by Bibek Debroy
Vaishampayana replied, ‘I bow down to the illustrious and immensely energetic Vyasa. I will narrate this account about Narayana through his favours. Having reached the great Shvetadvipa, he saw the immutable Hari. O king! Narada then swiftly returned to Meru. The brahmana bore in his heart the words spoken by the paramatman. O king! Thereafter, he thought to himself that he had achieved great success. He had travelled a long distance and had returned safe. From Meru, he went to Mount Gandhamadana. He travelled through the sky and quickly descended on the extensive region of Badari. There, he saw the ancient gods, the supreme rishis. They were engaged in extremely great austerities and were following wonderful vows, basing themselves on their own atmans. Their energy illuminated all the worlds and was greater than that of the sun. Those revered ones bore the srivatsa mark and their hair was matted. They had the marks of a jalapada on their palms.1284 Their feet bore the auspicious marks of a chakra. Their chests were broad. Their arms were long. They possessed four arms each. They possessed sixty teeth each and their voices rumbled like the clouds. Their faces were beautiful and their foreheads were broad. Their jaws were beautiful and their eyebrows and noses were excellent. Their heads were like umbrellas. These were the signs that those two great beings were marked with. On seeing them, Narada was delighted. He worshipped them and was honoured back in return. They welcomed him and asked him whether he was well. On seeing them, Narada thought within himself, “These two Purushottamas, revered by all creatures, are just like the supreme rishis I saw in Shvetadvipa.” Thinking this in his mind, he circumambulated them and sat down on an auspicious seat that was made out of kusha grass. They were the abodes of austerities. They were illustrious and full of energy. Those rishis were tranquil and self-controlled. Having performed their ablutions, they calmly honoured Narada with water for washing the feet and a gift. O king! After observing the rites to welcome a guest, they sat down on two wooden seats. When they sat down there, the entire area was illuminated. It was just like a sacrificial altar, blazing with large flames of the fire, when oblations have been offered. Narada was happily seated. He was rested and having been received with hospitality, was cheerful. Narayana spoke to him. “The original and eternal paramatman is illustrious. He is the supreme form of our Prakriti and you have seen him in Shvetadvipa.”
‘Narada replied, “I have seen that illustrious and immutable Purusha. The universe is his form. All the worlds and the gods and the rishis are in him. Having seen the two of you now, I see that eternal one in you. The unmanifest Hari did not possess a form. But the signs he possessed are the signs that exist in you, in manifest and embodied forms. There, I saw you on both sides of the god. Having taken the permission of the paramatman, I have come here. With the exception of you two, born as Dharma’s sons, who in the three worlds can possess energy, fame and prosperity like his? Earlier, he has told me the signs of the kshetrajna. He has also told me how he will manifest himself in the future. In Shveta, there were men who were devoid of their five senses. Their knowledge has been awakened and they are Purushottama’s devotees. They always worship the god and he finds pleasure in them. The illustrious paramatman is affectionate towards his devotees and loves brahmanas. He always finds pleasure in those who are devoted to the illustrious one. The god enjoys everything in the universe and is friendly and affectionate towards his devotees. He is the doer. He is the cause and the effect. He is immensely powerful and radiant. That supreme one in Shvetadvipa represents austerities and sacrifices for those who are united with their atmans. He is famous for his energy. He is illuminated through his own radiance. For successful ones in the three worlds, who have cleansed their souls, he is tranquility. There, the devoted ones have resorted to vows, using their auspicious intelligence. The lord of the gods performs very difficult austerities in a spot where the sun does not heat, the moon does not shine and the wind does not blow. The enjoyer of the universe has constructed an altar on the ground and it measures the length of eight palms. The god is stationed there, standing on a single foot and with his arms raised. He faces the eastern direction. He performs those extremely difficult austerities, chanting from the Vedas and the Vedangas. Brahma, the rishis, Pashupati himself, the other best among gods, daityas, danavas, rakshasas, serpents, birds, gandharvas, siddhas and rajarshis always offer havya and kavya, following the ordinances. All of these present themselves at that god’s feet. Intelligent ones perform rites with single-minded attention. That god himself receives all these on his head. There is no one he loves more in the three worlds than learned and great-souled ones who are single-minded in their devotion to him. Having been given permission to leave by the paramatman, I have come here. The illustrious god, Hari, himself told me that I should always reside with you, obtaining supreme benedictions.”’
