12.327
janamejaya uvāca॥
Janamejaya said.
kathaṁ sa bhagavān devo yajñeṣv agraharaḥ prabhuḥ। yajñadhārī ca satataṁ vedavedāṅgavittathā ॥3-327-1॥
How is that Lord, the god, the master who receives the foremost share in sacrifices, who always bears the sacrifice and is also the knower of the Veda and Vedāṅgas? (3-327-1)
nivṛttaṃ cāsthito dharmaṃ kṣemī bhāgavatapriyaḥ। pravṛttidharmānvidadhe sa eva bhagavānprabhuḥ ॥3-327-2॥
Having withdrawn and established himself in righteousness, being secure and beloved of the devotees, he (the Lord and master) instituted the duties of engagement. (3-327-2)
kathaṁ pravṛttidharmeṣu bhāgārhā devatāḥ kṛtāḥ। kathaṁ nivṛttidharmāś ca kṛtā vyāvṛttabuddhayaḥ ॥3-327-3॥
How were the deities made worthy of a share in the rites of activity? And how were those of the nature of withdrawal created with withdrawn intellects? (3-327-3)
etaṃ naḥ saṃśayaṃ vipra chindhi guhyaṃ sanātanam। tvayā nārāyaṇakathā śrutā vai dharmasaṃhitā ॥3-327-4॥
O wise one, dispel this doubt of ours—the eternal secret. You have indeed heard the story of Nārāyaṇa, the compendium of dharma. (3-327-4)
ime sabrahmakā lokāḥ sasurāsuramānavāḥ। kriyāsvabhyudayoktāsu saktā dṛśyanti sarvaśaḥ ॥ mokṣaścoktastvayā brahmannirvāṇaṃ paramaṃ sukham ॥3-327-5॥
These worlds, including Brahmā, gods, demons, and men, are seen everywhere attached to actions prescribed for prosperity. And, O Brahman, you have declared liberation as extinction, the highest happiness. (3-327-5)
ye ca muktā bhavantīha puṇyapāpavivarjitāḥ। te sahasrārciṣaṃ devaṃ praviśantīti śuśrumaḥ ॥3-327-6॥
And those who here become liberated, free from virtue and sin, they enter the thousand-rayed divine—thus we have heard. (3-327-6)
aho hi duranuṣṭheyo mokṣadharmaḥ sanātanaḥ। yaṃ hitvā devatāḥ sarvā havyakavyabhujo'bhavan ॥3-327-7॥
Indeed, the eternal law of liberation is difficult to perform; having abandoned which, all the deities who are eaters of oblations and ancestral offerings came to be. (3-327-7)
kiṁ nu brahmā ca rudraś ca śakraś ca balabhit-prabhuḥ। sūryas tārādhipo vāyur agnir varuṇa eva ca ॥3-327-8॥
What indeed are Brahmā, Rudra, Śakra, Indra the lord, Sūrya, the lord of stars (the Moon), Vāyu, Agni, and Varuṇa?
ākāśaṃ jagatī caiva ye ca śeṣā divaukasaḥ ॥3-327-8॥
The sky, the earth, and all the remaining dwellers of heaven. (3-327-8)
pralayaṃ na vijānanti ātmanaḥ parinirmitam। tataḥ te na asthitā mārgaṃ dhruvam akṣayam avyayam ॥3-327-9॥
They do not understand the destruction brought about by themselves; therefore, they have not established themselves in the path that is constant, imperishable, and unchanging. (3-327-9)
smṛtvā kālaparīmāṇaṃ pravṛttiṃ ye samāsthitāḥ। doṣaḥ kālaparīmāṇe mahāneṣa kriyāvatām ॥3-327-10॥
Those who, having remembered the measure of time, have abided in activity; for those engaged in action, a fault in the measure of time is a great one. (3-327-10)
etan me saṁśayaṁ vipra hṛdi śalyam ivārpitam। chindhīti itihāsa-kathanāt paraṁ kautūhalaṁ hi me ॥3-327-11॥
O brāhmaṇa, this doubt of mine is lodged in my heart like a thorn; please remove it by narrating the history, for I have the utmost curiosity. (3-327-11)
kathaṁ bhāgaharāḥ proktā devatāḥ kratuṣu dvija। kimarthaṁ cādhvare brahman nijyante tridivaukasaḥ ॥3-327-12॥
O Brāhmaṇa, how are the deities called portion-takers in sacrifices, O twice-born? And for what reason are the dwellers of heaven worshipped in the sacrifice? (3-327-12)
ye ca bhāgaṃ pragṛhṇanti yajñeṣu dvijasattama। te yajanto mahāyajñaiḥ kasya bhāgaṃ dadanti vai ॥3-327-13॥
O best of the twice-born, those who accept a portion in sacrifices—when they perform great sacrifices, to whom do they indeed give a portion? (3-327-13)
vaiśampāyana uvāca॥
Vaiśampāyana said.
