiment of correctness of judgment of reasoning. Thou art the beginning of the Yugas, thou art the middle of the Yugas and thou art their end. Thou art Akhandala (Indra). Thou art the two Rishis Prachina-garbha and Kausika. Thou art Purusthuta, thou art Puruhuta, thou art the artificer of the universe. Thou hast the universe for thy form. Thy motions are infinite. Thy bodies are infinite; thou art without end and without beginning, and without middle. Thy middle is unmanifest. Thy end is unmanifest. Thou hast vows for thy abode. Thou residest in the ocean. Thou hast thy home in Fame,
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in Penances, in Self-restraint, in Prosperity, in Knowledge, in grand Achievements, and in Everything belonging to the universe. Thou art Vasudeva. Thou art the grantor of every wish. Thou art Hanuman that bore Rama on his shoulders. Thou art the great Horse-sacrifice. Thou takest thy share of offerings made in great sacrifices. 1 Thou art the grantor of boons, of happiness, of wealth. Thou art devoted to Hari., Thou art Restraint of the senses. Thou art vows and observances. Thou art mortifications, thou art severe mortifications, thou art very severe mortifications. 2 Thou art he who observes vows and religious and other pious rites. Thou art freed from all errors. Thou art a Brahmacharin. Thou tookest birth in the womb of Prisni. Thou art he from whom have flowered all Vedic rites and acts. Thou art unborn. Thou pervadest all things. Thy eyes are on all things. Thou must not be apprehended by the senses. Thou art not subject to deterioration. Thou art possessed of great puissance. Thy body is inconceivably vast. Thou art holy, thou art beyond the ken of logic or argument. Thou art unknowable. Thou art the foremost of Causes. Thou art the Creator of all creatures and thou art their destroyer. Thou art the possessor of vast powers of illusion. Thou art called Chittrasikhandin. Thou art the giver of boons. Thou art the taker of thy share of the sacrificial offerings. Thou hast obtained the merit of all sacrifices. Thou art he who has been freed from all doubts, Thou art omnipresent. Thou art of the form of a Brahmana. Thou art fond of Brahmanas. Thou hast the universe for thy form. Thy form is very vast. Thou art the greatest friend. Thou art kind to all thy worshippers. Thou art the great deity of the Brahmanas. I am thy devoted disciple. I am desirous of beholding thee. Salutations to thee that art of the form of Emancipation.'"

Book 12
Chapter 340

 

 

 

 1 [y]
      dharmāḥ pitāmahenoktā mokṣadharmāśritāḥ śubhāḥ
      dharmam āśramiṇāṃ śreṣṭhaṃ vaktum arhati me bhavān
  2 [bhīsma]
      sarvatra vihito dharmaḥ svargyaḥ satyaphalodayaḥ
      bahu dvārasya dharmasya nehāsti viphalā kriyā
  3 yasmin yasmiṃs tu viṣaye yo yo yāti viniścayam
      sa tam evābhijānāti nānyaṃ bharatasattama
  4 api ca tvaṃ naravyāghra śrotum arhasi me kathām
      purā śakrasya kathitāṃ nāradena surarṣiṇā
  5 surarṣir nārado rājan siddhas trailokyasaṃmataḥ
      paryeti kramaśo lokān vāyur avyāhato yathā
  6 sa kadā cin maheṣvāsa devarājālayaṃ gataḥ
      satkṛtaś ca mahendreṇa pratyāsanna gato 'bhavat
  7 taṃ kṛtakṣaṇam āsīnaṃ paryapṛcchac chacī patiḥ
      brahmarṣe kiṃ cid āścaryam asti dṛṣṭaṃ tvayānagha
  8 yathā tvam api viprarṣe trailokyaṃ sacarācaram
      jātakautūhalo nityaṃ siddhaś carasi sākṣivat
  9 na hy asty aviditaṃ loke devarṣe tava kiṃ cana
      śrutaṃ vāpy anubhūtaṃ vā dṛṣṭaṃ vā kathayasva me
  10 tasmai rājan surendrāya nārado vadatāṃ varaḥ
     āsīnāyopapannāya proktavān vipulāṃ kathām
 11 yathā yena ca kalpena sa tasmai dvijasattamaḥ
     kathāṃ kathitavān pṛṣṭhas tathā tvam api me śṛṇu

SECTION CCCXL

"Bhishma said, 'Thus hymned with names that were not known to others, the Divine Narayana having the universe for his form showed himself to the ascetic Narada. His form was somewhat purer than the moon and differed from the moon in some respects. He somewhat resembled a blazing fire in complexion. The puissant Lord was somewhat of the
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form of Vishti. 1 He resembled in some respects the feathers of the parrot, and in some a mass of pure crystal. He resembled in some respects a hill of antimony and in some a mass of pure gold. His complexion somewhat resembled the coral when first formed, and was somewhat white. In some respects that complexion resembled the hue of gold and in some that of the lapis lazuli. In some respects it resembled the hue of the blue lapis lazuli and in some that of sapphire. In some respects it resembled the hue of the peacock's neck, and in some that of a string of pearls. Bearing these diverse kinds of hues on his person, the eternal Deity appeared before Narada. He had a thousand eyes and was possessed of great beauty. He had a hundred heads and a hundred feet. He had a thousand stomachs and a thousand arms. He seemed to be still inconceivable to the mind. With one of his mouths he uttered the syllable Om and then the Gayatri following Om. With mind under complete control, the great Deity, called by the names of Hari and Narayana, by his other mouths, multitudinous in number, uttered many mantras from the four Vedas which are known by the name of Aranyaka. The Lord of all the deities, the great God who is adorned in sacrifices, held in his hands a sacrificial altar, a Kamandalu, few white gems, a pair of sandal, a bundle of Kusa blades, a deer-skin, a toothstick, and a little blazing fire. 2 With cheerful soul, that foremost of regenerate persons, viz., Narada of restraining speech, bowed unto the great God and adored Him. Unto him whose head was still bent low in veneration, the first of all the deities, who is free from deterioration, said the following words.
"'The Holy one said, The great Rishis, Ekata, Dwita, and Trita, came to this realm from desire of obtaining a sight of me. They, however, were unable to have the fruition of their wishes. Nor can any one have a sight of me save those persons that are devoted to me with their whole hearts. As regards thee, thou art verily the foremost of all persons devoted to me with all their souls. These are my bodies, the best ones that I assume. These were born, O regenerate one, in the house of Dharma. Do thou worship them always, and do thou perform those rites that are laid down in the ordinances with respect to that worship. O Brahmana, do thou ask of me the boons thou desirest. I am gratified with thee to-day, and I appear unto thee now in my universal form as freed from decay and deterioration.
"Narada said, Since, O holy one, I have today succeeded in obtaining a sight of thee. I regard that I have won without any delay the fruits of my penances, O God, of my self-restraint, and of all the vows and observances
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that I have gone through. This, indeed, is the highest boon thou hast granted me for thou hast shown thyself to me today. O Eternal Lord, Thou, O holy one, hast the universe for thy eye. Thou art the Lion. Thy form is identifiable with everything. Possessed of puissance, thou, O Lord, art vast and infinite.
Bhishma continued, 'Having thus shown Himself unto Narada, the son of Parameshthi, the great God addressed that ascetic and said,--Go hence, O Narada, and do not delay! These worshippers of mine, possessed of lunar complexions, are divested of all senses and do not subsist upon any kind of food. They are, again, all Emancipate; with minds wholly concentrated upon Me, people should think of Me. Such worshippers will never meet with any impediments. These men are all crowned with ascetic success and are highly blessed. In ancient times they became entirely devoted to me. They have been freed from the attributes of Rajas and Tamas. Without doubt, they are competent to enter me and become merged into my Self.--He that cannot be seen with the eye, touched with the sense of touch, smelt with the sense of scent, and that is beyond the ken of the sense of taste. He whom the three attributes of Sattwa, Rajas, and Tamas do not touch, who pervades all things and is the one Witness of the universe, and who is described as the Soul of the entire universe; He who is not destroyed upon the destruction of the bodies of all created things, who is unborn and unchangeable and eternal, who is freed from all attributes, who is indivisible and entire; He who transcends the twice twelve topics of enquiry and is regarded the Twenty-fifth, who is called by the name of Purusha, who is inactive, and who is said to be apprehended by Knowledge alone, He into whom the foremost of the regenerate persons enter and become emancipate. He who is the eternal Supreme Soul and is known by the name of Vasudeva. Behold, O Narada, the greatness and puissance of God. He is never touched by acts good or bad. Sattwa, Rajas and Tamas, are said to be the three (original) attributes. These dwell and act in the bodies of all creatures. The Jiva-soul, called Kshetrajna, enjoys and endorse the action of these three attributes. He, however, transcends them and they cannot touch Him. Freed from these attributes, He is again their enjoyer and endorser. Having created them Himself, He is above them all. O celestial Rishi, the Earth, which is the refuge of the universe, disappears 1 (when the hour for universal dissolution comes) into water, Water disappears into Light, and Light into Wind, Wind disappears into Space, and Space into Mind. Mind is a great creature, and it disappears into Unmanifest Prakriti. Unmanifest Prakriti, O Brahmana, disappears into inactive Purusha. There is nothing higher than Purusha which is Eternal. There is nothing among mobile and immobile things in the universe that is immutable, except Vasudeva, the eternal Purusha. Endued with great puissance, Vasudeva is the Soul of all creatures. Earth, Wind, Space, Water, and Light forming the fifth, the primal elements of great puissance. Mingling together
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they form what is called the body. Possessed of subtile prowess and invisible to all eyes, O Brahmana, the puissant Vasudeva then enter that combination of the five primal elements, called body. Such entrance is called his birth, and taking birth. He causes the body to move about and act. Without a combination of the five primal elements, no body can ever be formed. Without, again, the entrance of Jiva into the body, the mind dwelling within it cannot cause it to move and act. He that enters the body is possessed of great puissance and is called Jiva. He is known also by other names, viz., Sesha and Sankarshana. He that takes his rise, from that Sankarshana, by his own acts, Sanatkumara, and in whom all creatures merge when the universal dissolution comes, is the Mind of all creatures and is called by the name of Pradyumna. From Him (i.e., Pradyumna), arises He who is the Creator, and who is both Cause and Effect. From this last, everything, viz., the mobile and immobile universe, takes its rise. This one is called Aniruddha. He is otherwise called Isana, and He is manifest in all acts. 1 That illustrious one, viz., Vasudeva, who is called Kshetrajna, and who is freed from attributes, should, O king of kings, be known as the puissant Sankarshana, when he takes birth as Jiva. 2 From Sankarshana arises Pradyumna who is called 'He that is born as Mind.' From Pradyumna is He who is Aniruddha. He is Consciousness, He is Iswara (Supreme Lord). It is from me, that the entire mobile and immobile universe springs. It is from me, O Narada, that the indestructible and destructible, the existent and the non-existent, flow. They that are devoted to me enter into me and become emancipate. I am known as Purusha. Without acts, I am the Twenty-fifth. Transcending attributes, I am entire and indivisible. I am above all pairs of opposite attributes and freed from all attachments. This, O Narada, thou wilt fail to understand. Thou beholdest me as endued with a form. In a moment, if the wish arises, I can dissolve this form. I am the Supreme Lord and the Preceptor of the universe. That which thou beholdest of me, O Narada, is only an illusion of mine. I now seem to be endued with the attributes of all created things. Thou art not competent to know me. I have disclosed to thee duly my quadruple form. I am, O Narada, the Doer, I am Cause, and I am Effect. I am the sum-total of all living creatures. All living creatures have their refuge in me. Let not the thought be thine that thou hast seen the Kshetrajna. I pervade all things. O Brahmana, and am the Jiva-Soul of all creatures. When the bodies of all creatures, however, are destroyed, I am not destroyed.
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[paragraph continues] Those highly blessed men who, having won ascetic success, become wholly devoted to me, become freed from the attributes of both Rajas and Tamas and succeeds, on that account, in entering me, O great ascetic. He who is called Hiranyagarbha, who is the beginning of the world, who has four faces, who cannot be understood with the aid of Nirukta, who is otherwise called Brahman, who is an eternal deity, is employed in attending to many of my concerns. The deity Rudra, born of my wrath, is sprung from my forehead. Behold, the eleven Rudras are swelling (with might) on the right side of my body. The twelve Adityas are on the left side of my body. Behold, the eight Vasus, those foremost of deities, are in my front, and see, Nasatya and Dasra, those two celestial physicians (Aswini Kumars), are in my rear. Behold also in my body all the Prajapatis and behold the seven Rishis also. Behold also the Vedas, and all the Sacrifices numbering by hundreds, the Amrita (nectar), and all the (medicinal) herbs and plants, and Penances, and vows and observances of diverse kinds. Behold also in me the eight attributes indicative of puissance, viz., those particularly called the attributes of Lordship, all dwelling together in my body in their united and embodied form. Behold also Sree and Lakshmi, and Kirti, and the Earth with her hump as also the goddess, Saraswati, that mother of the Vedas, dwelling in me. Behold, O Narada, Dhruva, that foremost of luminaries ranging the firmament, as also all the Oceans those receptacles of water, and lakes, and rivers, dwelling in me. Behold also, O best of men, the four foremost ones amongst the Pitris in their embodied forms, as also, the three attributes (of Sattwa, Rajas, and Tamas) which are formless dwelling in me. The acts done in honour of the Pitris are superior (in point of merit) to those done in honour of the deities. I am the Pitri of both the deities and the Pitris, and am existing from the beginning (that is, from a time when they were not). Becoming the Equine-head I rove through the Western and the Northern ocean and drink sacrificial libations duly poured with mantras and solid sacrificial food offered with reverence and devotion. In days of yore I created Brahman who himself adored me in sacrifices. Gratified with him on that account I granted him many excellent boons. I said unto him that in the beginning of the Kalpa he would be born unto me as my son, and the sovereignty of all the worlds would vest on him, coupled with diverse names being bestowed on diverse objects in consequence of the starting of Ahankara into existence. 1 I also told him that none would ever violate the limits and boundaries he would assign (for the observance of creatures) and, further, that he would be the giver of boons unto
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persons that would (in sacrifices and by proper acts) solicit him for them. I further assured him that he would be an object of adoration with all the deities and Asuras, all the Rishis and Pitris, and the diverse creatures forming the creation. I also gave him to understand that I would always manifest myself for accomplishing the business of the deities and that for that matter I would suffer myself to be commanded by him even as a son by his sire. 1 Granting these and other highly agreeable boons unto Brahman of immeasurable energy in consequence of my being gratified with him I (once more) adopted the course dictated by Nivritti. The highest Nivritti is identical with the annihilation of all duties and acts. Hence, by adopting Nivritti one should conduct oneself in complete felicity. Learned preceptors, with settled convictions deducted from the truths of the Sankhya philosophy, have spoken of me as Kapila endued with the puissance of Knowledge, dwelling within the effulgence of Surya, and concentrated in Yoga. 2 In Chcchandas (Vedas) I have been repeatedly hymned as the illustrious Hiranyagarbha. In the Yoga scriptures, O Brahmana, I have been spoken of as one who takes a delight in Yoga. I am eternal. Assuming a form that is manifest, I dwell, at present, in the heavens. At the end of a thousand Yugas I shall once more with-draw the universe into myself. Having withdrawn all creatures, mobile and immobile into myself, I shall exist all alone with knowledge only for my companion. After the lapse of ages I shall again create the universe, with the aid of that knowledge. That which is my fourth form creates the indestructible Sesha. That Sesha is called by the name of Sankarshana. Sankarshana creates Pradyumna. From Pradyumna I take birth myself as Aniruddha. I create (myself) repeatedly. From Aniruddha springs Brahman. The latter takes birth from Aniruddha's navel. From Brahman spring all creatures mobile and immobile. Know that Creation springs in this way repeatedly at the beginning of every Kalpa. Creation and destruction succeed each other even as sunrise and sunset in this world. Then, again, as Time, endued with immeasurable energy, forcibly brings back the Sun after his disappearance, after the same manner I shall, assuming the form of boar and putting forth my strength, bring back the Earth with her belt of seas to her own position for the good of all creatures when she becomes submerged in water. I shall then slay the son of Diti,
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named Hiranyaksha, filled with pride of strength. 1 Assuming the form then of a Man-lion (Narsingha), I shall, for benefiting the deities, slay Hiranyakasipu the son of Diti, who will be a great destroyer of sacrifices. Unto Virochana (the son of Prahlada) will be born a mighty son of the name of Vali. That great Asura will be unslayable in the whole universe consisting of deities, Asuras and Rakshasas. He will hurl Sakra from the sovereignty of the universe. When after routing the Lord of Sachi, that Asura will take unto himself the sovereignty of the three worlds, I shall take birth in Aditi's womb, by Kasyapa, as the twelfth Aditya. I shall (taking the sovereignty of the three worlds Vali) restore it to Indra of immeasurable splendour, and replace the deities, O Narada, in their respective stations. As regards Vali, that foremost of Danavas, who is to be unslayable by all the deities, I shall cause him to dwell in the nether regions. In the Treta age I shall take birth as Rama in the race of Bhrigu, and exterminate the Kshatriyas who will become proud of their strength and possessions. Towards the close of Treta and the beginning of Dwapara, I shall take birth as Rama, the son of Dasaratha in Iskshaku's royal line. At that time, the two Rishis viz., the two sons of Prajapati, called by the names of Ekata and Dwita, will in consequence of the injury done by them unto their brother Trita, have to take birth as apes, losing the beauty of the human form. Those apes that shall take birth in the race of Ekata and Dwita, shall become endued with great strength and mighty energy and will equal Sakra himself in prowess. All those apes, O regenerate one, will become my allies for accomplishing the business of the deities. I shall then slay the terrible lord of the Rakshasas, that wretch of Pulastya's race, viz., the fierce Ravana, that throne of all the worlds, together with all his children and followers. Towards the close of the Dwapara and beginning of the Kali ages, I shall again appear in the world taking birth in the city of Mathura for the purpose of slaying Kansa. There, after slaying innumerable Danavas that will be thorns in the side of the deities, I shall take up my residence in Kusasthali at the city of Dwaraka. While residing in that city I shall slay the Asura Naraka, the son of 'the Earth,--him, that is, who will do an injury to Aditi, as also some 'other Danavas of the names of Muru and Pitha. Slaying also another foremost of Danavas, viz., the lord of Pragjyotisha, I shall transplant his delightful city furnished with diverse kinds of wealth into Dwaraka. I shall then subjugate the two gods worshipped of all the deities, viz., Maheshwara and Mahasena, who will become fond of the Danava Vana and do him diverse good offices and who will exert themselves vigorously for that worshipper of theirs. 2
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[paragraph continues] Vanquishing next the son of the Danava Vali, viz., Vana, who will be endued with a thousand arms, I shall next destroy all the inhabitants of the Danava city called Saubha. 1 I shall next, O foremost of Brahmanas, compass the death of Kalayavana, a Danava who will be endued with great might in consequence of his being equipt with the energy of Gargya. 2 A proud Asura will appear as a king at Girivraja, of the name of Jarasandha, who will quarrel with all the other kings of the world. His death will be compassed by me through some one else guided by my intelligence. I shall next slay Sisupala in the sacrifice of king Yudhishthira, the son of Dharma, which sacrifice all the kings of the world will bring tribute. In some of these feats, only Arjuna, the son of Vasava, will become my assistant. I shall establish Yudhishthira with all his brothers in his ancestral kingdom. People will call me and Arjuna as Narayana and Nara, when, endued with puissance, we two, exerting our strength, shall consume a large number of Kshatriyas, for doing good to the world. Having lightened the burthen of the Earth according to our pleasure, I shall absorb all the principal Sattwatas as also Dwaraka, my favourite city, into my own self, recollecting my all-embracing Knowledge. Endued with four forms, I shall, in this way, achieve many feats of great prowess, and attain at last to those regions of felicity created by me and honoured by all the Brahmanas. Appearing in the forms of a swan, a tortoise, a fish, O foremost of regenerate ones, I shall then display myself as a boar, then as a Man-lion (Nrisingha), then as a dwarf, then as Rama of Bhrigu's race, then as Rama, the son of Dasaratha, then as Krishna the scion of the Sattwata race, and lastly as Kalki. When the auditions in the Vedas disappeared from the world, I brought them back. The Vedas with the auditions in them, were re-created by me in the Krita age. They have once more disappeared or may only be partially heard here and there in the Puranas. Many of my best appearances also in the world have become events of the past. Having achieved the good of the worlds in those forms in which I appeared, they have re-entered into my own Prakriti. Brahman (the Creator) himself never obtained a sight of me in
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this form of mine, which thou, O Narada, hast seen today in consequence of thy entire devotion to me. I have now said everything, O Brahmana,--unto thee that art devoted to me wholly, I have disclosed to thee my ancient appearances and future ones also, O Best of men, together with all their mysteries. "Bhishma continued, The holy and illustrious deity, of universal and immutable form, having said these words unto Narada, disappeared there and then. Narada also, endued with great energy, having obtained the high favour that he had solicited, then proceeded with great speed to the retreat called Vadari, for beholding Nara and Narayana. This great Upanishad, perfectly consist with the four Vedas, in harmony with Sankhya-yoga, and called by him by the name of the Pancharatra scriptures, and recited by Narayana himself with his own mouth, was repeated by Narada in the presence of many hearers in the abode of Brahman (his sire) in exactly the same way in which Narayana (while that great god had showed himself unto him) had recited it, and in which he had heard it from his own lips.
"Yudhishthira said, 'Was not Brahman, the Creator of all things, acquainted with this wonderful narrative of the glory of Narayana endued with intelligence that he heard it from the lips of Narada? Is the illustrious Grandsire of all the worlds any way different from or inferior to the great Narayana? How then is it that he was unacquainted with the puissance of Narayana of immeasurable energy?'
Bhishma continued, 'Hundreds and thousands of great-Kalpas, hundreds and thousands of Creation and Dissolutions, O king of kings, have been over and have become incidents of the past. 1 In the beginning of every cycle of Creation, Brahman, endued with great puissance and who creates all things, is remembered (by Narayana). Brahman knows well, O king, that Narayana, that foremost of all gods is very much superior to him. He knows that Narayana is the Supreme Soul, that he is the Supreme Lord, that He is the Creator of Brahman himself. It was only unto that conclave of Rishis, crowned with ascetic success, that came to the abode of Brahman, that Narada recited his narrative which is a very ancient one, and which is perfectly consistent with the Vedas. The deity Surya, having heard that narrative from those Rishis crowned with ascetic
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success, 1 repeated it to the six and sixty thousands of Rishis, O king, of cleansed souls, that follow in his train. And Surya, the deity that imparts heat unto all worlds, repeated that narrative unto those Beings also, of cleansed souls, that have been created (by Brahman) for always journeying in the van of Surya. 2 The high-souled Rishis that follow in Surya's train, O son, repeated that excellent narrative unto the deities assembled on the breast of Meru. That best of ascetics, viz., the regenerate Asita, then having heard the narrative from the deities, repeated it unto the Pitris, O king of kings. I heard it from my sire Santanu, O son, who recited it to me formerly. Myself having heard it from my sire. I have repeated it to thee, O Bharata. Deities and Munis, who have heard this excellent old narrative, which is a Purana--all adore the Supreme Soul. This narrative, belonging to the Rishis and thus handed down from one to another, should not, O king, be communicated by thee to any one that is not a worshipper of Vasudeva. This narrative, O king, is really the essence of the hundreds of other narratives that thou hast heard from me. In days of yore, O monarch, the deities and the Asuras, uniting together, churned the Ocean and t wised the Amrita. After the same manner, the Brahmanas, uniting together in days of yore, churned all the scriptures and raised this narrative which resembles nectar. He who frequently reads this narrative, and he who frequently listens to it, with concentrated attention, in a retired spot, and filled with devotion, succeeds in becoming a denizen, possessed of lunar complexion, of the spacious island known by the name of White Island. Without doubt, such a man succeeds in entering into Narayana of a thousand rays. A sick person, by listening to this narrative from the beginning, becomes freed from his illness. The man that simply desires to read or listen to this narrative obtains the fruition of all his wishes. To devoted worshipper, by reading or listening to it, attains to the high end that is reserved for devoted worshippers. Thou also, O monarch, shouldst always adore and worship that foremost of all Beings. He is the father and the mother of all creatures, and He is an object of reverence with the entire universe. Let the illustrious and Eternal God of the Brahmans, viz., Janarddana of high intelligence, be gratified with thee, O Yudhishthira of mighty arms!'"
Vaisampayana continued, "Having listened to the best of narratives, O Janamejaya, king Yudhishthira the just and all his brothers became
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devoted to Narayana. And all of them, O Bharata, betaking themselves to the practice of silently meditating upon Narayana (from that day), uttered these words for His glorification, viz., 'Victory to that holy and illustrious Being.' He, again, who is our best of preceptors, viz., the Island-born Krishna, devoted to penances, sung uttering the word Narayana that high mantra which is worthy of being recited in silence. Sojourning through the welkin to the Ocean of Milk which is always the abode of nectar, and worshipping the great God there, he came back to his own hermitage.
"Bhishma continued, '1 have now repeated to thee the narrative that was recited by Narada (unto the conclave of Rishis assembled in the abode of Brahman). That narrative has descended from one person to another from very ancient times. I heard it from my sire who formerly repeated it to me.'"
Suta continued, I have now told you all that Vaisampayana recited to Janamejaya. Having listened to Vaisampayana's narration, king Janamejaya properly discharged all his duties according to the ordinances laid down in the scriptures. Ye have all undergo very severe penances and observed many high and excellent vows. Residing in this sacred forest that is known by the name of Naimisha, ye are foremost of all persons conversant with the Vedas. Ye foremost of regenerate ones, ye all have come to this great sacrifice of Saunaka. Do ye all adore and worship that Eternal and Supreme Lord of the universe in excellent sacrifices, properly pouring libations of clarified butter into the fire with the aid of mantras and dedicating the same unto Narayana. As regards myself, I heard this excellent narrative that has descended from generation to gene-ration, from my sire who recited it to me in former times.

