by Bibek Debroy
‘Bhishma said, “O lion among kings! Having been thus addressed, the sage replied. O bull among men! Together with your brothers, listen attentively to what he said.’”
Chapter 1599(271)
‘“Ushanas said, ‘I bow before the illustrious and powerful god Vishnu. O son! He holds up the surface of the earth and the sky in his hands. O supreme among danavas! His head is the eternal region. I will tell you about Vishnu’s supreme greatness.’”
‘Bhishma said, “While they were conversing in this way, the great sage Sanatkumara, with dharma in his soul, arrived there, to dispel their doubts. The Indra among the asuras and the sage Ushanas worshipped him. O king! The bull among sages then sat down on an expensive seat. When the immensely wise one was seated, Ushanas spoke these words to him. ‘For the sake of the Indra among the danavas, tell him about Vishnu’s supreme greatness.’ On hearing this, Sanatkumara spoke words that were full of grave import. He told the intelligent Indra among the danavas about Vishnu’s greatness. ‘O daitya! Listen to everything about Vishnu’s supreme greatness. O scorcher of enemies! Know that everything in the universe is established in Vishnu. O mighty-armed one! He is the one who creates all beings, mobile and immobile. In the course of time, it is he who withdraws them back and creates them again when the time arises. At the time of destruction, everything enters him. Everything is created from him. Danavas are incapable of obtaining him through austerities or through sacrifices. One is capable of obtaining him by restraining the senses. Both internal and external acts must be based in the mind.627 If they are purified through intelligence, one can obtain eternity. This is like a goldsmith purifying gold in the fire, using a great deal of different efforts. A being may purify himself through one hundred births. But through limited deeds and a great effort, another being may purify himself in a single birth. If the filth on the body is cleansed before it has become thick, it requires only a little effort. In that way, one must make a great deal of effort to remove the taints. If a few garlands are mixed with sesamum seeds, they do not shed their scent and become fragrant. This is the subtlety of knowledge. A large number of garlands must repeatedly be mixed. Then the scent628 goes away and the fragrance of the garlands is established. Through hundreds of lives, one must seek for the qualities. One must use one’s intelligence to restrain the taints and endeavour and practise. O danava! Listen to the reasons behind deeds, whereby creatures become addicted to, or detached from, the consequences of those deeds. O lord! Listen with single-minded attention. In due course, I will explain how creatures engage in action and refrain from it. The illustrious lord, Hari Narayana, is without a beginning and without an end. He creates all the beings, mobile and immobile. He is in all beings that are mutable and immutable. He uses his rays to drink up the universe through his eleven transformations.629 Know that his feet are the earth and the firmament is his head. O daitya! His arms are the directions and his ears are the sky. His energy is the sun and his mind is established in the moon. His intelligence is always in knowledge and his juices are in the water. O supreme among the danavas! The planets are in the midst of his eyebrows. O danava! The nakshatras are his eyes and the earth constitutes his feet. Know that rajas, tamas and sattva are Narayana’s soul. O son! Know that the ashramas and the fruits of all deeds are his face. The supreme and undecaying one is also the fruit of not performing deeds. The metres are his body hair and the syllables are his speech. The different kinds of modes and the various aspects of dharma are based in his heart. He is the brahman. He is supreme dharma. He is austerities. He is the truth. He is shruti and the sacred texts.630 He constitutes the vessels used in sacrifices, sacrifices and the sixteen officiating priests.631 He is the grandfather. He is Vishnu. He is the Ashvins. He is Purandara. He is Mitra. He is Varuna. He is Yama. He is the lord of riches.632 Though he is seen as separate, he is known as one. Know that this entire universe is under the control of that single god. O Indra among the daityas! In all beings, he is spoken of as the single one. When a creature perceives this through his knowledge, truth is manifested before him. Between creation and destruction, beings exist for one thousand crore and this is also true of the others.633 O daitya! The measure of the duration of the creation of beings is in terms of many thousands of lakes. Each lake is one yojana in width, one krosha in depth and five hundred yojanas in length. The distance between one lake and another is one yojana. Let water be taken away from one of these lakes, using a single hair and not a second one, with this being done only once a day. Know that the time