aho gūḍhatamaḥ praśnas tvayā pṛṣṭo janeśvara। nātapta-tapasā hy eṣa nāveda-viduṣā tathā॥ nā-purāṇa-vidā cāpi śakyo vyāhartum añjasā॥3-327-14॥
Indeed, O lord of people, you have asked a most secret question. This cannot be answered by one who has not performed austerities, nor by one ignorant of the Veda, nor can it be easily explained even by one who does not know the Purāṇa. (3-327-14)
hanta te kathayiṣyāmi yan me pṛṣṭaḥ purā guruḥ। kṛṣṇadvaipāyano vyāso vedavyāso mahānṛṣiḥ ॥3-327-15॥
Indeed, I will tell you what my teacher, the great sage Kṛṣṇadvaipāyana Vyāsa, also known as Vedavyāsa, once asked me. (3-327-15)
sumantur jaiminiś caiva pailaś ca sudṛḍhavrataḥ। ahaṃ caturthaḥ śiṣyo vai pañcamaś ca śukaḥ smṛtaḥ ॥3-327-16॥
Sumantu, Jaimini, and Paila, who was of firm vow; I am known as the fourth disciple, and Śuka is remembered as the fifth. (3-327-16)
etānsamāgatānsarvānpan̄ca śiṣyāndamānvitān। śaucācārasamāyuktāñjitakrodhāñjitendriyān ॥3-327-17॥
All these five assembled disciples, endowed with self-restraint, purity, and good conduct, having conquered anger and their senses. (3-327-17)
vedān adhyāpayām āsa mahābhārata pañcamān। merau girivare ramye siddhacāraṇasevite ॥3-327-18॥
He taught the Vedas, along with the Mahābhārata as the fifth, on Mount Meru, the splendid mountain, in that delightful place attended by Siddhas and Cāraṇas. (3-327-18)
teṣām abhyasyatāṃ vedān kadācit saṃśayo 'bhavat। eṣa vai yaḥ tvayā pṛṣṭaḥ tena teṣāṃ prakīrtitaḥ ॥ tataḥ śrutaḥ mayā ca api tava ākhyeyaḥ adya bhārata ॥3-327-19॥
While they were studying the Vedas, a doubt arose among them. The very question you have asked was declared by him to them. I too have heard it, and today, O Bhārata, I shall tell it to you. (3-327-19)
śiṣyāṇāṃ vacanaṃ śrutvā sarva-ajñāna-tamo-nudaḥ। parāśara-sutaḥ śrīmān vyāso vākyam uvāca ha ॥3-327-20॥
Having listened to the words of his disciples, Vyāsa, the illustrious son of Parāśara and remover of all the darkness of ignorance, spoke these words. (3-327-20)
mayā hi sumahattaptaṃ tapaḥ paramadāruṇam। bhūtaṃ bhavyaṃ bhaviṣyacca jānīyāmiti sattamāḥ ॥3-327-21॥
O best of beings, I have indeed performed extremely severe and great austerity so that I may know the past, the future, and what is to come. (3-327-21)
tasya me taptatapasō nigr̥hītēndriyasya ca। nārāyaṇaprasādēna kṣīrōdasyānukūlataḥ ॥3-327-22॥
By the grace of Nārāyaṇa and the favorableness of the Milk Ocean, for him—myself, who has performed severe austerity and restrained the senses—(3-327-22).
traikālikam idaṃ jñānaṃ prādurbhūtaṃ yathepsitam। tac chṛṇudhvaṃ yathājñānaṃ vakṣye saṃśayam uttamam ॥ yathā vṛttaṃ hi kalpādau dṛṣṭaṃ me jñānacakṣuṣā ॥3-327-23॥
This knowledge of the three times has manifested as desired. Now, listen to it; I shall explain the supreme doubt according to knowledge, just as it occurred at the beginning of the kalpa, as I have seen it with the eye of knowledge. (3-327-23)
paramātmeti yaṃ prāhuḥ sāṅkhyayogavido janāḥ। mahāpuruṣasañjñāṃ sa labhate svena karmaṇā ॥3-327-24॥
He whom the knowers of Sāṅkhya and Yoga call 'the supreme self', attains the title of 'Mahāpuruṣa' through his own actions. (3-327-24)
tasmāt prasūtam avyaktaṃ pradhānaṃ tad vidur budhāḥ। avyaktād vyaktam utpannaṃ lokasṛṣṭyartham īśvarāt ॥3-327-25॥
Therefore, the wise know that primordial matter, the unmanifest, is produced from that. From the unmanifest, the manifest arises for the creation of the worlds, from the Lord. (3-327-25)
aniruddho hi lokeṣu mahān ātmeti kathyate। yo'sau vyaktatvam āpanno nirmame ca pitāmaham ॥ so'haṅkāra iti proktaḥ sarvatejomayo hi saḥ ॥3-327-26॥
Aniruddha is indeed called the great self in the worlds; he who, having attained manifestation, also created the Grandfather (Brahmā). He is called 'ahaṅkāra' (ego), for he is composed of all brilliance. (3-327-26)
