12.336
janamejaya uvāca॥
Janamejaya said.
aho hy ekāntinaḥ sarvān prīṇāti bhagavān hariḥ। vidhi-prayuktāṃ pūjāṃ ca gṛhṇāti bhagavān svayam ॥12-336-1॥
Indeed, the Lord Hari surely pleases all those who are exclusively devoted. The Lord himself accepts even worship performed according to prescribed rules. (12-336-1)
ye tu dagdhendhanā loke puṇyapāpavivarjitāḥ। teṣāṃ tvayābhinirdiṣṭā pāramparyāgatā gatiḥ ॥12-336-2॥
But those in the world whose fuel is burnt and who are free from merit and demerit, for them, the path that has come down by succession has been specifically indicated by you. (12-336-2)
caturthyāṃ caiva te gatyāṃ gacchanti puruṣottamam। ekāntinas tu puruṣā gacchanti paramaṃ padam ॥12-336-3॥
In the fourth path, they indeed reach the Supreme Person; but single-minded men attain the highest state. (12-336-3)
nūnam ekāntadharmo'yaṃ śreṣṭho nārāyaṇapriyaḥ। agatvā gatayastisro yadgacchantyavyayaṃ harim ॥12-336-4॥
Certainly, this exclusive dharma, which is the best and dear to Nārāyaṇa, leads to the imperishable Hari without following the three other paths. (12-336-4)
sahopaniṣadānvedānye viprāḥ samyagāsthitāḥ। paṭhanti vidhimāsthāya ye cāpi yatidharmiṇaḥ ॥12-336-5॥
Those Brāhmaṇas who are properly established recite the Vedas along with the Upaniṣads, following the prescribed procedure, as do those who follow the conduct of ascetics. (12-336-5)
tebhyo viśiṣṭāṃ jānāmi gatimekāntināṃ nṛṇām। kena eṣa dharmaḥ kathito devena ṛṣiṇā api vā ॥12-336-6॥
From them, I know the distinct path of those men who are single-minded. By whom was this dharma declared—by the god, or by the sage, or by someone else? (12-336-6)
ekāntināṃ ca kā caryā kadā cotpāditā vibho। etan me saṃśayaṃ chindhi paraṃ kautūhalaṃ hi me ॥12-336-7॥
O Lord, what is the practice of those who are exclusively devoted, and when did it arise? Please dispel this doubt of mine; for I have the highest curiosity. (12-336-7)
vaiśampāyana uvāca॥
Vaiśampāyana said.
samupoḍheṣvanīkeṣu kurupāṇḍavayormṛdhe। arjune vimanaske ca gītā bhagavatā svayam ॥12-336-8॥
When the armies of the Kurus and Pāṇḍavas had been drawn up for battle, and Arjuna was despondent, the Gītā was spoken by the Blessed Lord himself. (12-336-8)
āgatiś ca gatiś caiva pūrvaṃ te kathitā mayā। gahanō hy eṣa dharmō vai durvijñēyō'kṛtātmabhiḥ ॥12-336-9॥
I have already explained to you about arrival and departure. This dharma is indeed profound and truly difficult to understand for those whose self is not disciplined. (12-336-9)
saṁmitaḥ sāmavedena puraivādiyuge kṛtaḥ। dhāryate svayam īśena rājannārāyaṇena ha ॥12-336-10॥
O king, in the first age (Kṛta Yuga), it was measured by the Sāmaveda and made; it is upheld by the Lord Nārāyaṇa himself. (12-336-10)
etamarthaṃ mahārāja pṛṣṭaḥ pārthena nāradaḥ। ṛṣimadhye mahābhāgaḥ śṛṇvatoḥ kṛṣṇabhīṣmayoḥ ॥12-336-11॥
O great king, this matter was asked by Pārtha (Arjuna) to Nārada; in the midst of the sages, the highly fortunate Nārada spoke while Kṛṣṇa and Bhīṣma were listening. (12-336-11)
guruṇā ca mamāpy eṣa kathito nṛpasattama। yathā tu kathitas tatra nāradena tathā śṛṇu ॥12-336-12॥
O best of kings, this was told to me also by my teacher; just as it was narrated there by Nārada, so listen. (12-336-12)
yad āsīn mānasaṃ janma nārāyaṇa-mukhodgatam। brahmaṇaḥ pṛthivīpāla tadā nārāyaṇaḥ svayam ॥ tena dharmeṇa kṛtavān daivaṃ pitryaṃ ca bhārata ॥12-336-13॥