Chapter 1660(332)
‘Nara and Narayana said, “You are blessed, since you have seen and have been favoured by the lord himself. The one who has been born from the lotus1285 has himself been unable to see him. The illustrious Purushottama has an unmanifest origin and is extremely difficult to see. O Narada! The words we are speaking to you are entirely true. O best among the brahmanas! There is no one in the worlds that he loves as much as a devotee. That is the reason he has shown himself to you. The paramatman torments himself through austerities in a region. O supreme among brahmanas! With our exception, no one is capable of going there. Because of his radiance, that place seems to be illuminated by one thousand suns together. That place shines through his own resplendence. O brahmana! He is the lord behind the creation of the universe. The quality of forgiveness, and the best among those who forgive, the earth, arose from him. For the welfare of all creatures, the quality of taste also arose from that god and the attribute of fluidity that is associated with the water. It is from that god that light, and the quality of form with which it is associated, arose. United with this, the sun radiates the worlds. It is from the supreme god Purushottama that touch has arisen. United with the wind, this makes the worlds feel. Sound arose from the god who is the lord of the universe. This is attached to space, which extends unconstrained in all the directions. Mind arose from that god and is inside all beings. This becomes attached to the moon and assumes the quality of showing things. That place, associated with the Vedas, is known as the region where the six elements arose.1286 The illustrious one, the devourer of havya and kavya, resides there, accompanied by knowledge. O supreme among brahmanas! There are people who have been cleansed from sin and are disassociated from good and bad deeds. They are capable of going to that sacred region. That is a region which frees the worlds from delusion and Aditya is said to be the door to that. On entering Aditya, the bodies of such people are consumed. Others are rendered invisible. Becoming like atoms,1287 such people merge into the god. They are thus emancipated and are established in Aniruddha. After that, they only retain the attributes of the mind and merge into Pradyumna. Freed from Pradyumna, the being next enters Samkarshana. The best among brahmanas, those who know about sankhya and are devoted, merge there. O best among brahmanas! When the three qualities1288 are completely extinguished, they merge into the paramatman, the kshetrajna who is devoid of qualities. Truly know that Vasudeva, the refuge of everything, is kshetrajna. There are those who have controlled their minds, are restrained and have checked their senses. Single-minded in devotion, they enter into Vasudeva. O supreme among brahmanas! We have been born in Dharma’s house. Dwelling in this beautiful spot, we have practised fierce austerities. O brahmana! We have done this for the welfare of the three worlds, so that the supreme one, beloved by the gods, can manifest himself. O supreme among brahmanas! We have observed rites that have not been witnessed earlier. We have properly observed all the wonderful vows of hardship. O store of austerities! In Shvetadvipa, you saw us too. Having met the illustrious one, you formed a resolution and we know about it. We know everything in the three worlds of mobile and immobile objects, everything that has happened, is happening and will happen, good or bad.”’
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nbsp; Vaishampayana said, ‘They were engaged in fierce austerities. Having heard their words, Narada, devoted to Narayana, joined his hands in salutation. He meditated on many kinds of mantras, all of which had originated with Narayana. He spent one thousand divine years in the hermitage of Nara and Narayana. The immensely energetic and illustrious rishi, Narada, dwelt there. He worshipped the gods, Nara and Narayana.’
