"'Bhishma said, "Addressed by Narayana, that foremost of beings, in these
words, Narada, the foremost of men, then said these words unto Narayana
for the good of the world.
"'"Narada said, 'Let that object be accomplished for which thou, O
self-born Being, hast taken birth in four forms in the house of Dharma! I
shall now repair (to the White Island) for beholding thy original nature.
I always worship my seniors. I have never divulged the secrets of others.
O lord of the universe, I have studied the Vedas with care. I have
undergone austere penances. I have never spoken an untruth. As ordained
in the scriptures, I have always protected the four that should be
protected.[1793] I have always behaved equally towards friends and foes.
Wholly and conclusively devoted to Him, that first of deities, viz., the
Supreme Soul, I incessantly adore Him. Having cleansed my soul by these
acts of special merit, why shall I not succeed in obtaining a sight of
that Infinite Lord of the universe?'--Hearing these words of Parameshthi's
son, Narayana, that protector of the scriptures, dismissed him,
saying,--'Go, O Narada!'--Before dismissing him, however, the great deity
worshipped the celestial Rishi with those rites and ceremonies which have
been laid down in the scriptures by himself. Narada also gave due honours
to the ancient Rishi Narayana. After such honours had been mutually given
and received, the son of Parameshthi departed from that spot. Endued with
high Yoga-puissance, Narada suddenly soared into the firmament and
reached the summit of the mountains of Meru. Proceeding to a retired spot
on that summit, the great ascetic took rest for a short while. He then
cast his eyes towards the north western direction and beheld an
exceedingly wonderful sight. Towards the north, in the ocean of milk,
there is a large island named the White Island. The learned say that its
distance from the mountains of Meru is greater than two and thirty
thousand Yojanas. The denizens of that realm have no senses. They live
without taking food of any kind. Their eyes are winkless. They always
emit excellent perfumes. Their complexions are white. They are cleansed
from every sin. They blast the eyes of those sinners that look at them.
Their bones and bodies are as hard as thunder. They regard honour and
dishonour in the same light. They all look as if they are of celestial
origin. Besides, all of them are endued, with auspicious marks and great
strength. Their heads seem to be like umbrellas. Their voices are deep
like that of the clouds. Each of them has four Mushkas.[1794] The soles
of their feet are marked by hundreds of lines. They have sixty teeth all
of which are white (and large), and eight smaller ones. They have many
tongues. With those tongues they seem to lick the very Sun whose face is
turned towards every direction. Indeed, they seem to be capable of
devouring that deity from whom hath sprung the entire universe, the
Vedas, the deities, and the Munis wedded to the attribute of tranquillity."
"'Yudhishthira said,--"O grandsire, thou hast said that those beings have
no senses, that they do not eat anything for supporting their lives; that
their eyes are winkless; and that they always emit excellent perfumes. I
ask, how were they born? What also is the superior end to which they
attain? O chief of Bharata's race, are the indications of those men that
become emancipate the same as those by which the denizens of the White
Island are distinguished? Do thou dispel my doubts. The curiosity I feel
is very great. Thou art the repository of all histories and discourses.
As regards ourselves, we entirely depend on thee for knowledge and
instruction!"
"'Bhishma continued,--"This narrative, O monarch, which I have heard from
my sire, is extensive. I shall now recite it to thee. Indeed, it is
regarded as the essence of all narratives. There was, in times past, a
king on Earth of the name of Uparichara. He was known to be the friend of
Indra, the chief of the celestials. He was devoted to Narayana known also
by the name of Hari. He was observant of all the duties laid down in the
scriptures. Ever devoted to his sire, he was always heedful and ready for
action. He won the sovereignty of the world in consequence of a boon he
had obtained from Narayana. Following the Sattwata ritual that had been
declared in days of yore by Surya himself, king Uparichara used to
worship the God of gods (Narayana), and when his worship was over, he
used to adore (with what remained) the grandsire of the universe.[1795]
After worshipping the Grandsires (Pitris), he worshipped the Brahmanas.
He then divided the offerings among those that were dependent on him.
