12.322
Bhishma said.
Thus addressed by Nārāyaṇa, the supreme person, the foremost among bipeds spoke these words to Nārāyaṇa, the foremost among bipeds and the abode of the world's welfare. (3-322-1)
For the purpose for which you have taken birth here for self-manifestation, your supreme fourfold form in the house of dharma—let that be accomplished today for the welfare of the world; I go now to see your primordial nature. (3-322-2)
O lord of the world, the Vedas have been well-studied by me; I have performed austerities, never having uttered falsehood before. I always worship my teachers; I have never revealed another's secret before. (3-322-3)
According to tradition, I have four hidden qualities; I am always equal towards both enemy and friend. I always take refuge in that primordial god, choosing him with single-minded devotion, unceasingly. With these distinctions, being one whose essence is purified, why should I not behold the infinite lord? (3-322-4)
After hearing Brahmā's words, Nārāyaṇa, the protector of Sātvata-dharma, said to Nārada, "Go"; and, having honored him with his own prescribed rites. (3-322-5)
Then, the son of Parameṣṭhin, having been sent forth, worshipped that ancient sage and, endowed with great speed, ascended into the sky; from there, he suddenly descended upon Mount Meru. (3-322-6)
There, the sage stood for a moment; having reached a solitary place on the mountain's peak, he looked towards the northwest and saw something endowed with a most wonderful form. (3-322-7)
To the north of the ocean of milk, there is indeed a vast island; it is well-known by the name 'Śveta' (White). It is described by sages as being thirty-two thousand yojanas above Mount Meru. (3-322-8)
There, those who are beyond the senses and do not eat, who are motionless and very fragrant, white men who have shed all sins, are the stealers of sight from sinful men. (3-322-9)
Their bones were as hard as diamond, their height and proportions equal; they possessed divine lineage and form, were endowed with auspicious essence, had umbrella-shaped heads, voices like the rumbling of clouds, four true lotuses, and a hundred lotus-like feet. (3-322-10)
Those who are endowed with sixty white teeth, with tusks and fangs; who, with tongues, are licking all around the sun-like mouth. (3-322-11)
By devotion, the god who is the origin of the universe, from whom all worlds are born. The Vedas, dharmas, sages, the peaceful ones, and all the gods are his emanations. (3-322-12)
Yudhiṣṭhira said.
Those men who are beyond the senses, without food, motionless, and fragrant—how were they born, and what is their highest state? (3-322-13)
O best of the Bharatas, those men who are liberated here—their characteristic is indeed this, which belongs to the inhabitants of Śvetadvīpa. (3-322-14)
Therefore, dispel my doubt and my supreme curiosity. You are indeed the delighter in all stories; we have indeed taken refuge in you. (3-322-15)
Bhishma said.
O king, this elaborate story was heard by me in my father's presence; now, this very story must be told to you, for the essence of the story is what is remembered. (3-322-16)
There was a king named Uparicara, who became the lord of the earth. He was known as the friend of Ākhaṇḍala (Indra), and was famous as a devotee of Nārāyaṇa, Hari. (3-322-17)
He, being righteous, ever-devoted, and always untiring in his worship of the ancestors, formerly attained sovereignty by the boon of Nārāyaṇa. (3-322-18)
Having adopted the sātvata procedure, before it emerged from the mouth of the sun, he worshipped the lord of the gods; with the remainder, he worshipped the grandfathers. (3-322-19)
After distributing the ancestral remnants to Brāhmaṇas and dependents, he eats the remaining food, is devoted to truth, and is non-violent towards all beings. With all his heart, he is devoted to the god of gods, Janārdana. (3-322-20)
O tormentor of enemies, Śakra (Indra), the king of the gods, himself gave a single bed and seat to him who bore devotion to Nārāyaṇa. (3-322-21)
One should always regard the self, kingdom, wealth, wife, and vehicles—all of this—as belonging to the Lord. (3-322-22)
He, being concentrated, performed all the supreme sacrificial acts—desired, occasional, and unceasing—having adopted the Sātvata procedure. (3-322-23)
