मोक्षधर्म पर्व — नारद को नारायण के दर्शन क्यों हुए? वे नर-नारायण के दर्शन को क्यों गए

Saunaka said O Sauti, excellent is this discourse which you have recounted. Varily, these ascetics, having heard it, have all been filled with surprise.

It is said, O Sauti, that a discourse that has Narayana for its subject is more fruitful of merit than sojourns to all the sacred retreats and ablutions performed in all the sacred waters on the Earth.

Having listened to this discourse of yours that has Narayana for its theme, that is sacred and capable of purifying one of every sin, all of us have certainly become holy.

Worshipped of all the worlds, that illustrious and foremost of gods is incapable of being seen by the gods with Brahman numbering among them and all the Rishis.

That Narada was able to see of Narayana, otherwise called Hari, was owing, O son of Suta, to the especial favour of that divine and powerful Lord.

When, however, the celestial Rishi Narada had succeeded in seeing the Supreme Lord of the universe as residing in the form of Aniruddha, why did he again proceed so speedily (to the retreat of Vadari) for seeing those two foremost of gods, viz., Nara and Narayana? Do you, O Sauti, tell us the reason of Narada's conduct.

Sauti said During the continuance of his Sacrifice, Janamejaya, the royal son of Parikshit, taking advantage of an interval in the sacrificial rites, and when all the learned Brahmanas were resting, O Shaunaka, that king of kings, addressed the grand-father of his grand-father, viz., the Island-born Rishi Krishna, otherwise called Vyasa, that ocean of Vedic learning, that foremost of ascetics gifted with power, and said these words.

Janamejaya said After the celestial Rishi Narada had come beck from White-Island, reflecting, as he came, on the words spoken to him by the holy Narayana, what, indeed, did that great ascetic next do?

Arrived at the retreat known by the name of Vadari on the breast of the Himavat mountains, and seeing the two Rishis Nara and Narayana who were practising severe austerities at that place, how long did Narada live there and what were the subjects of conversation between him and the two Rishis?

This discourse on Narayana, that is really an ocean of knowledge, has been raised by your 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 ambrosia from all the medicinal herbs, similarly, O ocean of austerities, has this discourse that is like ambrosia and that has Narayana for its object, been raised by you, O Brahmana, from various histories and Puranas existing in the world.

Narayana is the Supreme Lord. Illustrious and gifted with great power. He is the soul of all creatures. Indeed, O foremost of twice-born ones, the energy of Narayana is irresistible.

At the end of the aeon, all the gods having Brahman for their foremost, all Rishis with the Gandharvas, and all things mobile and immobile, enter into Narayana.

I think, therefore, that there is nothing holier on earth or in heaven and nothing higher than Narayana. A sojourn to all the sacred places on Earth, and ablutions performed in all were the sacred waters, do not produce so much merit as a discourse that has Narayana for its subject. Having listened to this discourse from the beginning,-this discourse on Hari, the lord of the universe, which dissipates all sins, we feel that we have been purged off of all our sins, and sanctified entirely. Nothing wonderful was done by my ancestor Dhananjaya whose was the victory in the great battle on Kurukshetra, for it should be remembered that he had Vasudeva for his friend. I think that that person could have nothing unattainable in the three-worlds, who had for his friend Vishnu himself, that great Lord of the universe! Highly fortunate and and commendable those ancestors of mine, since they had Janarddana himself for superintending their temporal and spiritual prosperity. Worshipped of all the worlds, the holy Narayana is capable of being seen with the help of austerities alone.

They, however, succeeded in seeing Narayana adorned with the beautiful mystic mark. More fortunate than my ancestors was the celestial Rishi Narada the the son of Prameshthi.

Indeed, I think that Narada, who is above all destruction, was gifted with great energy, for going to White-Island he had succeeded in seeing the person of Hari.

Indeed, it is clear that the sight he had got of the Supreme Lord was owing to only the favour of that Being. Fortunate was Narada inasmuch as he had succeeded in seeing Narayana as existing in the form of Aniruddha. agiru TTG: TECL 7:118411

Having seen Narayana in that form, why did Narada hasten once more to the hermitage of Vadari for seeing Nara and Narayana! What was the reason, O ascetic of this step taken by Narada?

How long also did Narada the son of Prameshthi, after his return from White Island and arrival at Vadari and meeting with the two Rishis Nara and Narayana, reside there, and what conversation had he with them? What did those two great and foremost of Rishis say to him? You should tell me all this.

Vaishampayana said Salutations to the holy Vyasa of incomparable energy. Through his favour; I shall recite this narrative having Narayana for its theme.

