"Usanas said, 'I bow to that divine and illustrious and puissant Being
who holds this earth with the firmament in his arms. I shall speak to
thee of the pre-eminent greatness of that Vishnu whose head, O best of
the Danavas, is that Infinite place (called Emancipation).'

"While they were thus conversing with each other there came unto them the
great sage Sanatkumara of righteous soul for the purpose of dispelling
their doubts. Worshipped by the prince of Asuras and by the sage Usanas,
that foremost of sages sat down on a costly seat. After Kumara of great
wisdom had been seated (at his ease), Usanas said unto him, 'Discourse to
this chief of the Danavas on the pre-eminent greatness of Vishnu.'
Hearing these words, Sanatkumara uttered the following, fraught with
grave import, upon the pre-eminent greatness of Vishnu unto the
intelligent chief of the Danavas, 'Listen, O Daitya, to everything about
the greatness of Vishnu. Know, O scorcher of foes, that the entire
universe rests on Vishnu. O thou of mighty arms, it is He who creates all
creatures mobile and immobile. In course of Time it is He, again, who
withdraws all things and in Time it is He who once more casts them forth
from Himself. Into Hari all things merge at the universal destruction and
from Him all things again come forth. Men possessed of scriptural lore
cannot obtain him by such lore. Nor can He be obtained by Penances, nor
by Sacrifices. The only means by which He can be attained is by
restraining the Senses. Nor that sacrifices are entirely useless towards
such an end. For one, by relying upon both external and internal acts,
and upon one's own mind, can purify (them) by one's own understanding. By
such means, one succeeds in enjoying infinity in the world.Penances are meritorious. The very sight of Hari that I obtain was as efficacious as a course of the austerest penances. Of course, in consequence of that and my other penances great have been the rewards that I have enjoyed. It seems, however, that the full measure of rewards has not been reaped; the remnant is to be enjoyed by me now, for I am about to ask thee about the fruits of acts. Sacred and highly auspicious is my enquiry. To make it is, in itself, a reward. As a
goldsmith purifies the dross of his metal by repeatedly casting it into
the fire with very persistent efforts of his own, after the same manner
Jiva succeeds in cleaning himself by his course through hundreds of
births. Some one may be seen to purify himself in only one life by mighty
efforts. As one should with care wipe stains from off one's person before
they become thick, after the same manner one should, with vigorous
efforts, wash off one's faults.Vaya acts are, of course, sacrifices and other religious acts; by abhyantara acts are meant santi, danti, uparati, titiksha, and samadhi, i.e., the usual course of mental training necessary for Yoga. What the speaker intends to lay down in this verse is that sacrifices are not entirely useless. These may lead to chitta-suddhi or the cleansing of the heart, which, when attained, leads to knowledge of Him or the Soul or to Emancipation or Infinity. By mixing only a few flowers with
them, grains of sesame cannot be made to cast off their own odour (and
become at once fragrant). After the same manner, one cannot, by cleansing
one's heart only a little, succeed in beholding the Soul. When, however,
those grains are perfumed repeatedly with the aid of a large quantity of
flowers, it is then that they cast off their own odour and assume that of
the flowers with which they are mixed. After this manner, faults, in the
form of attachments to all our environments, are dispelled by the
understanding in course of many lives, with the aid of a large dose of
the attribute of the Sattwa, and by means of efforts born of
practice.The comparison lies in the fact of the desirability of the two acts. No one likes the stains the body may catch to remain unwashed or unwiped off. Similarly, no one should neglect to wash off the faults that the heart may catch. There is no comparison between the two acts with regard to the degree of effort necessary to accomplish each. Listen, O Danava, by what means creatures attached to
acts and those unattached to them attain the causes that lead to their
respective states of mind.'Efforts born of practice' refer to both external and internal Sadhana. Listen to me with undivided attention. I
shall, in their due order, discourse to thee, O puissant Danava, as to
how creatures betake themselves to action and how they give up
action.Karmaviseshan is explained by the commentator as equivalent to ragaviraga-hetun. The Supreme Lord creates all creatures mobile and immobile.