The chief Pañcarātra experts, in the house of that great soul, partake of the farewell meal prescribed by the Lord and also the first food. (3-322-24)
While he, the destroyer of enemies, ruled the kingdom by righteousness, no false speech arose, nor did his mind become evil; nor did he commit even the smallest sin by his body. (3-322-25)
Those seven sages, who are indeed famous and have variegated crests, having become united in mind, declared the supreme treatise. (3-322-26)
Marīci, Atri and Aṅgiras, Pulastya, Pulaha, Kratu, and the greatly powerful Vasiṣṭha—these are the ones with varied crests. (3-322-27)
These are the seven natures, and the eighth is the Svayambhu. By these, the world is supported, and from them, the treatise has issued forth. (3-322-28)
The sages, possessing single-pointed minds and self-restraint, devoted to self-control, declared: "This is the highest good, this is Brahman, this is the supreme benefit." After contemplating the worlds with their minds, they then composed the treatise. (3-322-29)
There, dharma, artha, and kāma are indeed (taught); liberation is declared afterwards; and various boundaries are established both in heaven and on earth. (3-322-30)
All of them, together with the sages, worshipped the god Hari Nārāyaṇa, the lord, by austerity for a divine thousand years. (3-322-31)
Then, the goddess Sarasvatī, the instructor of Nārāyaṇa, indeed entered all those sages with the desire for the welfare of the worlds. (3-322-32)
From that time, this (language) born of the first creation was properly set in motion by the twice-born knowers of austerity, in word, in meaning, and in cause. (3-322-33)
In the very beginning, that treatise, adorned with the sound of Om and contemplated by sages, is found there where the compassionate one resides. (3-322-34)
Then, the pleased Lord, the Supreme Person of unmanifested form, unseen, spoke to all those sages. (3-322-35)
Indeed, one hundred thousand verses have been composed; this is the best, from which the dharma of the entire world-system arises. (3-322-36)
This will be the source both in activity and in cessation, endowed with the Ṛg, Yajur, and Sāma Vedas, as well as with the Atharvāṅgiras. (3-322-37)
Thus, indeed, as authority, Brahmā was created by me, born of grace; Rudra, born of anger; and you Brāhmaṇas, you are also of such natures. (3-322-38)
The sun, the two moons, wind, earth, waters, fire indeed, and all the groups of stars, and whatever is called by beings. (3-322-39)
The expounders of Brahman occupy their respective positions of authority. For all, this scripture is indeed the highest authority. (3-322-40)
This instruction of mine will indeed become the authority. From this, Manu, the descendant of Svayambhū, himself declares the dharmas. (3-322-41)
When Uśanā and Bṛhaspati are born in the future, then they will declare the treatise that has been brought forth by your intellects. (3-322-42)
Having examined the codes of Manu, the dharmas, the śāstra, the treatise composed by Uśanas, and the doctrine of Bṛhaspati in the worlds, (3-322-43)
O best of the twice-born, this treatise made by you will be received by King Vasu, the protector of the people, from Bṛhaspati. (3-322-44)
He, indeed, honored by me, will become a king devoted to me. By him, all actions in the worlds will be performed according to the śāstra. (3-322-45)
Indeed, among all treatises, this is regarded as the highest; it is purposeful, righteous, and glorious, and it is the best. (3-322-46)
By this instigation, you will indeed become those possessing offspring. And that king, endowed with prosperity, will become greatly wealthy. (3-322-47)
But when the king is established, this eternal treatise will disappear in that time; this is the truth, this has been told to you by me. (3-322-48)
Having spoken thus, the supreme person became invisible; leaving all those sages, he departed in some direction. (3-322-49)
Then those progenitors of the worlds, who care for the welfare of all beings, established that treatise, the eternal source of dharma. (3-322-50)
When the Aṅgiras age first arose, having established the treatise complete with its limbs and Upaniṣads in Bṛhaspati. (3-322-51)
Having firmly resolved, they went to the place of their choice for austerities; sustaining all worlds, they were the promoters of all dharmas. (3-322-52)