O Bhārata, that mental birth of Brahmā, which arose from the mouth of Nārāyaṇa, at that time Nārāyaṇa himself, by that dharma, performed both the divine and ancestral rites, O protector of the earth. (12-336-13)
phenapā ṛṣayaś caiva taṃ dharmaṃ pratipedire। vaikhānasāḥ phenapebhyo dharmam etaṃ prapedire ॥ vaikhānasebhyaḥ somas tu tataḥ so'ntardadhe punaḥ ॥12-336-14॥
The foam-eating sages and others attained that duty. The Vaikhānasa sages received this duty from the foam-eaters. From the Vaikhānasas, Soma then disappeared again. (12-336-14)
yad āsīc cākṣuṣaṃ janma dvitīyaṃ brahmaṇo nṛpa। tadā pitāmahāt somād etaṃ dharmam ajānata ॥ nārāyaṇātmakaṃ rājan rudrāya pradadau ca saḥ ॥12-336-15॥
O king, when the Cākṣuṣa birth, the second of Brahmā, occurred, then from the Grandfather and from Soma, he learned this dharma. Having the nature of Nārāyaṇa, O king, he gave it to Rudra. (12-336-15)
tato yogasthito rudraḥ purā kṛtayuge nṛpa। vālakhiḷyān ṛṣīn sarvān dharmam etam apāṭhayat ॥ antardadhe tato bhūyas tasya devasya māyayā ॥12-336-16॥
Then, O king, Rudra, established in yoga, in the ancient Kṛta Yuga, caused all the Vālakhiḷya sages to recite this dharma. Afterwards, by the māyā of that god, he disappeared again. (12-336-16)
tṛtīyaṃ brahmaṇo janma yad āsīd vācikaṃ mahat। tatra eṣa dharmaḥ sambhūtaḥ svayam nārāyaṇāt nṛpa ॥12-336-17॥
O king, the third and great verbal birth of Brahman occurred; there, this dharma itself arose from Nārāyaṇa. (12-336-17)
suparṇo nāma tam ṛṣiḥ prāptavān puruṣottamāt। tapasā vai sutaptena damena niyamena ca ॥12-336-18॥
The sage named Suparṇa obtained this from the Supreme Person, indeed through austerity, well-performed austerity, self-restraint, and observance. (12-336-18)
triḥ parikrāntavānetatsuparṇo dharmamuttamam। yasmāttasmādvrataṃ hyetattrisauparṇamihocyate ॥12-336-19॥
Suparṇa (Garuda) went around this three times and attained the highest dharma; therefore, this vow is indeed called here the 'threefold Suparṇa'. (12-336-19)
ṛgvedapāṭha-paṭhitaṃ vratam etad dhi duścaram। suparṇāc cāpy adhigato dharma eṣa sanātanaḥ ॥12-336-20॥
This vow of reciting the Ṛgveda is indeed difficult to perform; and this eternal dharma was also attained from Suparṇa. (12-336-20)
vāyunā dvipadāṃ śreṣṭha prathito jagadāyuṣā। vāyoḥ sakāśāt prāptaś ca ṛṣibhir vighasāśibhiḥ ॥12-336-21॥
The best among bipeds, celebrated as the life-giver of the world by Vāyu, was obtained from the presence of Vāyu by sages who subsist on remnants. (12-336-21)
tebhyo mahodadhiś cainaṃ prāptavān dharmam uttamam। tataḥ so'ntardadhe bhūyo nārāyaṇasamāhitaḥ ॥12-336-22॥
The great ocean also received this supreme dharma from them. Then, absorbed in Nārāyaṇa, he disappeared once again. (12-336-22)
yadā bhūyaḥ śravaṇajā sṛṣṭir āsīn mahātmanaḥ। brahmaṇaḥ puruṣavyāghra tatra kīrtayataḥ śṛṇu ॥12-336-23॥
O tiger among men, listen there to the account of the creation born again from the hearing of the great soul Brahman. (12-336-23)
jagatsraṣṭumanā devo harirnārāyaṇaḥ svayam। cintayāmāsa puruṣaṃ jagatsargakaraṃ prabhuḥ ॥12-336-24॥
Hari Nārāyaṇa, the god himself, desiring to create the world, contemplated the person who would be the creator of the world, the lord. (12-336-24)
atha cintayatastasya karṇābhyāṃ puruṣaḥ sṛtaḥ। prajāsargakaro brahmā tamuvāca jagatpatiḥ ॥12-336-25॥