 

 

Book 12
Chapter 341

 

 

 

 1 [bhīsma]
      āsīt kila kuruśreṣṭha mahāpadme purottame
      gaṅgāyā dakṣiṇe tīre kaś cid vipraḥ samāhitaḥ
  2 saumyaḥ somānvaye vede gatādhvā chinnasaṃśayaḥ
      dharmanityo jitakrodho nityatṛpto jitendriyaḥ
  3 ahiṃsā nirato nityaṃ satyaḥ saj janasaṃmataḥ
      nyāyaprāptena vittena svena śīlena cānvitaḥ
  4 jñātisaṃbandhivapule mitrāpāśraya saṃmate
      kule mahati vikhyāte viśiṣṭāṃ vṛttim āsthitaḥ
  5 saputrān bahulān dṛṣṭvā vipule karmaṇi sthitaḥ
      kuladharmāśrito rājan dharmacaryā paro 'bhavat
  6 tataḥ sa dharmaṃ vedoktaṃ yathāśāstroktam eva ca
      śiṣṭācīrṇaṃ ca dharmaṃ ca trividhaṃ cintya cetasā
  7 kiṃ nu me syāc chubhaṃ kṛtvā kiṃ kṣamaṃ kiṃ parāyanam
      ity evaṃ khidyate nityaṃ na ca yāti viniścayam
  8 tasyaivaṃ khidyamānasya dharmaṃ paramam āsthitaḥ
      kadā cid atithiḥ prāpto brāhmaṇaḥ susamāhitaḥ
  9 sa tasmai satkriyāṃ cakre kriyā yuktena hetunā
      viśrāntaṃ cainam āsīnam idaṃ vacanam abravīt

SECTION CCCXLI

Saunaka said, How is that illustrious god, viz., the puissant Narayana who is fully conversant with the Vedas and their branches, at once the doer and the enjoyer of sacrifices? Endued with forgiveness, he has adopted, again, the religion of Nivritti (abstention). Indeed, it is that holy and puissant one who has himself ordained the duties of Nivritti. Why then has he made many of the deities the takers of shares in sacrifices which, of course, are all due to the disposition of Pravritti? Why has he again created some with a contrary disposition, for they follow the ordinances of the religion of abstention? Do thou O Suta, dispel this doubt, of ours. This doubt seems to be eternal and is connected with
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a great mystery. Thou hast heard all discourses on Narayana, discourses that are consistent with the (other) scriptures. 1
Sauti said, O excellent Saunaka, I shall recite to thee what Vaisampayana, the disciple of the intelligent Vyasa, said when questioned on these very topics by king Janamejaya. Having heard the discourse on the glory of Narayana who is the Soul of all embodied creatures, Janamejaya, endued with great intelligence and wisdom, questioned Vaisampayana on these very subjects.
Janamejaya said, "The whole world of Beings, with Brahma, the deities, the Asuras and human beings, are seen to be deeply attached to actions which have been said to be productive of prosperity. Emancipation has, O regenerate one, been said by thee to be the highest felicity and to consist of the cessation of existence. They who, being divested of both merit and demerit, become emancipate, succeed, we hear, in entering the great God of a thousand rays. It seems to be, O Brahmana, that the eternal religion of Emancipation is exceedingly difficult of observance. Turning away from it, all the deities have become enjoyers of the libations of clarified butter poured with mantras on sacrificial fires and other offerings presented to them by the same or similar means. Then, again, Brahman, and Rudra, the puissant Sakra the slayer of Vala, Surya, Chandramas (the Lord of the stars), the Wind-god, the Deity of fire, the Deity of the Waters, Infinite Space (as living Being), the Universe too (as a conscious agent), and the rest of the denizens of heaven,--they, it seems, are ignorant of the way of securing annihilation of conscious existence, that is capable of being brought about by self-realisation. 2 Hence, perhaps, they have not be taken themselves to the path that is certain, indestructible, and immutable. Hence perhaps, turning away from that path they have adopted the religion of Pravritti which leads to conscious existence that is measured by time. This, indeed, is one great fault that attaches to those that are wedded to actions, for all their rewards are terminable. This doubt, O regenerate one, is planted in my heart like a dagger. Remove it out by reciting to me some discourses of old on this topic. Great is my curiosity to listen to thee. For what reason, O regenerate one, have the deities been said to be takers of their respective shares of sacrificial offerings presented
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to them with the aid of mantras in sacrifices of diverse kinds? Why again are the denizens of heaven adored in sacrifices? And, O best of regenerate persons, to whom do they, that take their shares of offerings in sacrifices performed to their honour, themselves make offerings when they perform great sacrifices?"
Vaisampayana said, "The question thou has asked me, O ruler of men, relates to a deep mystery. No man that has not undergone penances, and that is not acquainted with the Puranas, can speedily answer it. I shall, however, answer thee by reciting to thee what my preceptor the Island-born Krishna, otherwise called Vyasa, the great Rishi who has classified the Vedas, had said unto us on a former occasion when questioned by us. Sumanta, and Jaimini, and Paila of firm vows, and myself numbering the fourth, and Suka forming the fifth, were disciples of the illustrious Vyasa. We numbering five in all, endued with self-restraint and purity of observances, had completely subjugated wrath and controlled our senses. Our preceptor used to teach us the Vedas, having the Mahabharata for their fifth. Once on a time, while we were engaged in studying the Vedas on the breast of that foremost of mountains, viz., the delightful Meru, inhabited by Siddhas and Charanas, this very doubt arose in our minds that has been expressed by thee today. We, therefore, questioned our preceptor about It. It heard the answer that our preceptor made. I shall now recite that answer to thee, O Bharata. Hearing these words that were addressed to him by his disciples that dispeller of all kinds of darkness represented by ignorance, viz., the blessed Vyasa, the son of Parasara, said these words: have undergone very severe, in fact, the austerest of penances. Ye best of men, I am fully conversant with the Past, the Present, and the Future. In consequence of those penances of mine and of the restraint under which I kept my senses while I dwelt on the shores of the Ocean of milk, Narayana became gratified with me. As the result of the great God's gratification, this omniscience with respect to the Past, the Present, and the Future, that was desired by me, arose in my mind. Listen now to me as I discourse to you, in due order, on this great doubt that has disturbed your minds. I have, with the eye of knowledge, beheld all that occurred in the beginning of the Kalpa. He whom both the Sankhyas and those conversant with Yoga call by the name of Paramatma (the Supreme Soul) comes to be regarded as Mahapurusha (the Great Purusha) in consequence of his own acts. From Him springs forth Abyakta (the Unmanifest), whom the learned call Pradhana. From the puissant Unmanifest sprang, for the creation of all the words, the Manifest (Byakta). He is called Aniruddha. That Aniruddha is known among all creatures by the name of the Mahat Atma. It is that Aniruddha who, becoming manifest, created the Grandsire Brahman. Aniruddha is known by another name, viz., Ahankara (consciousness) and is endued with every kind of energy. Earth, Wind, Space, Water, and Light numbering the fifth, these are the five Mahabhutas (elements)
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that have sprung from Ahankara. Having created the Mahabhutas (five in number), he then created their attributes. 1 Combining the Mahabhutas, he then created diverse embodied Being. Listen to me as I recount them to you. Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, the high-souled Vasishtha, and the Self-born Mann, these should be known as the eight Prakritis. Upon these rest all the worlds. Then the Grandsire of all the world, viz., Brahman, created, for the fulfilment of all creatures, the Vedas with all their branches, as also the Sacrifices with their limbs. From these eight Prakritis have sprung this vast universe. Then sprang Rudra from the principle of wrath, starting into life, he created ten others that were like him. These eleven Rudras are called by name of Vikara-Purushas. The Rudras, the (eight) Prakritis, and the several celestial Rishis, having started into life, approached Brahman with the object of upholding the universe and its operations. Addressing the Grandsire, they said, We have been created, O holy one, by thee, O thou of great puissance. Tell each of us, O Grandsire, the respective jurisdiction we shall be vested with. What particular jurisdictions have been created by thee for supervising the different affairs? We, each, should be endued with what kind of consciousness and shall take charge of which of these? Do thou ordain also unto each of us the measure of strength that we are to have for discharging the duties of our respective jurisdictions.' Thus addressed by them, the great god replied unto them in the following way.
"Brahman said, You have done well, ye deities, in speaking to me of this matter. Blessed be you all! I was thinking of this very subject that has engaged your attention. How should the three worlds be upheld and kept agoing? How should your strength and mine be utilized towards that end? Let all of us, leaving this place, repair to that unmanifest and foremost of Beings who is the witness of the world, for seeking his protection. He will tell us what is for our good. After this, those deities and Rishis, with Brahman, proceeded to the northern shores of the Ocean of milk, desirous of doing good to the three worlds. Arrived there, they began to practise those austere penances that are declared by Brahman in the Vedas. Those austerest of penances are known by the name of Mahaniyama (the foremost vows and observances). They stood there with mind fixed, immovable as posts of wood, and with eyes upturned and arms raised upwards. For a thousand celestial years they were engaged in those severe penances. At the conclusion of that period they heard these sweet words in harmony with the Vedas and their branches.
"'The blessed and holy one said, Ye deities and Rishis possessed of wealth of asceticism, with Brahman in your company, after according you all welcome, I say unto you these words. I know that is in your
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hearts. Verily, the thoughts that engage you are for the good of the three worlds. I shall increase your energy and strength investing the same with Pravritti (predilection for acts). Ye gods, well have you undergone these penances from desire of adoring me. Ye foremost of Beings, enjoy now the excellent fruits of austerities which ye have gone through. This Brahman is the Lord of all the worlds. Endued with puissance, he is the Grandsire of all creatures. Ye also are foremost of deities. Do ye all, with concentrated minds perform sacrifices for my glory. In the sacrifices which you will perform, do ye always give me a portion of the sacrificial offerings. I shall then, ye lord of creation, assign to each of you your respective jurisdictions and ordain what will be for your good!"'
Vaisampayana continued, "Hearing these words of that God of gods, all those deities and great Rishis and Brahman became filled with such delight that the hair on their bodies stood on its end. They forthwith made arrangements for a sacrifice in honour of Vishnu according to the ordinances laid down in the Vedas. In that sacrifice, Brahman himself dedicated a portion of the offerings to Vishnu. The deities and the celestial Rishis also, after the manner of Brahman, dedicated similar portions each unto the great God. The portions, thus offered with great reverence unto Vishnu, were, in respect of both the measure and the quality of the articles used, according to the ordinances laid down for the Krita age. The deities and the Rishis and Brahman, in that sacrifice, adored the great God as one endued with the complexion of the Sun, as the foremost of Beings, situate beyond the reach of Tamas, vast, pervading all things, the Supreme Lord of all, the giver of boons, and possessed of puissance. Thus adored by them, the boon-giving and great God, invisible and bodiless, addressed those assembled celestials from heaven and said unto them:--"The offerings dedicated by you in this sacrifice have all reached me. I am gratified with all of you. I shall bestow rewards on you that will however, be fraught with ends whence there will be return. 1 This shall be your distinctive feature, ye gods, from this day, in consequence of my grace and kindness for you. Performing sacrifices in every Yuga, with large presents, ye will become enjoyers of fruits born of Pravritti. Ye gods, those men also that will perform sacrifices according to the ordinances of the Vedas, will give unto all of you shares of their sacrificial offerings. In the Veda-sutras I make him the receiver (in such sacrifices) of a share similar to that which he has himself offered one in this sacrifice. Created to look after those affairs that appertain to your respective jurisdictions, do ye uphold the worlds according to the measures of your strength as dependent on the shares you receive on those sacrifices. Indeed, drawing strength from those rites and observances that will be
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current in the several worlds, taking their rise from the fruits of Pravritti, do ye continue to uphold the affairs of those worlds. 1 Strengthened by the sacrifices that will be performed by men, ye will strengthen me. These are the thoughts that I entertain for you all. It is for this purpose that I have created the Vedas and sacrifices and plants and herbs. Duly served with these by human beings on Earth, the deities will be gratified. Ye foremost of deities, till the end of this Kalpa, I have ordained your creation, making your constitution depend upon the consequence of the religion of Pravritti. Ye foremost of Beings, do ye then, as regards your respective jurisdictions, engage yourselves in seeking the good of the three worlds. Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, and Vasishtha,--these seven Rishis have been created by a fiat of the will. These will become the foremost of persons conversant with the Vedas. In fact, they will become the preceptors of the Vedas. They will be wedded to the religion of Pravritti, for they have been intended to devote themselves to the act of procreating offspring. This is the eternal path that I disclose of creatures engaged in acts and observances. The puissant Lord who is charged with the creation of all the worlds is called Aniruddha, Sana, Sanatsujata, Sanaka, Sanandana, Sanatkumara, Kapila, and Sanatana numbering the seventh,--these seven Rishis are known as the spiritual sons of Brahman. Their knowledge comes to them of itself (without being dependant on study or exertion). These seven are wedded to the religion of Nivritti. They are the foremost of all persons conversant with Yoga. They are possessed also of deep knowledge of the Sankhya philosophy. They are preceptors of the scriptures on duty and it is they that introduce the duties of the religion of Nivritti and cause them to flow in the worlds. From Unmanifest (Prakriti) has flowed Consciousness and the three great attributes (of Sattwa, Rajas, and Tamas). Transcending Prakriti is he called Kshetrajna. That Kshetrajna is myself. The path of those that are wedded to Karma emerging out of Ahankara is fraught with return. One cannot, by that path, reach the spot whence there is no return. Different creatures have been created with different ends. Some are intended for the path of Pravritti and some for that of Nivritti. According to the path that a creature follows is the reward that he enjoys. This Brahman is the master of all the worlds. Endued with puissance it is he that creates the universe. 2 He is your mother and father, and he is your grandfather. At my command, he will be the giver of boons unto all creatures. His son Rudra, who has sprung from his brow at his command,
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will, endued with puissance, uphold all created beings. Go ye to your respective jurisdictions, and seek, according to the ordinances, the good of the worlds. Let all the scriptural acts flow in all the worlds. Let there be no delay in this. Ye foremost of celestials, do ye ordain the acts of all creatures and the ends that they are to attain therefore. Do ye appoint also the limits of the periods for which all creatures are to live. This present epoch that has been set to run is the foremost of all epochs and should be known by the name of Krita. In this Yuga living creatures should not be slain in the sacrifices that may be performed. It should be as I ordain and let it not be otherwise. In this age, ye celestials, Righteousness will flourish in its entirety. 1 After this age will come the epoch called Treta. The Vedas, in that Yuga, will lose one quarter. Only three of them will exist. In the sacrifice that will be performed in that age, animals, after dedication with the aid of sacred mantras, will be slain. As regards Righteousness again, it will lose one quarter; only three quarters thereof will flourish. On the expiration of the Treta will come the mixed Yuga known by the name of Dwapara. In that Yuga, Righteousness will lose two quarters and only two quarters thereof will flourish. Upon the expiration of Dwapara the Yuga that will set in will be called Kali yuga which will come under the influence of Tisya constellation. Righteousness will lose full three quarters. Only a quarter thereof will exist in all places.
"'When the great God said these words, the deities and the celestial Rishis addressed him and said, If only a fourth part of Righteousness is to exist in that age in every place, tell us O holy one, whither shall we then go and what shall we do!
"'The blessed and holy one said, Ye foremost of celestials, ye should, in that age, repair to such places where the Vedas and sacrifices and Penances and Truth and Self-restraint, accompanied by duties fraught with compassion for all creatures, will still continue to flourish. Sin will never be able to touch you at all!
"'Vyasa continued, 'Thus commanded by the great God, the deities with all the Rishis bowed their heads unto him and then proceeded to the places they desired. After the Rishis and denizens of heaven had left that place, Brahman remained there, desirous of beholding the great Deity eminent in the form of Aniruddha. The foremost of deities then manifested himself to Brahmana, having assumed a form that had a vast equine head. Bearing a bowl (Kamandalu) and the triple stick, he manifested himself before Brahman, reciting the while the Vedas with all their branches. Beholding the great Deity of immeasurable energy in that form crowned with an equine head, the puissant Brahman, the Creator of all the worlds.. moved by the desire of doing good to his Creation, worshipped that boon-giving Lord with a bend of his head, and stood before him with hands joined in reverence. The great Deity embraced Brahman and then told him these words.
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"'The holy one said, Do thou, O Brahman, duly think of the courses of acts which creatures are to follow. Thou art the great ordainer of all created Beings. Thou art the master and the lord of the universe. Placing this burthen on thee I shall soon be free from anxiety. At such times, how-ever, when it will be difficult for thee to accomplish the purposes of the deities I shall then appear in incarnate forms according to my self-knowledge. Having said these words, that grand form with the equine head disappeared then and there. Having received his command, Brahman too proceeded quickly to his own region. It is for this, O blessed one, that the eternal Deity, with the lotus in his navel, became the acceptor of the first share offered in sacrifices and hence it is that He came to be called as the eternal upholder of all Sacrifices. He himself adopted the religion of Nivritti, the end after which those creatures strive that are desirous of indestructible fruits. He ordained at the same time the religion of Pravritti for others, with the view to giving variety to the universe. He is the beginning, He is the middle, and He is the end of all created Beings. He is their Creator and He is their one object of meditation. He is the actor and He is the act. Having withdrawn the universe into Himself at the end of the Yuga, He goes to sleep, and awakening at the commencement of another Yuga, He once more creates the universe, Do you all bow unto that illustrious one who is possessed of high soul and who transcends the three attributes, who is unborn, whose form is the universe, and who is the abode or refuge of all the denizens of heaven, Do you bow unto Him who is the Supreme Lord of all creatures, who is the Lord of the Adityas, and of the Vasus as well. Do you bow unto Him who is the Lord of the Aswins, and the Lord of the Maruts, who is the lord of all the Sacrifices ordained in the Vedas, and the Lord of the Vedangas. Bow unto Him who always resides in the Ocean, and who is called Hari, and whose hair is like the blades of the Munja grass. Bow unto Him who is Peace and Tranquillity, and who imparts the religion of Moksha unto all creatures. Bow unto Him who is the Lord of Penances, of all kinds of energy, and of Fame, who is ever the Lord of Speech and the Lord of all the Rivers also. Bow unto Him who is called Kaparddin (Rudra), who is the Great Boar, who is Unicorn, and who is possessed of great intelligence: who is the Sun, who assumed the well-known form with the equine head; and who is always displayed in a four-fold form. Bow unto Him who is unrevealed, who is capable of being apprehended by knowledge only, who is both indestructible and destructible. The supreme Deity, who is immutable, pervadeth all things. He is the Supreme Lord who can be known with the aid of the eye of knowledge alone. It was thus that, aided by the eye of Knowledge, I beheld in days of yore that foremost of deities. Asked by you, I have told you everything in detail, ye disciples, and do you act according to my words and dutifully serve the Supreme Lord called Hari. Do you hymn His praises in Vedic words and adore and worship Him also according to due rites!'"
Vaisampayana continued, "It was thus that the arranger of the Vedas,
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endued with great intelligence, discoursed to us, questioned by us on that occasion. His son, the highly righteous Suka, and all his disciples (viz., ourselves) listened to him while he delivered that discourse. Our preceptor, with ourselves, O king, then adored the great Deity with Richs extracted from the four Vedas. I have thus told thee everything about what thou hadst asked me. It was thus, O king, that our Island-born preceptor discoursed to us. He who, having uttered the words--I bow unto the holy Lord,--frequently listens, with concentrated attention, to this discourse or reads or recites it to others, becomes endued with intelligence and health, and possessed of beauty and strength. If ill, he becomes freed from that illness, bound, freed from his bonds. The man who cherishes desires obtains (be this) the fruition of all his desires, and easily attains to a long life also. A Brahmana, by doing this, becomes conversant with all the Vedas, and a Kshatriya becomes crowned with success. A Vaisya, by doing it, makes considerable profits, and a Sudra attains to great felicity. A sonless man obtains a son. A maiden obtains a desirable husband. A woman that has conceived brings forth a son. A barren woman conceives and attains to wealth of sons and grandsons. He who recites this discourse on the way succeeds in passing happily and without impediments of any kind along his way. In fact, one attains to whatever objects one cherishes, if one reads or recites this narrative. Hearing these words of the great Rishi, fraught with certainty of conclusion, and embodying a recital of the attributes of that high-souled one who is the foremost of all beings, hearing this narrative of the great conclave of Rishis and other denizens of heaven,--men who are devoted to the supreme Deity derive great happiness.'"