He is without beginning and without end. Unendued with attributes of any
kind, he assumes attributes (when he chooses to create). He is the
universal Destroyer, the Refuge of all things, the Supreme Ordainer, and
pure Chit.Sampravartante and tishthanti are thus explained by the commentator. In all creatures it is He who dwells as the mutable and
the immutable. It is He who, having eleven modifications for His essence,
drinketh this universe with His rays.In the previous verses the speaker describes the training that one should undergo. In this and the following ones, he speaks of the object to be known. Sreeman is explained as asriyate iti srih, i.e., upadhih, tadvan. Hari is Sambharata. Narayana is saravasrayah. Prabhu is sarvaniyanta. Deva is dyotate-iti i.e., Chinmatrah. These etymologies must be grasped for understanding this verse. Know that the Earth is His
feet. His head is constituted by Heaven. His arms, O Daitya, are the
several points of the compass or the horizon. The intermediate space is
His ears. The light of His eye is the Sun, and His mind is in the Moon.
His understanding dwells always in Knowledge, and His tongue is in
Water.The 'mutable' in all creatures is the combination of the five primal essences. The 'immutable' in them is Jiva, or Chit as invested with ignorance. The eleven modifications that constitute. His essence are the eleven senses of knowledge and action with the mind. Equipped with these eleven. He drinketh the universe, i.e., enjoys it. The rays are these senses themselves. Equipped with the senses. He enjoys the universe with the senses. O best of Danavas, the Planets are in the midst of His
brows. The starts and constellations are from the light of His eyes. The
Earth is in His feet. O Danava! Know also that the attributes of Rajas,
Tamas, and Sattwa are of Him. He is the fruit (or end) of all the modes
of life, and He it is who should be known as the fruit (or reward) of all
(pious) acts (such as Japa and Sacrifice, etc.).'His mind is _in_ the Moon.' i.e., His mind is the Moon. The expression 'waters in the Ganges,' implies a distinction that does not exist between container and contained, for 'Ganges,' means the water so named. The Highest and
Immutable, He is also the fruit of abstention from all work. The Chandas
are the hair on His body, and Akshara (or Pranava) is His word. The
diverse orders (of men) and the modes of life are His refuge. His mouths
are many. Duty (or religion) is planted in his heart. He is Brahma; He is
the highest Righteousness; He is Sat and He is Asat;The sandhi between sa and acramanam is arsha. He is Sruti;
He is the scriptures; He is the Sacrificial vessel; He is the six and ten
Ritwijes; He is all the Sacrifices; He is the Grandsire (Brahman); He is
Vishnu; He is the twin Aswins; and He is Purandara;Dharma has various meanings all of which, however, are closely created with one another. As duty, or the assemblage of all acts which we should do, it is both Righteousness and Religion. He is Mitra; He
is Varuna; He is Yama; He is Kuvera the lord of treasures. Although the
Ritwijes seem to behold Him as separate, He is, however, known to them as
one and the same. Know that this entire universe is under the control of
One divine Being.The Sacrificial grahas or patras (vessels) are called after the names of the deities Indra, Vayu, Soma, etc. The sixteen Ritwijes are Brahman, Hotri, Adhyaryu, Udgatri, etc. The Veda that is in the soul, O prince of
Daityas, regards the unity of various creatures. When a living creature
realises this unity in consequence of true knowledge, he is then said to
attain to Brahma. The period of time for which one creation exists or for
which if ceases to exist is called a Kalpa. Living creatures exist for a
thousand millions of such Kalpas. Immobile creatures also exist for an
equal period. The period for which a particular creation exists is
measured by many thousands of lakes (in the following way), O Daitya!