Then, as he was contemplating, a man emerged from his two ears; Brahmā, the creator of beings and lord of the world, spoke to him. (12-336-25)
sṛja prajāḥ putra sarvā mukhataḥ pādatastathā। śreyastava vidhāsyāmi balaṃ tejaśca suvrata ॥12-336-26॥
O well-vowed son, create all offspring from the mouth and from the feet; I shall arrange your welfare, strength, and energy. (12-336-26)
dharmaṃ ca matto gṛhṇīṣva sātvataṃ nāma nāmataḥ। tena sarvaṃ kṛtayugaṃ sthāpayasva yathāvidhi ॥12-336-27॥
Accept from me the righteousness called Sātvata by name; by that, establish the entire Kṛta Yuga according to the prescribed rule. (12-336-27)
tato brahmā namaścakre devāya harimedhase। dharmaṃ cāgryaṃ sa jagrāha sarahasyaṃ sasaṅgraham ॥ āraṇyakena sahitaṃ nārāyaṇamukhodgatam ॥12-336-28॥
Then Brahmā bowed to the god Hari, the wise one. He received the supreme dharma, containing its secrets and compendium, along with the Āraṇyaka, which had emerged from the mouth of Nārāyaṇa. (12-336-28)
upadiśya tato dharmaṃ brahmaṇe'mitatejase। taṃ kārtayugadharmāṇaṃ nirāśīḥkarmasañjñitam ॥ jagāma tamasaḥ pāraṃ yatrāvyaktaṃ vyavasthitam ॥12-336-29॥
After instructing Brahmā, who possesses immeasurable splendor, in the duties of the Kṛta Yuga—those characterized by action without desire for results—he went to the far shore of darkness, where the unmanifest is established. (12-336-29)
tato'tha varado devo brahmalokapitāmahaḥ। asṛjatsa tadā lokānkṛtsnānsthāvarajaṅgamān ॥12-336-30॥
Then, the boon-giving god, the grandsire of the world of Brahma, created all the worlds, both immovable and movable beings. (12-336-30)
tataḥ prāvartata tadā ādau kṛtayugaṃ śubham। tato hi sātvato dharmo vyāpya lokānavasthitaḥ ॥12-336-31॥
Then, at that time, the auspicious Kṛta Yuga began. From then, the dharma of purity indeed pervaded and remained throughout the worlds. (12-336-31)
tenaivaādyena dharmeṇa brahmā lokavisargakṛt। pūjayāmāsa deveśaṃ hariṃ nārāyaṇaṃ prabhum ॥12-336-32॥
By that very original dharma, Brahmā, the creator of the worlds, worshipped the lord of the gods, Hari, Nārāyaṇa, the supreme master. (12-336-32)
dharmapratiṣṭhāhetośca manuṃ svārociṣaṃ tataḥ। adhyāpayāmāsa tadā lokānāṃ hitakāmyayā ॥12-336-33॥
Then, for the sake of establishing dharma, Manu Svārociṣa instructed (the people) at that time, desiring the welfare of the worlds. (12-336-33)
tataḥ svārociṣaḥ putraṃ svayaṃ śaṅkhapadaṃ nṛpa। adhyāpayat purā vyagraḥ sarvalokapatir vibhuḥ ॥12-336-34॥
Then, O king, the mighty lord of all worlds himself, in former times, earnestly taught Śaṅkhapada, the son of Svārociṣa. (12-336-34)
tataḥ śaṅkhapadaś cāpi putram ātmajam aurasam। diśāpālaṃ sudharmāṇam adhyāpayata bhārata ॥12-336-35॥
Then, O Bhārata, Śaṅkhapada also had his own son Sudharmāṇa, who was born from his own body and was the guardian of the direction, instructed. (12-336-35)
tataḥ so'ntardadhe bhūyaḥ prāpte tretāyuge punaḥ ॥12-336-35॥
Then he disappeared; when the Tretā Yuga arrived, he appeared again. (12-336-35)
nāsikyajanmani purā brahmaṇaḥ pārthivottama। dharmam etaṃ svayaṃ devo harir nārāyaṇaḥ prabhuḥ ॥ ujjagāra aravindākṣaḥ brahmaṇaḥ paśyataḥ tadā ॥12-336-36॥
O best of kings, formerly, in the birth as a Nā́sikya, the lotus-eyed lord Hari Nārāyaṇa himself uttered this dharma while Brahmā was watching. (12-336-36)
sanatkumāro bhagavāṃstataḥ prādhītavānnṛpa। sanatkumārādapi ca vīraṇo vai prajāpatiḥ ॥ kṛtādau kuruśārdūla dharmametamadhītavān ॥12-336-37॥