 

 

Book 12
Chapter 342

 

 

 

  1 [brāhmaṇa]
      samutpannābhidhāno 'smi vāṅ mādhuryeṇa te 'nagha
      mitratām abhipannas tvāṃ kiṃ cid vakṣyāmi tac chṛṇu
  2 gṛhastha dharmaṃ viprendra kṛtvā putragataṃ tv aham
      dharmaṃ paramakaṃ kuryāṃ ko hi mārgo bhaved dvija
  3 aham ātmānam ātmastham eka evātmani sthitaḥ
      kartuṃ kāṅkṣāmi necchāmi baddhaḥ sādhāraṇair guṇaiḥ
  4 yāvad evānatītaṃ me vayaḥ putraphalāśritam
      tāvad icchāmi pātheyam ādātuṃ pāralaukikam
  5 asmin hi lokasaṃtāne paraṃ pāram abhīpsataḥ
      utpannā me matir ayaṃ kuto dharmamayaḥ plavaḥ
  6 samuhyamānāni niśamya loke; niryātyamānāni ca sāttvikāni
      dṛṣṭvā ca dharmadhvajaketumālāṃ; prakīryamānām upari prajānām
  7 na me mano rajyate bhogakāle; dṛṣṭvā yatīn prārthayataḥ paratra
      tenātithe buddhibalāśrayeṇa; dharmārthatattve viniyuṅkṣva māṃ tvam
  8 [bhīsma]
      so 'tithir vacanaṃ tasya śrutvā dharmābhilāsinaḥ
      provāca vacanaṃ ślakṣṇaṃ prājño madhurayā girā
  9 aham apy atra muhyāmi mamāpy eṣa manorathaḥ
      na ca saṃniścayaṃ yāmi bahu dvāre triviṣṭape
  10 ke cin mokṣaṃ praśaṃsanti ke cid yajñaphalaṃ dvijāḥ
     vāna prasthāśramaṃ ke cid gārhasthyaṃ ke cid āśritāḥ
 11 rājadharmāśrayaṃ ke cit ke cid ātmaphalāśrayam
     guru caryāśrayaṃ ke cit ke cid vākyaṃ yam āśrayam
 12 mātaraṃ pitaraṃ ke cic chuśrūsanto divaṃ gatāḥ
     ahiṃsayā pare svargaṃ satyena ca tathā pare
 13 āhave 'bhimukhāḥ ke cin nihatāḥ svid divaṃ gatāḥ
     ke cid uñchavrataiḥ siddhāḥ svargamārgasamāśritāḥ
 14 ke cid adhyayane yuktā veda vrataparāḥ śubhāḥ
     buddhimanto gatāḥ svargaṃ tuṣṭātmāno jitendriyāḥ
 15 ārjavenāpare yuktā nihatānārjavair janaiḥ
     ṛjavo nākapṛṣṭhe vai śuddhātmānaḥ pratiṣṭhitāḥ
 16 evaṃ bahuvidhair loke dharmadvārair anāvṛtaiḥ
     mamāpi matir āvignā meghalekheva vāyunā

 

SECTION CCCXLII

Janamejaya said, "O holy one, it behoveth thee to tell me the significance of those diverse names uttering which the great Rishi Vyasa with his disciples hymned the praises of the illustrious slayer of Madhu. I am desirous of hearing those names of Hari, that Supreme Lord of all creatures. Indeed, by listening to those names, I shall be sanctified and cleansed even like the bright autumnal moon.
Vaisampayana said, Listen, O king, to what the significances are of the diverse names, due to attributes and acts, of Hari as the puissant Hari himself of cheerful soul explained them to Phalguna. That slayer of hostile heroes, viz., Phalguna, had at one time asked Kesava, enquiring after the imports of the some of the names by which the high-souled Keshva is adored.
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"Arjuna said, "O holy one, O Supreme ordainer of the Past and the Future. O Creator of all Beings, O immutable one, O Refuge of all the worlds, O Lord of the universe, O dispeller of the fears of all persons, I desire to hear from thee in detail, O Kesava, the significance of all those names of thine, O God, which have been mentioned by the great Rishis in the Vedas and the Puranas in consequences of diverse acts of thine. None else than thee, O Lord, is competent to explain the significations of those names.'"
"The holy one said, 'In the Rigveda, in the Yajurveda, in the Atharvans and the Samans, in the Puranas and the Upanishads, as also in the treatises on Astrology, O Arjuna, in the Sankhya scriptures, in the Yoga scriptures, and in the treatises also on the Science of Life, many are the names that have been mentioned by the great Rishis. Some of those names are derivable from my attributes and some of them relate to my acts. Do thou hear, with concentrated attention, O sinless one, what the import is of each off those names (in particular) that have reference to my acts. I shall recite them to you. It is said that in days of yore you were half my body. Salutations unto Him of great glory, Him, viz., that is the Supreme Soul of all embodied creatures. 1 Salutations unto Narayana, unto Him that is identifiable with the universe, unto Him that transcends the three (primal) attributes (of Sattwa, Rajas and Minas), unto Him that is, again, the Soul of those attributes. From His grace 'lath arisen Brahman and from His wrath hath arisen Rudra. He is the source whence have sprung all mobile and immobile creatures. O foremost of all persons endued with Sattwa, the attribute of Sattwa consists of the eight and ten qualities. 2 That attribute is Supreme Nature having for her soul the Sky and Earth and succeeding by her creative forces in upholding the universe. That Nature is identical with the fruit of all acts (in the form of the diverse regions of felicity to which creatures attain through their acts). She is also the pure Chit. She is immortal, and invincible, and is called the Soul of the universe. From her flows all the modifications of both Creation and Destruction. (She is identical with my Prakriti or Nature). Divested of sex, She or He is the penances that people undergo. He is both the sacrifice that is performed and the sacrificer that performs the sacrifice. He is the ancient and the infinite Purusha. He is otherwise called Aniruddha and is the source of the Creation and the Destruction of the universe. When Brahma's night wore off, through the grace of that Being of immeasurable energy, a lotus made its appearance first, O thou of eyes like lotus petals. Within that lotus was born Brahma, springing from Aniruddha's grace. Towards the evening of Brahma's day, Aniruddha became filled with wrath, and as a consequence of this, there sprang from his forehead a son called Rudra vested with the power of destroying
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everything (when the hour for destruction comes). These two, viz., Brahma and Rudra, are the foremost of all the deities, having sprung respectively from the Propitiousness and the Wrath (of Aniruddha). Acting according to Aniruddha's direction, these two deities create and destroy. Although capable of granting boons unto all creatures, they are, however, in the matter of the concerns to which they attend (viz., Creation and Destruction), merely instruments in the hands of Aniruddha. (It is Aniruddha that does everything, making Brahma and Rudra the visible agents in respect of the universe). Rudra is otherwise called Kaparddin. He has matted locks on his head, and sometimes displays a head that is bald. He loves to dwell in the midst of crematoriums which constitute his home. He is an observer of the austerest vows. He is Yogin of mighty puissance and energy. He is the destroyer of Daksha's sacrifice and the tearer of Bhaga's eyes. O son of Pandu, Rudra should be known to have always Narayana for his Soul. If that deity of deities, viz., Maheswara, be worshipped, then O Partha, is the puissant Narayana also worshipped. I am the Soul, O son of Pandu, of all the worlds, of all the universe. Rudra, again, is my Soul. It is for this that I always adore him. If I do not adore the auspicious and boon-giving Isana nobody would then adore my own self. The ordinances I set are followed by all the worlds. Those ordinances should always be adored, and it is, therefore, that I adore them. He who knows Rudra knows myself, and he who knows myself knows Rudra. He who follows Rudra follows me, Rudra is Narayana. Both are one; and one is displayed in two different forms. Rudra and Narayana, forming one person, pervade all displayed things and cause them to act. No one else than Rudra is competent to grant me a boon. O son of Pandu. Having settled this in my mind, I adored in days of yore the ancient and puissant Rudra, for obtaining the boon of a son. In adoring Rudra thus I adored my own self. Vishnu never bows his head unto any deity except his own self. It is for this reason that I adore Rudra, (Rudra being, as I have already told thee, my own self). All the deities, including Brahma and Indra and the deities and the great Rishis, adore Narayana, that foremost of deities, otherwise called by the name of Hari. Vishnu is the foremost of all Beings past, present, or future, and as such should always be adored and worshipped with reverence. Do thou bow thy head unto Vishnu. Do thou bow thy head unto Him who gives protection to all. Do thou bow, O son of Kunti, unto that great boon-giving deity, that foremost of deities, who eats the offerings made unto him in sacrifices. I have heard that there are four kinds of worshippers, viz., those who are eager for a religious life, those who are enquirers, those who strive to comprehend what they learn and those who are wise. Among them all, they that are devoted to realising the self and do not adore any other deity, are the foremost. I am the end they seek, and though engaged in acts, they never seek the fruits thereof. The three remaining classes of my worshippers are those that are desirous of the fruits of their acts. They attain to regions of great felicity, but then they
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have to fall down therefrom upon the exhaustion of their merits. Those amongst my worshippers, therefore, that are fully awakened (and, as such, that know that all happiness is terminable except what is attainable by persons that become identified with me) obtain what is foremost (and invaluable). 1 Those that are awakened and whose conduct displays such enlightenment, may be engaged in adoring Brahman or Mahadeva or the other deities that occur in heaven but they succeed at least in attaining to myself. I have thus told thee, O Partha, what the distinctions are between my worshippers. Thyself, O son of Kunti, and myself are known as Nara and Narayana. Both of us have assumed human bodies only for the purpose of lightening the burden of the Earth. I am fully cognisant of self-knowledge. I know who I am and whence I am, O Bharata. I know the religion of Nivritti, and all that contributes to the prosperity of creatures. Eternal as I am, I am the one sole Refuge of all men. The waters have been called by the name of Nara, for they sprang from Him called Nara. And since the waters in former times, were my refuge, I am, therefore, called by the name of Narayana. Assuming the form of the Sun I cover the universe with my rays. And because I am the home of all creatures, therefore, am I called by the name of Vasudeva. I am the end of all creatures and their sire, O Bharata. I pervade the entire firmament on high and the Earth, O Partha, and my splendour transcends every other splendour. I am He, O Bharata, whom all creatures wish to attain to at the time of death. And because I pervade all the universe, I have come to be called by the name of Vishnu. Desirous of attaining to success through restraint of their senses, people seek to attain to me who am heaven and Earth and the firmament between the two. For this am I called by the name of Damodara. The word Prisni includes food, the Vedas, water, and nectar. These four are always in my stomach. Hence am I called by the name of Prisnigarbha. The Rishis have said that once on a time when the Rishi Trita was thrown into a well by Ekata and Dwiti, the distressed Trita invoked me, saying,--O Prisnigarbha, do thou rescue the fallen Trita! That foremost of Rishis, viz., Trita, the spiritual son of Brahma, having called on me thus, was rescued from the pit. The rays that emanate from the Sun who gives heat to the world, from the blazing fire, and from the Moon, constitute my hair. Hence do foremost of learned Brahmanas call me by the name of Kesava. The high-souled Utathya having impregnated his wife disappeared from her side through an illusion of the gods. The younger brother Vrihaspati then appeared before that high-souled one's wife. Unto that foremost of Rishis that had repaired thither from desire of congress, the child in the womb of Utathya's wife, O son of Kunti, whose body had already been formed of the five primal elements, said,--O giver of boons, I have already entered into this womb. It behoveth thee not to assail my mother. Hearing these words of the unborn child, Vrihaspati, became filled with
p. 154
wrath and denounced a curse on him, saying,--Since thou obstructest me in this way when I have come hither from desire of the pleasures of congress, therefore shalt thou, by my curse, be visited by blindness, without doubt! Through this curse of that foremost of Rishis. the child of Utathya was born blind, and blind he remained for a long time. It was for this reason that, that the Rishi, in days of yore, came to be known by the name of Dirghatamas. He, however, acquired the four Vedas with their eternal limbs and subsidiary parts. After that he frequently invoked me by this secret name of mine. Indeed, according to the ordinance as laid down, he repeatedly called upon me by the name of Kesava. Through the merit he acquired by uttering this name repeatedly, he became cured of his blindness and then came to be called by the name of Gotama. This name of mine, therefore, O Arjuna is productive of boons unto them that utter it among all the deities and the high-souled Rishis. The deity of Fire (Appetite) and Shoma (food) combining together, become transfused into one and the same substance. It is for this reason that the entire universe of mobile and immobile creatures is said to be pervaded by those two deities. 1 In the Puranas, Agni and Soma are spoken of as complementary to one another. The deities also are said to have Agni for their mouth. It is in consequence of these two beings endued with natures leading to the unification that they are said to be deserving of each other and upholders of the universe.'"