With what remained after serving those, the king satisfied his own
hunger. Devoted to truth, the monarch abstained from doing any injury to
any creature. With his whole soul, the king was devoted to that God of
gods, viz., Janarddana, who is without beginning and middle and end, who
is the Creator of the universe, and who is without deterioration of any
kind. Beholding the devotion to Narayana of that slayer of foes, the
divine chief of the celestials himself shared with him his own seat and
bed. His kingdom and wealth and spouses and animals were all regarded by
him as obtained from Narayana. He, therefore, offered all his possessions
to that great deity.[1796] Adopting the Sattwata ritual, king Uparichara,
with concentrated soul, used to discharge all his sacrificial acts and
observances, both optional and obligatory. In the place of that
illustrious king, many foremost Brahmanas, well conversant with the
Pancharatra ritual, used to eat before all others the food offered to the
god Narayana. As long as that slayer of foes continued to rule his
kingdom righteously, no untruth ever escaped his lips and no evil thought
ever entered his mind. With his limbs he never committed even the
slightest sin. The seven celebrated Rishis, viz., Marichi, Atri, Angiras,
Pulastya, Pulaha, Kratu, and Vasishta of great energy, who came to be
known by the name of Chitra-sikhandins, uniting together on the breast of
that foremost of mountains, viz., Meru, promulgated an excellent treatise
on duties and observances that was consistent with the four Vedas. The
contents of that treatise were uttered by seven mouths, and constituted
the best compendium of human duties and observances. Known, as already
stated, by the name of Chitra-sikhandins, those seven Rishis constitute
the seven (Pravriti) elements (of Mahat, Ahankara, etc.) and the Selfborn
Manu, who is the eighth in the enumeration, constituted original
Prakriti. These eight uphold the universe, and it was these eight that
promulgated the treatise adverted to. With their senses and minds under
complete control, and ever devoted to Yoga, these eight ascetics, with
concentrated souls, are fully conversant with the Past, the Present and
the Future, and are devoted to the religion of Truth.--This is good this
is Brahma,--this is highly beneficial,--reflecting in their minds in this
way, those Rishis created the worlds, and the science of morality and
duty that governs those worlds. In that treatise the authors discoursed
on Religion and Wealth and Pleasure, and subsequently on Emancipation
also. They also laid down in it the various restrictions and limitations
intended for the Earth as also for Heaven. They composed that treatise
after having worshipped with penances the puissant and illustrious
Narayana called also Hari, for a thousand celestial years, in company
with many other Rishis. Gratified with their penances and worship,
Narayana commanded the goddess of speech, viz. Saraswati, to enter into
the person of those Rishis. The goddess, for the good of the worlds did
what she was ordered. In consequence of the entrance of the goddess of
speech into their persons, those Rishis, well conversant with penances,
succeeded in composing that foremost of treatises in respect of vocables,
import, and reason.[1797] Having composed that treatise sanctified with
the syllable Om, the Rishis first of all read it to Narayana who became
highly pleased with what he heard. The foremost of all Beings then
addressed those Rishis in an incorporeal voice and said,--'Excellent is
this treatise that ye have composed consisting of a hundred thousand
verses. The duties and observances of all the worlds will flow from this
your work! In complete accordance with the four Vedas, viz., the
Yajushes, the Samans, and the Atharvans of Angiras, the treatise of yours
will be an authority in all the worlds in respect of both Pravritti and
Nivritti.[1798] Agreeably to the authority of the scriptures I have
created Brahman from the attribute of Grace, Rudra from my Wrath, and
yourselves, Ye Brahmanas, as representing the Pravriti-elements (of
Mahat, Ahankara, etc.), Surya, and Chandramas, Wind, and Earth, and Water
and Fire, all the stars and planets and constellations, all else that is
called by the name of creatures, and utterers of Brahma (or the Vedas),
they all live and act in their respective spheres and are all respected
as authorities. Even this treatise that ye have composed shall be
regarded by all persons in the same light, viz., as a work of the highest
authority. This is my command. Guided by this treatise, the Self-born
Manu himself will declare to the world its course of duties and
observances. When Usanas and Vrihaspati will arise, they also will
promulgate their respective treatises on morality and religion, guided by
and quoting from this your treatise.[1799] After the publication of this
treatise by the Self-born Manu and of that by Usanas, and after the
publication of the treatise also by Vrihaspati, this science composed by
you will be acquired by king Vasu (otherwise known by the name of
Uparichara). Indeed ye foremost of regenerate ones, that king will
acquire this knowledge of this work from Vrihaspati. That King, filled
with all good thoughts, will become deeply devoted to me. Guided by this
treatise, he will accomplish all his religious acts and observances.
Verily, this treatise composed by you will be the foremost of all
treatise on morality and religion. Possessed of the excellence, this
treatise is fraught with instructions for acquiring both Wealth and
Religious merit, and is full of mysteries. In consequence of the
promulgation of this treatise of yours, ye will be progenitors of an
extensive race. King Uparichara also will become endued with greatness
and prosperity. Upon the death, however, of that king, this eternal
treatise will disappear from the world. I tell you all this.'--Having said
these words unto all those Rishis, the invisible Narayana left them and
proceeded to some place that was not known to them. Then those sires of
the world, those Rishis that bestowed their thoughts on the ends pursued
by the world, duly promulgated that treatise which is the eternal origin
of all duties and observances. Subsequently, when Vrihaspati was born in
Angiras's race in the first or the Krita age, those seven Rishis charged
him with the task of promulgating their treatise which was consistent
with the Upanishads and the several branches of the Vedas. They
themselves who were upholders of the universe and the first promulgators
of duties and religious observances, then proceeded to the place they
chose, resolved to devote themselves to penances."'"