Sanatkumāra, the venerable sage, studied this (dharma) from him, O king. From Sanatkumāra, Vīraṇa, the Prajāpati, also learned it. At the beginning of the Kṛta age, O tiger among Kurus, this dharma was studied. (12-336-37)
vīraṇaś cāpy adhītyainaṃ raucyāya manave dadau। raucyaḥ putrāya śuddhāya suvratāya sumedhase ॥12-336-38॥
Vīraṇa, after studying this, gave it to Raucya Manu. Raucya then gave it to his son Śuddha, to Suvrata, and to Sumedhas. (12-336-38)
kukṣināmne'tha pradadau diśāṃ pālāya dharmiṇe। tataḥ so'ntardadhe bhūyo nārāyaṇamukhodgataḥ ॥12-336-39॥
Then he gave the regions to Kukṣi, the righteous protector. After that, he again disappeared, having emerged from the mouth of Nārāyaṇa. (12-336-39)
aṇḍaje janmani punarbrahmaṇe hariyonaye। eṣa dharmaḥ samudbhūto nārāyaṇamukhāt punaḥ ॥12-336-40॥
In the birth of the egg-born (Brahmā), again for Brahmā and for the descent of Hari, this dharma has arisen once more from the mouth of Nārāyaṇa. (12-336-40)
gṛhīto brahmaṇā rājan prayuktaś ca yathāvidhi। adhyāpitaś ca munayo nāmnā barhiṣado nṛpa ॥12-336-41॥
O king, having been accepted by Brahmā and appointed as per the rules, the sages known as the Barhiṣads were instructed, O king. (12-336-41)
barhiṣadbhyaś ca saṅkrāntaḥ sāmavedāntagaṃ dvijam। jyeṣṭhaṃ nāmnābhivikhyātaṃ jyeṣṭhasāmavratō hariḥ ॥12-336-42॥
Hari, having entered from among the barhiṣads and attained the culmination of the Sāmaveda as the twice-born, became well-known by the name 'Jyeṣṭha', the eldest, and observed the vow of the eldest Sāman. (12-336-42)
jyeṣṭhāccāpyanusaṅkrānto rājānamavikampanam। antardadhe tato rājanneṣa dharmaḥ prabhorhareḥ ॥12-336-43॥
After the month of Jyeṣṭha had passed, the unshaken king disappeared; then, O king, this is the duty of Lord Hari. (12-336-43)
yad idaṃ saptamaṃ janma padmajaṃ brahmaṇo nṛpa। tatra eṣa dharmaḥ kathitaḥ svayam nārāyaṇena hi ॥12-336-44॥
O king, in regard to this seventh birth of Brahmā, who was born from the lotus, this dharma was indeed explained there by Nārāyaṇa himself. (12-336-44)
pitāmahāya śuddhāya yugādau lokadhāriṇe। pitāmahaś ca dakṣāya dharmam etaṃ purā dadau ॥12-336-45॥
At the beginning of the age, the pure Grandfather (Brahmā), the sustainer of the worlds, gave this dharma to Dakṣa in ancient times. (12-336-45)
tato jyeṣṭhe tu dauhitre prādāddakṣo nṛpottama। āditye saviturjyeṣṭhe vivasvāñjagṛhe tataḥ ॥12-336-46॥
Then Dakṣa, the best of kings, gave his eldest daughter to his daughter's son. Among the Ādityas, Vivasvān, the eldest son of Savitṛ, then accepted her. (12-336-46)
tretāyugādau ca punar vivasvān manave dadau। manuś ca lokabhūtyarthaṃ sutāya ikṣvākave dadau ॥12-336-47॥
At the beginning of the Tretā Yuga, Vivasvān again gave it to Manu, and Manu, for the welfare of the world, gave it to his son Ikṣvāku. (12-336-47)
ikṣvākuṇā ca kathito vyāpya lokānavasthitaḥ। gamiṣyati kṣayānte ca punarnārāyaṇaṃ nṛpa ॥12-336-48॥
O king, this was declared by Ikṣvāku: having pervaded and remained in the worlds, at the end of destruction, it will again return to Nārāyaṇa. (12-336-48)
vratināṃ cāpi yo dharmaḥ sa te pūrvaṃ nṛpottama। kathito harigītāsu samāsavidhikalpitaḥ ॥12-336-49॥
O best of kings, the duty of those who observe vows has already been explained to you earlier in the songs of Hari, arranged according to the rules of compendium. (12-336-49)