 

Book 12
Chapter 343

 

 

 

 1 [atithi]
      upadeśaṃ tu te vipra kariṣye 'haṃ yathāgamam
      puruṇā me yathākhyātam arthatas tac ca me śṛṇu
  2 yatra pūrvābhisargeṇa dharmacakraṃ pravartitam
      naimiṣe gomatītīre tatra nāgāhvayaṃ puram
  3 samagrais tridaśais tatra iṣṭam āsīd dvijarṣabha
      yatrendrātikramaṃ cakre māndhātā rājasattamaḥ
  4 kṛtādhivāso dharmātmā tatra cakṣuḥ śravā mahā
      padmanābho mahābhāgaḥ padma ity eva viśrutaḥ
  5 sa vācā karmaṇā caiva manasā ca dvijarṣabha
      prasādayati bhūtāni trividhe vartmani sthitaḥ
  6 sāmnā dānena bhedena dandeneti caturvidham
      viṣamasthaṃ janaṃ svaṃ ca cakṣur dhyānena rakṣati
  7 tam abhikramya vidhinā prastum arhasi kānskitam
      sa te paramakaṃ dharmana mithyā darśayiṣyati
  8 sa hi sarvātithir nāgo buddhiśāstraviśāradaḥ
      guṇair anavamair yuktaḥ samastair ābhikāmikaiḥ
  9 prakṛtyā nityasalilo nityam adhyayane rataḥ
      tapo damābhyāṃ saṃyukto vṛttenānavareṇa ca
  10 yajvā dānaruciḥ kṣānto vṛtte ca parame sthitaḥ
     satyavāg anasūyuś ca śīlavān abhisaṃśritaḥ
 11 śeṣānna bhoktā vacanānukūlo; hitārjavotkṛṣṭa kṛtākṛtajñaḥ
     avairakṛd bhūtahite niyukto; gaṅgāhradāmbho 'bhijanopapannaḥ

 

SECTION CCCXLII

Janamejaya said, "O holy one, it behoveth thee to tell me the significance of those diverse names uttering which the great Rishi Vyasa with his disciples hymned the praises of the illustrious slayer of Madhu. I am desirous of hearing those names of Hari, that Supreme Lord of all creatures. Indeed, by listening to those names, I shall be sanctified and cleansed even like the bright autumnal moon.
Vaisampayana said, Listen, O king, to what the significances are of the diverse names, due to attributes and acts, of Hari as the puissant Hari himself of cheerful soul explained them to Phalguna. That slayer of hostile heroes, viz., Phalguna, had at one time asked Kesava, enquiring after the imports of the some of the names by which the high-souled Keshva is adored.
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"Arjuna said, "O holy one, O Supreme ordainer of the Past and the Future. O Creator of all Beings, O immutable one, O Refuge of all the worlds, O Lord of the universe, O dispeller of the fears of all persons, I desire to hear from thee in detail, O Kesava, the significance of all those names of thine, O God, which have been mentioned by the great Rishis in the Vedas and the Puranas in consequences of diverse acts of thine. None else than thee, O Lord, is competent to explain the significations of those names.'"
"The holy one said, 'In the Rigveda, in the Yajurveda, in the Atharvans and the Samans, in the Puranas and the Upanishads, as also in the treatises on Astrology, O Arjuna, in the Sankhya scriptures, in the Yoga scriptures, and in the treatises also on the Science of Life, many are the names that have been mentioned by the great Rishis. Some of those names are derivable from my attributes and some of them relate to my acts. Do thou hear, with concentrated attention, O sinless one, what the import is of each off those names (in particular) that have reference to my acts. I shall recite them to you. It is said that in days of yore you were half my body. Salutations unto Him of great glory, Him, viz., that is the Supreme Soul of all embodied creatures. 1 Salutations unto Narayana, unto Him that is identifiable with the universe, unto Him that transcends the three (primal) attributes (of Sattwa, Rajas and Minas), unto Him that is, again, the Soul of those attributes. From His grace 'lath arisen Brahman and from His wrath hath arisen Rudra. He is the source whence have sprung all mobile and immobile creatures. O foremost of all persons endued with Sattwa, the attribute of Sattwa consists of the eight and ten qualities. 2 That attribute is Supreme Nature having for her soul the Sky and Earth and succeeding by her creative forces in upholding the universe. That Nature is identical with the fruit of all acts (in the form of the diverse regions of felicity to which creatures attain through their acts). She is also the pure Chit. She is immortal, and invincible, and is called the Soul of the universe. From her flows all the modifications of both Creation and Destruction. (She is identical with my Prakriti or Nature). Divested of sex, She or He is the penances that people undergo. He is both the sacrifice that is performed and the sacrificer that performs the sacrifice. He is the ancient and the infinite Purusha. He is otherwise called Aniruddha and is the source of the Creation and the Destruction of the universe. When Brahma's night wore off, through the grace of that Being of immeasurable energy, a lotus made its appearance first, O thou of eyes like lotus petals. Within that lotus was born Brahma, springing from Aniruddha's grace. Towards the evening of Brahma's day, Aniruddha became filled with wrath, and as a consequence of this, there sprang from his forehead a son called Rudra vested with the power of destroying
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everything (when the hour for destruction comes). These two, viz., Brahma and Rudra, are the foremost of all the deities, having sprung respectively from the Propitiousness and the Wrath (of Aniruddha). Acting according to Aniruddha's direction, these two deities create and destroy. Although capable of granting boons unto all creatures, they are, however, in the matter of the concerns to which they attend (viz., Creation and Destruction), merely instruments in the hands of Aniruddha. (It is Aniruddha that does everything, making Brahma and Rudra the visible agents in respect of the universe). Rudra is otherwise called Kaparddin. He has matted locks on his head, and sometimes displays a head that is bald. He loves to dwell in the midst of crematoriums which constitute his home. He is an observer of the austerest vows. He is Yogin of mighty puissance and energy. He is the destroyer of Daksha's sacrifice and the tearer of Bhaga's eyes. O son of Pandu, Rudra should be known to have always Narayana for his Soul. If that deity of deities, viz., Maheswara, be worshipped, then O Partha, is the puissant Narayana also worshipped. I am the Soul, O son of Pandu, of all the worlds, of all the universe. Rudra, again, is my Soul. It is for this that I always adore him. If I do not adore the auspicious and boon-giving Isana nobody would then adore my own self. The ordinances I set are followed by all the worlds. Those ordinances should always be adored, and it is, therefore, that I adore them. He who knows Rudra knows myself, and he who knows myself knows Rudra. He who follows Rudra follows me, Rudra is Narayana. Both are one; and one is displayed in two different forms. Rudra and Narayana, forming one person, pervade all displayed things and cause them to act. No one else than Rudra is competent to grant me a boon. O son of Pandu. Having settled this in my mind, I adored in days of yore the ancient and puissant Rudra, for obtaining the boon of a son. In adoring Rudra thus I adored my own self. Vishnu never bows his head unto any deity except his own self. It is for this reason that I adore Rudra, (Rudra being, as I have already told thee, my own self). All the deities, including Brahma and Indra and the deities and the great Rishis, adore Narayana, that foremost of deities, otherwise called by the name of Hari. Vishnu is the foremost of all Beings past, present, or future, and as such should always be adored and worshipped with reverence. Do thou bow thy head unto Vishnu. Do thou bow thy head unto Him who gives protection to all. Do thou bow, O son of Kunti, unto that great boon-giving deity, that foremost of deities, who eats the offerings made unto him in sacrifices. I have heard that there are four kinds of worshippers, viz., those who are eager for a religious life, those who are enquirers, those who strive to comprehend what they learn and those who are wise. Among them all, they that are devoted to realising the self and do not adore any other deity, are the foremost. I am the end they seek, and though engaged in acts, they never seek the fruits thereof. The three remaining classes of my worshippers are those that are desirous of the fruits of their acts. They attain to regions of great felicity, but then they
p. 153
have to fall down therefrom upon the exhaustion of their merits. Those amongst my worshippers, therefore, that are fully awakened (and, as such, that know that all happiness is terminable except what is attainable by persons that become identified with me) obtain what is foremost (and invaluable). 1 Those that are awakened and whose conduct displays such enlightenment, may be engaged in adoring Brahman or Mahadeva or the other deities that occur in heaven but they succeed at least in attaining to myself. I have thus told thee, O Partha, what the distinctions are between my worshippers. Thyself, O son of Kunti, and myself are known as Nara and Narayana. Both of us have assumed human bodies only for the purpose of lightening the burden of the Earth. I am fully cognisant of self-knowledge. I know who I am and whence I am, O Bharata. I know the religion of Nivritti, and all that contributes to the prosperity of creatures. Eternal as I am, I am the one sole Refuge of all men. The waters have been called by the name of Nara, for they sprang from Him called Nara. And since the waters in former times, were my refuge, I am, therefore, called by the name of Narayana. Assuming the form of the Sun I cover the universe with my rays. And because I am the home of all creatures, therefore, am I called by the name of Vasudeva. I am the end of all creatures and their sire, O Bharata. I pervade the entire firmament on high and the Earth, O Partha, and my splendour transcends every other splendour. I am He, O Bharata, whom all creatures wish to attain to at the time of death. And because I pervade all the universe, I have come to be called by the name of Vishnu. Desirous of attaining to success through restraint of their senses, people seek to attain to me who am heaven and Earth and the firmament between the two. For this am I called by the name of Damodara. The word Prisni includes food, the Vedas, water, and nectar. These four are always in my stomach. Hence am I called by the name of Prisnigarbha. The Rishis have said that once on a time when the Rishi Trita was thrown into a well by Ekata and Dwiti, the distressed Trita invoked me, saying,--O Prisnigarbha, do thou rescue the fallen Trita! That foremost of Rishis, viz., Trita, the spiritual son of Brahma, having called on me thus, was rescued from the pit. The rays that emanate from the Sun who gives heat to the world, from the blazing fire, and from the Moon, constitute my hair. Hence do foremost of learned Brahmanas call me by the name of Kesava. The high-souled Utathya having impregnated his wife disappeared from her side through an illusion of the gods. The younger brother Vrihaspati then appeared before that high-souled one's wife. Unto that foremost of Rishis that had repaired thither from desire of congress, the child in the womb of Utathya's wife, O son of Kunti, whose body had already been formed of the five primal elements, said,--O giver of boons, I have already entered into this womb. It behoveth thee not to assail my mother. Hearing these words of the unborn child, Vrihaspati, became filled with
p. 154
wrath and denounced a curse on him, saying,--Since thou obstructest me in this way when I have come hither from desire of the pleasures of congress, therefore shalt thou, by my curse, be visited by blindness, without doubt! Through this curse of that foremost of Rishis. the child of Utathya was born blind, and blind he remained for a long time. It was for this reason that, that the Rishi, in days of yore, came to be known by the name of Dirghatamas. He, however, acquired the four Vedas with their eternal limbs and subsidiary parts. After that he frequently invoked me by this secret name of mine. Indeed, according to the ordinance as laid down, he repeatedly called upon me by the name of Kesava. Through the merit he acquired by uttering this name repeatedly, he became cured of his blindness and then came to be called by the name of Gotama. This name of mine, therefore, O Arjuna is productive of boons unto them that utter it among all the deities and the high-souled Rishis. The deity of Fire (Appetite) and Shoma (food) combining together, become transfused into one and the same substance. It is for this reason that the entire universe of mobile and immobile creatures is said to be pervaded by those two deities. 1 In the Puranas, Agni and Soma are spoken of as complementary to one another. The deities also are said to have Agni for their mouth. It is in consequence of these two beings endued with natures leading to the unification that they are said to be deserving of each other and upholders of the universe.'"

 

 

Book 12
Chapter 344

 

 

 

 1 [brāhmaṇa]
      atibhārodyatasyaiva bhārāpanayanaṃ mahat
      parāśvāsa karaṃ vākyam idaṃ me bhavataḥ śrutam
  2 adhvaklāntasya śayanaṃ sthānaklāntasya cāsanam
      tṛṣitasya ca pānīyaṃ kṣudhārtasya ca bhojanam
  3 īpsitasyeva saṃprāptir annasya samaye 'titheḥ
      eṣitasyātmanaḥ kāle vṛddhasyeva suto yathā
  4 manasā cintitasyeva prītisnigdhasya darśanam
      prahlādayati māṃ vākyaṃ bhavatā yad udīritam
  5 dattacakṣur ivākāśe paśyāmi vimṛśāmi ca
      prajñāna vacanād yo 'yam upadeśo hi me kṛtaḥ
      bādham evaṃ kariṣyāmi yathā māṃ bhāsate bhavān
  6 ihemāṃ rajanīṃ sādho nivasasva mayā saha
      prabhāte yāsyati bhavān paryāśvastaḥ sukhoṣitaḥ
      asau hi bhagavān sūryo mandaraśmir avāṅ mukhaḥ
  7 [bhīsma]
      tatas tena kṛtātithyaḥ so 'tithiḥ śatrusūdana
      uvāsa kila tāṃ rātriṃ saha tena dvijena vai
  8 tat tac ca dharmasaṃyuktaṃ tayoḥ kathayatos tadā
      vyatītā sā niśā kṛtsnāsukhena divasopamā
  9 tataḥ prabhātasamaye so 'tithis tena pūjitaḥ
      brāhmaṇena yathāśaktyā svakāryam abhikāṅkṣatā
  10 tataḥ sa vipraḥ kṛtadharmaniścayaḥ; kṛtābhyanujñaḥ svajanena dharmavit
     yathopadiṣṭaṃ bhujagendrasaṃśrayaṃ; jagāma kāle sukṛtaika niścayaḥ

SECTION CCCXLIV

Saunaka said, "O Sauti, excellent is this narrative which thou hast recited. Verily, these ascetics, having heard it have all been filled with wonder. It is said, O Sauti, that a discourse that has Narayana for its topic, is more fruitful of merit than sojourns unto all the sacred retreats and ablutions performed in all the sacred waters on the Earth. Having listened to this discourse of thine that has Narayana for its topic, that is sacred and capable of cleansing one of every sin, all of us have certainly become holy. Adored of all the worlds, that illustrious and foremost of deities is incapable of being beheld by the deities with Brahma numbering among them and all the Rishis. That Narada was able to obtain a sight of the God Narayana, otherwise called Hari, was due, O son of Suta, to the special grace of that divine and puissant Lord. When, however, the celestial Rishi Narada had succeeded in obtaining a sight of the Supreme Lord of the universe, a residing in the form of Aniruddha, why did he again proceed so quickly (to the retreat of Vadari on the breast of Himavat) for beholding those two foremost of godly of Rishis viz., Nara and Narayana? Do you, O Sauti, tell us the reason of such conduct on the part of Narada."
Sauti said, During the continuance of his snake-sacrifice, Janamejaya, the royal son of Parikshit, availing himself of an interval in the sacrificial rites, and when all the learned Brahmanas were resting. O Saunaka, that king of kings, addressed the grandfather of his grandfather, viz., the Island-born Krishna, otherwise called Vyasa, that ocean of Vedic lore, that foremost of ascetics endued with puissance, and said these words.
Janamejaya said, "After the celestial Rishi Narada had returned from White Island, reflecting, as he came, on the words spoken to him by the holy Narayana, what indeed, did the great ascetic next do? Arrived at the retreat known by the name of Vadari on the breast of the Himvat mountains, and seeing the two Rishis Nara and Narayana who were engaged in severe austerities at that spot, how long did Narada dwell there and what were the topics of conversation between him and the two Rishis? This discourse on Narayana, that is really an ocean of knowledge, has been raised by thy intelligent self by churning that vast history called Bharata which consists of a hundred thousand verses. As butter is raised
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from curds, sandal-wood from the mountains of Malaya, the Aranyakas from the Vedas, and nectar from all the medicinal herbs, after the same manner, O ocean of austerities, hath this discourse that is like nectar and that has Narayana for its object, been raised by thee, O Brahmana, from diverse histories and Puranas existing in the world, Narayana is the Supreme Lord. Illustrious and endued with great puissance, He is the soul of all creatures. Indeed, O foremost of regenerate ones, the energy of Narayana is irresistible. Into Narayana, at the end of the Kalpa, enter all the deities having Brahman for their foremost, all the Rishis with the Gandharvas, and all things mobile and immobile. I think, therefore, that there is nothing holier on earth or in heaven, and nothing higher, than Narayana. A sojourn unto all the sacred retreats on Earth, and ablutions performed in all the sacred waters, are not productive of as much merit as a discourse that has Narayana for its topic. Having listened from the beginning to this discourse on Hari, the lord of the universe, that destroys all sins, we feel that we have been cleansed of all our sins and sanctified entirely. Nothing wonderful was accomplished by my ancestor Dhananjaya who was the victor in the great battle on Kurukshetra, for it should be remembered that he had Vasudeva for his ally. I think that, person could have nothing unattainable in the three worlds, who had for his ally Vishnu himself, that great Lord of the universe. Exceedingly fortunate and commendable were those ancestors of mine, since they had Janarddana himself for looking after their temporal and spiritual prosperity. Adored of all the worlds, the holy Narayana is capable of being beheld with the aid of austerities alone. They, however, succeeded in beholding Narayana, adorned with the beautiful whirl on his chest. More fortunate than my ancestors was the celestial Rishi Narada, the son of Pramesthi. Indeed, I thank that Narada, who transcends all destruction, was endued with an energy that was not little, for repairing to White-Island he had succeeded in beholding the person of Hari. Indeed, it is evident that the sight he had obtained of the Supreme Lord was due to only the grace of that Being. Fortunate was Narada inasmuch as he had succeeded in beholding Narayana as existing in the form of Aniruddha. Having beheld Narayana in that form, why did Narada hasten once more to the retreat of Vadari for the purpose of beholding Nara and Narayana? What was the reason, O ascetic, of this step taken by Narada? How long also did Narada the son of Pramesthi, after his return from White Island and arrival at Vadari and meeting with the two Rishis Nara and Narayana, live there, and what conversations had he with them? What did those two high-souled and foremost of Rishis say unto him? It behoveth thee to say all this unto me!'"
Vaisampayana said, 1 "Salutations unto the holy Vyasa of immeasurable energy. Through his grace I shall recite this narrative having Narayana
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for its topic. Arrived at White Island, Narada beheld the immutable Hari. Leaving that spot he quickly proceeded, O king, to the mountains of Meru, bearing in his mind those weighty words that Paramatma (the Supreme Lord) had said unto him. Arrived at Meru he became filled with wonder at the thought, O king, of what he had achieved. And he said unto himself, 'How wonderful is it! The journey I have performed is a long one. Having proceeded to such a distance, I have come back safe and sound. From the mountains of Meru he then proceeded towards Gandhamadana. Traversing through the skies he quickly alighted upon that extensive retreat known by the name of Vadari. There he beheld those ancient deities, viz., those two foremost of Rishis, (called Nara and Narayana), engaged in the practice of penances, observing high vows, and devoted to the worship of their own selves. Both of those adorable persons bore on their chests the beautiful whirls called Sreevatsa, and both had matted locks on their heads. And in consequence of the effulgence with which they illumined the world they seemed to transcend the very Sun in energy. The palms of each bore the mark called the swan's foot. The soles of their feet bore the mark of the discus. Their chests were very broad; their arms reached down to their knees. Each of them had four 'Mushkas'. 1 Each of them had sixty teeth and four arms. 2 The voice of each was as deep as the roar of the clouds. Their faces were exceedingly handsome, their foreheads broad, their brows fair, their cheeks well-formed, and their noses aquiline. The heads of those two deities were large and round, resembling open umbrellas. Possessed of these marks, they were certainly very superior persons in appearance. Beholding them, Narada became filled with joy. He saluted them with reverence and was saluted by them in return. They received the celestial Rishi, saying 'Welcome', and made the ordinary enquiries. Beholding those two foremost of Beings, Narada began to reflect within himself,--'These two foremost of Rishis seem to be very like, in appearance, unto those Rishis respected by all, whom I have seen in White-island. Thinking in this way, he circumambulated them both and then sat down on the excellent seat made of Kusa grass that had been offered unto him. After this, those two Rishis that were the abode of penances, of famous achievements, and of energy,--and were endued with tranquillity of heart and self-restraint, went through their morning rites. They then, with controlled hearts, worshipped Narada with water to wash his feet and the usual ingredients of the Arghya. Having finished their morning rites and the observances necessary for receiving their guest, they sat down on two
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seats made of wooden planks. 1 When those two Rishis took their seats, that place began to shine with peculiar beauty even as the sacrificial altar shines with beauty in consequence of the sacred fires when libations of clarified butter are poured upon them. Then Narayana, seeing Narada refreshed from fatigue and seated at his ease and well-pleased with the rites of hospitality he had received, addressed him, saying these words.
"Nara and Narayana said, 'Hast thou seen in white Island the Paramatma (Supreme Soul), who is eternal and divine, and who is the high source whence we have sprung?'
"Narada said, 'I have seen that beautiful Being who is immutable and who has the universe for his form. In Him dwell all the worlds, and all the deities with the Rishis. Even now I behold that immutable Being, in beholding you two. Those marks and indications that characterise Hari himself of undisplayed form, characterise you two that are endued with forms displayed before the senses. 2 Verily, I behold both of you by the side of that great God. Dismissed by the Supreme Soul, I have today come hither. In energy and fame and beauty, who else in the three worlds can equal Him than you two that have been born in the race of Dharma? He has told me the entire course of duties having reference to Kshetrajna. He has also told me of all those incarnations which he will, in the future, have in this world. The inhabitants of White Island, whom I have seen, are all divested of the five senses that are owned by ordinary persons. All of them are of awakened souls, endued as they are with true knowledge. They are, again, entirely devoted to the foremost of Beings, viz., the Supreme Lord of the universe. They are always engaged in worshipping that great Deity, and the latter always sports with them. The holy and Supreme Soul is always fond of those that are devoted to him. He is fond also of the regenerate ones. Always fond of those that are devoted to Him, He sports with those worshippers of His. Enjoyer of the universe, pervading everything, the illustrious Madhava is ever affectionate towards his worshippers. He is the Actor; He is the Cause; and He is the effect. He is endued with omnipotence and immeasurable splendour. He is the Cause whence all things spring. He is the embodiment of all the scriptural ordinances. He is the embodiment of all the topics. He is possessed of great fame. Uniting Himself with penances, He has illumined Himself with a splendour that is said to represent an energy that is higher than (what occurs in) White Island. Of soul cleansed by penances, He has ordained Peace and Tranquillity in the three worlds. With such an auspicious understanding, he is engaged in the observance of a very
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superior vow which is the embodiment of holiness. That realm where he resides, engaged in tie austerest penances, the Sun does not warm and the Moon does not shine. There the wind does not blow. Having constructed an altar measuring eight fingers' breadth, the illustrious Creator of the universe is practising penances there, standing on one foot, with arms upraised, and with face directed towards the East, reciting the Vedas with their branches, he is engaged in practising the severest austerities. Whatever libations of clarified butter or meat are poured on the sacrificial fire according to the ordinances of Brahma, by the Rishis, by Pasupati himself, by the rest of the principal deities, by the Daityas, the Danavas, and the Rakshasas, all reach the feet of that great divinity. Whatever rites and religious acts are performed by persons whose souls are entirely devoted to him, are all received by that great Deity on his head. No one is dearer to him in the three worlds than those persons that are awakened and possessed of high souls. Dearer even than those persons is one that is entirely devoted to him. Dismissed by him who is the Supreme Soul, I am coming here. This is what the illustrious and holy Hari has himself said unto me. I shall henceforth reside with you two, devoted to Narayana in the form of Aniruddha.'"