it takes for all the lakes to be dried up is the period of creation of beings, and destruction is of the same duration. There is supreme evidence that creatures have six complexions—dark, smoky, blue in the middle, red, which is easier to tolerate, yellow, which is extremely pleasant, and white.634 White is supreme. O Indra among danavas! It is unblemished and without sorrow. It is bereft of exhaustion and brings success. O daitya! A creature goes through birth in thousands of wombs before it obtains success. Indra of the gods considered all the possible ends and also examined what the auspicious sacred texts had said about the ends. The gods then decided that the ends of creatures were determined by their colour and that their colour was determined by time. O daitya! A creature has to pass through fourteen hundred thousand existences635 and the number isn’t unlimited.636 Know that depending on deeds, a creature can ascend, stay in the same place or descend. The end obtained by a dark complexion is the worst. Such a person is submerged in hell and is cooked there. It is said that the creature has to undergo hardships in that state for many thousands of kalpas. After having been there for hundreds and thousands of years, the creature obtains a smoky complexion. The creature dwells there helplessly, until the end of the yuga, with its atman enveloped in tamas. But when the creature is united with the qualities of sattva, it uses its own intelligence to dispel the darkness. It may then obtain a red complexion. However, if it is stuck with the blue, it circles around in the world of men.637 Bound down by its own deeds, it is then afflicted by death and rebirth. However, when it attains a yellow complexion, though it is beyond immediate destruction, it still has to return.638 With that yellow complexion, it roams around for thousands of kalpas. O daitya! But it has still not been emancipated and has to spend time in hell for a thousand and ten years. There are still ends determined by nineteen thousand cycles of deeds.639 Know that one is freed from hell and every other form of birth only through emancipation. A creature may roam around in the world of the gods. But when the merits decay, it is dislodged and becomes human again. After having remained a mortal for one hundred and eight kalpas, it can become immortal again. However, if in that state,640 it deviates because of destiny, it obtains the status of a dark complexion and suffers from every kind of hardship. O brave one among the asuras! I will now tell you about how a creature in the world of the living can obtain success, if it so desires. Through seven hundred different kinds of acts, a creature progresses from red to yellow and white.641 Having finally united with white, it obtains and roams around in the supreme eight worlds.642 These eight, or sixty, or hundreds, are extremely radiant. But they are created by the mind.643 The white complexion is the supreme objective and its greatness is more than that of the other three.644 Even if one transcends the kalpas, one dwells cheerlessly in the eight worlds or in the other four.645 The sixth complexion646 attains the supreme objective. Such a distinguished person obtains success and is devoid of exhaustion. One can dwell cheerlessly in the seven superior worlds647 for hundreds of kalpas. When this ends, one is born in the world of men, although one obtains greatness there. In due course of time, one transcends these and moves up in the hierarchy of creatures. For several kalpas, one dwells seven times in those superior worlds. If one can escape from destruction and misfortune there, it is possible that one might reach the world of success. Those regions without decay are infinite and belong to Shiva, Vishnu, Brahma, Shesha, Nara, unadulterated consciousness and Para-Brahma. At the time of destruction, though their bodies are burnt, suc
h subjects approach the brahman. All the various categories of gods also endeavour to obtain immortality in Brahma’s world. When it is time for creation after the period of destruction is over, all beings move to their designated regions. But once the fruits are over, those regions terminate. So do those ends and they become like men. However, for those who are progressively dislodged from the world of success,648 their end remains what it used to be earlier. When there is creation after destruction, all superior beings obtain forms that are in conformity with their destinies. However, creatures who have obtained success retain their white complexion and both kinds of knowledge.649 Their sentiments are pure and controlled and they see everything, as if with their own five senses.650 Their ends are pure. Their objectives are supreme. In their minds, they always think of what is auspicious. They obtain Brahma’s world, which is without decay. It is eternal and is difficult to obtain. O spirited one! I have thus recounted to you everything about Narayana’s powers.’