pṛthivī vāyur ākāśam āpo jyotiś ca pañcamam। ahaṅkāra-prasūtāni mahābhūtāni bhārata ॥3-327-27॥
O Bhārata, earth, air, space, water, and light—the five great elements—are all born from ego. (3-327-27)
mahābhūtāni sṛṣṭvātha tad-guṇān nirmame punaḥ। bhūtebhyaś caiva niṣpannā mūrtimanto'ṣṭa tāñ śṛṇu ॥3-327-28॥
After creating the great elements, he then fashioned their qualities again; and from the elements themselves, eight embodied beings were produced—listen to them. (3-327-28)
marīcir aṅgirāś cātriḥ pulastyaḥ pulahaḥ kratuḥ। vasiṣṭhaś ca mahātmā vai manuḥ svāyambhuvas tathā ॥3-327-29॥
Marīci, Aṅgirās, Atri, Pulastya, Pulaha, Kratu, Vasiṣṭha the great-souled, and also Manu Svāyambhuva are included. (3-327-29)
jñeyāḥ prakṛtayo'ṣṭau tā yāsu lokāḥ pratiṣṭhitāḥ ॥3-327-29॥
The eight natures, in which the worlds are established, are to be known. (3-327-29)
vedān vedāṅgasaṃyuktāni yajñān yajñāṅgasaṃyutān। nirmame lokasiddhyarthaṃ brahmā lokapitāmahaḥ ॥ aṣṭābhyaḥ prakṛtibhyaś ca jātaṃ viśvam idaṃ jagat ॥3-327-30॥
Brahmā, the grandsire of the worlds, created the Vedas along with the Vedāṅgas and the sacrifices along with their limbs for the accomplishment of the worlds. From the eight natures also, this entire universe was born. (3-327-30)
rudro roṣātmako jāto daśānyān so'sṛjatsvayam। ekādaśaite rudrāstu vikārāḥ puruṣāḥ smṛtāḥ ॥3-327-31॥
Rudra, who was of an angry nature, was born and himself created ten others. These eleven Rudras are regarded as transformations of beings. (3-327-31)
te rudrāḥ prakṛtiś caiva sarve caiva surarṣayaḥ। utpannā lokasiddhyarthaṃ brahmāṇaṃ samupasthitāḥ ॥3-327-32॥
Those Rudras, Nature, and all the divine sages, having been born for the accomplishment of the worlds, approached Brahmā. (3-327-32)
vayaṃ hi sṛṣṭā bhagavaṃstvayā vai prabhaviṣṇunā। yena yasminnadhīkāre vartitavyaṃ pitāmaha ॥3-327-33॥
O Grandfather, we have indeed been created by you, O Lord, by the powerful one; and by whom, in whatever authority, we are to act. (3-327-33)
yo'sau tvayā vinirdiṣṭo adhikāro'rthacintakaḥ। paripālyaḥ kathaṁ tena so'dhikāro'dhikāriṇā ॥3-327-34॥
How can the authority, specified by you as belonging to one who thinks of wealth, be protected by that authority-holder? (3-327-34)
pradiśasva balaṃ tasya yo'dhikārārthacintakaḥ। evamukto mahādevo devāṃstānidamabravīt ॥3-327-35॥
Assign the strength to him who considers the purpose of authority. Thus addressed, Mahadeva spoke these words to those gods. (3-327-35)
sādhvahaṁ jñāpito devā yuṣmābhirbhadramastu vaḥ। mamāpyeṣā samutpannā cintā yā bhavatāṁ matā ॥3-327-36॥
Well, O gods, I have been informed by you; may auspiciousness be yours. I too have now developed the same thought that you have considered. (3-327-36)
lokatantrasya kṛtsnasya kathaṃ kāryaḥ parigrahaḥ। kathaṃ balakṣayo na syādyuṣmākaṃ hyātmanaśca me ॥3-327-37॥
How should the acceptance of the entire system of governance by the people be carried out? How can the loss of strength not occur for you, for your own selves, and for me? (3-327-37)
itaḥ sarve'pi gacchāmaḥ śaraṇaṃ lokasākṣiṇam। mahāpuruṣamavyaktaṃ sa no vakṣyati yaddhitam ॥3-327-38॥
From here, let us all go to the refuge of the witness of the world, the great unmanifest person; he will tell us what is beneficial. (3-327-38)
tataste brahmaṇā sārdham ṛṣayo vibudhās tathā। kṣīrodasyottaraṃ kūlaṃ jagmur lokahitārthinaḥ ॥3-327-39॥
Then, along with Brahmā, the sages and the gods also went to the northern shore of the Milk Ocean, seeking the welfare of the world. (3-327-39)
te tapaḥ samupātiṣṭhan brahmoktaṃ vedakalpitam। sa mahāniyamo nāma tapaścar yā sudāruṇā ॥3-327-40॥
