12.332
naranārāyaṇāvūcatuḥ॥
Nara and Nārāyaṇa both spoke.
dhanyo'syanugṛhīto'si yatte dṛṣṭaḥ svayaṃ prabhuḥ। na hi taṃ dṛṣṭavān kaścit padmayonir api svayam ॥12-332-1॥
You are fortunate and favoured, for you have personally seen the Lord. Indeed, no one, not even Padmayoni (Brahmā) himself, has seen Him personally. (12-332-1)
avyaktayonirbhagavāndurdarśaḥ puruṣottamaḥ। nāradaitad dhi te satyaṃ vacanaṃ samudāhṛtam ॥12-332-2॥
The Supreme Person, of unmanifest origin, glorious and difficult to behold, O Nārada, this statement of truth has indeed been declared to you. (12-332-2)
nāsya bhaktaiḥ priyataro loke kaścana vidyate। tataḥ svayaṃ darśitavān svam ātmānaṃ dvijottama ॥12-332-3॥
There is no one in this world dearer to him than his devotees. Therefore, O best of the twice-born, he himself revealed his own self. (12-332-3)
tapo hi tapyatastasya yatsthānaṃ paramātmanaḥ। na tatsamprāpnute kaścidṛte hyāvāṃ dvijottama ॥12-332-4॥
Indeed, O best of the twice-born, the state of the supreme self attained by austerity is not reached by anyone except for the two of us.
yā hi sūryasahasrasya samastasya bhaveddyutiḥ। sthānasya sā bhavettasya svayaṃ tena virājatā ॥12-332-5॥
The splendour that would be of a thousand suns all together, that would be the radiance of that place, by his own shining. (12-332-5)
tasmād uttiṣṭhate vipra devād viśvabhuvaḥ pateḥ। kṣamā kṣamāvatāṃ śreṣṭha yayā bhūmis tu yujyate ॥12-332-6॥
Therefore, O brāhmaṇa, arise from the god, the lord who sustains the universe; forbearance is the greatest among those who possess it, by which the earth is indeed upheld. (12-332-6)
tasmāc cotthiṣṭhate devāt sarvabhūtahito rasaḥ। āpo yena hi yujyante dravatvaṃ prāpnuvanti ca ॥12-332-7॥
Therefore, from the god arises the essence that benefits all beings; it is by this that waters indeed are joined and attain fluidity. (12-332-7)
tasmādeva samudbhūtaṃ tejo rūpaguṇātmakam। yena sma yujyate sūryastato lokānvirājate ॥12-332-8॥
From that alone arises the radiance possessing the nature of form and quality; by which the Sun is indeed joined, and from that the worlds shine forth. (12-332-8)
tasmād devāt samudbhūtaḥ sparśas tu puruṣottamāt। yena sma yujyate vāyuḥ tato lokān vivāty asau ॥12-332-9॥
Thus, touch arises from that god, but from the Supreme Person; by which the wind is indeed joined, from that he blows through the worlds. (12-332-9)
tasmāc cotthiṣṭhate śabdaḥ sarvalokeśvarāt prabhoḥ। ākāśaṃ yujyate yena tata stiṣṭhaty asaṃvṛtam ॥12-332-10॥
Therefore, sound arises from the lord of all worlds, the master; by which ether is joined, and thus it remains uncovered. (12-332-10)
tasmāc cotthiṣṭhate devāt sarvabhūtagataṃ manaḥ। candramā yena saṃyuktaḥ prakāśaguṇadhāraṇaḥ ॥12-332-11॥
Therefore, from the god arises the mind that pervades all beings. The moon, being joined with it, possesses the quality of light. (12-332-11)
ṣaḍbhūtotpādakaṃ nāma tatsthānaṃ vedasañjñitam। vidyāsahāyo yatrāste bhagavānhavyakavyabhuk ॥12-332-12॥
That place, called the originator of the six elements and designated as the Veda, is where the Lord, the supporter of knowledge and the enjoyer of offerings to gods and ancestors, resides. (12-332-12)
ye hi niṣkalmaṣā loke puṇyapāpavivarjitāḥ। teṣāṃ vai kṣemamadhvānaṃ gacchatāṃ dvijasattama ॥ sarvalokatamohantā ādityo dvāram ucyate ॥12-332-13॥
Those who are truly pure in this world, free from both merit and demerit—for them, O best of the twice-born, as they proceed on the safe path, the Sun, destroyer of the darkness of all worlds, is said to be the gateway. (12-332-13)