Chapter 1661(333)
Vaishampayana said, ‘There was a time when Narada, Parameshthi’s son, resided there. Having performed rites in honour of the gods, he thereafter got ready to perform rites in honour of the ancestors. At that time, the lord who was Dharma’s elder son spoke these words. “O best among brahmanas! What are these rites you are performing in honour of the gods and the ancestors? You are the best among intelligent ones. Tell us about these rites from the sacred texts. Why are you undertaking these rites? What are the fruits you desire?”
‘Narada replied, “Earlier, you yourself said that rites in the honour of the gods must be performed. You said that sacrifices to gods are supreme, from the point of view of obtaining the eternal paramatman. It is because of what you have determined that I perform sacrifices to the undecaying Vaikuntha. Brahma, the grandfather of the worlds, was formerly generated from him. Parameshthi cheerfully gave birth to my father, though I was the first son that he mentally thought of.1289 I am performing this sacrifice for my virtuous ancestors and observing the rites in honour of Narayana. The illustrious one is my father, my mother and my grandfather. I always perform these rites and sacrifices in honour of the ancestors, to worship the lord of the universe. The gods instructed the various sacred texts to their sons and the latter offered sacrifices to their ancestors. However, when the Vedas and sacred texts were destroyed, they again had to study them from their sons.1290 Using the mantras, the sons therefore became like fathers. In this way, fathers and sons came to worship each other and these ancient accounts are certainly known to both of you. Having first spread kusha grass on the ground, I have offered three pindas to the ancestors.1291 In ancient times, why did the ancestors come to acquire the name of pindas?”
‘Nara and Narayana replied, “In ancient times, the earth was destroyed and disappeared inside the girdle of the ocean. Assuming the form of a boar, Govinda swiftly raised it up. Purushottama established the earth in its proper place. He raised it to accomplish the objective of the worlds and his limbs were covered in water and mud. The sun was at its midday position then and it was time to perform the afternoon ablutions. The lord violently shook his tusks and three balls of mud fell down from there. O Narada! He laid these out on a bed of kusha grass on the ground. Following the proper rites, he offered these to the ancestors, that is, to himself. Following the ordinances, the lord thought of these as three pindas. The heat generated from his own body became the oil obtained from sesamum seeds. The lord of the gods faced the eastern direction and himself declared these special rules. So as to establish the ordinances, he spoke these words. ‘I am the ancestor. I have readied myself to create the worlds.’ Having thought this, he immediately began to think of rites in honour of the ancestors. There were those three lumps of mud that fallen down from his tusk on the ground, in the southern direction. He declared that these balls on the ground should thereafter be known as pindas offered to the ancestors. ‘These three have no from. Let these pindas on the ground be assumed to have form. I have thus created the eternal ancestors for the worlds. I am the father, the grandfather and the great grandfather. It is I who will be regarded as being established in these three pindas. There is no one who is superior to me. Whom can I myself worship? Who is my father in this world? Who is my grandfather? I am the grandfather, the father and the cause.’ These were the words that Vrishakapi, the god of the gods, spoke. O brahmana! On the slope of a mountain, the boar spread out and offered those pindas. Having worshipped himself, he disappeared at that spot. Through this auspicious intelligence, the pindas came to be known as the ancestors. Following Vrishakapi’s words, they always obtain the worship. If a person worships the ancestors, the gods, the preceptors, the guests, cattle, the foremost among brahmanas, the earth and the mother, in deeds, mind and thoughts, then it is as if that person worships Vishnu. That illustrious one is inside all bodies. The lord is impartial towards all creatures and towards happiness and unhappiness. He is the large and great-souled one. He is inside all atmans. He is known as Narayana.”’