They performed austerity as declared by Brahmā and prescribed by the Veda. That great observance, called the practice of austerity, was very severe. (3-327-40)
ūrdhvaṃ dṛṣṭirbāhavaśca ekāgraṃ ca mano'bhavat। ekapādasthitāḥ samyakkāṣṭhabhūtāḥ samāhitāḥ ॥3-327-41॥
Their gaze was upwards, arms (raised), and their mind became one-pointed; standing properly on one foot, they became like wood, fully concentrated. (3-327-41)
divyaṃ varṣasahasraṃ te tapastaptvā taduttamam। śuśruvur madhurāṃ vāṇīṃ vedavedāṅgabhūṣitām ॥3-327-42॥
After you had performed that supreme divine austerity for a thousand years, they heard a sweet voice adorned with the Veda and Vedāṅgas. (3-327-42)
bho bhoḥ sabrahmakā devā ṛṣayaś ca tapodhanāḥ। svāgatenārcya vaḥ sarvāñ śrāvaye vākyam uttamam ॥3-327-43॥
O, O, gods together with Brahmā, sages and ascetics! Having welcomed and worshipped you all, I shall announce to all of you the excellent statement. (3-327-43)
vijñātaṃ vo mayā kāryaṃ tac ca lokahitaṃ mahat। pravṛttiyuktaṃ kartavyaṃ yuṣmat-prāṇopabṛṃhaṇam ॥3-327-44॥
The action, which is known to both you and me, is indeed the great welfare of the world; it is to be performed with activity, as it strengthens your lives. (3-327-44)
sutaptaṃ vas tapo devā mamārādhanakāmyayā। bhokṣyathāsya mahāsattvās tapasaḥ phalam uttamam ॥3-327-45॥
O gods, your austerity has been well-performed with the desire to worship me; O great beings, you will enjoy the supreme fruit of this austerity. (3-327-45)
eṣa brahmā lokaguruḥ sarvalokapitāmahaḥ। yūyaṃ ca vibudhaśreṣṭhā māṃ yajadhvaṃ samāhitāḥ ॥3-327-46॥
This is Brahmā, the teacher and grandfather of all the worlds. You, the foremost among the wise, worship me with focused minds. (3-327-46)
sarve bhāgān kalpayadhvaṃ yajñeṣu mama nityaśaḥ। tathā śreyo vidhāsyāmi yathādhikāram īśvarāḥ ॥3-327-47॥
Assign all shares to me always in sacrifices. Thus, O lords, I shall arrange for better results according to authority. (3-327-47)
śrutvaitaddevadevasya vākyaṃ hṛṣṭatanūruhāḥ। tataste vibudhāḥ sarve brahmā te ca maharṣayaḥ ॥3-327-48॥
When they heard this speech of the god of gods, their bodies thrilled with joy; then all the gods, Brahmā, and the great sages were delighted. (3-327-48)
vedadṛṣṭena vidhinā vaiṣṇavaṃ kratumāharan। tasminsatre tadā brahmā svayaṃ bhāgamakalpayat ॥ devā devarṣayaścaiva sarve bhāgānakalpayān ॥3-327-49॥
According to the rule prescribed in the Vedas, they performed a sacrifice dedicated to Viṣṇu. In that sacrifice, Brahmā himself assigned a portion, and all the gods and divine sages also assigned portions. (3-327-49)
te kārtayugadharmāṇo bhāgāḥ paramasatkṛtāḥ। prāpur ādityavarṇaṃ taṃ puruṣaṃ tamasaḥ param ॥ bṛhantaṃ sarvagaṃ devam īśānaṃ varadaṃ prabhum ॥3-327-50॥
Those parts, possessing the dharmas of the Kṛta Yuga and being supremely honored, attained that person of sun-like color, who is beyond darkness, great, all-pervading, the god, the lord, the bestower of boons, the master. (3-327-50)
tato'tha varado devas tān sarvān amarán sthitān। aśarīro babhāṣedaṃ vākyaṃ khastho maheśvaraḥ ॥3-327-51॥
Then, the boon-giving god, the great lord Maheśvara, abiding in the sky and bodiless, spoke these words to all the assembled immortals. (3-327-51)
yena yaḥ kalpito bhāgaḥ sa tathā samupāgataḥ। prīto'ham pradiśāmyadya phalamāvṛttilakṣaṇam ॥3-327-52॥
He by whom this portion was conceived has now come; being pleased, I grant today the fruit characterized by repetition. (3-327-52)
etad vo lakṣaṇaṃ devā matprasādasamudbhavam। yūyaṃ yajñair ijyamānāḥ samāptavaradakṣiṇaiḥ ॥ yuge yuge bhaviṣyadhvaṃ pravṛttiphalabhoginaḥ ॥3-327-53॥
This is your characteristic, O gods, which has arisen from my grace. You, being worshipped through sacrifices completed with gifts and boons, shall in every age be the enjoyers of the fruits of action. (3-327-53)