ādityadagdh sarvāṅgā adṛśyāḥ kenacit kvacit। paramāṇubhūtā bhūtvā tu taṃ devaṃ praviśanty uta ॥12-332-14॥
Having all their limbs burnt by the sun, becoming invisible to anyone anywhere, and having become atomic in form, they indeed enter that deity. (12-332-14)
tasmād api vinirmuktā aniruddhatanau sthitāḥ। manobhūtās tato bhūyaḥ pradyumnaṃ praviśanty uta ॥12-332-15॥
Thus, having been completely released from that, the mind-born beings who are situated in the body of Aniruddha again enter into Pradyumna. (12-332-15)
pradyumnāccāpi nirmuktā jīvaṃ saṅkarṣaṇaṃ tathā। viśanti viprapravarāḥ sāṅkhyā bhāgava taiḥ saha ॥12-332-16॥
The best of Brāhmaṇas, followers of Sāṅkhya, together with the Bhāgavatas, after being released from Pradyumna and also from Saṅkarṣaṇa, enter into the living being. (12-332-16)
tatasttraiguṇyahīnāste paramātmānamañjasā। praviśanti dvijaśreṣṭha kṣetrajñaṃ nirguṇātmakam ॥ sarvāvāsaṃ vāsudevaṃ kṣetrajñaṃ viddhi tattvataḥ ॥12-332-17॥
Then, those who are free from the three guṇas directly enter the Supreme Self, O best of the twice-born, the knower of the field who is of the nature of being without qualities. Know truly that Vāsudeva, the abode of all, is the knower of the field. (12-332-17)
samāhitamanaskāś ca niyatāḥ saṃyatendriyāḥ। ekāntabhāvopagatā vāsudevaṃ viśanti te ॥12-332-18॥
Those whose minds are composed, who are self-controlled and have restrained senses, who have attained a state of solitude, they enter Vāsudeva. (12-332-18)
āvām api ca dharmasya gṛhe jātau dvijottama। ramyāṃ viśālām āśritya tapa ugraṃ samāsthitau ॥12-332-19॥
O best of the twice-born, we too were born in the house of Dharma, and having taken refuge in a beautiful and spacious place, we both undertook severe austerities. (12-332-19)
ye tu tasyaiva devasya prādurbhāvāḥ surapriyāḥ। bhaviṣyanti trilokasthāsteṣāṃ svastītyato dvija ॥12-332-20॥
But those manifestations of that very god, dear to the gods, who will exist in the three worlds—for them, therefore, O twice-born, say 'well-being'. (12-332-20)
vidhinā svena yuktābhyāṃ yathā-pūrvaṃ dvijottama। āsthitābhyāṃ sarva-kṛcchraṃ vrataṃ samyak-tad-uttamam ॥12-332-21॥
O best of the twice-born, as before, when the two who are properly engaged and have undertaken the vow by their own rule, they should properly observe that highest vow involving all hardships. (12-332-21)
āvābhyām api dṛṣṭas tvaṃ śvetadvīpe tapodhana। samāgato bhagavatā sañjalpaṃ kṛtavānyathā ॥12-332-22॥
You too were seen by both of us in Śvetadvīpa, O ascetic; when the venerable one arrived, he engaged in conversation as before. (12-332-22)
sarvaṃ hi nau saṃviditaṃ trailokye sacarācare। yadbhaviṣyati vṛttaṃ vā vartate vā śubhāśubham ॥12-332-23॥
Indeed, everything in the three worlds, both moving and unmoving, is known to us—whatever will happen, has happened, or is happening, whether auspicious or inauspicious. (12-332-23)
vaiśampāyana uvāca॥
Vaiśampāyana said.
etacchrutvā tayorvākyaṃ tapasyugre'bhyavartata. nāradaḥ prāñjalirbhūtvā nārāyaṇaparāyaṇaḥ ॥12-332-24॥
After hearing the words of those two, Nārada, devoted to Nārāyaṇa, with joined palms, undertook intense austerities. (12-332-24)
jajāpa vidhivanmantrānnārāyaṇagatānbahūn। divyaṃ varṣasahasraṃ hi naranārāyaṇāśrame ॥12-332-25॥
He recited many mantras related to Nārāyaṇa, in the proper manner, for a thousand divine years in the hermitage of Nara and Nārāyaṇa. (12-332-25)
avasats mahātejā nārado bhagavān ṛṣiḥ। tam evābhyarcayan devaṃ naranārāyaṇau ca tau ॥12-332-26॥
The illustrious sage Nārada resided there, and Nara and Nārāyaṇa, those two, worshipped that very god. (12-332-26)
