12.327
Janamejaya said.
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)
Having withdrawn and established himself in righteousness, being secure and beloved of the devotees, he (the Lord and master) instituted the duties of engagement.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)
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 And how were those of the nature of withdrawal created with withdrawn intellects?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)
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)
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)
And those who here become liberated, free from virtue and sin, they enter the thousand-rayed divine—thus we have heard. (3-327-6)
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)
What indeed are Brahmā, Rudra, Śakra, Indra the lord, Sūrya, the lord of stars (the Moon), Vāyu, Agni, and Varuṇa?
The sky, the earth, and all the remaining dwellers of heaven. (3-327-8)
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)
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)
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)
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)
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 said.
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)
Indeed, I will tell you what my teacher, the great sage Kṛṣṇadvaipāyana Vyāsa, also known as Vedavyāsa, once asked me. (3-327-15)
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)
All these five assembled disciples, endowed with self-restraint, purity, and good conduct, having conquered anger and their senses. (3-327-17)
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)
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)
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)
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)
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).
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)
He whom the knowers of Sāṅkhya and Yoga call 'the supreme self', attains the title of 'Mahāpuruṣa' through his own actions. (3-327-24)
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)
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)
O Bhārata, earth, air, space, water, and light—the five great elements—are all born from ego. (3-327-27)
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)
Marīci, Aṅgirās, Atri, Pulastya, Pulaha, Kratu, Vasiṣṭha the great-souled, and also Manu Svāyambhuva are included. (3-327-29)
The eight natures, in which the worlds are established, are to be known. (3-327-29)
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)
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)
Those Rudras, Nature, and all the divine sages, having been born for the accomplishment of the worlds, approached Brahmā. (3-327-32)
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)
How can the authority, specified by you as belonging to one who thinks of wealth, be protected by that authority-holder? (3-327-34)
Assign the strength to him who considers the purpose of authority. Thus addressed, Mahadeva spoke these words to those gods. (3-327-35)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
Assign all shares to me always in sacrifices. Thus, O lords, I shall arrange for better results according to authority. (3-327-47)
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)
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)
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)
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)
He by whom this portion was conceived has now come; being pleased, I grant today the fruit characterized by repetition. (3-327-52)
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)
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)
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)
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)
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)
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)
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)
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)
Marīci, Aṅgirās, Atri, Pulastya, Pulaha, Kratu, and Vasiṣṭha—these seven sages were indeed truly mind-born. (3-327-61)
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)
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)
Sana, Sanat-sujāta, Sanaka, Sanandana, Sanat-kumāra, Kapila, and the seventh, Sanātana. (3-327-64)
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)
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)
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)
Whatever being is created, in whatever action he is engaged or withdrawn, he helplessly experiences the result of that action. (3-327-68)
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)
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)
Go and consider your own authorities as prescribed by the rule. Let all actions proceed in all worlds without delay. (3-327-71)
O best of the gods, let the actions, the paths, the allotted times, and the lifespans of living beings be revealed. (3-327-72)
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)
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)
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)
Then, when the age arrives in Tiṣya with Kali at the forefront, Dharma will stand on one foot wherever it exists. (3-327-76)
The gods said.
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)
The blessed Lord said:
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)
That place alone should be frequented; let not unrighteousness be touched by your foot. (3-327-78)
Vyāsa said.
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)
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)
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)
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)
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)
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)
When the task of the gods becomes unbearable for you, I, as the teacher of that self-knowledge, will manifest myself. (3-327-85)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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 said.
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)
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)
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)
Whoever always hears this or recites this, having offered obeisance to the Lord with a concentrated mind, that man (does so). (3-327-102)
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)
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)
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)
Whoever recites this on the road should travel safely; whatever desire he wishes for, he certainly attains that. (3-327-106)
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)