‘“Vritra said, ‘Since this is the case, there is nothing for me to grieve. I can clearly see the truth in your words. O one with a cheerful spirit! On hearing your words, I have become cleansed of all evil and sin. O illustrious one! O maharshi! O immensely radiant one! The immensely energetic wheel651 is moving. The infinite and eternal Vishnu is the spot from which all creation originates. He is the great-souled Purushottama. Everything in the universe is established in him.’”
‘Bhishma said, “O Kounteya! Having said this, Vritra gave up his life. He united his atman and obtained the supreme region.”
‘Yudhishthira asked, “O grandfather! In ancient times, Sanatkumara spoke to Vritra about an illustrious god. Is Janardana that same person?”
‘Bhishma replied, “With his own infinite energy, the illustrious one is the foundation. From there, the immensely ascetic one creates many kinds of beings. Know that Keshava is not dislodged from his richness of turiya. The intelligent one creates the three worlds from his richness of turiya. Stationed at one end, at the end of a kalpa, he transforms himself. The immensely strong and illustrious lord lies down on the water. From there, the one with the cheerful soul roams around the eternal worlds. The great-souled one is not obstructed in his creation. Everything in this wonderful universe is established in him.”
‘Yudhishthira said, “O one who knows about the supreme truth! I think that Vritra himself knew his end was going to be auspicious. O grandfather! That is the reason he was happy and did not grieve. O unblemished one! A person who is white in complexion, a person who belongs to the white category and a person who is successful does not return.652 O grandfather! Such a person is freed from hell and from birth as inferior species. O king! But a person who has a yellow or red complexion has deeds that are enveloped by tamas and is seen to be born as inferior species. We are extremely afflicted. We are addicted to things that take us to the mouth of hardships and unhappiness. What ends will we obtain, blue or dark, the worst of them all?”
‘Bhishma replied, “You are Pandavas and you have been born in a pure lineage. You are rigid in your vows. Having obtained pleasure in the world of gods, you will again be born as men. Having enjoyed happiness as long as creation lasts, you will return to the gods and enjoy bliss. In joy, you will be counted among the Siddhas. Do not entertain any fear on this account. All of you will be unblemished.”’
Chapter 1600(272)
‘Yudhishthira said, “O father!653 It is evident that the infinitely energetic Vritra was devoted to dharma. His knowledge was unequalled and so was his devotion to Vishnu. O father! Vishnu’s infinite energy is difficult to comprehend. O tiger among kings! How was Vritra capable of understanding that state? O one without decay! You have spoken about him and I have heard faithfully. But there is something that I still do not understand. Hence, I am asking you again. O bull among the Bharata lineage! How could Vritra be slain by Shakra? He was devoted to dharma and faithful to Vishnu. He knew about the true state. O bull among the Bharata lineage! I have a doubt on this account and am asking you. O tiger among kings! How was Vritra vanquished by Shakra? O grandfather! Tell me how this extraordinary thing happened. O mighty-armed one! I have supreme curiosity. Tell me in detail.”