 

 

Book 12
Chapter 345

 

 

1 [bhīsma]
      sa vanāni vicitrāṇi tīrthāni ca sarāṃsi ca
      abhigacchan krameṇa sma kaṃ cin munim upasthitaḥ
  2 taṃ sa tena yathoddiṣṭaṃ nāgaṃ vipreṇa brāhmaṇaḥ
      paryapṛcchad yathānyāyaṃ śrutvaiva ca jagāma saḥ
  3 so 'bhigamya yathākhyātaṃ nāgāyatanam arthavit
      proktavān aham asmīti bhoḥ śabdālaṃkṛtaṃ vacaḥ
  4 tatas tasya vacaḥ śrutvā rūpiṇī dharmavatsalā
      darśayām āsa taṃ vipraṃ nāgapatnī pativratā
  5 sā tasmai vidhivat pūjāṃ cakre dharmaparāyanā
      svāgatenāgataṃ kṛtvā kiṃ karomīti cābravīt
  6 [brāhman]
      viśrānto 'bhyarcitaś cāsmi bhavatyā ślakṣṇayā girā
      draṣṭum icchāmi bhavati taṃ devaṃ nāgam uttamam
  7 etad dhi paramaṃ kāryam etan me phalam īpsitam
      anenārthena cāsmy adya saṃprāptaḥ pannagālayam
  8 [nāgabhāryā]
      ārya sūryarathaṃ voḍhuṃ gato 'sau māsacārikaḥ
      saptāstabhir dinair vipra darśayiṣyaty asaṃśayam
  9 etad viditam āryasya vivāsa karaṇaṃ mama
      bhartur bhavatu kiṃ cānyat kriyatāṃ tad vadasva me
  10 [brāhmana]
     anena niścayenāhaṃ sādhvi saṃprāptavān iha
     pratīkṣann āgamaṃ devi vatsyāmy asmin mahāvane
 11 saṃprāptasyaiva cāvyagram āvedyo 'ham ihāgataḥ
     mamābhigamanaṃ prāpto vācyaś ca vacanaṃ tvayā
 12 aham apy atra vatsyāmi gomatyāḥ puline śubhe
     kālaṃ parimitāhāro yathoktaṃ paripālayan
 13 [bhīsma]
     tataḥ sa vipras tāṃ nāgīṃ samādhāya punaḥ punaḥ
     tad eva pulinaṃ nadyāḥ prayayau brāhmaṇarṣabhaḥ

 

SECTION CCCXLV

"Nara and Narayana said, 'Deserving art thou of the highest praise, and highly favoured hast thou been, since thou hast beheld the puissant Narayana himself (in the form of Aniruddha). None else, not even Brahma himself who was sprung from the primal lotus, has been able to behold him. That foremost of Purushas, endued with puissance and holiness, is of unmanifest origin and incapable of being seen. These words that we say unto thee are very true, O Narada. There exists no one in the universe that is dearer to him than one that adores him with devotion. It is for this, O best of regenerate ones, that he showed himself unto thee. No one can repair to that realm where the Supreme Soul is engaged in the observance of penances, except we two, O foremost of regenerate persons. In consequence of that spot being adorned by Him, its splendour resembles the effulgence of a thousands Suns collected together. 1 From that illustrious Being, O Brahmana, from Him who is the origin of the Creator of the universe, O foremost of all persons endued with forgiveness, springs the attribute of forgiveness which attaches to the
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[paragraph continues] Earth. 1 It is from that illustrious Being who seek the welfare of all beings, that Rasa (Taste) hath arisen. The attribute of Rasa attaches to the waters which are, again, liquid. It is from Him that Heat or Light having the attribute of form or vision has arisen. It attaches itself to the sun in consequence of which the Sun becomes able to shine and give heat. It is from that illustrious and foremost of Beings that Touch also has arisen. It is attached to the Wind, in consequence of which the Wind moves about in the world producing the sensation of touch. It is from that puissant Lord of the entire universe that Sound has arisen. It attaches to Space, which, in consequence thereof, exists uncovered and unconfined. It is from that illustrious Being that Mind, which pervades all Beings, has arisen. It attaches to Chandramas, in consequence of which Chandramas comes to be invested with the attribute of displaying all the things. That spot where the divine Narayana, that partaker of the libations and other offerings made in sacrifices, resides with Knowledge alone for his companion, has in the Vedas, been called by the name of the productive cause of all things or Sat. 2 The path that is theirs, O foremost of regenerate persons, that are stainless and that are freed from both virtue and sin, is fraught with auspiciousness and felicity. Aditya, who is the dispeller of the darkness of all the worlds, is said to be the door (through which the Emancipate must pass). Entering Aditya, the bodies of such persons become consumed by his fire. They then become invisible for after that they cannot be seen by anybody at any time. Reduced into invisible atoms, they then enter (Narayana in manifested form and residing in the middle of the region covered by Aditya) into the form of Aniruddha. Losing all physical attributes and being altogether and transformed into Mind alone, they then enter into Pradyumna. Passing out of Pradyumna, those foremost of regenerate persons, including both those that are conversant with Sankhya philosophy and those that are devoted to the Supreme deity, then enter Sankarsana who is otherwise called Jiva. After this, divested of the three primal attributes of Sattwa, Rajas, and Tamas, those foremost of regenerate beings quickly enter the Paramatma (Supreme Soul) otherwise called Kshetrajna and which itself transcends the three primal attributes. Know that Vasudeva is He when called Kshetrajna. Verily shouldst thou know that, that Vasudeva is the abode or original refuge of all things in the universe. Only they whose minds are concentrated, who are observant of all kinds of restraint, whose senses are controlled, and who are devoted to One, succeed in entering Vasudeva. We two, O foremost of regenerate ones, have taken birth in the house of Dharma. Residing in this delightful and spacious retreat we
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are undergoing the austerest penances. We are thus engaged, O regenerate one, being moved by the desire of benefiting those manifestations of the Supreme Deity, dear to all the celestials, that will occur in the three worlds (for achieving diverse feats that are incapable of being achieved by any other Being). In accordance with such ordinances as are uncommon and as apply to us two only, O best of regenerate persons, we are duly observing all excellent and high vows fraught with the austerest penances. Thou, O celestial Rishi, endued with wealth of penances wert beheld by us in White Island when thou wert there. Having met with Narayana, thou hast made a particular resolution, which is known to us. In the three worlds consisting of mobile and immobile Beings, there is nothing that is unknown to us. Of good or evil that will occur or has occurred or is occurring, that God of gods, O great ascetic, has informed thee!'"
Vaisampayana continued, "Having heard these words of Nara and Narayana both of whom were engaged in the practice of the austerest penances, the celestial Rishi Narada joined his hands in reverence and became entirely devoted to Narayana. He employed his time in mentally reciting, with due observances, innumerable sacred Mantras that are approved by Narayana. Worshipping the Supreme Deity Narayana, and adoring those two ancient Rishis also that had taken birth in the house of Dharma, the illustrious Rishi Narada, endued with great energy, continued to reside, thus employed, in that retreat, called Vadari, on the breast of Himavat, belonging to Nara and Narayana, for a thousand years as measured by the standard of the celestials.'"

 

Book 12
Chapter 346

 

 

 

1 [bhīsma]
      atha tena naraśreṣṭha brāhmaṇena tapasvinā
      nirāhāreṇa vasatā duḥkhitās te bhujaṃgamāḥ
  2 sarve saṃbhūya sahitās tasya nāgasya bāndhavāḥ
      bhrātaras tanayā bhāryā yayus taṃ brāhmaṇaṃ prati
  3 te 'paśyan puline taṃ vai vivikte niyatavratam
      samāsīnaṃ nirāhāraṃ dvijaṃ japyaparāyanam
  4 te sarve samabhikramya vipram abhyarcya cāsakṛt
      ūcur vākyam asaṃdigdham ātitheyasya bāndhavāḥ
  5 ṣaṣṭho hi divasas te 'dya prāptasyeha tapodhana
      na cābhilasase kiṃ cid āhāraṃ dharmavatsala
  6 asmān abhigataś cāsi vayaṃ ca tvām upasthitāḥ
      kāryaṃ cātithyam asmābhir vayaṃ sarve kutumbinaḥ
  7 mūlaṃ phalaṃ vā parṇaṃ vā payo vā dvijasattama
      āhārahetor annaṃ vā bhoktum arhasi brāhmaṇa
  8 tyaktāhāreṇa bhavatā vane nivasatā satā
      bālavṛddham idaṃ sarvaṃ pīḍyate dharmasaṃkaṭāt
  9 na hi no bhrūṇahā kaś cid rājāpathyo 'nṛto 'pi vā
      pūrvāśī vā kule hy asmin devatātithibāndhuṣu
  10 [brāhmana]
     upadeśena yuṣmākam āhāro 'yaṃ mayā vṛtaḥ
     dvir ūnaṃ daśarātraṃ vai nāgasyāgamanaṃ prati
 11 yady astarātre niryāte nāgamiṣyati pannagaḥ
     tadāhāraṃ kariṣyāmi tannimittam idaṃ vratam
 12 kartavyo na ca saṃtāpo gamyatāṃ ca yathāgatam
     tannimittaṃ vrataṃ mahyaṃ naitad bhettum ihārhatha
 13 [bhīsma]
     tena te samanujñātā brāhmaṇena bhujaṃgamāḥ
     svam eva bhavanaṃ jagmur akṛtārthā nararṣabha

SECTION CCCXLVI

Vaisampayana said, "On one occasion, while residing in the retreat of Nara and Narayana, Narada the son of Pramesthi, having duly accomplished the rites and observances in honour of the deities, set himself to perform thereafter the rites in honour of the Pitris. Beholding him thus prepared, the eldest son of Dharma, viz., the puissant Nara addressed him, saying, 'Whom art thou worshipping, O foremost of regenerate persons, by these rites and observances in connection with the deities and the Pitris? O foremost of all persons endued with intelligence, tell me this, agreeably to the scriptures. What is this that thou art doing? What also are the fruits desired by thee of those rites thou hast addrest thyself in performing?'
"Narada said, "Thou saidst unto me on a former occasion that rites and observances in honour of the deities should be accomplished. Thou saidst that the rites in honour of the deities constitute the highest sacrifice and are equivalent to the worship of the eternal Supreme Soul. Instructed
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by that teaching, I always sacrifice in honour of the eternal and immutable Vishnu, through these rites that I perform in worshipping the deities. It is from that Supreme Deity that Brahma, the Grandsire of all the worlds, took his rise in days of yore. That Brahma, otherwise called Prameshthi, filled with cheerfulness, caused my sire (Daksha) to start into being. I was the son of Brahma, created before all others, by a fiat of his will (although I had to take birth afterwards as the son of Daksha through a curse of that Rishi). O righteous and illustrious one, I am per-forming these rites in honour of the Pitris for the sake of Narayana, and agreeable to those ordinances that have been laid down by himself. The illustrious Narayana is the father, mother, and grandfather (of all creatures). In all sacrifices performed in honour of the Pitris, it is that Lord of the universe who is adored and worshipped. On one occasion, the deities, who were sires, taught their children the Srutis. Having lost their knowledge of the Srutis, the sires had to acquire it again from those sons unto whom they had communicated it. In consequence of this incident, the sons, who had thus to communicate the Mantras unto their sires, acquired the status of sires (and the sire, for having obtained the Mantras from their sons, acquired the status of sons). 1 Without doubt, what the deities did on that occasion is well known to you two. Sons and sires (on that occasion) had thus to worship each other. Having first spread some blades of Kusa grass, the deities and the Pitris (who were their children) placed three Pindas thereon and in this way worshipped each other. I wish to know, however, the reason why the Pitris in days of yore acquired the name of Pindas.'
"Nara and Narayana said, 'The Earth, in days of yore, with her belt of seas, disappeared from the view. Govinda, assuming the form of a gigantic boar, raised her up (with his mighty tusk), Having replaced the Earth in her former position, that foremost of Purushas, his body smeared with water and mud, set himself to do what was necessary for the world and its denizens. When the sun reached the meridian, and the hour, therefore, came for saying the morning prayers, the puissant Lord, suddenly shaking off three balls of mud from his tusk, placed them upon the Earth, O Narada, having previously spread thereon certain blades of grass. The puissant Vishnu dedicated those balls of mud unto his own self, according to the rites laid down in the eternal ordinance. Regarding the three balls of mud that the puissant Lord had shaken off from his tusks as Pindas, he then, with sesame seeds of oily kernel that arose from the heat of his
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own body, himself performed the rite of dedication, sitting with face turned towards the East. That foremost of deities then, impelled by the desire of establishing rules of conduct for the denizens of the three worlds, said these words:
"Vrishakapi said, I ant the Creator of the worlds. I am resolved to create those that are to be called Pitris.--Saying these words, he began to think of those high ordinances that should regulate the rites to be gone through in honour of the Pitris. While thus engaged, he saw that the three balls of mud, shaken off his tusk, had fallen towards the South. He then said unto himself,--These balls, shaken off my tusk, have fallen on the Earth towards the southern direction of her surface. Led by this, I declare that these should be known henceforth by the name of Pitris. Let these three that are of no particular shape, and that are only round, come to be regarded as Pitris in the world. Even thus do I create the eternal Pitris. I am the father, the grandfather, and the great grandfather, and I should be regarded as residing in these three Pindas. There is no one that is superior to me. Who is there whom I myself may worship or adore with rites? Who, again, is my sire in the universe? I myself am my grandfather. I am, indeed, the Grandsire and the Sire. I am the one cause (of all the universe).--Having said these words, that God of gods, Vrishakapi by name, offered those Pindas, O learned Brahmana, on the breast of the Varaha mountains, with elaborate rites. By those rites He worshipped His own self, and having finished the worship, disappeared there and then. Hence have the Pitris come to be called by the name of Pinda. Even this is the foundation of the designation. Agreeably to the words uttered by Vrishakapi on that occasion, the Pitris receive the worship offered by all. They who perform sacrifices in honour of and adore the Pitris, the deities, the preceptor or other reverend senior guests arrived at the house, kine, superior Brahmanas, the goddess Earth, and their mothers, in thought, word, and deed, are said to adore and sacrifice unto Vishnu himself. Pervading the bodies of all existent creatures, the illustrious Lord is the Soul of all things. Unmoved by happiness or misery, His attitude towards all is equal. Endued with greatness, and of great soul, Narayana has been said to be the soul of all things in the universe.'"

