Janamejaya said, "The illustrious Hari becomes gracious unto them that
are devoted to him with their whole souls. He accepts also all worship
that is offered to Him agreeably to the ordinance. Of those persons that
have burnt off their fuel, and that are divested of both merit and
demerit, that have attained the Knowledge as handed down from preceptor
to preceptor—such persons always attain to that end which is called the
fourth, viz., the essence of the Purushottama or Vasudeva,—through
the three others. Those persons, however, that are devoted to Narayana
with their whole souls at once attain to the highest end Without
doubt, the religion of devotion seems to be superior (to that of
Knowledge) and is very dear to Narayana. These, without going through the
three successive stages (of Aniruddha, Pradyumna, and Sankarshana), at
once attain to the immutable Hari. The end that is attained by Brahmanas,
who, attending to due observances, study the Vedas with the Upanishads
according to the rules laid down for regulating such study, and by those
that adopt the religion of Yatis, is inferior, I think, to that attained
by persons devoted to Hari with their whole souls. Who first promulgated
this religion of Devotion? Was it some deity or some Rishi that declared
it? What are the practices of those that are said to be devoted with
their whole souls? When did those practices begin? I have doubts on these
topics. Do thou remove those doubts. Great is nay curiosity to hear thee
explain the several points."
Vaisampayana said, "When the diverse divisions of the Pandava and the
Kuru armies were drawn up in the array for the battle and when Arjuna
became cheerless, the holy one himself explained the question of what is
the end and what is not the end attained by persons of different
characters. I have before this recited to thee the words of the holy one.
The religion preached by the holy one on that occasion is difficult of
comprehension. Men of uncleansed souls cannot apprehend it at all. Having
created this religion in days of yore, viz., in the Krita age, in perfect
consonance with the Samans, it is borne, O king, by the Supreme Lord,
viz., Narayana, himself. This very topic was raised by the highly blessed
Partha to Narada (for the latter's discourse) in the midst of the Rishis
and in the presence of Krishna and Bhishma. My preceptor, viz., the
Island-born Krishna heard what Narada said. Receiving it from the
celestial Rishis, O best of kings, my preceptor imparted it to me in
exactly the same way in which he had obtained it from the celestial
Rishi. I shall now recite it to thee, O monarch, in the same way as it
has been received from Narada. Listen, therefore, to me. In that Kalpa
when Brahma the Creator, O king, took his birth in the mind of Narayana
and issued from the latter's mouth, Narayana himself performed, O
Bharata, his Daiva and Paitra rites in accordance with this religion.
Those Rishis that subsist upon the froth of water then obtained it from
Narayana. From the froth-eating Rishis, this religion was obtained by
those Rishis that go by the name of Vaikanasas. From the Vaikanasas,
Shoma got it. Afterwards, it disappeared from the universe. After the
second birth of Brahma, viz., when he sprang from the eyes of Narayana, O
king, the Grandsire (that is. Brahma) then received this religion from
Shoma. Having received it thus, Brahma imparted this religion, which has
Narayana for its soul, unto Rudra. In the Krita age of that ancient
Kalpa, Rudra, devoted to Yoga, O monarch, communicated it to all those
Rishis that are known by the name of Valikhilyas. Through the illusion of
Narayana, it once more disappeared from the universe. In the third birth
of Brahma, which was due to the speech of Narayana, this religion once
more sprang up, O king, from Narayana himself. Then a Rishi of the name
of Suparna obtained it from that foremost of Beings. The Rishi Suparna
used to recite this excellent religion, this foremost of cults, three
times during the day. In consequence of this, it came to be called by the
name of Trisauparna in the world. This religion has been referred to in
the Rigveda. The duties it inculcates are exceedingly difficult of
observance. From the Rishi Suparna, this eternal religion was obtained, O
foremost of men, by the God of wind, that sustainer of the lives of all
creatures in the universe. The God of wind communicated it unto such
Rishis as subsist upon what remains of sacrificial offerings after
feeding guests and others. From those Rishis this excellent religion was
obtained by the Great Ocean. It once more disappeared from the universe
and became merged into Narayana. In the next birth of the high-souled
Brahman when he Sprang from the ear of Narayana, listen, O chief of men,
to what happened in that Kalpa. The illustrious Narayana, otherwise
called Hari, when he resolved upon Creation, thought of a Being who would
be puissant enough to create the universe. While thinking of this, a
Being sprang from his ears competent to create the universe. The Lord of
all called him by the name of Brahma. Addressing Brahma, the Supreme
Narayana said unto him,—Do thou, O son, create all kinds of creatures
from thy mouth and feet. O thou of excellent vows, I shall do what will
be beneficial for thee, for I shall impart to thee both energy and
strength sufficient to render thee competent for this task. Do thou
receive also from me this excellent religion known by the name of
Sattwata. Aided by that religion do thou create the Krita age and ordain
it duly. Thus addressed, Brahma bowed his head unto the illustrious Hari,
the god of the gods and received from him that foremost of all cults with
all its mysteries and its abstract of details, together with the
Aranyakas,—viz., that cult, which sprang from the mouth of Narayana.