yajñair ye cāpi yakṣyanti sarvalokeṣu vai surāḥ। kalpayiṣyanti vo bhāgāṃs te narā vedakalpitān ॥3-327-54॥
Those men who will worship the gods with sacrifices in all worlds, indeed, will assign to you those shares that are established by the Veda. (3-327-54)
yo me yathā kalpitavānbhāgamasminmahākratau। sa tathā yajñabhāgārho vedasūtre mayā kṛtaḥ ॥3-327-55॥
Whoever has apportioned my share in this great sacrifice in such a manner, he has been designated by me as worthy of a sacrificial share in the Veda-sūtra. (3-327-55)
yūyaṃ lokān dhārayadhvaṃ yajñabhāgaphaloditāḥ। sarvārthacintakā loke yathādhikāranirmitāḥ ॥3-327-56॥
You uphold the worlds, having arisen from the fruits of sacrificial shares. In the world, you are those who consider all purposes, created according to your respective authorities. (3-327-56)
yāḥ kriyāḥ pracariṣyanti pravṛtti-phala-satkṛtāḥ। tābhiḥ āpyāyita-balāḥ lokān vai dhārayiṣyatha॥3-327-57॥
By those actions which will be performed and are honored by the fruits of activity, with your strength increased by them, you will indeed support the worlds. (3-327-57)
yūyaṃ hi bhāvitā loke sarvayajñeṣu mānavaiḥ। māṃ tato bhāvayiṣyadhvameṣā vo bhāvanā mama ॥3-327-58॥
You will indeed be honored in the world by men in all sacrifices; then you will honor me—this is your devotion to me. (3-327-58)
ityarthaṃ nirmitā vedā yajñāś cauṣadhibhiḥ saha। ebhiḥ samyak-prayuktair hi prīyante devatāḥ kṣitau ॥3-327-59॥
Thus, for this purpose, the Vedas and sacrifices were created along with herbs. When these are properly performed, the deities on earth are indeed pleased. (3-327-59)
nirmāṇam etad yuṣmākaṃ pravṛtti-guṇa-kalpitam। mayā kṛtaṃ sura-śreṣṭhā yāvat kalpa-kṣayāt iti ॥ cintayadhvaṃ loka-hitaṃ yathā-adhikāram īśvarāḥ ॥3-327-60॥
This creation, which is yours and has been conceived through the quality of activity, has been accomplished by me, O best of gods, and will last until the end of the aeon. Therefore, you all consider the welfare of the world according to your authority, O lords. (3-327-60)
marīcir aṅgirāś cātriḥ pulastyaḥ pulahaḥ kratuḥ। vasiṣṭha iti saptaite mānasā nirmitā hi vai ॥3-327-61॥
Marīci, Aṅgirās, Atri, Pulastya, Pulaha, Kratu, and Vasiṣṭha—these seven sages were indeed truly mind-born. (3-327-61)
ete vedavido mukhyā vedācāryāś ca kalpitāḥ। pravṛttidharmiṇaś caiva prājāpatyena kalpitāḥ ॥3-327-62॥
These principal knowers of the Veda and teachers of the Veda have been appointed; those who possess active duties have also indeed been appointed according to the ordinance of Prajapati. (3-327-62)
ayaṃ kriyāvatāṃ panthā vyaktībhūtaḥ sanātanaḥ। aniruddha iti prokto lokasargakaraḥ prabhuḥ ॥3-327-63॥
This path, which is followed by those who perform actions, is manifest and eternal. The Lord, who is the creator of the worlds, is called "Aniruddha". (3-327-63)
sanaḥ sanat-sujātaś ca sanakaḥ sa-sanandanaḥ। sanat-kumāraḥ kapilaḥ saptamaś ca sanātanaḥ ॥3-327-64॥
Sana, Sanat-sujāta, Sanaka, Sanandana, Sanat-kumāra, Kapila, and the seventh, Sanātana. (3-327-64)
saptaite mānasāḥ proktā ṛṣayo brahmaṇaḥ sutāḥ। svayamāgatavijñānā nivṛttaṃ dharmamāsthitāḥ ॥3-327-65॥
These seven mind-born sages, said to be the sons of Brahmā, having attained knowledge by themselves, are established in withdrawn dharma. (3-327-65)
ete yogavido mukhyāḥ sāṅkhyadharmavidastathā। ācāryā mokṣaśāstre ca mokṣadharmapravartakāḥ ॥3-327-66॥
These are the principal knowers of yoga, as well as those who know the Sāṅkhya dharma; they are teachers in the scripture of liberation and promoters of the dharma of liberation. (3-327-66)