Conceive a lake that is one Yojana in width, one Krosa in depth, and five
hundred Yojanas in length. Imagine many thousands of such lakes. Seek
then to dry up those lakes by taking from them, only once a day, as much
water as may be taken up with the end of a single hair. The number of
days would pass in drying them up completely by this process represents
the period that is occupied by the life of one creation from its first
start to the time of its destruction.Verse 21 to 23 show the unity of the Divine Being. The variety perceived is only apparent, not real. The highest Evidence (for all
things) says that creatures have six colours, viz., Dark, Tawny, Blue,
Red, Yellow, and White. These colours proceed from mixtures in various
proportions of the three attributes of Rajas, Tamas, and Sattwa. Where
Tamas predominates, Sattwa falls below the mark, and Rajas keeps to the
mark, the result is the colour called Dark. When Tamas predominates as
before, but the relations between Sattwa and Rajas are reversed, the
result is the colour called Tawny. When Rajas predominates, Sattwa falls
below the mark, and Tamas keeps to the mark, the result is the colour
called Blue. When Rajas predominates as before and the proportion is
reversed between Sattwa and Tamas, the result is the intermediate colour
called Red. That Colour is more agreeable (than the preceding one). When
Sattwa predominates, Rajas falls below the mark and, Tamas keeps to the
mark, the result is the colour called Yellow. It is productive of
happiness. When Sattwa predominates and the proportion is reversed
between Rajas and Tamas, the result is the colour called White. It is
productive of great happiness.Verse 31 and 32 are not difficult; yet the Burdwan translator makes nonsense of the same. The White is the foremost colour. It
is sinless in consequence of its being free from attachment and aversion.
It is without grief, and free from the toil involved in Pravritti. Hence,
White, O prince of Danavas, leads to success (or Emancipation). Jiva, O
Daitya, having undergone thousands of births derived through the womb,
attains to success.This is elaborated in the Vishnu Purana, Part I, Sec. V. There are three primary creations, viz., Mahat, the five primal essences in their subtile forms and the senses. From the Six colours again six other creations have sprung. To the Dark colour is due all immobile creatures; to the Tawny all the intermediate order of creatures (viz., the lower animals and birds, etc.); to the Blue are due human beings, to the Red the Prajapatyas; to the Yellow the deities; and to the White are due the Kumara, i.e., Sanatkumara and others. That success is the identical end which the
divine Indra declared after having studied many auspicious spiritual
treatises and which has for its essence the apprehension of the Soul. The
end again that creatures obtain is dependent oil their colour, and
colour, in its turn, depends upon the character of the Time that sets in,
O Daitya!Emancipation is so difficult. The stages of existence, O Daitya, through which Jiva
must pass are not unlimited. They are fourteen hundreds of thousands ill
number. In consequence of them Jiva ascends, stays, and falls down as the
case may be.The construction of the first line is this: subham darsanam (auspicious scriptures) gatwa (prapya) Devah yam gatim (identical with) darsanam (atmanubhavatmikam) aha, Gati is naturally dependent on Varna, and Varna upon 'Time or acts.' The end that is attained by a Jiva of dark flue is
very low, for he becomes addicted to acts that lead to hell and then has
to rot in hell.There are ten senses of knowledge and action. To this must be added Manas, Buddhi, Ahankara and Chitta, which are sometimes called the four Karanas. In consequence of these fourteen, fourteen different kinds or merit and demerit may be achieved by Jiva who is their possessor. These fourteen kinds of merit and demerit also, are subdivided into hundreds of thousands each. Jiva, in course of his wanderings through the universe, ascends in the scale of Being, stays in particular rungs, and falls down from them into lower rungs, accordingly, What the speaker wishes to inculcate is that these fourteen should always be towards the attribute of Sattwa or Goodness. The learned say that in consequence of his
wickedness, the continuance (in such form) of a Jiva is measured by many
thousands of Kalpas.This life, it should be noted, leadeth to Jiva's transformation as an immobile object. A creature of Dark hue becomes addicted to wicked acts and rots in hell His existence as an immobile object is hell itself. Having passed many hundred thousands of years
in that condition, Jiva then attains to the colour called Tawny (and
becomes born as an intermediate creature). In that condition he dwells
(for many long years), in perfect helplessness. At last when his sins are
exhausted (in consequence of his having endured all the misery they are
capable of bringing), his mind, casting off all attachments, cherishes
Renunciation.Prajavisargah is the period for which one Creation lasts, being equal to what is called a Kalpa. When Jiva becomes endued with the quality of Sattwa,
he then dispels everything connected with Tamas by the aid of his
intelligence, and exerts (for achieving what is for his good). As the
result of this, Jiva attains to the colour called Red. If the quality of
Sattwa, however, be not gained, Jiva then travels in a round of rebirths
in the world of inert, having attained to the colour called Blue.The Dark and the Tawny hues of their corresponding states of existence, viz., the immobile and the intermediate, are regarded as states of endurance. Hence, when the misery that is their portion has been fully endured, the recollection is suddenly irradiated into the mind, of the righteousness that distinguished Jiva in ages far remote. Anisa is helpless or cheerless.