Arrived at White Island Narada saw the immutable Hari. Leaving that place, he speedily went, O king, to the mountains of Meru, remembering those weighty words which the Supreme Lord had said to him. Arrived at Meru he became filled with wonder at the thought, O king, of what he had done.

And he said to himself,-'How wonderful is it! The journey I have done is a long one! Having gone to such a distance, I have returned safe and sound!' From the mountains of Meru he then went towards Gandhamadana.

Passing through the skies he speedily got down upon that extensive retreat known by the name of Vadari. There he saw those ancient gods, viz., those two foremost of Rishis, (called Nara and Narayana) performing penances, observing high vows, and depending upon their own selves.

Both of those adorable persons bore on their chests the mystic marks called Shrivatsa, and both had matted locks on their heads. And an account of the effulgence with which they illumined the world they seemed to surpass 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 extended to their knees. Each of them had four shoulder joints.

Each of them had sixty teeth and four arms. The voice of each was as deep as the roaring of the clouds. Their faces were highly beautiful, their foreheads broad, their brows fair, their cheeks well-formed, and their noses acquiline.

The heads of those two gods were large and round, resembling open umbrellas. Endued with these marks, they were certainly very superior persons in appearance.

Seeing them Narada became filled with joy. He saluted them with respect and was saluted by them in return. They received the celestial Rishi, saying Welcome,' and made the ordinary enquiries. Seeing those two foremost of Beings, Narada began to think within himself, — These two foremost of Rishis that are respected by all creatures seem to be very like, in appearance, to those persons, worshipped of all beings, whom I have seen in White-Island.

Thinking thus, he went round them both and then sat down on the excellent seat made of Kusha grass that had been offered to him.

After this, those two Rishis that were the abode of penances, of famous deeds, and of energy,-those ascetics that were gifted with tranquillity of heart and self-control, performed their morning rites.

They then, without anxious hearts, adored Narada with water to wash his feet and the usual articles of the Arghya. Having performed their morning rites and the observances necessary for receiving their guest, they sat down on the two seats made of wood.

When those two Rishis sat, that place began to shine with peculiar beauty even as the sacrificial altar shines with beauty on account of the sacred fires when libations of clarified butter are poured upon them.

Then seeing Narada refreshed from fatigue and seated at his ease and well-pleased with the rites of hospitality he had received, Narayana said these words.

Have you seen in White Island the Supreme Soul, who is eternal and divine, and who is the high source whence we have originated.

Narada said are I have seen that beautiful Being who is immutable and who has universe for his form! In Hiin live all the worlds, and all the gods with the Rishis.

Even now I see that Being in seeing you two who eternal. Those marks and indications that characterise Hari himself of unmanifest form, characterise you two who are endued with manifest forms. Verily, I see both of you by the side of that great God.

Dismissed by the Supreme Soul, I have come here to-day. In energy, fame and beauty, who else in the three worlds can equal Him than you two who have been born in the race of Dharma.

He has told me the entire list of duties referring to Soul. 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 shorn of the five senses that the ordinary persons have. 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 always engaged in adoring that great God, and the latter always sports with them.

The holy and Supreme Soul is always fond of those who are devoted to him. He is fond also of the twice-born ones. Always fond of those who are devoted to Him. He sports with those worshippers of His.

Enjoying 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 gifted with omnipotence and immeasurable, effulgence.

He is the Cause whence all things proceed. He is the embodiment of all the scriptural injunction. He is the embodiment of all themes. He is endued with great fame. Uniting Himself with penances, He has lighted Himself with a splendour which is said to represent an energy that is higher than (what is in) White Island. Of soul purified by penances, He has ordained Peace and Tranquillity in the three worlds.

With such an auspicious understanding, he observes a very superior vow which is the embodiment of holiness. The Sun warms not and Soma does not adorn the region where he lives practising austerest penances. There the wind blows not.

Having made 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 practising the severest austerities. Whatever libations of clarified butter or meat are poured on the sacrificial fire according to the ordinances of Brahman, by the Rishis, by Pashupati himself, by the rest of the principal gods, by the Daityas, the Danavas, and the Rakshasas, Nagas, Garuda bird, Gandharvas, Siddhas and foremost of the sages and whatever sacrificial oblation are offered, all reach the feet of that great god.

Whatever rites and religious acts are performed by persons whose souls are entirely given to him, are all received by that great God on his head.

No one is dearer to him in the three worlds than those persons who are enlightened and possessed of great souls. Dearer even than those persons is one who 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 to me. I shall henceforth live with you two, devoted to Narayana in the form of Anirudhha.