nāradena tu samprāptaḥ sarahasyaḥ sasaṅgrahaḥ। eṣa dharmo jagannāthātsākṣānnārāyaṇānnṛpa ॥12-336-50॥
O king, this dharma, complete with its secrets and collection, was obtained by Nārada directly from Jagannātha, that is, from Nārāyaṇa. (12-336-50)
evameṣa mahāndharma ādyo rājansanātanaḥ। durvijñeyo duṣkaraśca sātvatairdhāryate sadā ॥12-336-51॥
Thus, O king, this great and eternal primordial law, though difficult to understand and practice, is always upheld by the Sātvatas. (12-336-51)
dharmajñānena ca etena suprayuktena karmaṇā। ahiṁsā-dharma-yuktena prīyate harir īśvaraḥ ॥12-336-52॥
Hari, the Lord, is pleased by actions that are well-applied with knowledge of dharma and endowed with the principle of non-violence. (12-336-52)
ekavyūhavibhāgo vā kvacid dvivyūhasaṃjñitaḥ। trivyuhaś cāpi saṅkhyātaś caturvyūhaś ca dṛśyate ॥12-336-53॥
Sometimes a single-formation division is seen, or in some places it is designated as two formations; three formations are also enumerated, and four formations are also seen. (12-336-53)
harireva hi kṣetrajño nirmamo niṣkalastathā। jīvaśca sarvabhūteṣu pañcabhūtaguṇātigaḥ ॥12-336-54॥
Hari alone is truly the knower of the field, devoid of possessiveness and without parts. Likewise, the individual soul in all beings transcends the qualities of the five elements. (12-336-54)
manaś ca prathitaṃ rājan pañcendriya-samīraṇam। eṣa loka-nidhir dhīmān eṣa loka-visarga-kṛt ॥12-336-55॥
O king, the mind, which is well-known as the mover of the five senses, is the treasure of the world; this intelligent one is the creator of the world. (12-336-55)
akartā caiva kartā ca kāryaṃ kāraṇam-eva ca। yathecchati tathā rājan-krīḍate puruṣo'vyayaḥ ॥12-336-56॥
O king, the imperishable person, as he desires, thus plays, being both the non-doer and the doer, as well as the action and the cause. (12-336-56)
eṣa ekāntidharmaste kīrtito nṛpasattama। mayā guruprasādena durvijñeyo'kṛtātmabhiḥ ॥ ekāntino hi puruṣā durlabhā bahavo nṛpa ॥12-336-57॥
O best of kings, this exclusive quality has been explained to you by me through the grace of the teacher; it is difficult to comprehend for those whose minds are undisciplined. Truly, men of exclusive devotion are rare, though many exist, O king. (12-336-57)
yadyekāntibhirākīrṇaṃ jagatsyātkurunandana। ahiṃsakairātmavidbhiḥ sarvabhūtahite rataiḥ ॥ bhavetkṛtayugaprāptirāśīḥkarmavivarjitaiḥ ॥12-336-58॥
O joy of the Kurus, if the world were filled with single-minded, non-violent knowers of the self, devoted to the welfare of all beings and free from acts of wishing, then the Kṛta Yuga would be attained. (12-336-58)
evaṁ sa bhagavān vyāso gurur mama viśāṁ pate। kathayām āsa dharmajño dharmarājñe dvijottamaḥ ॥12-336-59॥
Thus, O lord of the people, the venerable Vyāsa, my teacher, who is the best of the twice-born and knower of dharma, narrated to Dharmarāja. (12-336-59)
ṛṣīṇāṃ saṃnidhau rājañśṛṇvatoḥ kṛṣṇabhīṣmayoḥ। tasyāpyakathayatpūrvaṃ nāradaḥ sumahātapāḥ ॥12-336-60॥
O king, in the presence of the sages, while Kṛṣṇa and Bhīṣma were listening, Nārada, who is of great austerity, also narrated this formerly. (12-336-60)
devaṃ paramakaṃ brahma śvetaṃ candrābhamacyutam। yatra caikāntino yānti nārāyaṇaparāyaṇāḥ ॥12-336-61॥
That divine, supreme Brahman, white and radiant like the moon, imperishable, is the place where those single-minded devotees whose supreme goal is Nārāyaṇa go. (12-336-61)
janamejaya uvāca॥
Janamejaya said.