Having attained to that end (viz., Humanity) and having been afflicted
for the duration of one creation by the bonds born of his own acts, Jiva
then attains to the colours called Yellow (or becomes a Deity). Existing
in that condition for the space of a hundred creations, he then leaves it
(for becoming a human being) to return to it once more.Cha at the end of the second line is equivalent to va. Unless cha be taken as equivalent to va the verse would yield no meaning. After Tawny comes Blue, i.e., after attainment of existence as an Intermediate creature Jiva attains to humanity. This occurs when Sattwa does not predominate. Hence anyatha should be supplied after upaiti. Having
attained to the Yellow colour, Jiva exists for thousands of Kalpas,
sporting as a Deva. Without, however, being emancipated (even then), he
has to stay in hell, enjoying or enduring the fruits of his acts of past
Kalpas and wandering through nine and ten thousand courses.Vyatite is a finite verb in indicative mood, as pointed out by the commentator. It comes from root i with suffix vi. After sate supply jate sati. The Burdwan translator takes it as a participial adjective in the locative singular, which is, of course, wrong. The version he gives of this line is most ridiculous, containing as it does a self-contradictory assertion. K. P. Singha gives the right meaning. Know
that Jiva becomes freed from the hell (of acts) as represented by heaven
or godship. After the same manner, Jiva gets, off from the other births
(corresponding with the other colours). Jiva sports for many long Kalpas
in the world of Devas. Falling thence, he once more obtains the status of
Humanity. He then stays in that condition for the space of a hundred and
eight Kalpas. He then attains once more to the status of a Deva. If while
in the status of humanity (for the second time) he falleth through (evil
acts as represented by) Kala (in the form of Kali), he then sinks into
the Dark colour and thus occupies the very lowest of all stages of
existence.

"I shall tell thee now, O foremost of Asuras, how Jiva succeeds in
effecting his Emancipation. Desirous of Emancipation, Jiva, relying upon
seven hundred kinds of acts every one of which is characterised by a
predominance of the attribute of Sattwa, gradually courses through Red
and Yellow and at last attains to White. Arrived here, Jiva travels
through several regions that are most adorable and that have the Eight
well-known regions of felicity beneath them, and all the while pursues
that stainless and effulgent form of existence which is Emancipation's
self.When Jiva becomes a Deva, he has still the ten senses, the five Pranas, and the four internal possessions of mind, understanding, Chitta, and Ahankara, amounting in all to nineteen. These nineteen impel him to thousands of acts. Hence, even when transformed into Deva, Jiva is _not_ freed from acts, but is in niraya or hell,--acts being, under all circumstances, equivalent to hell. Know that the Eight (already referred to and) which are
identical with the Sixty (subdivided into) hundreds, are, unto those that
are highly effulgent, only creations of the mind (without having any real
or independent existence). The highest object of acquisition with one
that is White of hue, is that condition (called Turiya) which transcends
the three other states of consciousness, viz., Wakefulness and Dream and
Dreamless slumber.Vyuha implies the varied forms of one and the same thing Daivani in Sattwa-pradhanani. The five senses, with the mind, the understanding form a total of seven. The acts achieved through each of these may be subdivided a hundredfold. As these seven possessions adhere to Jiva till he becomes emancipated, he acts through these seven in a variety of ways, Relying, therefore, upon these seven hundred kinds of acts (which are but varied forms of one and the same thing, viz., Action), Jiva successively becomes Red and Yellow and White. Arrived at White, he courses through certain highly effulgent regions which are superior to the region of Brahman himself, and which leave behind or beneath them the Eight Puris (by which, perhaps, is meant the puri of Indra, that of Varuna, etc., or, Kasi, Mathura, Maya, etc., or symbolical stages of progress, which are fraught with great felicity). Those highly effulgent and adorable regions are obtainable by Knowledge alone or the fruit of Yoga. As regards that Yogin who is unable to abandon
the felicities that Yoga-puissance brings about, he has to dwell (in one
and the same body) for one century of Kalpas in auspiciousness and after
that in four other regions (called Mahar, Jana, Tapas, and Satya). Even
that is the highest end of one belonging to the sixth colour, and who is
Unsuccessful though crowned with success, and who has transcended all