Chapter 1662(334)
Vaishampayana said, ‘Hearing these words of Nara and Narayana, Narada became extremely devoted towards that single god. He spent one thousand years in Nara and Narayana’s hermitage. He heard accounts about the illustrious one and saw the undecaying Hari. Then he quickly went to his own hermitage, on the slopes of the Himalayas. The famous rishis, Nara and Narayana, continued to dwell in their own beautiful hermitage, tormenting themselves through supreme austerities. You are extremely valiant. You are the extender of the lineage of the Pandavas. Having heard about these accounts, right from the beginning, you have been completely purified. O supreme among kings! A person who hates the immutable Vishnu in deeds, thoughts and words, possesses neither this world, nor the next. For an eternal number of years, his ancestors are submerged in hell. This is what happens to someone who hates the best among the gods, the god Narayana Hari. How can one hate someone whose atman is in all the worlds? O tiger among men! Know that Vishnu is established in all atmans. Our preceptor is the rishi who is Gandhavati’s son.1292 O son! He is the one who told us about the paramatman’s greatness. O unblemished one! I have told you what I heard from him. Know that Krishna Dvaipayana is the lord Narayana. O tiger among men! Who else could have composed the Mahabharata? Other than that lord, who could have spoken about the many kinds of dharma? The great sacrifice that you thought of, is going on.1293 Having listened to the truth about what the sacred texts say about dharma, think of a horse sacrifice.
‘Souti said, “The king who was Parikshit’s son heard this great account.1294 He started all the rites that were necessary for the completion of the sacrifice.”’
Vaishampayana said, ‘I have recounted to you the stories about Narayana. O king! In earlier times, Narada told my preceptor about these, in the hearing of the rishis, the Pandavas, Krishna and Bhishma. He1295 is the supreme preceptor and the lord of the universe. He is the one who holds up the earth. He is the store of tranquility and rituals. He is the store of the sacred texts and humility. He is engaged in the supreme welfare of brahmanas. The beneficial Hari should be your destination. He is the great store of extremely great austerities. He is famous. He is worshipped by the ones who do not cause injury. He is the single refuge. He is the end that grants freedom from fear. He is the one who accepts shares at sacrifices. He is beyond the three qualities. He has four and five sacred forms.1296 He accepts a share in the fruits of sacrifices. He is always worshipped. He cannot be vanquished. He is extremely strong. He is the destination for the atmans. He constitutes the good deeds of the rishis. He is a witness to the worlds. He is without birth. He is the Purusha. He is like the sun in complexion. He is the lord who progresses along many paths. He is the single one to whom one should bow down. He emerged from the waters. It is before him that the rishis bow down. He is the origin of the worlds. He is the immortal destination. He is subtle, ancient, immobile and supreme. He is the one who is always upheld by intelligent ones who know about sankhya and yoga, those who are controlled in their souls and know about him.’
Chapter 1663(335)
Janamejaya said, ‘I have heard about the greatness of the illustrious paramatman, about how he was born in Dharma’s house in the form of Nara and Narayana and about the ancient origin and creation of pinda by the great boar. O brahmana! O unblemished one! I have heard how the modes of pravritti and nivritti were thought of. Earlier, you have also spoken about Hayashira, the devourer of havya and kavya, Vishnu’s form that arose from the north-eastern part of the great ocean. That was seen by the illustrious Brahma Parameshthi. O supre
me among intelligent ones! When Hari, the upholder of the worlds, adopted that form in earlier times, what were the aspects of power and greatness that had not been witnessed earlier? O sage! On seeing that sacred and infinitely energetic form of Hayashira, foremost among the gods and never witnessed earlier, what did Brahma do? O brahmana! Based on that ancient account, such a doubt has arisen. Why did the great being create this excellent form? O brahmana! You have purified us by telling us about these sacred accounts.’
Vaishampayana replied,1297 ‘I will tell you everything about that ancient account, which is in conformity with the Vedas. This was told to the king who was Dharma’s son by the illustrious Vyasa. On hearing about the god Harimedha1298 adopting the form of Hayashira, there was a doubt in the king’s mind and he went and asked him.1299 Yudhishthira asked, “Brahma saw the god in the form of Hayashira. Why did this happen and why did the god appear in such a form?”