yato'ham prasṛtaḥ pūrvamavyaktāttriguṇo mahān। tasmātparataro yo'sau kṣetrajña iti kalpitaḥ ॥ so'ham kriyāvatāṃ panthāḥ punarāvṛttidurlabhaḥ ॥3-327-67॥
From which I, having previously arisen from the unmanifest as the great principle of the three qualities, from that, higher is he who is called the knower of the field; that am I, the path for those who act, which is difficult to return to again. (3-327-67)
yo yathā nirmito janturyasminyasmiṁśca karmaṇi। pravṛttau vā nivṛttau vā tatphalaṁ so'śnute'vaśaḥ ॥3-327-68॥
Whatever being is created, in whatever action he is engaged or withdrawn, he helplessly experiences the result of that action. (3-327-68)
eṣa lokagururbrahmā jagadādikaraḥ prabhuḥ। eṣa mātā pitā caiva yuṣmākaṃ ca pitāmahaḥ ॥ mayānuśiṣṭo bhavitā sarvabhūtavarapradaḥ ॥3-327-69॥
This person, the teacher of the world, Brahmā, the creator of the world and its beginning, the lord—he is also your mother, father, and indeed your grandfather. Instructed by me, he will become the giver of boons to all beings. (3-327-69)
asya caivānujo rudro lalāṭādyaḥ samutthitaḥ। brahmānushiṣṭo bhavitā sarvatrasavarapradaḥ ॥3-327-70॥
And his younger brother Rudra, who arose from the forehead and was instructed by Brahmā, will be the giver of boons everywhere. (3-327-70)
gacchadhvaṃ svānadhīkārāṃś cintayadhvaṃ yathāvidhi। pravartantāṃ kriyāḥ sarvāḥ sarvalokeṣu mā ciram ॥3-327-71॥
Go and consider your own authorities as prescribed by the rule. Let all actions proceed in all worlds without delay. (3-327-71)
pradṛśyantāṃ ca karmāṇi prāṇināṃ gatayas tathā। parinirmitakālāni āyūṃṣi ca surottamāḥ ॥3-327-72॥
O best of the gods, let the actions, the paths, the allotted times, and the lifespans of living beings be revealed. (3-327-72)
idaṃ kṛtayugaṃ nāma kālaḥ śreṣṭhaḥ pravartate। ahiṃsyā yajñapaśavo yuge'sminnaitadanyathā ॥ catuṣpātsakalo dharmo bhaviṣyatyatra vai surāḥ ॥3-327-73॥
This period called Kṛta Yuga, the excellent time, is now proceeding. In this yuga, non-violence and sacrificial animals are as they should be, not otherwise. Here, O gods, dharma exists in its entirety with all four feet. (3-327-73)
tatastretāyugaṃ nāma trayī yatra bhaviṣyati। prokṣitā yatra paśavo vadhaṃ prāpsyanti vai makhe ॥ tatra pādacaturtho vai dharmasya na bhaviṣyati ॥3-327-74॥
Then comes the age called Tretā, in which the three Vedas will exist; where animals, after being sprinkled, will indeed be killed in sacrifice. There, indeed, the fourth part of dharma will not remain. (3-327-74)
tato vai dvāparaṃ nāma miśraḥ kālo bhaviṣyati। dvipādahīno dharmaś ca yuge tasmin bhaviṣyati ॥3-327-75॥
After that, indeed, there will be a time called Dvāpara, which is mixed. In that age, dharma will exist deprived of two feet. (3-327-75)
tatastiṣye'tha samprāpte yuge kalipuraskṛte। ekapādasthito dharmo yatra tatra bhaviṣyati ॥3-327-76॥
Then, when the age arrives in Tiṣya with Kali at the forefront, Dharma will stand on one foot wherever it exists. (3-327-76)
devā ūcuḥ॥
The gods said.
ekapādasthite dharme yatrakvacanagāmini। kathaṃ kartavyamasmābhirbhagavaṃstadvadasva naḥ ॥3-327-77॥
O revered one, in this state where dharma stands on one foot and moves anywhere, how should we act? Please tell us that. (3-327-77)
śrībhagavānuvāca॥
The blessed Lord said:
yatra vedāś ca yajñāś ca tapaḥ satyaṃ damas tathā। ahiṃsā-dharma-saṃyuktāḥ pracareyuḥ surottamāḥ ॥3-327-78॥
Where the Vedas, sacrifices, austerity, truth, self-restraint, non-violence, and righteousness are present, the best of the gods endowed with these qualities would move about. (3-327-78)
sa vai deśaḥ sevitavyo mā vo'dharmaḥ padā spṛśet ॥3-327-78॥
That place alone should be frequented; let not unrighteousness be touched by your foot. (3-327-78)
vyāsa uvāca॥
Vyāsa said.
