Saunaka said, "O Sauti, excellent is this narrative which thou hast
recited. Verily, these ascetics, having heard it have all been filled
with wonder. It is said, O Sauti, that a discourse that has Narayana for
its topic, is more fruitful of merit than sojourns unto all the sacred
retreats and ablutions performed in all the sacred waters on the Earth.
Having listened to this discourse of thine that has Narayana for its
topic, that is sacred and capable of cleansing one of every sin, all of
us have certainly become holy. Adored of all the worlds, that illustrious
and foremost of deities is incapable of being beheld by the deities with
Brahma numbering among them and all the Rishis. That Narada was able to
obtain a sight of the God Narayana, otherwise called Hari, was due, O son
of Suta, to the special grace of that divine and puissant Lord. When,
however, the celestial Rishi Narada had succeeded in obtaining a sight of
the Supreme Lord of the universe, residing in the form of Aniruddha,
why did he again proceed so quickly (to the retreat of Vadari on the
breast of Himavat) for beholding those two foremost of godly of Rishis
viz., Nara and Narayana? Do you, O Sauti, tell us the reason of such
conduct on the part of Narada."
Sauti said, "During the continuance of his snake-sacrifice, Janamejaya,
the royal son of Parikshit, availing himself of an interval in the
sacrificial rites, and when all the learned Brahmanas were resting, O
Saunaka, that king of kings, addressed the grandfather of his
grandfather, viz., the Island-born Krishna, otherwise called Vyasa, that
ocean of Vedic lore, that foremost of ascetics endued with puissance, and
said these words.
"Janamejaya said, 'After the celestial Rishi Narada had returned from
White Island, reflecting, as he came, on the words spoken to him by the
holy Narayana, what indeed, did the great ascetic next do? Arrived at the
retreat known by the name of Vadari on the breast of the Himvat
mountains, and seeing the two Rishis Nara and Narayana who were engaged
in severe austerities at that spot, how long did Narada dwell there and
what were the topics of conversation between him and the two Rishis? This
discourse on Narayana, that is really an ocean of knowledge, has been
raised by thy intelligent self by churning that vast history called
Bharata which consists of a hundred thousand verses. As butter is raised
from curds, sandal-wood from the mountains of Malaya, the Aranyakas from
the Vedas, and nectar from all the medicinal herbs, after the same
manner, O ocean of austerities, hath this discourse that is like nectar
and that has Narayana for its object, been raised by thee, O Brahmana,
from diverse histories and Puranas existing in the world. Narayana is the
Supreme Lord. Illustrious and endued with great puissance, He is the soul
of all creatures. Indeed, O foremost of regenerate ones, the energy of
Narayana is irresistible. Into Narayana, at the end of the Kalpa, enter
all the deities having Brahman for their foremost, all the Rishis with
the Gandharvas, and all things mobile and immobile. I think, therefore,
that there is nothing holier on earth or in heaven, and nothing higher,
than Narayana. A sojourn unto all the sacred retreats on Earth, and
ablutions performed in all the sacred waters, are not productive of as
much merit as a discourse that has Narayana for its topic. Having
listened from the beginning to this discourse on Hari, the lord of the
universe, that destroys all sins, we feel that we have been cleansed of
all our sins and sanctified entirely. Nothing wonderful was accomplished
by my ancestor Dhananjaya who was the victor in the great battle on
Kurukshetra, for it should be remembered that he had Vasudeva for his
ally. I think that person could have nothing unattainable in the three
worlds, who had for his ally Vishnu himself, that great Lord of the
universe. Exceedingly fortunate and commendable were those ancestors of
mine, since they had Janarddana himself for looking after their temporal
and spiritual prosperity. Adored of all the worlds, the holy Narayana is
capable of being beheld with the aid of austerities alone. They, however,
succeeded in beholding Narayana, adorned with the beautiful whirl on his
chest. More fortunate than my ancestors was the celestial Rishi Narada,
the son of Pramesthi. Indeed, I think that Narada, who transcends all
destruction, was endued with an energy that was not little, for repairing
to White-Island he had succeeded in beholding the person of Hari. Indeed,
it is evident that the sight he had obtained of the Supreme Lord was due
to only the grace of that Being. Fortunate was Narada inasmuch as he had
succeeded in beholding Narayana as existing in the form of Aniruddha.
Having beheld Narayana in that form, why did Narada hasten once more to
the retreat of Vadari for the purpose of beholding Nara and Narayana?
What was the reason, O ascetic, of this step taken by Narada? How long
also did Narada the son of Pramesthi, after his return from White Island
and arrival at Vadari and meeting with the two Rishis Nara and Narayana,
live there, and what conversations had he with them? What did those two
high-souled and foremost of Rishis say unto him? It behoveth thee to say
all this unto me!'"
"Vaisampayana said,[1883] 'Salutations unto the holy Vyasa of immeasurable
energy. Through his grace I shall recite this narrative having Narayana
for its topic. Arrived at White Island, Narada beheld the immutable Hari.