evaṃ bahuvidhaṃ dharmaṃ pratibuddhairniṣevitam। na kurvanti kathaṃ viprā anye nānāvrate sthitāḥ ॥12-336-62॥
Thus, the many kinds of dharma practiced by the awakened—how is it that other brāhmaṇas, engaged in various vows, do not perform them? (12-336-62)
vaiśampāyana uvāca॥
Vaiśampāyana said.
tisraḥ prakṛtayo rājan dehabandheṣu nirmitāḥ। sāttvikī rājasī caiva tāmasī ceti bhārata ॥12-336-63॥
O king, three natures are formed in the bonds of the body: sattvic, rajasic, and tamasic—thus it is, O Bharata. (12-336-63)
dehabandheṣu puruṣaḥ śreṣṭhaḥ kurukulodvaha। sāttvikaḥ puruṣavyāghra bhavenmokṣārthanicchitaḥ ॥12-336-64॥
O best among men, O uplifter of the Kuru lineage, one who is possessed of sattva, O tiger among men, should be firmly determined for liberation even while bound in the body. (12-336-64)
atrāpi sa vijānāti puruṣaṃ brahmavartinam। nārāyaṇaparo mokṣastato vai sāttvikaḥ smṛtaḥ ॥12-336-65॥
Here too, he recognizes the person engaged in Brahman. Liberation attained by one devoted to Nārāyaṇa is indeed regarded as sāttvika (of the quality of goodness). (12-336-65)
manīṣitaṃ ca prāpnoti cintayanpuruṣottamam। ekāntabhaktiḥ satataṃ nārāyaṇaparāyaṇaḥ ॥12-336-66॥
By contemplating the Supreme Person, one attains what is desired; with exclusive devotion, always devoted to Nārāyaṇa, (12-336-66).
manīṣiṇo hi ye kecid yatayo mokṣakāṅkṣiṇaḥ। teṣāṃ vai chinnatṛṣṇānāṃ yogakṣemavaho hariḥ ॥12-336-67॥
Indeed, among all the wise, those ascetics who desire liberation—of those whose desires have been cut off, Hari (Viṣṇu) is truly the bearer of their acquisition and preservation. (12-336-67)
jāyamānaṃ hi puruṣaṃ yaṃ paśyen madhusūdanaḥ। sāttvikas tu sa vijñeyo bhaven mokṣe ca niścitaḥ ॥12-336-68॥
Indeed, the person whom Madhusūdana sees at birth should be known as possessed of sattva; he is certain to attain liberation. (12-336-68)
sāṅkhyayogena tulyo hi dharma ekāntasevitaḥ। nārāyaṇātmake mokṣe tato yānti parāṃ gatim ॥12-336-69॥
The duty that is exclusively practiced through Sāṅkhya-yoga is indeed equal; in liberation, which has Nārāyaṇa as its essence, from that they attain the supreme state. (12-336-69)
nārāyaṇena dṛṣṭaś ca pratibuddho bhavet pumān। evam ātmechchhayā rājan pratibuddho na jāyate ॥12-336-70॥
A man becomes awakened when seen by Nārāyaṇa; but, O king, one is not awakened by his own will. (12-336-70)
rājasī tāmasī caiva vyāmiśre prakṛtī smṛte। tadātmakaṃ hi puruṣaṃ jāyamānaṃ viśāṃ pate॥ pravṛttilakṣaṇairyuktaṃ nāvekṣati hariḥ svayam॥12-336-71॥
The natures called passionate, dark, and mixed are recognized. A person born with such a nature, O lord of men, and endowed with the characteristics of activity, is not regarded by Hari himself. (12-336-71)
paśyaty enaṃ jāyamānaṃ brahmā lokapitāmahaḥ। rajasā tamasā caiva mānuṣaṃ samabhiplutam ॥12-336-72॥
Brahmā, the grandsire of the worlds, observes this human being at birth, thoroughly enveloped by rajas and tamas. (12-336-72)
kāmaṃ devāś ca ṛṣayaḥ sattvasthā nṛpasattama। hīnāḥ sattvena sūkṣmeṇa tato vaikārikāḥ smṛtāḥ ॥12-336-73॥
O best of kings, the gods and seers who dwell in sattva are called vaikārikas, but those lacking subtle sattva are also remembered as such. (12-336-73)
janamejaya uvāca॥
Janamejaya said.