Narayana then instructed Brahma of immeasurable energy in that cult, and
addressing him, said,—Thou art the creator of the duties that are to be
observed in the respective Yugas. Having said this unto Brahma, Narayana
disappeared and proceeded to that spot which is beyond the reach of
Tamas, where the Unmanifest resides, and which is known by the men of
acts without desire of fruits. After this, the boon-giving Brahma, the
Grandsire of the worlds, created the different worlds with their mobile
and immobile creatures. The age that first commenced was highly
auspicious and came to be called by the name of Krita. In that age, the
religion of Sattwa existed, pervading the entire universe. With the
aid of that primeval religion of righteousness, Brahma, the Creator of
all the worlds, worshipped the Lord of all the deities, viz., the
puissant Narayana, otherwise called Hari. Then for the spread of that
religion and desirous of benefiting the worlds, Brahman instructed that
Manu who is known by the name of Swarochish in that cult.
Swarochish-Manu, that Lord of all the worlds, that foremost of all
persons endued with puissance, then cheerfully imparted the knowledge of
that cult to his own son, O king, who was known by the name of
Sankhapada. The son of Manu, viz., Sankhapada, communicated the knowledge
of that to his own son Suvarnabha who was the Regent of the cardinal and
subsidiary points of the compass. When, upon the expiration of the Kriti
Yuga, the Treta came, that cult once more disappeared from the world. In
a subsequent birth of Brahman, O best of kings, viz., that which was
derived from the nose of Narayana. O Bharata, the illustrious and
puissant Narayana or Hari with eyes like lotus petals, himself sang this
religion in the presence of Brahma. Then the son of Brahma, created by a
fiat of his will, viz., Sanatkumara, studied this cult. From Sanatkumara,
the Prajapati Virana, in the beginning of the Krita age, O tiger among
Kurus, obtained this cult. Virana having studied it in this way, taught
it to the ascetic Raivya. Raivya, in his turn, imparted it to his son of
pure soul, good vows, and great intelligence, viz., Kukshi, that
righteous Regent of the cardinal and subsidiary points of the compass.
After this, that cult, born of the mouth of Narayana, once more
disappeared from the world. In the next birth of Brahma, viz., that which
he was derived from an egg which sprang from Hari, this cult once more
issued from the mouth of Narayana. It was received by Brahma, O king, and
practised duly in all its details by him. Brahma then communicated it, O
monarch, to those Rishis that are known by the name of Varhishada. From
the Varhishadas it was obtained by a Brahmana well-versed in the
Sama-Veda, and known by the name of Jeshthya. And because he was
well-versed with the Samans, therefore was he known also by the name of
Jeshthya-Samavrata Hari. From the Brahmana known by the name of
Jeshthya, this cult was obtained by a king of the name of Avikampana.
After this, that cult, derived from the puissant Hari, once more
disappeared from the world. During the seventh birth of Brahma due to the
lotus, O king, that sprang from the navel of Narayana, this cult was once
more declared by Narayana himself, unto the Grandsire of pure soul, the
Creator of all the worlds, in the beginning of this Kalpa. The Grandsire
gave it in days of yore to Daksha (one of his sons created by a fiat of
his will). Daksha, in his turn, imparted it to the eldest of all the sons
of his daughters, O monarch, viz., Aditya who is senior in age to
Savitri. From Aditya, Vivaswat obtained it. In the beginning of the Treta
Yuga, Vivaswat imparted the knowledge of this cult to Manu. Manu, for the
protection and support of all the worlds, then gave it to his son
Ikshaku. Promulgated by Ikshaku, that cult over-spreads the whole
world. When the universal destruction comes, it will once more return to
Narayana and be merged in Him. The religion which is followed and
practised by the Yatis, has, O best of kings, been narrated to thee
before this in the Hari Gita, with all its ordinances in brief. The
celestial Rishi Narada got it from that Lord of universe, viz., Narayana
himself, O king, with all its mysteries and abstract of details. Thus, O
monarch, this foremost of cults is primeval and eternal. Incapable of
being comprehended with ease and exceedingly difficult of being
practised, it is always upheld by persons wedded to the attribute of
Sattwa. It is by means of acts that are well-performed and accomplished
with a full knowledge of duties and in which there is nothing of injury
to any creature,—that Hari the Supreme Lord becomes gratified. Some
persons adore Narayana as possessed of only one form, viz., that of
Aniruddha. Some adore Him as endued with two forms, viz., that of
Aniruddha and Pradyumna. Some adore Him as having three forms, viz.,
Aniruddha, Pradyumna, and Sankarshana. A fourth class adore him as
consisting of four forms, viz., Aniruddha, Pradyumna, Sankarshana, and
Vasudeva. Hari is Himself the Kshetrajna (Soul). He is without parts
(being ever full). He is the Jiva in all creatures, transcending the five
primal elements. He is the Mind, O monarch, that directs and controls the
five senses. Endued with the highest intelligence. He is the Ordainer of
the universe, and the Creator thereof. He is both active and inactive. He
is both Cause and the Effect. He is the one immutable Purusha, who sports
as He likes, O king. Thus have I recited to thee the religion of
desireless Devotees, O best of kings, incapable of being comprehended by
persons of uncleansed souls but this I acquired through the grace of my
preceptor. Persons are very rare, O king, that are devoted to Narayana
with whole souls. If, O son of Kuru's race the world had been full of
such persons, that are full of universal compassion, that are endued with
knowledge of the soul, and that are always employed in doing good to
others, then the Krita age would have set in. All men would have betaken
themselves to the accomplishment of acts without desire of fruit. It was
even in this way, O monarch, that, that foremost of regenerate persons,
(viz., the illustrious Vyasa), my preceptor, fully conversant with all
duties, discoursed unto king Yudhishthira the just on this religion of
Devotion, in the presence of many Rishis and in the hearing of Krishna
and Bhishma. He had obtained it from the celestial Rishi Narada endued
with wealth of penances. Those persons that are devoted to Narayana with
their whole souls and are desireless succeed in attaining to the region
of that highest of deities, identical with Brahma, pure in complexion,
possessed of the effulgence of the moon and endued with immutability.
