SECTION CCCXLV
"Nara and Narayana said, 'Deserving art thou of the highest praise, and
highly favoured hast thou been, since thou hast beheld the puissant
Narayana himself (in the form of Aniruddha). None else, not even Brahma
himself who was sprung from the primal lotus, has been able to behold
him. That foremost of Purushas, endued with puissance and holiness, is of
unmanifest origin and incapable of being seen. These words that we say
unto thee are very true, O Narada. There exists no one in the universe
that is dearer to him than one that adores him with devotion. It is for
this, O best of regenerate ones, that he showed himself unto thee. No one
can repair to that realm where the Supreme Soul is engaged in the
observance of penances, except we two, O foremost of regenerate persons.
In consequence of that spot being adorned by Him, its splendour resembles
the effulgence of a thousands Suns collected together.[1888] From that
illustrious Being, O Brahmana, from Him who is the origin of the Creator
of the universe, O foremost of all persons endued with forgiveness,
springs the attribute of forgiveness which attaches to the Earth.[1889]
It is from that illustrious Being who seek the welfare of all beings,
that Rasa (Taste) hath arisen. The attribute of Rasa attaches to the
waters which are, again, liquid. It is from Him that Heat or Light having
the attribute of form or vision has arisen. It attaches itself to the sun
in consequence of which the Sun becomes able to shine and give heat. It
is from that illustrious and foremost of Beings that Touch also has
arisen. It is attached to the Wind, in consequence of which the Wind
moves about in the world producing the sensation of touch. It is from
that puissant Lord of the entire universe that Sound has arisen. It
attaches to Space, which, in consequence thereof, exists uncovered and
unconfined. It is from that illustrious Being that Mind, which pervades
all Beings, has arisen. It attaches to Chandramas, in consequence of
which Chandramas comes to be invested with the attribute of displaying
all the things. That spot where the divine Narayana, that partaker of the
libations and other offerings made in sacrifices, resides with Knowledge
alone for his companion, has in the Vedas, been called by the name of the
productive cause of all things or Sat.[1890] The path that is theirs, O
foremost of regenerate persons, that are stainless and that are freed
from both virtue and sin, is fraught with auspiciousness and felicity.
Aditya, who is the dispeller of the darkness of all the worlds, is said
to be the door (through which the Emancipate must pass). Entering Aditya,
the bodies of such persons become consumed by his fire. They then become
invisible for after that they cannot be seen by anybody at any time.
Reduced into invisible atoms, they then enter (Narayana in manifested
form and residing in the middle of the region covered by Aditya) into the
form of Aniruddha. Losing all physical attributes and being altogether
and transformed into Mind alone, they then enter into Pradyumna. Passing
out of Pradyumna, those foremost of regenerate persons, including both
those that are conversant with Sankhya philosophy and those that are
devoted to the Supreme deity, then enter Sankarsana who is otherwise
called Jiva. After this, divested of the three primal attributes of
Sattwa, Rajas, and Tamas, those foremost of regenerate beings quickly
enter the Paramatma (Supreme Soul) otherwise called Kshetrajna and which
itself transcends the three primal attributes. Know that Vasudeva is He
when called Kshetrajna. Verily shouldst thou know that, that Vasudeva is
the abode or original refuge of all things in the universe. Only they
whose minds are concentrated, who are observant of all kinds of
restraint, whose senses are controlled, and who are devoted to One,
succeed in entering Vasudeva. We two, O foremost of regenerate ones, have
taken birth in the house of Dharma. Residing in this delightful and
spacious retreat we are undergoing the austerest penances. We are thus
engaged, O regenerate one, being moved by the desire of benefiting those
manifestations of the Supreme Deity, dear to all the celestials, that
will occur in the three worlds (for achieving diverse feats that are
incapable of being achieved by any other Being). In accordance with such
ordinances as are uncommon and as apply to us two only, O best of
regenerate persons, we are duly observing all excellent and high vows
fraught with the austerest penances. Thou, O celestial Rishi, endued with
wealth of penances wert beheld by us in White Island when thou wert
there. Having met with Narayana, thou hast made a particular resolution,
which is known to us. In the three worlds consisting of mobile and
immobile Beings, there is nothing that is unknown to us. Of good or evil
that will occur or has occurred or is occurring, that God of gods, O
great ascetic, has informed thee!'"
Vaisampayana continued, "Having heard these words of Nara and Narayana
both of whom were engaged in the practice of the austerest penances, the
celestial Rishi Narada joined his hands in reverence and became entirely
devoted to Narayana. He employed his time in mentally reciting, with due
observances, innumerable sacred Mantras that are approved by Narayana.
Worshipping the Supreme Deity Narayana, and adoring those two ancient
Rishis also that had taken birth in the house of Dharma, the illustrious
Rishi Narada, endued with great energy, continued to reside, thus
employed, in that retreat, called Vadari, on the breast of Himavat,
belonging to Nara and Narayana, for a thousand years as measured by the
standard of the celestials.'"