attachments and passions.This is an exceedingly abstruse verse. The Burdwan version, in which unconnected bits of the commentary have been jumbled together, is utter nonsense. K.P. Singha skips over nearly the whole verse. The Eight puris referred to in the previous verse are here stated to be identical with the Sixty well-known incidents of even Sukla or White existence. This tale of Sixty is arrived at in this way: 1st, the state of wakefulness; 2nd, the gross body made up of the five primal essences; 3rd, the five attributes of sound, scent, form, taste, and touch; these come up to seven. Then come the ten senses of action and knowledge; the five breaths; mind, understanding, consciousness, and chitta: these form That Yogin, again, who falls off from
Yoga practices after having attained the measure of eminence described
already resides in heaven for a century of Kalpas with the, unexhausted
remnant of his past acts (to be exhausted by enjoyment or endurance as
the case may be), and with the seven (viz., the five senses of knowledge
and mind and understanding) purged of all stains in consequence of their
predisposition or proneness towards the attribute of Sattwa. And the
expiry of that period, such a person has to come to the world of men
where he attains to great eminence.Then come Avidya, Kama, and Karma. With Soul or the Beholder, the sum comes up to 30. The number becomes doubled when the state of Dream is taken into consideration, for like Wakefulness existing with the 29, Dream also exists with the 29. With those that are effulgent, i.e., with Beings that are Sukla or White, these 60 are simply mano-viruddhani or manomatrani eva. Unlike other Beings in lower spheres of existence, they that are effulgent or Sukla do not regard the states of Wakefulness and Dream as different but as the same. Hence, the para gati of such Beings is a state of existence that transcends both Wakefulness and Dream, and transcends Dreamless slumber also (for in Dreamless slumber the 30 exist suspended, to be revived with the return of wakefulness), and is identical with the fourth state called Turiya. Turning back from the world of
men, he departs for attaining to new forms of existence that run higher
and higher in the upward scale. While engaged in this, he courseth
through seven regions for seven times, his puissance being always
increased in consequence of his Samadhi and the re-awakening from
it.What the speaker wishes to lay down here is that even he that is Jivanmukta or has achieved his Emancipation though living like other, is incapable of transcending the effects of his past acts. Every kind of existence or life (save that which is identical with Brahma) is anistha or inauspiciousness. That Yogin who is Jivan-mukta but who is not able to cast off the felicities of Yoga-puissance, resides in one and the same body for a full century of Kalpas, in a superior form of life, and after the expiry, of that century of Kalpas, he passes through four other regions named Mahar, Jana, Tapas, and Satya. Now, _this_ is the end of such a Yogin, who, of course, belongs to the sixth colour which is White, and who is freed from attachments and who is unsuccessful though successful, i.e., who has achieved Yoga-success but who has not still been able to achieve that success which consists in beholding Brahma or Brahma-sakshatkara. By anisah in this verse is meant that Yogin who is incapable of casting off the felicities brought about by Yoga-puissance. K.P. Singha gives the substance of the verse not very accurately. The Burdwan translator, in the version he gives, introduces three nominatives in the three sentences into which he splits it, viz., Jiva, the Yogin who is unable to cast off the felicities brought about by Yoga-puissance, and the Yogin who has achieved Brahma-sakshatkara, without understanding that all three refer to one and the same person. The Yogin who is desirous of final Emancipation suppresses by
Yoga-knowledge the seven, and continues to dwell in the world of life,
freed from attachments; and taking those seven for certain means of
grief, he casts them off and attains afterwards to that state which is
Indestructible and Infinite. Some say that that is the region of
Mahadeva; some, of Vishnu; some, of Brahman; some, of Sesha; some, of
Nara; some, of the effulgent Chit; and some, of the All-pervading.Anisah here means one who, after having attained to eminence by Yoga, falls off from Yoga. Tatra means heaven or the superior regions that are his in consequence of Yoga-eminence. For a century of Kalpas such a person has to dwell in heaven, with the unexhausted remnant of his senses, i.e., the senses of knowledge with mind and understanding, being always predisposed towards the attribute of Sattwa. Upon the expiry of that century of Kalpas, such a person, without ascending, descends to the world of men, but then here eminence of station becomes his.