Leaving that spot he quickly proceeded, O king, to the mountains of Meru,
bearing in his mind those weighty words that Paramatma (the Supreme Lord)
had said unto him. Arrived at Meru he became filled with wonder at the
thought, O king, of what he had achieved. And he said unto himself, "How
wonderful is it! The journey I have performed is a long one. Having
proceeded to such a distance, I have come back safe and sound." From the
mountains of Meru he then proceeded towards Gandhamadana. Traversing
through the skies he quickly alighted upon that extensive retreat known
by the name of Vadari. There he beheld those ancient deities, viz., those
two foremost of Rishis, (called Nara and Narayana), engaged in the
practice of penances, observing high vows, and devoted to the worship of
their own selves. Both of those adorable persons bore on their chests the
beautiful whirls called Sreevatsa, and both had matted locks on their
heads. And in consequence of the effulgence with which they illumined the
world they seemed to transcend the very Sun in energy. The palms of each
bore the mark called the swan's foot. The soles of their feet bore the
mark of the discus. Their chests were very broad; their arms reached down
to their knees. Each of them had four "Mushkas".[1884] Each of them had
sixty teeth and four arms.[1885] The voice of each was as deep as the
roar of the clouds. Their faces were exceedingly handsome, their
foreheads broad, their brows fair, their cheeks well-formed, and their
noses aquiline. The heads of those two deities were large and round,
resembling open umbrellas. Possessed of these marks, they were certainly
very superior persons in appearance. Beholding them, Narada became filled
with joy. He saluted them with reverence and was saluted by them in
return. They received the celestial Rishi, saying "Welcome", and made the
ordinary enquiries. Beholding those two foremost of Beings, Narada began
to reflect within himself,--"These two foremost of Rishis seem to be very
like, in appearance, unto those Rishis respected by all, whom I have seen
in White-island." Thinking in this way, he circumambulated them both and
then sat down on the excellent seat made of Kusa grass that had been
offered unto him. After this, those two Rishis that were the abode of
penances, of famous achievements, and of energy,--and were endued with
tranquillity of heart and self-restraint, went through their morning
rites. They then, with controlled hearts, worshipped Narada with water to
wash his feet and the usual ingredients of the Arghya. Having finished
their morning rites and the observances necessary for receiving their
guest, they sat down on two seats made of wooden planks.[1886] When those
two Rishis took their seats, that place began to shine with peculiar
beauty even as the sacrificial altar shines with beauty in consequence of
the sacred fires when libations of clarified butter are poured upon them.
Then Narayana, seeing Narada refreshed from fatigue and seated at his
ease and well-pleased with the rites of hospitality he had received,
addressed him, saying these words.
"'Nara and Narayana said, "Hast thou seen in White Island the Paramatma
(Supreme Soul), who is eternal and divine, and who is the high source
whence we have sprung?"
"'Narada said, "I have seen that beautiful Being who is immutable and who
has the universe for his form. In Him dwell all the worlds, and all the
deities with the Rishis. Even now I behold that immutable Being, in
beholding you two. Those marks and indications that characterise Hari
himself of undisplayed form, characterise you two that are endued with
forms displayed before the senses.[1887] Verily, I behold both of you by
the side of that great God. Dismissed by the Supreme Soul, I have today
come hither. In energy and fame and beauty, who else in the three worlds
can equal Him than you two that have been born in the race of Dharma? He
has told me the entire course of duties having reference to Kshetrajna.
He has also told me of all those incarnations which he will, in the
future, have in this world. The inhabitants of White Island, whom I have
seen, are all divested of the five senses that are owned by ordinary
persons. All of them are of awakened souls, endued as they are with true
knowledge. They are, again, entirely devoted to the foremost of Beings,
viz., the Supreme Lord of the universe. They are always engaged in
worshipping that great Deity, and the latter always sports with them. The
holy and Supreme Soul is always fond of those that are devoted to him. He
is fond also of the regenerate ones. Always fond of those that are
devoted to Him, He sports with those worshippers of His. Enjoyer of the
universe, pervading everything, the illustrious Madhava is ever
affectionate towards his worshippers. He is the Actor; He is the Cause;
and He is the effect. He is endued with omnipotence and immeasurable
splendour. He is the Cause whence all things spring. He is the embodiment
of all the scriptural ordinances. He is the embodiment of all the topics.
He is possessed of great fame. Uniting Himself with penances, He has
illumined Himself with a splendour that is said to represent an energy
that is higher than (what occurs in) White Island. Of soul cleansed by
penances, He has ordained Peace and Tranquillity in the three worlds.
With such an auspicious understanding, he is engaged in the observance of
a very superior vow which is the embodiment of holiness. That realm where
he resides, engaged in the austerest penances, the Sun does not warm and
the Moon does not shine. There the wind does not blow. Having constructed
an altar measuring eight fingers' breadth, the illustrious Creator of the
universe is practising penances there, standing on one foot, with arms
upraised, and with face directed towards the East, reciting the Vedas
with their branches, he is engaged in practising the severest
austerities. Whatever libations of clarified butter or meat are poured on
the sacrificial fire according to the ordinances of Brahma, by the
Rishis, by Pasupati himself, by the rest of the principal deities, by the
Daityas, the Danavas, and the Rakshasas, all reach the feet of that great
divinity. Whatever rites and religious acts are performed by persons
whose souls are entirely devoted to him, are all received by that great
Deity on his head. No one is dearer to him in the three worlds than those
persons that are awakened and possessed of high souls. Dearer even than
those persons is one that is entirely devoted to him. Dismissed by him
who is the Supreme Soul, I am coming here. This is what the illustrious
and holy Hari has himself said unto me. I shall henceforth reside with
you two, devoted to Narayana in the form of Aniruddha."'"