 

 

Book 12
Chapter 347

 

 

 

1 [bhīsma]
      atha kāle bahutithe pūrṇe prāpto bhujaṃgamaḥ
      dattābhyanujñaḥ svaṃ veśma kṛtakarmā vivasvataḥ
  2 taṃ bhāryāsamabhikrāmat pādaśaucādibhir guṇaiḥ
      upapannāṃ ca tāṃ sādhvīṃ pannagaḥ paryapṛcchata
  3 api tvam asi kalyāni devatātithipūjane
      pūrvam uktena vidhinā yuktā yuktena matsamam
  4 na khalv asyākṛtārthena strī buddhyā mārdavī kṛtā
      madviyogena suśroṇi viyuktā dharmasetunā
  5 [nāgabhāryā]
      śiṣyāṇāṃ guru śuśrūsā viprāṇāṃ veda pāraṇam
      bhṛtyānāṃ svāmivacanaṃ rājñāṃ lokānupālanam
  6 sarvabhūtaparitrāṇaṃ kṣatradharma ihocyate
      vaiśyānāṃ yajñasaṃvṛttir ātitheya samanvitā
  7 vipra kṣatriya vaiśyānāṃ śuśrūsā śūdra karma tat
      gṛhastha dharmo nāgendra sarvabhūtahitaiṣitā
  8 niyatāhāratā nityaṃ vratacaryā yathākramam
      dharmo hi dharmasaṃbandhād indriyāṇāṃ viśeṣaṇam
  9 ahaṃ kasya kuto vāhaṃ kaḥ ko me ha bhaved iti
      prayojana matir nityam evaṃ mokṣāśramī bhavet
  10 pativratātvaṃ bhāryāyāḥ paramo dharma ucyate
     tapopadeśān nāgendra tac ca tattvena vedmi vai
 11 sāhaṃ dharmaṃ vijānantī dharmanitye tvayi sthite
     satpathaṃ katham utsṛjya yāsyāmi viṣame pathi
 12 devatānāṃ mahābhāga dharmacaryā na hīyate
     atithīnāṃ ca satkāre nityayuktāsmy atandritā
 13 saptāsta divasās tv adya viprasyehāgatasya vai
     sa ca kāryaṃ na me khyātidarśanaṃ tava kāṅkṣati
 14 gomatyās tv eṣa puline tvaddarśanasamutsukaḥ
     āsīno ''vartayan brahma brāhmaṇaḥ saṃśitavrataḥ
 15 ahaṃ tv anena nāgendra sāmapūrvaṃ samāhitā
     prasthāpyo matsakāśaṃ sa saṃprāpto bhujagottamaḥ
 16 etac chrutvā mahāprājña tatra gantuṃ tvam arhasi
     dātum arhasi vā tasya darśanaṃ darśanaśravaḥ

SECTION CCCXLVII

Vaisampayana said, 'Having heard these words of Nara and Narayana, the Rishi Narada became filled with devotion towards the Supreme Being. Indeed, with his whole soul he devoted himself to Narayana. Having resided for a full thousand years in the retreat of Nara and 'Narayana, having beheld the immutable Hari, and heard the excellent discourse
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having Narayana for its topic, the celestial Rishi repaired to his own retreat on the breast of Himavat, Those foremost of ascetics viz., Nara and Narayana, however continued to reside in their delightful retreat of Vadari, engaged in the practice of the severest austerities. Thou art born in the race of the Pandavas. Thou art of immeasurable energy. O perpetuator of the race of the Pandavas, having listened to this discourse on Narayana from the beginning, thou hast certainly been cleansed of all thy sins and thy soul has been sanctified. His is neither this world nor the world hereafter, O best of kings, who hates instead of loving and reverencing the immutable Hari. The ancestors of that person who hates Narayana, who is the foremost of deities, and is otherwise called Hari, sink into hell for eternity. O tiger among men, Vishnu is the soul of all beings. How, then, can Vishnu be hated, for in hating him one would hate one's own self. He who is our preceptor, viz., the Rishi Vyasa, the son of Gandhavati, has himself recited this discourse unto us on the glory of Narayana, that glory which is the highest and which is immutable. I heard it from him and have recited it to thee exactly as I heard it, O sinless one. This cult, with its mysteries and its abstract of details, was obtained by Narada, O king, from that Lord of the universe, viz., Narayana himself. Even such are the particulars of this great cult. I have, before this, O foremost of kings, explained it to thee in the Hari-Gita, with a brief reference to its ordinances. 1 Know that the Island-born Krishna, otherwise called Vyasa, is Narayana on Earth. Who else than he, O tiger among kings, could compile such a treatise as the Mahabharata? Who else than that puissant Rishi could discourse upon the diverse kinds of duties and cults for the observance and adoption of men? Thou hast resolved upon performing a great sacrifice. Let that sacrifice of thine proceed as determined by thee. Having listened to the diverse kinds of duties and cults, let thy Horse-sacrifice go on."
Sauti continued, That best of kings, having heard this great discourse, began all those rites that are laid down in the ordinance, for the completion of his great sacrifice. Questioned by thee, O Saunaka, I have duly recited to thee and all these Rishis that are denizens of the Naimisha forest, that great discourse having Narayana for its topic. Formerly Narada had recited it to my preceptor in the hearing of many Rishis and the sons of Pandu and in the presence of Krishna and Bhishma also. 2 The Supreme deity Narayana is the Lord of all the foremost of Rishis, and of the three worlds. He is the upholder of Earth herself of vast proportions. He is the receptacle of the Srutis and of the attribute of humility. He Is the great receptacle of all those ordinances that should be practised for attaining to tranquillity of heart, as also of all those that go by the name
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of Yama. He is always accompanied by the foremost of regenerate persons. Let that great deity be thy refuge. Hari ever does what is agreeable and beneficial to the denizens of heaven. He is always the slayer of such Asuras (as become troublesome to the three worlds). He is the receptacle of penances. He is possessed of great fame. He is the slayer of the Daityas known by the name of Madhu and Kaitabha. He is the ordainer of the ends that are attained to by persons acquainted with and observant of scriptural and other duties. He dispels the fears of all persons. He takes the foremost of those offerings that are dedicated in sacrifices. He is thy refuge and protection. He is endued with attributes. He is freed from attributes. He is endued with a quadruple form. He shares the merits arising from the dedication of tanks and the observance of similar religious rites. Unvanquished and possessed of great might, it is He that always ordains the end approachable by the Soul alone, of Rishis of righteous deeds. He is the witness of the worlds. He is unborn. He is the one ancient Purusha. Endued with the complexion of the Sun, He is the Supreme Lord, and he is the refuge of all. Do all of you bow your heads unto Him since He who sprang from the waters (viz., Narayana himself) bends his head unto Him. 1 He is the origin of the universe. He is that Being who is called Amrita. He is minute. He is the refuge upon whom all things depend. He is the one Being to whom the attribute of immutability attaches. The Sankhyas and Yogins, of restrained souls, hold Him who is eternal in their understandings.

 

 

Book 12
Chapter 348

 

 

 

1 [nāga]
      atha brāhmaṇarūpeṇa kaṃ taṃ samanupaśyasi
      mānuṣaṃ kevalaṃ vipraṃ devaṃ vātha śucismite
  2 ko hi māṃ mānuṣaḥ śakto draṣṭukāmo yaśasvini
      saṃdarśana rucir vākyam ājñā pūrvaṃ vadiṣyati
  3 surāsuragaṇānāṃ ca devarṣīṇāṃ ca bhāmini
      nanu nāgā mahāvīryāḥ sauraseyās tarasvinaḥ
  4 vandanīyāś ca varadā vayam apy anuyāyinaḥ
      manuṣyāṇāṃ viśeṣeṇa dhanādhyakṣā iti śrutiḥ
  5 [nāgabhāryā]
      ārjavenābhijānāmi nāsau devo 'nilāśana
      ekaṃ tv asya vijānāmi bhaktimān atiroṣaṇaḥ
  6 sa hi kāryāntarākāṅkṣī jalepsuḥ stokako yathā
      varṣaṃ varṣapriyaḥ pakṣī darśanaṃ tava kāṅkṣati
  7 na hi tvā daivataṃ kiṃ cid vivignaṃ pratipālayet
      tulye hy abhijane jāto na kaś cit paryupāsate
  8 tad roṣaṃ sahajaṃ tyaktvā tvam enaṃ draṣṭum arhasi
      āśā chedena tasyādya nātmānaṃ dagdhum arhasi
  9 āśayā tv abhipannānām akṛtvāśru pramārjanam
      rājā vā rājaputro vā bhrūṇa hatyaiva yujyate
  10 maunāj jñānaphalāvāptir dānena ca yaśo mahat
     vāgmitvaṃ satyavāckyena paratra ca mahīyate
 11 bhūmipradānena gatiṃ labhaty āśramasaṃmitām
     nastasyārthasya saṃprāptiṃ kṛtvā phalam upāśnute
 12 abhipretām asaṃkliṣṭāṃ kṛtvākāmavatīṃ kriyām
     na yāti nirayaṃ kaś cid iti dharmavido viduḥ
 13 [nāga]
     abhimānena māno me jātidoṣeṇa vai mahān
     roṣaḥ saṃkalpajaḥ sādhvi dagdho vācāgninā tvayā
 14 na ca roṣād ahaṃ sādhvi paśyeyam adhikaṃ tamaḥ
     yasya vaktavyatāṃ yānti viśeṣeṇa bhujaṃgamāḥ
 15 doṣasya hi vaśaṃgatvā daśagrīvaḥ pratāpavān
     tathā śakra pratispardhī hato rāmeṇa saṃyuge
 16 antaḥpura gataṃ vatsaṃ śrutvā rāmeṇa nirhṛtam
     dharṣaṇād roṣasaṃvignāḥ kārtavīrya sutā hatāḥ
 17 jāmadagnyena rāmeṇa sahasranayanopamaḥ
     saṃyuge nihato roṣāt kārtavīryo mahābalaḥ
 18 tad eṣa tapasāṃ śatruḥ śreyasaś ca nipātanaḥ
     nigṛhīto mayā roṣaḥ śrutvaiva vacanaṃ tava
 19 ātmānaṃ ca viśeṣeṇa praśaṃsāmy anapāyini
     yasya me tvaṃ viśālākṣi bhāryā sarvaguṇānvitā
 20 eṣa tatraiva gacchāmi yatra tiṣṭhaty asau dvijaḥ
     sarvathā coktavān vākyaṃ nākṛtārthaḥ prayāsyati

 

SECTION CCCXLVIII

Janamejaya said, 'I have heard from thee the glory of the divine and Supreme Soul. I have heard also of the birth of the Supreme Deity in the house of Dharma, in the form of Nara and Narayana. I have also heard from thee the origin of the Pinda from the mighty Baraha (Boar) (which form the supreme Deity had assumed for raising by the submerged Earth). I have heard from thee about those deities and Rishis that were ordained for the religion of Pravritti and of those that were ordained for the religion of Nivritti. Thou hast also, O regenerate one, discoursed to us on other topics. Thou hast said also unto us of that vast form, with the Equine head, of Vishnu, that partaker of the libations and other offerings made in sacrifices,--.the form, viz., that appeared in the great ocean on the North-East. That form was beheld by the illustrious
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[paragraph continues] Brahman, otherwise known by the name of Parameshthi. What, however, were the exact features, and what the energy, the like of which among all great objects, had never appeared before, of that form which Hari, the upholder of the universe, displayed on that occasion? What did Brahman do, O ascetic, after having seen that foremost of deities, him whose likeness had never been seen before, him who was of immeasurable energy, him who had the Equine head, and him who was Sacredness itself? O regenerate one, this doubt hath arisen in our mind about this ancient subject of knowledge. O thou of foremost intelligence, for what reason did he supreme Deity assume that form and display himself in it unto Brahman? Thou hast certainly sanctified us by discoursing unto us on these diverse sacred subjects!' 1
Sauti said, I shall recite to thee that ancient history, which is perfectly consistent with the Vedas, and which the illustrious Vaisampayana recited unto the son of Parikshit on the occasion of the great Snake-sacrifice. Having heard the account of the mighty form of Vishnu, equipt with the horse-head, the royal son of Parikshit too had entertained the same doubt and put the same questions to Vaisampayana.
Janamejaya said, "Tell me, O best of men, for what reason did Hari appear in that mighty form equipt with a horse-head and which Brahma, the Creator, beheld on the shores of the great northern Ocean on the occasion referred to by yourself?"
Vaisampayana said, "All existent objects, O king, in this world, are the result of a combination of the five primal elements, a combination due to the intelligence of the Supreme Lord. The puissant Narayana, endued with infinity, is the supreme Lord and Creator of the universe. He is the inner Soul of all things, and the giver of boons. Divested of attributes, he is again possessed of them. Listen now, O best of kings, to me as I narrate to thee how the Destruction is brought about of all things. At first, the element of Earth becomes merged in Water and nothing then is seen save one vast expanse of Water on all sides. Water then merges into Heat, and Heat into Wind. Wind then merges into Space, which in its turn, merges into Mind. Mind merges into the Manifest (otherwise called Consciousness or Ego). The Manifest merges into the Unmanifest (or Prakriti). The Unmanifest (or Prakriti) merges into Purusha (Jivatman) and Purusha merges into the Supreme Soul (or Brahman). Then Darkness spreads over the face of the universe, and nothing can be perceived. From that primal Darkness arises Brahma (endued with the principle of Creation). Darkness is primeval and fraught with immortality. Brahma that arises from primeval Darkness develops (by its own potency) into the
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idea of the universe, and assumes the form of Purusha. Such Purusha is called Aniruddha. Divested of sex, it is called otherwise by the name of Pradhana (Supreme or Primary). That is also known by the name of Manifest, or the combination of the triple attribute, O best of kings. He exists with Knowledge alone for his companion. That illustrious and puissant Being is otherwise called by the name of Viswaksena or Hari. Yielding to Yoga-sleep, he lays himself down on the waters. He then thinks of the Creation of the Universe of diversified phenomena and fraught with immeasurable attributes. While engaged in thinking of Creation, he recollects his own high attributes. From this springs the four-faced Brahma representing the Consciousness of Anirudha. The illustrious Brahma, otherwise called Hiranyagarbha, is the Grandsire of all the worlds. Endued with eyes like lotus petals, he takes birth within the Lotus that springs from (the navel of) Anirudha. Seated on that Lotus, the illustrious, puissant, and eternal Brahma of wonderful aspect saw that the waters were on all sides. Adopting the attribute of Sattwa Brahma, otherwise called Parameshthi, then commenced to create the universe. In the primeval Lotus that was endued with the effulgence of the Sun, two drops of water had been cast by Narayana that were fraught with great merit. The illustrious Narayana, without beginning and without end, and transcending destruction, cast his eyes on those two drops of water. One of those two drops of water, of very beautiful and bright form, looked like a drop of honey. From that drop sprang, at the command of Narayana, a Daitya of the name of Madhu made up of the attribute of Tamas (Dullness). The other drop of water within the Lotus was very hard. From it sprang the Daitya Kaitabha made up of the attribute of Rajas. Endued thus with the attributes of Tamas and Rajas, the two Daityas possessed of might and armed with maces, immediately after their birth, began to rove within that vast primeval Lotus. They beheld within it Brahma of immeasurable effulgence, engaged in creating the four Vedas, each endued with the most delightful form. Those two foremost of Asuras, possessed of bodies, beholding the four Vedas, suddenly seized them in the very sight of their Creator. The two mighty Danavas, having seized the eternal Vedas, quickly dived into the ocean of waters which they saw and proceeded to its bottom. Seeing the Vedas forcibly taken away from him, Brahma became filled with grief. Robbed of the Vedas in this way, Brahma then addressed the Supreme Lord in these words.
"Brahma said, 'The Vedas are my great eyes. The Vedas are my great strength. The Vedas are my great refuge. The Vedas are my high Brahman. All the Vedas, however, have been forcibly taken away from me by the two Danavas. Deprived of the Vedas, the worlds I have created have become enveloped in darkness. Without the Vedas (beside me), how shall I succeed in causing my excellent Creation to start into existence? Alas, great is the grief I suffer in consequence of the loss of the Vedas (through such agency). My heart is very much pained. It has become the abode
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of a great sorrow. Who is there that will rescue me from this ocean of grief in which I am sunk for the loss I have endured? Who is there that will bring me the Vedas I have lost? Who is there that will take compassion on me?--While Brahma was uttering these words, O best of kings, the resolution suddenly arose in his mind, O foremost of intelligent persons, for hymning the praises of Hari in these words. The puissant Brahma then, with hands joined in reverence, and seizing the feet of his progenitor, sang this highest of hymns in honour of Narayana.'"
"Brahma said, 'I bow to thee, O heart of Brahman. I bow to thee that hast been born before me. Thou art the origin of the universe. Thou art the foremost of all abodes. Thou, O puissant one, art the ocean of Yoga with all its branches. Thou art the Creator of both what is Manifest and what is Unmanifest. Thou treadest along the path whose auspiciousness is of inconceivable extent. Thou art the consumer of the universe. Thou art the Antaralock (Inner Soul) of all creatures. Thou art without any origin. Thou art the refuge of the universe. Thou art self-born; for origin thou hest none that is not thyself. As regards myself, I have sprung through thy Grace. From thee have I derived my birth. My first birth from thee, which is regarded sacred by all regenerate persons, was due to a fiat of thy Mind. My second birth in days of yore was from thy eyes. Through thy Grace, my third birth was from thy speech. My fourth birth. O puissant Lord, was from thy ears. My fifth birth, excellent in all respects, was from thy nose. O Lord, My sixth birth was, through thee, from an egg. This is my seventh birth. It has occurred, O Lord, within this Lotus, and it is meant to stimulate the intellect and desires of all the beings. At each Creation I take birth from thee as thy son, O thou that art divested of the three attributes. Indeed, O lotus-eyed one, I take birth as thy eldest son, made up of Sattwa the foremost of three attributes. Thou art endued with that nature which is Supreme. Thou springest from thyself. I have been created by thee. The Vedas are my eyes. Hence, I transcend Time itself. Those Vedas, which constitute my eyes, have been taken away from me. I have, therefore, become blind. Do Thou awake from this Yoga-sleep. Give me back my eyes. I am dear to thee and thou art dear to me. Thus praised by Brahma, the illustrious Purusha, with face turned towards every side, then shook off his slumber, resolved to recover the Vedas (from the Daityas that had forcibly snatched them away). Applying his Yoga-puissance, he assumed a second form. His body, equipt with an excellent nose, became as bright as the Moon. He assumed an equine head of great effulgence, which was the abode of the Vedas. The firmament, with all its luminaries and constellations, became the crown of his head. His locks of hair were long and flowing, and had the splendour of the rays of the Sun. The regions above and below became his two ears. The Earth became his forehead. The two rivers Ganga and Saraswati became his two hips. The two oceans became his two eye-brows. The Sun and the Moon became his two eyes. The twilight became his nose. The syllable Om became
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his memory and intelligence. The lightning became his tongue. The Soma-drinking Pitris became, it is said, his teeth. The two regions of felicity, viz., Goloka and Brahmaloka, became his upper and lower lips. The terrible night that succeeds universal destruction, and that transcends the three attributes, became his neck. Having assumed this form endued with the equine head and having diverse things for its diverse limbs, the Lord of the universe disappeared then and there, and proceeded to the nether regions. Having reached those regions, he set himself to high Yoga. Adopting a voice regulated by the rules of the science called Siksha, he began to utter loudly Vedic Mantras. His pronunciation was distinct and reverberated through the air, and was sweet in every respect. The sound of his voice filled the nether region from end to end. Endued with the properties of all the elements, it was productive of great benefits. The two Asuras, making an appointment with the Vedas in respect of the time when they would come back to take them up again, threw them down in the nether region, and ran towards the spot whence those sounds appeared to come. Meanwhile, O king, the Supreme Lord with the equine head, otherwise called Hari, who was himself in the nether region, took up all the Vedas. Returning to where Brahma was staying, he gave the Vedas unto him. Having restored the Vedas unto Brahma, the Supreme Lord once more returned to his own nature. The Supreme Lord also established his form with the equine head in the North-Eastern region of the great ocean. Having (in this way) established him who was the abode of the Vedas, he once more became the equine-headed form that he was. 1 The two Danavas Madhu and Kaitabha, not finding the person from whom those sounds proceeded, quickly came back to that spot. They cast their eyes around but beheld that the spot on which they had thrown the Vedas was empty. Those two foremost of mighty Beings, adopting great speed of motion, rose from the nether region. Returning to where the primeval Lotus was that had given them birth, they saw the puissant Being, the original Creator, staying in the form of Aniruddha of fair complexion and endued with a splendour resembling that of the Moon. Of immeasurable prowess, he was under the influence of Yoga-sleep, his body stretched on the waters and occupying a space as vast as itself. Possessed of great effulgence and endued with the attribute of stainless Sattwa, the body of the Supreme Lord lay on the excellent hood of a snake that seemed to emit flames of fire for the resplendence attaching to it. Beholding the Lord thus lying, the two foremost of Danavas roared out a loud laugh. Endued with the attributes of Rajas and Tamas, they said.--'This is that Being of white complexion. He is now lying asleep. Without doubt, this one has brought the Vedas away from the nether region. Whose is he? Whose is he? Who is he? Why is he thus
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asleep on the hood of a snake: Uttering these words, the two Danavas awakened Hari from his Yoga-slumber. The foremost of Beings, (viz., Narayana), thus awakened, understood that the two Danavas intended to have an encounter with him in battle. Beholding the two foremost of Asuras prepared to do battle with him, he also set his mind to gratify that desire of theirs. Thereupon an encounter took place between those two on one side and Narayana on the other. The Asuras Madhu and Kaitabha were embodiments of the attributes of Rajas and Tamas. Narayana slew them both for gratifying Brahma. He thence came to be called by the name of Madhusudana (slayer of Madhu). Having compassed the destruction of the two Asuras and restored the Vedas to Brahma, the Supreme Being dispelled the grief of Brahma. Aided then by Hari and assisted by the Vedas, Brahma created all the worlds with their mobile and immobile creatures. After this, Hari, granting unto the Grandsire intelligence of the foremost order relating to the Creation, disappeared there and then for going to the place he had come from. It was thus that Narayana, having assumed the form equipt with the horse-head, slew the two Danavas Madhu and Kaitabha (and disappeared from the sight of Brahma). Once more, however, he assumed the same form for the sake of causing the religion of Pravritti to flow in the universe.'
"Thus did the blessed Hari assume in days of old that grand form having the equine head. This, of all his forms, endued with puissance, is celebrated as the most ancient. That person who frequently listens or mentally recites this history of the assumption by Narayana of the form equipt with the equine head, will never forget his Vedic or other lore. Having adored with the austerest penances the illustrious deity with the equine head, the Rishi Panchala (otherwise known as Galava) acquired the science of Krama by proceeding along the path pointed out by the deity (Rudra). 1 I have thus recited to thee, O king the old story of Hayasiras, consistent with the Vedas about which thou hadst asked me. Whatever forms, the Supreme Deity desires to assume with a view to ordaining the various affairs of the universe, he assumes those forms immediately within himself by exercise of his own inherent powers. The Supreme Deity, endued with every prosperity, is the receptacle of the Vedas. He is the receptacle of Penances also. The puissant Hari is Yoga. He is the embodiment of the Sankhya philosophy. He is that Para Brahman of which we hear. Truth has Narayana for its refuge. Rita has Narayana for its soul. The religion of Nivritti, in which there is no return, has Narayana for its high abode. The other religion
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which has Pravritti for its basis, has equally Narayana for its soul. The foremost of all the attributes that belong to the element of Earth is scent. Scent has Narayana for its soul. The attributes of Water, O king, are called the Tastes (of the various kinds). These Tastes have Narayana for their soul. The foremost attribute of Light is form. Form also has Narayana for its soul. Touch, which is the attribute of Wind, is also said to have Narayana for its soul. Sound, which is an attribute of space, has like the others, Narayana for its soul. Mind also, which is the attribute of the unmanifest (Prakriti), has Narayana for its soul. Time which is computed by the motion of the celestial luminaries has similarly Narayana for its soul. The presiding deities of Fame, of Beauty, and of Prosperity have the same Supreme Deity for their soul. Both the Sankhya philosophy and Yoga have Narayana for their soul. The Supreme Being is the cause of all this, as Purusha. He is, again the cause of everything, as Pradhana (or Prakriti). He is Swabhaba (the basis on which all things rest). He is the doer or agent, and is the cause of that variety that is witnessed in the universe. He is the diverse kinds of energy that act in the universe. In these five ways he is that all-controlling invisible influence of which people speak. Those employed in investigating the several topics of enquiry with the aid of such reasons as are of wide application, regard Hari to be identical with the five reasons adverted to above and as the final refuge of all things. Indeed, the puissant Narayana, endued with the highest Yoga puissance, is the one topic (of enquiry). The thoughts of the denizen of all the worlds including Brahma and the high-souled Rishis, of those that are Sankhyas and Yogins, of those that are Yatis, and of those, generally, that are conversant with the Soul are fully known to Kesava, but none of these can know what is thoughts are. Whatever acts are performed in honour of the gods or the Pitris, whatever gifts are made, whatever penances are performed, have Vishnu for their refuge,--who is established upon his own supreme ordinances. He is named Vasudeva because of his being the abode of all creatures. He is immutable. He, is Supreme. He is the foremost of Rishis. He is endued with the highest puissance. He is said to transcend the three attributes. As Time (which runs smoothly without any sign) assumes indications when it manifests itself in the form of successive seasons, even so He, though really divested of attributes (for manifesting Himself). Even they that are high-souled do not succeed in understanding his motions. Only those foremost of Rishis that have knowledge of their Souls, succeed in beholding in their hearts that Purusha who transcends all attributes."