‘Bhishma replied, “In ancient times, Indra had left on a chariot, with large numbers of gods with him. He saw Vritra stationed before him, like a mountain. O scorcher of enemies! He was five hundred yojanas tall and three hundred yojanas in circumference. On seeing that form of Vritra’s, which was difficult for the three worlds to vanquish, the gods were terrified and could not obtain any peace. O king! At that time, on suddenly seeing Vritra’s supreme form, Shakra was frightened and his thighs were paralysed. Having presented themselves at that battle, the gods and the asuras roared and sounded musical instruments. O Kouravya! However, on seeing Shakra present himself, Vritra was not scared or terrified and made no efforts. An encounter, frightful for the three worlds, ensued between Shakra, Indra of the gods, and the great-souled Vritra. There was the great sound of swords, battleaxes, tridents, javelins, spikes, clubs, many kinds of stones, bows, diverse kinds of divine weapons, fire and flaming torches. All the soldiers of the gods and the asuras clashed against each other. With the grandfather at the forefront, all the numerous gods, and the immensely fortunate rishis came on their celestial vehicles to witness the battle. O great king! O bull among the Bharata lineage! There were the siddhas too. Gandharvas came on their celestial vehicles and so did the apsaras. Vritra, supreme among those who upheld dharma, covered the sky and showered down boulders, which were as large as mountains, on the Indra among the gods. The large numbers of gods were enraged at this. In that battle, in every direction, they used their weapons to counter the boulders that had been showered down by Vritra. O tiger among the Kurus! Vritra was gigantic in form and extremely strong. He resorted to fighting with maya,654 and in every way, confounded the Indra among the gods. Shatakratu was overcome with confusion and afflicted by Vritra.”
‘“However, Vasishtha addressed him in a rathantara.655 Vasishtha said, ‘O Indra among the gods! You are chief among the gods. O destroyer of the enemies of the gods! O Shakra! You possess the strength of the three worlds. Why are you distressed? O Shakra! Brahma, Vishnu, Shiva, the lord of the universe, the illustrious god, Soma, and all the supreme rishis are looking towards you. O Shakra! Do not fall prey to lassitude, like an inferior god. O noble one! Make up your mind to fight. O lord of the gods! Slay the enemy. The three-eyed one,656 the preceptor of the worlds and worshipped by all the worlds, is looking at you. O illustrious one! O lord of the gods! Discard this confusion. O Shakra! These brahmarshis, with Brihaspati at the forefront, are using divine chants to praise you, so that you may be victorious.’ The great-souled Vasishtha addressed Vasava in this way and ignited and extended his strength and energy. The illustrious chastiser of Paka used his intelligence to resort to great yoga and dispelled the maya.
‘“The illustrious son of Angiras657 and the other supreme rishis witnessed Vritra’s valour and went to Maheshvara. They worshipped him for the welfare of the worlds and for Vritra’s destruction. The illustrious lord of the universe then assumed the form of a fever and in this extremely terrible form, penetrated the body of Vritra, supreme among the daityas. The illustrious god Vishnu, revered by all the worlds, was engaged in the protection of the worlds and entered Indra’s vajra. The intelligent Brihaspati, the immensely energetic Vasishtha and the other supreme rishis approached Shatakratu. They worshipped Vasava, the granter of boons and worshipped by the worlds, and said, ‘O lord! Slay Vritra with single-minded attention.’ Maheshavara said, ‘O Shakra! This gigantic Vritra is surrounded by a great army. He is the soul of the universe. He can go everywhere. He possesses great powers of maya and is learned. Therefore, this best of asuras is incapable of being vanquished by the three worlds. O lord of the gods! Resort to a state of yoga and then slay him. O lord of the immortals! To obtain strength, he has tormented himself with austerities for sixty thousand years. Thus, Brahma gave him b
oons—the greatness that yogis possess, great powers of maya, immense strength and fierce energy. O lord of the gods! O Vasava! My energy has permeated into this danava.658 You are capable of slaying Vritra with your vajra.’ Shakra replied, ‘O illustrious one! This son of Diti is extremely difficult to assail, but I will do it with your favours. O bull among the gods! While you look on, I will slay him with the vajra.’ The daitya, the great asura, was permeated by that fever and the gods and the rishis uttered loud roars of delight. Thousands of drums, conch shells, kettledrums and tambourines were loudly sounded. All the asuras lost their memories and their great wisdom and strength disappeared in an instant. On realizing that tamas had penetrated them, the rishis and the gods praised Shakra and Ishana and urged them. At the time of the battle, the great-souled Shakra was stationed on his chariot and his form was extremely difficult to look at. He was praised by the rishis.”’