12.336
Janamejaya said.
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)
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)
In the fourth path, they indeed reach the Supreme Person; but single-minded men attain the highest state. (12-336-3)
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)
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)
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)
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 said.
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)
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)
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)
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)
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)
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)
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)
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)
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)
O king, the third and great verbal birth of Brahman occurred; there, this dharma itself arose from Nārāyaṇa. (12-336-17)
The sage named Suparṇa obtained this from the Supreme Person, indeed through austerity, well-performed austerity, self-restraint, and observance. (12-336-18)
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)
This vow of reciting the Ṛgveda is indeed difficult to perform; and this eternal dharma was also attained from Suparṇa. (12-336-20)
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)
The great ocean also received this supreme dharma from them. Then, absorbed in Nārāyaṇa, he disappeared once again. (12-336-22)
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)
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)
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)
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)
Accept from me the righteousness called Sātvata by name; by that, establish the entire Kṛta Yuga according to the prescribed rule. (12-336-27)
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)
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)
Then, the boon-giving god, the grandsire of the world of Brahma, created all the worlds, both immovable and movable beings. (12-336-30)
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)
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)
Then, for the sake of establishing dharma, Manu Svārociṣa instructed (the people) at that time, desiring the welfare of the worlds. (12-336-33)
Then, O king, the mighty lord of all worlds himself, in former times, earnestly taught Śaṅkhapada, the son of Svārociṣa. (12-336-34)
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)
Then he disappeared; when the Tretā Yuga arrived, he appeared again. (12-336-35)
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)
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)
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)
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)
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)
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)
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)
After the month of Jyeṣṭha had passed, the unshaken king disappeared; then, O king, this is the duty of Lord Hari. (12-336-43)
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)
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)
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)
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)
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)
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)
O king, this dharma, complete with its secrets and collection, was obtained by Nārada directly from Jagannātha, that is, from Nārāyaṇa. (12-336-50)
Thus, O king, this great and eternal primordial law, though difficult to understand and practice, is always upheld by the Sātvatas. (12-336-51)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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 said.
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 said.
O king, three natures are formed in the bonds of the body: sattvic, rajasic, and tamasic—thus it is, O Bharata. (12-336-63)
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)
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)
By contemplating the Supreme Person, one attains what is desired; with exclusive devotion, always devoted to Nārāyaṇa, (12-336-66).
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)
Indeed, the person whom Madhusūdana sees at birth should be known as possessed of sattva; he is certain to attain liberation. (12-336-68)
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)
A man becomes awakened when seen by Nārāyaṇa; but, O king, one is not awakened by his own will. (12-336-70)
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)
Brahmā, the grandsire of the worlds, observes this human being at birth, thoroughly enveloped by rajas and tamas. (12-336-72)
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 said.
Vaiśampāyana said, "How can a person, born of modification, reach the Supreme Person?" (12-336-74)
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)
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)
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)
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)
Thus, the most fortunate Nārada described to my teacher the imperishable, ultimate state of the Śveta ascetics. (12-336-79)
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)
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)
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)