te'nuśiṣṭā bhagavatā devāḥ saṛṣigaṇās tathā। namaskṛtvā bhagavate jagmur deśān yathepsitān ॥3-327-79॥
Thus instructed by the Blessed One, the gods along with the groups of sages, after bowing to the Blessed One, went to their desired regions. (3-327-79)
gateṣu tridivaukahsu brahmaikaḥ paryavasthitaḥ। didṛkṣurbhagavantaṃ tamaniruddhatanau sthitam ॥3-327-80॥
When all the dwellers of heaven had departed, only Brahmā remained, wishing to behold the Blessed Lord standing there in the form of Aniruddha. (3-327-80)
taṃ devo darśayāmāsa kṛtvā hayaśiro mahat। sāṅgānāvartayan vedān kamaṇḍalu-gaṇitra-dhṛk ॥3-327-81॥
The god showed him, having made him great and horse-headed, reciting the Vedas with all their parts, and holding a water-pot and a rosary. (3-327-81)
tato'śvaśirasaṃ dṛṣṭvā taṃ devam amitaujasaṃ। lokakartā prabhur brahmā lokānāṃ hitakāmyayā ॥3-327-82॥
Then, seeing that horse-headed divine being of immeasurable energy, Brahmā, the lord and creator of the worlds, out of desire for the welfare of the worlds, (3-327-82)
mūrdhnā praṇamya varadaṃ tasthau prāñjalir agrataḥ। sa pariṣvajya devena vacanaṃ śrāvitās tadā ॥3-327-83॥
Having bowed his head to the giver of boons, he stood before him with joined palms. Then, after being embraced by the god, he was made to hear the words. (3-327-83)
lokakāryagatīḥ sarvāstvaṃ cintaya yathāvidhi। dhātā tvaṃ sarvabhūtānāṃ tvaṃ prabhurjagato guruḥ ॥ tvayyāveśitabhāro'haṃ dhṛtiṃ prāpsyāmyathāñjasā ॥3-327-84॥
Consider all the courses of worldly actions as per the rule. You are the creator of all beings, you are the lord and teacher of the world. Having placed my burden upon you, I will easily attain steadfastness. (3-327-84)
yadā ca surakāryaṃ te aviṣahyaṃ bhaviṣyati। prādurbhāvaṃ gamiṣyāmi tadātmajñānadeśikaḥ ॥3-327-85॥
When the task of the gods becomes unbearable for you, I, as the teacher of that self-knowledge, will manifest myself. (3-327-85)
evam uktvā hayaśirās tatraiva antaradhīyata। tenānuśiṣṭo brahmā api svaṃ lokam acirād gataḥ ॥3-327-86॥
After saying this, the Horse-headed one disappeared right there. Having been instructed by him, Brahmā too soon returned to his own world. (3-327-86)
evameṣa mahābhāgaḥ padmanābhaḥ sanātanaḥ। yajñeṣvagraharaḥ prokto yajñadhārī ca nityadā ॥3-327-87॥
Thus, this greatly fortunate Padmanabha, the eternal one, is said to be the first recipient in sacrifices and always the bearer of sacrifice. (3-327-87)
nivṛttiṃ cāsthito dharmaṃ gatim akṣaya-dharmiṇām। pravṛtti-dharmān vidadhe kṛtvā lokasya citratām ॥3-327-88॥
Having established the path of cessation and righteousness for those whose dharma is imperishable, and having created the dharmas of activity, he brought about the diversity of the world. (3-327-88)
sa ādiḥ sa madhyaḥ sa ca antaḥ prajānāṃ; sa dhātā sa dheyaḥ sa kartā sa kāryam। yugānte sa suptaḥ susaṅkṣipya lokān; nyugādau prabuddhaḥ jagat dhyutsasarja ॥3-327-89॥
He is the beginning, the middle, and the end of beings; he is the creator, the goal, the doer, and the action. At the end of the age, he sleeps, having contracted the worlds; at the dawn of the new age, awakened, he creates the world. (3-327-89)
tasmai namadhvaṃ devāya nirguṇāya guṇātmane. ajāya viśvarūpāya dhāmne sarvadivaukasām ॥3-327-90॥
Bow to him, the god who is without qualities, whose essence is qualities, the unborn, the one of universal form, the abode of all the dwellers of heaven. (3-327-90)
mahābhūtādhipataye rudrāṇāṃ pataye tathā। ādityapataye caiva vasūnāṃ pataye tathā ॥3-327-91॥
To the lord of the great elements, to the lord of the Rudras, to the lord of the Ādityas, and indeed to the lord of the Vasus also. (3-327-91)
aśvibhyāṃ pataye caiva marutāṃ pataye tathā। vedayajñādhipataye vedāṅgapataye'pi ca ॥3-327-92॥
Homage to the Aśvins, to their lord, and likewise to the lord of the Maruts; also to the lord of the Veda and sacrifice, and to the lord of the limbs of the Veda. (3-327-92)
samudravasine nityaṃ haraye muñjakeśine। śāntaye sarvabhūtānāṃ mokṣadharmānubhāṣiṇe ॥3-327-93॥
To Hara, who is always clad in the ocean, whose hair is like muñja grass, who is peaceful, who speaks of the dharma of liberation for all beings. (3-327-93)