When universal destruction comes, those persons who have succeeded in
completely consuming by Knowledge their gross and subtle and karana
bodies, always enter into Brahma. All their Senses also which have action
for their essence and which are not identical with Brahma, merge into the
same. When the time of universal destruction comes, those Jivas who have
attained to the position of Devas and who have an unexhausted remnant of
the fruits of acts to enjoy or endure, revert to those stages of life in
the subsequent Kalpa which had been theirs in the previous one. This is
due to the similarity of every successive Kalpa to every previous one.
Those again whose acts, at the time of universal destruction, have been
exhausted by enjoyment or endurance in respect of their fruits, falling
down from heaven, take birth among men, in the subsequent Kalpa, for
without Knowledge one cannot destroy one's acts in even a hundred Kalpas.
All superior Beings again, endued with similar powers and similar forms,
revert to their respective destinies at a new creation after a universal
destruction, ascending and descending precisely in the same manner as
during the creation that is dissolved.Saptakritwah is seven times. Paraiti is 'courseth through.' Lokah refers to the seven regions called respectively, Bhur, Bhuvar, Sivah, Mahar, Jana, Tapas, and Satya (or Brahmaloka). What is intended to be said here is this: If the Yogin, having attained to only the first stage of Yoga, dies, he ascends to heaven. Thence failing down on Earth, he becomes an Emperor and thus conquers the Earth or Bhu. In this way, as the Yogin gradually ascends in the path of Yoga, he ascends higher and higher. In this verse Sambarevikshepa has been used to signify Samadhi and awakening from Samadhi, for in the first the universe is destroyed, and in the second it is re-created. At the end, he reaches the region of Satya or Brahma. Thence even he has to return if he has not been able to achieve Brahma-sakshatkara. As regards, again, the
person who is conversant with Brahma, as long as he continues to enjoy
and endure the unexhausted remnant of his acts of previous Kalpas, it is
said that all creatures and the two stainless sciences live in his body.
When his Chitta becomes cleansed by Yoga, and when he practises Samyama,
this perceptible universe appears to him as only his own fivefold
senses.The seven that the Yogin desirous of Emancipation casts off are either the seven regions already referred to viz., Bhu, Bhuva, Swah, Maha, Jana, Tapa, and Satya, or the five senses of knowledge with mind and understanding. Samharam is equivalent to Samhritya, having been formed by the suffix namul. Upaplavoni are sources of grief or misfortune. The first Devasya refers to Mahadeva. The Saivas call that region Kailasa. The Vaishnavas call it Vaikuntha. The Hiranya-garbhas call it Brahman's or Brahmaloka. Sesha is Ananta, a particular form of Narayana. They who call it the region of Nara are, of course, the Sankhyas, for these regard Emancipation as the goal of Jiva or every creature. The Devasya vishnoh (in the third line) is Dyotamanasya Brahmanah i.e., Chinmatrasya, or of the pure Chit when uninvested with ignorance or Avidya. The Aupanishadas regard it as the region of Para-Brahma. The commentator clearly points out what the seven regions are. K.P. Singha, misunderstanding the verse, mentions only five; the Burdwan translator six. Enquiring with a cleansed mind, Jiva attains to a high and
stainless end. Thence he attains to a spot which knows no deterioration,
and thence attains to eternal Brahma that is so difficult of
acquisition.This verse is not at all difficult; yet the Burdwan translator makes utter nonsense of it. K.P. Singha gives the substance of the first line, but skips over the second. Without giving a literal version of the first line, I expand it, following the lead of the commentator. Thus, Of thou of great might, I have discoursed to
thee of the eminence of Narayana!'