 

Book 12
Chapter 349

 

 

 

1 [bhīsma]
      sa pannagapatis tatra prayayau brāhmaṇaṃ prati
      tam eva manasā dhyāyan kāryavattāṃ vicārayan
  2 tam abhikramya nāgendro matimān sa nareśvaraḥ
      provāca madhuraṃ vākyaṃ prakṛtyā dharmavatsalaḥ
  3 bho bho kṣāmyābhibhāse tvāṃ na roṣaṃ kartum arhasi
      iha tvam abhisaṃprāptaḥ kasyārthe kiṃ prayojanam
  4 ābhimukhyād abhikramya snehāt pṛcchāmi te dvija
      vivikte gomatītīre kiṃ vā tvaṃ paryupāsase
  5 [brāhmana]
      dharmāraṇyaṃ hi māṃ viddhi nāgaṃ draṣṭum ihāgatam
      padmanābhaṃ dvijaśreṣṭhaṃ tatra me kāryam āhitam
  6 tasya cāham asāṃnidhyaṃ śrutavān asmi taṃ gatam
      svajanaṃ taṃ pratīkṣāmi parjanyam iva karṣakaḥ
  7 tasya cākleśa karaṇaṃ svasti kārasamāhitam
      vartayāmy ayutaṃ brahmayogayukto nirāmayaḥ
  8 [nāga]
      aho kalyāna vṛttas tvaṃ sādhu saj janavatsalaḥ
      śravādhyas tvaṃ mahābhāga paraṃ snehena paśyasi
  9 ahaṃ sa nāgaviprarṣe yathā māṃ vindate bhavān
      ājñāpaya yathā svairaṃ kiṃ karomi priyaṃ tava
  10 bhavantaṃ svajanād asmi saṃprāptaṃ śrutavān iha
     atas tvāṃ svayam evāhaṃ draṣṭum abhyāgato dvija
 11 saṃprāptaś ca bhavān adya kṛtārthaḥ pratiyāsyati
     visrabdho māṃ dvijaśreṣṭha viṣaye yoktum arhasi
 12 vayaṃ hi bhavatā sarve guṇakrītā viśeṣataḥ
     yas tvam ātmahitaṃ tyaktvā mām evehānurudhyase
 13 [brāhmana]
     āgato 'haṃ mahābhāga tava darśanalālasaḥ
     kaṃ cid artham anarthajñaḥ prastu kāmo bhujaṃgama
 14 aham ātmānam ātmastho mārgamāṇo ''tmano hitam
     vāsārthinaṃ mahāprājña balavantam upāsmi ha
 15 prakāśitas tvaṃ svaguṇair yaśo garbhagabhastibhiḥ
     śaśāṅkakarasaṃsparśair hṛdyair ātmaprakāśitaiḥ
 16 tasya me praśnam utpannaṃ chindhi tvam anilāśana
     paścāt kāryaṃ vadiṣyāmi śrotum arhati me bhavān

SECTION CCCXLIX

Janamejaya said, "The illustrious Hari becomes gracious unto them that are devoted to him with their whole souls. He accepts also all worship that is offered to Him agreeably to the ordinance. Of those persons that have burnt off their fuel, 1 and that are divested of both merit and demerit, that have attained the Knowledge as handed down from preceptor to preceptor--such persons always attain to that end which is called the fourth, viz., the essence of the Purushottama or Vasudeva, 2--through the three others. Those persons, however, that are devoted to Narayana with their whole souls at once attain to the highest end 3 Without doubt, the religion of devotion seems to be superior (to that of Knowledge) and is very dear to Narayana. These, without going through the three successive stages (of Aniruddha, Pradyumna, and Sankarshana), at once attain to the immutable Hari. The end that is attained by Brahmanas, who, attending to due observances, study the Vedas with the Upanishads according to the rules laid down for regulating such study, and by those that adopt the religion of Yatis, is inferior, I think, to that attained by persons devoted to Hari with their whole souls. Who first promulgated this religion of Devotion? Was it some deity or some Rishi that declared it? What are the practices of those that are said to be devoted with their whole souls? When did those practices begin? I have doubts on these topics. Do thou remove those doubts. Great is nay curiosity to hear thee explain the several points." 4
Vaisampayana said, "When the diverse divisions of the Pandava and the Kuru armies were drawn up in the array for the battle and when Arjuna became cheerless, the holy one himself explained the question of what is the end and what is not the end attained by persons of different characters. I have before this recited to thee the words of the holy one. The
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religion preached by the holy one on that occasion is difficult of comprehension. Men of uncleansed souls cannot apprehend it at all. Having created this religion in days of yore, viz., in the Krita age, in perfect consonance with the Samans, it is borne, O king, by the Supreme Lord, viz., Narayana, himself. This very topic was raised by the highly blessed Partha to Narada (for the latter's discourse) in the midst of the Rishis and in the presence of Krishna and Bhishma. My preceptor, viz., the Island-born Krishna heard what Narada said. Receiving it from the celestial Rishis, O best of kings, my preceptor imparted it to me in exactly the same way in which he had obtained it from the celestial Rishi. I shall now recite it to thee, O monarch, in the same way as it has been received from Narada. Listen, therefore, to me. In that Kalpa when Brahma the Creator, O king, took his birth in the mind of Narayana and issued from the latter's mouth, Narayana himself performed, O Bharata, his Daiva and Paitra rites in accordance with this religion. Those Rishis that subsist upon the froth of water then obtained it from Narayana. From the froth-eating Rishis, this religion was obtained by those Rishis that go by the name of Vaikanasas. From the Vaikanasas, Shoma got it. Afterwards, it disappeared from the universe. After the second birth of Brahma, viz., when he sprang from the eyes of Narayana, O king, the Grandsire (that is. Brahma) then received this religion from Shoma. Having received it thus, Brahma imparted this religion, which has Narayana for its soul, unto Rudra. In the Krita age of that ancient Kalpa, Rudra, devoted to Yoga, O monarch, communicated it to all those Rishis that are known by the name of Valikhilyas. Through the illusion of Narayana, it once more disappeared from the universe. In the third birth of Brahma, which was due to the speech of Narayana, this religion once more sprang up, O king, from Narayana himself. Then a Rishi of the name of Suparna obtained it from that foremost of Beings. The Rishi Suparna used to recite this excellent religion, this foremost of cults, three times during the day. In consequence of this, it came to be called by the name of Trisauparna in the world. This religion has been referred to in the Rigveda. The duties it inculcates are exceedingly difficult of observance. From the Rishi Suparna, this eternal religion was obtained, O foremost of men, by the God of wind, that sustainer of the lives of all creatures in the universe. The God of wind communicated it unto such Rishis as subsist upon what remains of sacrificial offerings after feeding guests and others. From those Rishis this excellent religion was obtained by the Great Ocean. It once more disappeared from the universe and became merged into Narayana. In the next birth of the high-souled Brahman when he Sprang from the ear of Narayana, listen, O chief of men, to what happened in that Kalpa. The illustrious Narayana, otherwise called Hari, when he resolved upon Creation, thought of a Being who would be puissant enough to create the universe. While thinking of this, a Being sprang from his ears competent to create the universe. The Lord of all called him by the name of Brahma. Addressing Brahma, the Supreme Narayana said unto him,--Do thou,
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[paragraph continues] O son, create all kinds of creatures from thy mouth and feet. O thou of excellent vows, I shall do what will be beneficial for thee, for I shall impart to thee both energy and strength sufficient to render thee competent for this task. Do thou receive also from me this excellent religion known by the name of Sattwata. Aided by that religion do thou create the Krita age and ordain it duly. Thus addressed, Brahma bowed his head unto the illustrious Hari, the god of the gods and received from him that foremost of all cults with all its mysteries and its abstract of details, together with the Aranyakas,--viz., that cult, which sprang from the mouth of Narayana. Narayana then instructed Brahma of immeasurable energy in that cult, and addressing him, said,--Thou art the creator of the duties that are to be observed in the respective Yugas. Having said this unto Brahma, Narayana disappeared and proceeded to that spot which is beyond the reach of Tamas, where the Unmanifest resides, and which is known by the men of acts without desire of fruits. After this, the boon-giving Brahma, the Grandsire of the worlds, created the different worlds with their mobile and immobile creatures. The age that first commenced was highly auspicious and came to be called by the name of Krita. In that age, the religion of Sattwa existed, pervading the entire universe. 1 With the aid of that primeval religion of righteousness, Brahma, the Creator of all the worlds, worshipped the Lord of all the deities, viz., the puissant Narayana, otherwise called Hari. Then for the spread of that religion and desirous of benefiting the worlds, Brahman instructed that Manu who is known by the name of Swarochish in that cult. Swarochish-Manu, that Lord of all the worlds, that foremost of all persons endued with puissance, then cheerfully imparted the knowledge of that cult to his own son, O king, who was known by the name of Sankhapada. The son of Manu, viz., Sankhapada, communicated the knowledge of that to his own son Suvarnabha who was the Regent of the cardinal and subsidiary points of the compass. When, upon the expiration of the Kriti Yuga, the Treta came, that cult once more disappeared from the world. In a subsequent birth of Brahman, O best of kings, viz., that which was derived from the nose of Narayana. O Bharata, the illustrious and puissant Narayana or Hari with eyes like lotus petals, himself sang this religion in the presence of Brahma. Then the son of Brahma, created by a fiat of his will, viz., Sanatkumara, studied this cult. From Sanatkumara, the Prajapati Virana, in the beginning of the Krita age, O tiger among Kurus, obtained this cult. Virana having studied it in this way, taught it to the ascetic Raivya. Raivya, in his turn, imparted it to his son of pure soul, good vows, and great intelligence, viz., Kukshi, that righteous Regent of the cardinal and subsidiary points of the compass. After this, that cult, born of the mouth of Narayana, once more disappeared from the world. In the next birth of Brahma, viz., that which he was derived from an egg which sprang from Hari, this cult once more
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issued from the mouth of Narayana. It was received by Brahma, O king, and practised duly in all its details by him. Brahma then communicated it, O monarch, to those Rishis that are known by the name of Varhishada. From the Varhishadas it was obtained by a Brahmana well-versed in the Sama-Veda, and known by the name of Jeshthya. And because he was well-versed with the Samans, therefore was he known also by the name of Jeshthya-Samavrata Hari. 1 From the Brahmana known by the name of Jeshthya, this cult was obtained by a king of the name of Avikampana. After this, that cult, derived from the puissant Hari, once more disappeared from the world. During the seventh birth of Brahma due to the lotus, O king, that sprang from the navel of Narayana, this cult was once more declared by Narayana himself, unto the Grandsire of pure soul, the Creator of all the worlds, in the beginning of this Kalpa. The Grandsire gave it in days of yore to Daksha (one of his sons created by a fiat of his will). Daksha, in his turn, imparted it to the eldest of all the sons of his daughters, O monarch, viz., Aditya who is senior in age to Savitri. From Aditya, Vivaswat obtained it. In the beginning of the Treta Yuga, Vivaswat imparted the knowledge of this cult to Manu. Manu, for the protection and support of all the worlds, then gave it to his son Ikshaku. 2 Promulgated by Ikshaku, that cult over-spreads the whole world. When the universal destruction comes, it will once more return to Narayana and be merged in Him. The religion which is followed and practised by the Yatis, has, O best of kings, been narrated to thee before this in the Hari Gita, with all its ordinances in brief. The celestial Rishi Narada got it from that Lord of universe, viz., Narayana himself, O king, with all its mysteries and abstract of details. Thus, O monarch, this foremost of cults is primeval and eternal. Incapable of being comprehended with ease and exceedingly difficult of being practised, it is always upheld by persons wedded to the attribute of Sattwa. It is by means of acts that are well-performed and accomplished with a full knowledge of duties and in which there is nothing of injury to any creature,--that Hari the Supreme Lord becomes gratified. Some persons adore Narayana as possessed of only one form, viz., that of Aniruddha. Some adore Him as endued with two forms, viz., that of Aniruddha and Pradyumna. Some adore Him as having three forms, viz., Aniruddha, Pradyumna, and Sankarshana. A fourth class adore him as consisting of four forms, viz., Aniruddha, Pradyumna, Sankarshana, and Vasudeva. Hari is Himself the Kshetrajna (Soul). He is without parts (being ever full). He is the Jiva in all creatures, transcending the five primal elements. He is the Mind, O monarch, that directs and controls the five senses. Endued with the highest intelligence. He is the Ordainer of the universe, and the Creator thereof. He is both active and inactive. He is both Cause and the Effect. He is the one immutable Purusha, who
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sports as He likes, O king. Thus have I recited to thee the religion of desireless Devotees, O best of kings, incapable of being comprehended by persons of uncleansed souls but this I acquired through the grace of my preceptor. Persons are very rare, O king, that are devoted to Narayana with whole souls. If, O son of Kuru's race the world had been full of such persons, that are full of universal compassion, that are endued with knowledge of the soul, and that are always employed in doing good to others, then the Krita age would have set in. All men would have betaken themselves to the accomplishment of acts without desire of fruit. It was even in this way, O monarch, that, that foremost of regenerate persons, (viz., the illustrious Vyasa), my preceptor, fully conversant with all duties, discoursed unto king Yudhishthira the just on this religion of Devotion, in the presence of many Rishis and in the hearing of Krishna and Bhishma. He had obtained it from the celestial Rishi Narada endued with wealth of penances. Those persons that are devoted to Narayana with their whole souls and are desireless succeed in attaining to the region of that highest of deities, identical with Brahma, pure in complexion, possessed of the effulgence of the moon and endued with immutability.
Janamejaya said, "I see that those regenerate persons whose souls have been awakened practise diverse kinds of duties. Why is it that other Brahmanas instead of practising those duties betake themselves to the observance of other kinds of vows and rites?"
Vaisampayana said, "Three kinds of disposition, O monarch, have been created in respect of all embodied creatures, viz., that which relates to the attribute of Sattwa, that which relates to the attribute of Rajas, and lastly that which relates to the attribute of Tamas, O Bharata. As regards embodied creatures, O perpetuator of Kuru's race, that person is the foremost who is wedded to the attribute of Sattwa, for, O tiger among men, it is certain that he will attain to Emancipation. It is with the aid of this very attribute of Sattwa that one endued therewith succeeds in understanding the person that is conversant with Brahma. As regards Emancipation, it is entirely dependent upon Narayana. Hence it is that persons striving after Emancipation are regarded as made up of the attribute of Sattwa. By thinking of Purushottama the foremost of Beings, the man that is devoted with his whole soul to Narayana, acquires great wisdom. Those persons that are endued with wisdom, that have betaken themselves to the practices of Yatis and the religion of Emancipation,--those persons of quenched thirst, always find that Hari favours them with the fruition of their desire. 1 That man subject to birth (and death) upon whom Hari casts a kind eye should be known as endued with the attribute of Sattwa and devoted to the acquisition of Emancipation. The religion followed by a person that is devoted with his whole soul to
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[paragraph continues] Narayana is regarded as similar or equal in merit to the system of the Sankhyas. By adopting that religion one attains to the highest end and attains to Emancipation which has Narayana for its soul. That person upon whom Narayana looks with compassion succeeds in becoming awakened. 1 No one, O king, can become awakened through his own wishes. That nature which partakes of both Rajas and Tamas is said to be mixed. Hari never casts a kind eye upon the person subject to birth (and death) that is endued with such a mixed nature and that has, on that account, the principle of Pravritti in him. Only Brahma, the Grandsire of the worlds, looks upon the person that is subject to birth and death because of his mind being overwhelmed with the two inferior attributes of Rajas and Tamas. 2 Without doubt, the deities and the Rishis are wedded to the attributes of Sattwa, O best of kings. But then they that are divested of that attribute in its subtile form are always regarded to be of mutable nature". 3
Janamejaya said, "How can one that is fraught with the principle of change succeed in attaining to that Purushottama (the foremost of Purusha)? Do tell me all this, which is, no doubt, known to thee. Do thou discourse to me also of Pravritti in due order."
Vaisampayana said, "That which is the twenty-fifth (in the enumeration of topics as made in the Sankhya system) viz., when it becomes able to abstain entirely from acts, succeeds in attaining to the Purushottama which is exceedingly subtile, which is invested with the attribute of Sattwa (in its subtile form), and which is fraught with the essences symbolised by three letters of the alphabet (viz., A, U, and M). The Sankhya system, the Aranyaka-Veda, and the Pancharatra scriptures, are all one and the same and form parts of one whole. Even this is the religion of those that are devoted with their whole souls to Narayana, the religion that has Narayana for its essence. 4 As waves of the ocean, rising from the ocean, rush away from it only to return to it in the end, even so diverse kinds of knowledge, springing from Narayana, return to Narayana in the end. I have thus explained to thee, O son of Kuru's race, what
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the religion of Sattwa is. If thou beest competent for it, O Bharata, do thou practise that religion duly. Even thus did the highly-blessed Narada explain to my preceptor,--the Island-born Krishna--the eternal and immutable course, called Ekanta, (ending in One) followed by the Whites 1 as also by the yellow-robed Yatis. Vyasa gratified with Dharma's son Yudhishthira, imparted this religion to king Yudhishthira the just who was possessed of great intelligence. Derived from my preceptor I have also communicated it to thee! O best of kings, this religion is for these reasons, exceedingly difficult of practice. Others, hearing it, become as much confounded as thou hast suffered thyself to be. It is Krishna who is the protector of the universe and its beguiler. It is He who is the destroyer and the cause, O monarch."