tapasāṃ tejasāṃ caiva pataye yaśaso'pi ca। vācaśca pataye nityaṃ saritāṃ pataye tathā ॥3-327-94॥
To the lord of austerities, the lord of energies, the lord of fame, the lord of speech, and always to the lord of rivers as well. (3-327-94)
kapardine varāhāya ekaśṛṅgāya dhīmate। vivasvate'śvaśirase caturmūrtidhṛte sadā ॥3-327-95॥
Always (I bow) to the one with matted hair, to the boar, to the one with a single horn, to the intelligent one, to the radiant one, to the horse-headed one, and to the bearer of four forms. (3-327-95)
guhyāya jñānadṛśyāya akṣarāya kṣarāya ca। eṣa devaḥ sañcarati sarvatragatiravyayaḥ ॥3-327-96॥
This imperishable divine being, who is both the perishable and the imperishable, the secret and that which is seen by knowledge, moves everywhere; he is all-pervading and undecaying. (3-327-96)
evam etat purā dṛṣṭaṃ mayā vai jñānacakṣuṣā। kathitaṃ tac ca vaḥ sarvaṃ mayā pṛṣṭena tattvataḥ॥3-327-97॥
Thus, all this was seen by me in former times with the eye of knowledge, and I have truly told you everything as you asked. (3-327-97)
kriyatāṃ mad-vacaḥ śiṣyāḥ sevyatāṃ harir-īśvaraḥ। gīyatāṃ veda-śabdaiś ca pūjyatāṃ ca yathā-vidhi ॥3-327-98॥
Let my instructions be followed; let the disciples be served; let Hari, the Supreme Lord, be praised with Vedic hymns and worshipped according to proper procedure. (3-327-98)
vaiśampāyana uvāca॥
Vaiśampāyana said.
ityuktās tu vayaṃ tena vedavyāsena dhīmatā। sarve śiṣyāḥ sutaś cāsya śukaḥ paramadharmavit ॥3-327-99॥
Thus, having been addressed by the wise Vedavyāsa, all of us disciples and his son Śuka, the knower of supreme dharma, (were present). (3-327-99)
sa cāsmākam-upādhyāyaḥ sahāsmābhir-viśāṃ pate। caturvedodgatābhiś-ca ṛgbhis-tam-abhituṣṭuve ॥3-327-100॥
He, our preceptor, together with us, O lord of the people, and by those who have mastered the four Vedas, was praised on all sides with Ṛg hymns. (3-327-100)
etat te sarvam ākhyātaṃ yan māṃ tvaṃ paripṛcchasi। evaṃ me 'kathayad rājan purā dvaipāyano guruḥ ॥3-327-101॥
All this which you ask me has been told to you. Thus, O king, this was formerly narrated to me by Dvaipayana, the teacher. (3-327-101)
yaś cedaṃ śṛṇuyān nityaṃ yaś cedaṃ parikīrtayet। namo bhagavate kṛtvā samāhitamanā naraḥ ॥3-327-102॥
Whoever always hears this or recites this, having offered obeisance to the Lord with a concentrated mind, that man (does so). (3-327-102)
bhavatyarogo dyutimān balarūpasamanvitaḥ। ātiro mucyate rogād baddho mucyeta bandhanāt ॥3-327-103॥
One becomes free from disease, radiant, and endowed with strength and form. The afflicted is released from disease, and the bound may be freed from bondage. (3-327-103)
kāmakāmī labhetkāmaṃ dīrghamāyuravāpnuyāt। brāhmaṇaḥ sarvavedī syātkṣatriyo vijayī bhavet॥ vaiśyo vipulalābhaḥ syācchūdraḥ sukhamavāpnuyāt॥3-327-104॥
One who desires may obtain his wish and attain long life. The brāhmaṇa may become a knower of all the Vedas, the kṣatriya may become victorious. The vaiśya may gain abundant wealth, and the śūdra may attain happiness. (3-327-104)
aputro labhate putraṃ kanyā caivepsitaṃ patim। lagnagarbhā vimucyeta garbhiṇī janayet sutam॥ vandhyā prasavam āpnoti putrapautrasamṛddhimat॥3-327-105॥
A sonless man gains a son; a maiden obtains her desired husband. A woman with a retained fetus is freed, and a pregnant woman gives birth to a son. Even a barren woman attains childbirth and becomes prosperous with sons and grandsons. (3-327-105)
kṣemeṇa gacched adhvānam idaṃ yaḥ paṭhate pathi। yo yaṃ kāmaṃ kāmayate sa tam āpnoti ca dhruvam ॥3-327-106॥
Whoever recites this on the road should travel safely; whatever desire he wishes for, he certainly attains that. (3-327-106)
idaṃ maharṣer vacanaṃ viniścitaṃ; mahātmanaḥ puruṣavarasya kīrtanam. samāgamaṃ carṣidivaukasām imaṃ; niśamya bhaktāḥ susukhaṃ labhante ॥3-327-107॥
This is the ascertained speech of the great sage, the praise of the great-souled best among men. Hearing this account of the meeting of the sages and the dwellers of heaven, devotees attain great happiness. (3-327-107)