kathaṁ vaikāriko gacchet puruṣaḥ puruṣottamam। vaiśampāyana uvāca ॥12-336-74॥
Vaiśampāyana said, "How can a person, born of modification, reach the Supreme Person?" (12-336-74)
susūkṣmasattvasaṃyuktaṃ saṃyuktaṃ tribhirakṣaraiḥ। puruṣaḥ puruṣaṃ gacchenniṣkriyaḥ pañcaviṃśakam ॥12-336-75॥
The very subtle essence, joined and combined with three syllables, the person (spirit) should reach the person (spirit), being inactive, the twenty-fifth. (12-336-75)
evamekaṃ sāṅkhyayogaṃ vedāraṇyakameva ca। parasparāṅgānyetāni pañcarātraṃ ca kathyate ॥ eṣa ekāntināṃ dharmo nārāyaṇaparātmakaḥ ॥12-336-76॥
Thus, Sāṅkhya-Yoga, Vedāraṇyaka, and Pañcarātra are said to be mutually related; this is the duty of the single-minded, whose supreme essence is Nārāyaṇa. (12-336-76)
yathā samudrātprasṛtā jalaughā; stameva rājanpunarāviśanti। ime tathā jñānamahājalaughā; nārāyaṇaṃ vai punarāviśanti ॥12-336-77॥
Just as streams of water that have flowed from the ocean, O king, return again to that very ocean, so too do these great streams of knowledge return again to Nārāyaṇa. (12-336-77)
eṣa te kathito dharmaḥ sātvato yadubāndhava। kuruṣva enaṃ yathā-nyāyaṃ yadi śaknoṣi bhārata ॥12-336-78॥
This is the duty of the Sātvata that has been declared to you, O kinsman of the Yadus. Do this according to justice, if you are able, O descendant of Bharata. (12-336-78)
evaṃ hi sumahābhāgo nārado gurave mama। śvetānāṃ yatinām āha ekāntagatim avyayām ॥12-336-79॥
Thus, the most fortunate Nārada described to my teacher the imperishable, ultimate state of the Śveta ascetics. (12-336-79)
vyāsaś cākathayat prītyā dharmaputrāya dhīmate। sa evāyaṃ mayā tubhyam ākhyātaḥ prasṛto guroḥ ॥12-336-80॥
Vyāsa, with affection, narrated to the wise Dharmaputra; this same account, as extended by the teacher, has now been told to you by me. (12-336-80)
itthaṁ hi duścaro dharma eṣa pārthivasattama। yathaiva tvaṁ tathaivānye na bhajanti vimohitāḥ ॥12-336-81॥
O best of kings, this dharma is indeed difficult to practice in this way; just as you do, others who are deluded do not follow it. (12-336-81)
kṛṣṇa eva hi lokānāṃ bhāvano mohanas tathā। saṃhārakārakaś caiva kāraṇaṃ ca viśāṃ pate ॥12-336-82॥
O lord of men, Kṛṣṇa alone is indeed the creator of the worlds, the deluder as well as the destroyer, and also the cause. (12-336-82)