 

 

Book 12
Chapter 350

 

 

 1 [brāhmaṇa]
      vivasvato gacchati paryayeṇa; voḍhuṃ bhavāṃs taṃ ratham ekacakram
      āścaryabhūtaṃ yadi tatra kiṃ cid; dṛṣṭaṃ tvayā śaṃsitum arhasi tvam
  2 [nāga]
      yasya raśmisahasreṣu śākhāsv iva vihaṃgamāḥ
      vasanty āśritya munayaḥ saṃsiddhā daivataiḥ saha
  3 yato vāyur viniḥsṛtya sūryaraśmy āśrito mahān
      vijṛmbhaty ambare vipra kim āścaryataraṃ tataḥ
  4 śukro nāmāsitaḥ pāro yasya vāridharo 'mbare
      toyaṃ sṛjati varṣāsu kim āścaryam ataḥ param
  5 yo 'stamāsāṃs tu śucinā kiraṇenojjhitaṃ payaḥ
      paryādatte punaḥ kāle kim āścaryam ataḥ param
  6 yasya tejo viśeṣeṣu nityam ātmā pratiṣṭhitaḥ
      yato bījaṃ mahī ceyaṃ dhāryate sacarācaram
  7 yatra devo mahābāhuḥ śāśvataḥ paramo 'kṣaraḥ
      anādi nidhano vipra kim āścaryam ataḥ param
  8 āścaryāṇām ivāścaryam idam ekaṃ tu me śṛṇu
      vimale yan mayā dṛṣṭam ambare sūryasaṃśrayāt
  9 purā madhyāhna samaye lokāṃs tapati bhāskare
      praty ādityapratīkāśaḥ sarvataḥ pratyadṛśyata
  10 sa lokāṃs tejasā sarvān svabhāsā nirvibhāsayan
     ādityābhīmukho 'bhyeti gaganaṃ pātayann iva
 11 hutāhutir iva jyotir vyāpya tejo marīcibhiḥ
     anirdeśyena rūpeṇa dvitīya iva bhāskaraḥ
 12 tasyābhigamana prāptau hasto datto vivasvatā
     tenāpi dakṣiṇo hasto dattaḥ pratyarcanārthinā
 13 tato bhittvaiva gaganaṃ praviṣṭo ravimandalam
     ekībhūtaṃ ca tat tejaḥ kṣaṇenādityatāṃ gatam
 14 tatra naḥ śaṃsayo jātas tayos tejaḥ samāgame
     anayoḥ ko bhavet sūryo rathastho yo 'yam āgataḥ
 15 te vayaṃ jātasaṃdehāḥ paryapṛcchāmahe ravim
     ka eṣa divam ākramya gataḥ sūrya ivāparaḥ

 

SECTION CCCL

Janamejaya said, "The Sankhya system, the Pancharatra scriptures, and the Aranyaka-Vedas,--these different systems of knowledge or religion,--O regenerate Rishi, are current in the world. Do all these systems preach the same course of duties, or are the courses of duties preached by them, O ascetic, different from one another? Questioned by me, do thou discourse to me on Pravritti in due order!"
Vaisampayana said, "I bow unto that great Rishi who is the dispeller of darkness, and whom Satyavati bore to Parasara in the midst of an island, who is possessed of great knowledge and who is endued with great liberality of soul. The learned say that he is the origin of the Grandsire Brahma; that he is the sixth form of Narayana; that he is the foremost of Rishis; that he is endued with the puissance of Yoga; that as the only son of his parents he is an incarnate portion of Narayana; and that, born under extraordinary circumstances on an Island, he is the inexhaustible receptacle of the Vedas. In the Krita age, Narayana of great puissance and mighty energy, created him as his son. Verily, the high-souled Vyasa is unborn and ancient and is the inexhaustible receptacle of the Vedas!"
Janamejaya said, "O best of regenerate persons, it was thou that saidst before this that the Rishi Vasishtha had a son of the name of Saktri and that Saktri had a son of the name of Parasara, and that Parasara begot a son named the Island-born Krishna endued with great ascetic merit. Thou tellest me again that Vyasa is the son of Narayana. I ask, was it
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in some former birth that Vyasa of immeasurable energy had sprung from Narayana? O thou of great intelligence, do tell me of that birth of Vyasa which was due to Narayana!"
Vaisampayana said, "Desirous of understanding the meaning of the Srutis, my preceptor, that ocean of penances, who is exceedingly devoted to the observance of all scriptural duties and the acquisition of knowledge, dwelt for some time in a particular region of the Himavat mountains. Endued with great intelligence, he became fatigued with his penances in consequence of the great strain on his energies occasioned by the composition of the Mahabharata. At that time, Sumanta and Jaimini and Paila of firm vows and myself numbering the fourth, and Suka his own son, attended on him. All of us, O king, in view of the fatigue our preceptor felt, waited dutifully upon him, engaged in doing all that was necessary for dispelling that fatigue of his. Surrounded by these disciples of his, Vyasa shone in beauty on the breast of the Himavat mountains like the Lord of all the ghostly beings, viz., Mahadeva, in the midst of those ghostly attendants of his. Having recapitulated the Vedas with all their branches as also the meanings of all the Verses in the Mahabharata, one day, with rapt attention, all of us approached our preceptor who, having controlled his senses, was at time rapt up in thought. Availing ourselves of an interval in the conversation, we asked that foremost of regenerate persons to expound to us the meanings of the Vedas and the Verses in the Mahabharata and narrate to us the incidents as well of his own birth from Narayana. Conversant as he was with all topics of enquiry, he at first discoursed to us on the interpretations of the Srutis and the Mahabharata, and then set himself to narrate to us the following incidents relating to his birth from Narayana.
"Vyasa said, 'Listen, ye disciples, to this foremost of narratives, to this best of histories that relates again to the birth of a Rishi. Appertaining to the Krita age, this narrative has become known to me through my penances, ye regenerate ones. On the occasion of the seventh creation, viz., that which was due to the primeval Lotus, Narayana, endued with the austerest penances, transcending both good and ill, and possessed of unrivalled splendour, at first created Brahma, from his navel. After Brahma had started into birth, Narayana addressed him, saying; Thou halt sprung from my navel. Endued with puissance in respect of creation, do thou set thyself to create diverse kinds of creatures, rational and irrational. Thus addressed by the author of his being, Brahma with his mind penetrated by anxiety, felt the difficulty of his task and became unwilling to do what he was commenced to do. Bowing his head unto the boon-giving and illustrious Hari, the Lord of the universe, Brahma said these words unto him,--I bow to thee, O Lord of the deities, but I ask what puissance have I to create diverse creatures? I have no wisdom. Do thou ordain what should be ordained in view of this. Thus addressed by Brahma, the Lord of the universe, viz., Narayana, disappeared there and then from Brahma's sight. The Supreme
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[paragraph continues] Lord, the god of gods, the chief of those endowed with intelligence, then began to think. The Goddess of Intelligence forthwith made her appearance before the puissant Narayana. Himself transcending all Yoga, Narayana then, by dint of Yoga, applied the Goddess of Intelligence properly. The illustrious and puissant and immutable Hari, addressing the Goddess of Intelligence who was endued with activity and goodness and all the puissance of Yoga, said unto her these words:--For the accomplishment of the task of creating all the worlds do thou enter into Brahma. Commanded thus by the Supreme Lord, Intelligence forthwith entered Brahma. When Hari beheld that Brahma had become united with Intelligence. He once more addressed him, saying--Do thou now create diverse kinds of creatures.--Replaying unto Narayana by uttering the word 'Yes,' Brahma reverently accepted the command of his progenitor. Narayana then disappeared from Brahma's presence, and in a moment repaired to his own place, known by the name of Deva (Light or Effulgence). Returning to His own disposition (of Uumanifestness), Hari remained in that state of oneness. After the task of creation, however, had been accomplished by Brahma, another thought arose in the mind of Narayana. Indeed, he reflected in this strain:--Brahma, otherwise called Parameshthi, has created all these creatures, consisting of Daityas and Danavas and Gandharvas and Rakshasas. The helpless Earth has become burthened with the weight of creatures. Many among the Daityas and Danavas and Rakshasas on Earth will become endued with great strength. Possessed of penances, they will at diverse times succeed in acquiring many excellent boons. Swelling with pride and might in consequence of those boons that they will succeed in obtaining, they will oppress and afflict the deities and the Rishis possessed of ascetic might. It is, therefore, meet that I should now and then lighten the burthen of the Earth, by assuming diverse forms one after another as occasion would require. I shall achieve this task by chastising the wicked and upholding the righteous. (Thus looked after by me), the Earth, which is the embodiment of Truth, will succeed in bearing her load of creatures. Assuming the form of a mighty snake I myself have to uphold the Earth in empty space. Upheld by me thus, she will uphold the entire creation, mobile and immobile. Incarnated on the Earth, therefore, in different forms, I shall have to rescue her at such times from peril. Having reflected in this way, the illustrious slayer of Madhu created diverse forms in his mind in which to appear from time to time for accomplishing the task in view. Assuming the form of a Boar, of Man-lion, of a Dwarf, and of human beings, I shall quell or slay such enemies of the deities as will become wicked and ungovernable. After this, the original Creator of the universe once more uttered the syllable, Bho, causing the atmosphere to resound with it. From this syllable of speech (Saraswati) arose a Rishi of the name Saraswat. The son, thus born of the Speech of Narayana, came to be, also called by the name of Apantara-tamas. Endued with great puissance, he was fully conversant with the past, the present, and the future. Firm in the observance
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of vows, he was truthful in speech. 1 Unto that Rishi who, after birth, had bowed his head unto Narayana, the latter, who was the original Creator of all the deities and possessed of a nature that was immutable, said those words: Thou shouldst devote thy attention to the distribution of the Vedas, O foremost of all persons endued with intelligence. 2 Do thou, therefore, O ascetic, accomplish what I command thee.--In obedience to this command of the Supreme Lord from whose Speech the Rishi Apantaratamas sprang into existence, the latter, in the Kalpa named after the Self-born Manu, distributed and arranged the Vedas. For that act of the Rishi, the illustrious Hari became gratified with him, as also for his well-performed penances, his vow and observances, and his restraint of the senses or passions. Addressing him,--Narayana said,--At each Manwantara, O son, thou wilt act in this way with respect to the Vedas. Thou shalt, in consequence of this act of thine, be immutable, O regenerate one, and incapable of being transcended by any one. When the Kali age will set in, certain princes of Bharata's line, to be called by the name of Kauravas, will take their birth from thee. They will be celebrated over the Earth as high-souled princes ruling over powerful kingdoms. Born of thee, dissensions will break out among them ending in their destruction at one another's hands excepting yourself. O foremost of regenerate persons, 3 in that age also, endued with austere penances, thou wilt distribute the Vedas into diverse classes. Indeed, in that dark age, thy complexion will become dark. Thou shalt cause diverse kinds of duties to flow and diverse kinds of knowledge also. Although endued with austere penances, yet thou shalt never be able to free thyself from desire and attachment to the world. Thy son, however, will be freed from every attachment like unto the Supreme Soul, through the grace of Madhava. It will not be otherwise. He whom learned Brahmanas call the mind-born son of the Grandsire, viz., Vasishtha endued with great intelligence and like unto an ocean of penances, and whose splendour transcends that of the Sun himself, will be the progenitor of a race in which a great Rishi of the name of Parasara, possessed of mighty energy and prowess, will take his birth. That foremost of persons, that ocean of Vedas, that abode of penances, will become thy sire (when thou wilt take birth in the Kali age). Thou shalt take thy birth as the son of a maiden residing in the house of her sire, through an act of congress with the great Rishi Parasara. Doubts
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thou wilt have none with respect to the imports of things past, present, and future. Endued with penances and instructed by me, thou wilt behold the incidents of thousands and thousands of ages long past away. Thou wilt see through thousands and thousands of ages also in the future. Thou shalt, in that birth, behold me, O ascetic,--me that am without birth and death,--incarnated on Earth (as Krishna of Yadu's race), armed with the discus. All this will happen to thee, O ascetic, through the merit that will be thine in consequence of thy ceaseless devotion to me. These words of mine will never be otherwise. Thou shalt be one of the foremost of creatures. Great shall be thy fame. Surya's son Sani (Saturn) will, in a future Kalpa, take birth as the great Manu of that period. During that Manwantara, O son, thou shalt, in respect of merits, be superior to even the Manus of the several periods. Without doubt, thou shalt be so through my grace. Whatever exists in the world represents the result of my exertion. The thoughts of others may not correspond with their acts. As regards myself, however, I always ordain what I think, without the least impediment! 1 Having said these words unto the Rishi Apantaratamas, otherwise called by the name of Saraswat, the Supreme Lord dismissed him, saying unto him.--Go. I am he that was born as Apantaratamas through the command of Hari. Once more have I taken birth as the celebrated Krishna-Dwaipayana, a delighter of the race of Vasishtha. 2 I have thus told you, my dear disciples, the circumstances, of my own former birth which was due to the grace of Narayana in so much that I was a very portion of Narayana himself. Ye foremost of intelligent persons, I underwent, in days of yore, the austerest penances, with the aid of the highest abstraction of the mind. Ye sons, moved by my great affection for yourselves that are devoted to me with reverence, I have told you everything relating to what you wished to know from me, viz., my first birth in days of remote antiquity and that other birth subsequent to it (viz., the present one)!"
Vaisampayana continued, "I have thus narrated to thee, O monarch, the circumstances connected with the former birth of our revered preceptor, viz., Vyasa of unstained mind, as asked by thee. Listen to me once again. There are diverse kinds of cults, O royal sage, that go by diverse names such as Sankhya, Yoga, the Pancha-ratra, Vedas, and Pasupati. The promulgator of Sankhya cult is said to be the great Rishi Kapila. The primeval Hiranyagarbha, and none else, is the promulgator of the Yoga system. The Rishi Apantaratamas is said to be the preceptor of the Vedas, some call that Rishi by the name of Prachina-garbha. The cult known by
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the name of Pasupata was promulgated by the Lord of Uma, that master of all creatures, viz., the cheerful Siva, otherwise known by the name of Sreekantha, the son of Brahma. The illustrious Narayana is himself the promulgator of the cult, in its entirety, contained in the Pancharatra scriptures. In all these cults, O foremost of kings, it is seen that the puissant Narayana is the one sole object of exposition. According to the scriptures of these cults and the measure of knowledge they contain, Narayana is the one sole object of worship they inculcate. Those persons whose visions, O king, are blinded by darkness, fail to understand that Narayana is the Supreme Soul pervading the entire universe. Those persons of wisdom who are the authors of the scriptures say that Narayana, who is a Rishi, is the one object of reverent worship in the universe. I say that there is no other being like Him. The Supreme Deity, called by the name of Hari, resides in the hearts of those that have succeeded (with the aid of the scriptures and of inference) in dispelling all doubts. Madhava never resides in the hearts of those that are under the sway of doubts and that would dispute away everything with the aid of false dialectics. They that are conversant with the Pancharatra scriptures, that are duly observant of the duties laid down therein, and that are devoted to Narayana with their whole souls, succeed in entering into Narayana. The Sankhya and the Yoga systems are eternal. All the Vedas, again, O monarch, are eternal. The Rishis, in all these systems of cult, have declared that this universe existing from ancient times is Narayana's self. Thou shouldst know that whether acts, good or bad, are laid down in the Vedas and occurrence in heaven and Earth, between the sky and the waters, are all caused by and flow from that ancient Rishi Narayana.

 

(My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguli ji for the collection)