"Vritra said, 'These words of thine, I see, perfectly according with the
truth. Indeed, when this is so, I have no (cause of grief). Having
listened to thy words, O thou of great powers of mind, I have become
freed from sorrow and sin of every kind. O illustrious Rishi, O holy one,
I see this wheel of Time, endued with mighty energy, of the most
effulgent and Infinite Vishnu, has been set in motion. Eternal is that
station, from which all kinds of creation spring. That Vishnu is the
Supreme Soul. He is the foremost of Beings. In Him this entire universe
rests.'

"Bhishma continued, 'Having said these words, O son of Kunti, Vritra cast
off his life-breaths, uniting his soul (in Yoga, with the supreme Soul),
and attained to the highest station.'

"Yudhishthira said, 'Tell me, O grandsire, whether this Janardana
(Krishna) is that illustrious and puissant Lord of whom Sanatkumara spoke
unto Vritra in days of old.'

"Bhishma said, 'The Highest Deity, endued with the six attributes of
(puissance, etc.) is at the Root. Staying there, the Supreme Soul, with
his own energy, creates all these diverse existent things.Sa here indicates the person conversant with Brahma. The construction is Sa yavat saseshabhuk asti tavat prajah tathaiva te sukle dyvyau cha tadangeshu (vartante). Etat in the second line is this paridrisyamanam viyadadi. What the speaker wishes to inculcate in this verse is that unto one conversant with Brahma, the whole universe up to complete identity with Brahma is as contiguous as a plum in the palm of the hand. When the Chitta is cleansed by Yoga as practised by Dhyana, Dharana, and Samadhis, then the perceptible universe appears to him as identical with his own senses. The two white sciences referred to are Paravidya and Aparavidya, i.e., all knowledge including that of Brahma. Know
that this Kesava who knows no deterioration is from His eighth portion.
Endued with the highest Intelligence, it is this Kesava who creates the
three worlds with an eighth portion (of His energy). Coming immediately
after Him who lies at the Root, this Kesava who is eternal (compared with
all other existent things), changes at the end of each Kalpa. He,
however, who lies at the Root and who is endued with supreme might and
puissance, lies in the waters when universal destruction comes (in the
form of the potential Seed of all things). Kesava is that Creator of pure
Soul who courseth through all the eternal worlds.Suddhena manasa,--with cleansed mind, i.e., with the aid of Sarvana (hearing), Manana (attention), Dhyana (contemplation), and Abhyasa (repeated meditation). Two stages are indicated in this verse. The first is the attention of the suddham and paramam gatim or the stainless and high end. This is equivalent to Brahma-sakshatkara. After this comes the second stage, which is the avayam sthanam or the spot which knows no deterioration, i.e., Emancipation. This is identical with the attainment of Eternal Brahma which is dushprapyam or difficult of attainment. Infinite and
Eternal as He is, He fills all space (with emanations from Himself) and
courseth through the universe (in the form of everything that constitutes
the universe). Freed as He is from limitations of every kind such as the
possession of attributes would imply, he suffers himself to be invested
with Avidya and awakened to Consciousness, Kesava of Supreme Soul creates
all things. In Him rests this wondrous universe in its entirety.'

"Yudhishthira said, 'O thou that art conversant with the highest object
of knowledge, I think that Vritra saw beforehand the excellent end that
awaited him. It is for this, O grandsire, that he was happy and did not
yield to grief (in view of his coming Death). He who is White of hue, who
has taken birth in a pure or stainless race, and who has attained to the
rank of a Sadhya, doth not, O sinless one, come back (into the world for
re-birth). Such a person, O grandsire, is freed from both hell and the
status of all intermediate creatures. He, however, who has attained to
either the Yellow or the Red hue, is seen sometimes to be overwhelmed by
Tamas and fall among the order of Intermediate creatures. As regards
ourselves, we are exceedingly afflicted and attached to objects that are
productive of sorrow or indifference or joy. Alas, what will the end be
to which we shall attain? Will it be the Blue or the Dark which is the
lowest of all hues?'

"Bhishma continued, 'Ye are Pandavas. Ye have been born in a stainless
race. Ye are of rigid vows. Having sported in joy in the regions of the
gods, ye shall come back to the world of men. Living happily as long as
the creation lasts, all of you at the next new creation will be admitted
among the gods, and enjoying all kinds of felicities ye will at last be
numbered among the Siddhas. Let no fear be yours. Be you cheerful.'"