Janamejaya said, "I see that those regenerate persons whose souls have
been awakened practise diverse kinds of duties. Why is it that other
Brahmanas instead of practising those duties betake themselves to the
observance of other kinds of vows and rites?"
Vaisampayana said, "Three kinds of disposition, O monarch, have been
created in respect of all embodied creatures, viz., that which relates to
the attribute of Sattwa, that which relates to the attribute of Rajas,
and lastly that which relates to the attribute of Tamas, O Bharata. As
regards embodied creatures, O perpetuator of Kuru's race, that person is
the foremost who is wedded to the attribute of Sattwa, for, O tiger among
men, it is certain that he will attain to Emancipation. It is with the
aid of this very attribute of Sattwa that one endued therewith succeeds
in understanding the person that is conversant with Brahma. As regards
Emancipation, it is entirely dependent upon Narayana. Hence it is that
persons striving after Emancipation are regarded as made up of the
attribute of Sattwa. By thinking of Purushottama the foremost of Beings,
the man that is devoted with his whole soul to Narayana, acquires great
wisdom. Those persons that are endued with wisdom, that have betaken
themselves to the practices of Yatis and the religion of
Emancipation,—those persons of quenched thirst, always find that Hari
favours them with the fruition of their desire. That man subject to
birth (and death) upon whom Hari casts a kind eye should be known as
endued with the attribute of Sattwa and devoted to the acquisition of
Emancipation. The religion followed by a person that is devoted with his
whole soul to Narayana is regarded as similar or equal in merit to the
system of the Sankhyas. By adopting that religion one attains to the
highest end and attains to Emancipation which has Narayana for its soul.
That person upon whom Narayana looks with compassion succeeds in becoming
awakened. No one, O king, can become awakened through his own
wishes. That nature which partakes of both Rajas and Tamas is said to be
mixed. Hari never casts a kind eye upon the person subject to birth (and
death) that is endued with such a mixed nature and that has, on that
account, the principle of Pravritti in him. Only Brahma, the Grandsire of
the worlds, looks upon the person that is subject to birth and death
because of his mind being overwhelmed with the two inferior attributes of
Rajas and Tamas. Without doubt, the deities and the Rishis are
wedded to the attributes of Sattwa, O best of kings. But then they that
are divested of that attribute in its subtile form are always regarded to
be of mutable nature".
Janamejaya said, "How can one that is fraught with the principle of
change succeed in attaining to that Purushottama (the foremost of
Purusha)? Do tell me all this, which is, no doubt, known to thee. Do thou
discourse to me also of Pravritti in due order."
Vaisampayana said, "That which is the twenty-fifth (in the enumeration of
topics as made in the Sankhya system) viz., when it becomes able to
abstain entirely from acts, succeeds in attaining to the Purushottama
which is exceedingly subtile, which is invested with the attribute of
Sattwa (in its subtile form), and which is fraught with the essences
symbolised by three letters of the alphabet (viz., A, U, and M). The
Sankhya system, the Aranyaka-Veda, and the Pancharatra scriptures, are
all one and the same and form parts of one whole. Even this is the
religion of those that are devoted with their whole souls to Narayana,
the religion that has Narayana for its essence. As waves of the
ocean, rising from the ocean, rush away from it only to return to it in
the end, even so diverse kinds of knowledge, springing from Narayana,
return to Narayana in the end. I have thus explained to thee, O son of
Kuru's race, what the religion of Sattwa is. If thou beest competent for
it, O Bharata, do thou practise that religion duly. Even thus did the
highly-blessed Narada explain to my preceptor,—the Island-born
Krishna—the eternal and immutable course, called Ekanta, (ending in One)
followed by the Whites as also by the yellow-robed Yatis. Vyasa
gratified with Dharma's son Yudhishthira, imparted this religion to king
Yudhishthira the just who was possessed of great intelligence. Derived
from my preceptor I have also communicated it to thee! O best of kings,
this religion is for these reasons, exceedingly difficult of practice.
Others, hearing it, become as much confounded as thou hast suffered
thyself to be. It is Krishna who is the protector of the universe and its
beguiler. It is He who is the destroyer and the cause, O monarch."
