SECTION CCCXLVIII
Janamejaya said, 'I have heard from thee the glory of the divine and
Supreme Soul. I have heard also of the birth of the Supreme Deity in the
house of Dharma, in the form of Nara and Narayana. I have also heard from
thee the origin of the Pinda from the mighty Baraha (Boar) (which form
the supreme Deity had assumed for raising by the submerged Earth). I have
heard from thee about those deities and Rishis that were ordained for the
religion of Pravritti and of those that were ordained for the religion of
Nivritti. Thou hast also, O regenerate one, discoursed to us on other
topics. Thou hast said also unto us of that vast form, with the Equine
head, of Vishnu, that partaker of the libations and other offerings made
in sacrifices,--.the form, viz., that appeared in the great ocean on the
North-East. That form was beheld by the illustrious Brahman, otherwise
known by the name of Parameshthi. What, however, were the exact features,
and what the energy, the like of which among all great objects, had never
appeared before, of that form which Hari, the upholder of the universe,
displayed on that occasion? What did Brahman do, O ascetic, after having
seen that foremost of deities, him whose likeness had never been seen
before, him who was of immeasurable energy, him who had the Equine head,
and him who was Sacredness itself? O regenerate one, this doubt hath
arisen in our mind about this ancient subject of knowledge. O thou of
foremost intelligence, for what reason did he supreme Deity assume that
form and display himself in it unto Brahman? Thou hast certainly
sanctified us by discoursing unto us on these diverse sacred
subjects!'[1895]
Sauti said, I shall recite to thee that ancient history, which is
perfectly consistent with the Vedas, and which the illustrious
Vaisampayana recited unto the son of Parikshit on the occasion of the
great Snake-sacrifice. Having heard the account of the mighty form of
Vishnu, equipt with the horse-head, the royal son of Parikshit too had
entertained the same doubt and put the same questions to Vaisampayana.
Janamejaya said, "Tell me, O best of men, for what reason did Hari appear
in that mighty form equipt with a horse-head and which Brahma, the
Creator, beheld on the shores of the great northern Ocean on the occasion
referred to by yourself?"
Vaisampayana said, "All existent objects, O king, in this world, are the
result of a combination of the five primal elements, a combination due to
the intelligence of the Supreme Lord. The puissant Narayana, endued with
infinity, is the supreme Lord and Creator of the universe. He is the
inner Soul of all things, and the giver of boons. Divested of attributes,
he is again possessed of them. Listen now, O best of kings, to me as I
narrate to thee how the Destruction is brought about of all things. At
first, the element of Earth becomes merged in Water and nothing then is
seen save one vast expanse of Water on all sides. Water then merges into
Heat, and Heat into Wind. Wind then merges into Space, which in its turn,
merges into Mind. Mind merges into the Manifest (otherwise called
Consciousness or Ego). The Manifest merges into the Unmanifest (or
Prakriti). The Unmanifest (or Prakriti) merges into Purusha (Jivatman)
and Purusha merges into the Supreme Soul (or Brahman). Then Darkness
spreads over the face of the universe, and nothing can be perceived. From
that primal Darkness arises Brahma (endued with the principle of
Creation). Darkness is primeval and fraught with immortality. Brahma that
arises from primeval Darkness develops (by its own potency) into the idea
of the universe, and assumes the form of Purusha. Such Purusha is called
Aniruddha. Divested of sex, it is called otherwise by the name of
Pradhana (Supreme or Primary). That is also known by the name of
Manifest, or the combination of the triple attribute, O best of kings. He
exists with Knowledge alone for his companion. That illustrious and
puissant Being is otherwise called by the name of Viswaksena or Hari.
Yielding to Yoga-sleep, he lays himself down on the waters. He then
thinks of the Creation of the Universe of diversified phenomena and
fraught with immeasurable attributes. While engaged in thinking of
Creation, he recollects his own high attributes. From this springs the
four-faced Brahma representing the Consciousness of Anirudha. The
illustrious Brahma, otherwise called Hiranyagarbha, is the Grandsire of
all the worlds. Endued with eyes like lotus petals, he takes birth within
the Lotus that springs from (the navel of) Anirudha. Seated on that
Lotus, the illustrious, puissant, and eternal Brahma of wonderful aspect
saw that the waters were on all sides. Adopting the attribute of Sattwa
Brahma, otherwise called Parameshthi, then commenced to create the
universe. In the primeval Lotus that was endued with the effulgence of
the Sun, two drops of water had been cast by Narayana that were fraught
with great merit. The illustrious Narayana, without beginning and without
end, and transcending destruction, cast his eyes on those two drops of
water. One of those two drops of water, of very beautiful and bright
form, looked like a drop of honey. From that drop sprang, at the command
of Narayana, a Daitya of the name of Madhu made up of the attribute of
Tamas (Dullness). The other drop of water within the Lotus was very hard.
From it sprang the Daitya Kaitabha made up of the attribute of Rajas.
Endued thus with the attributes of Tamas and Rajas, the two Daityas
possessed of might and armed with maces, immediately after their birth,
began to rove within that vast primeval Lotus. They beheld within it
Brahma of immeasurable effulgence, engaged in creating the four Vedas,
each endued with the most delightful form. Those two foremost of Asuras,
possessed of bodies, beholding the four Vedas, suddenly seized them in
the very sight of their Creator. The two mighty Danavas, having seized
the eternal Vedas, quickly dived into the ocean of waters which they saw
and proceeded to its bottom. Seeing the Vedas forcibly taken away from
him, Brahma became filled with grief. Robbed of the Vedas in this way,
Brahma then addressed the Supreme Lord in these words.
"Brahma said, 'The Vedas are my great eyes. The Vedas are my great
strength. The Vedas are my great refuge. The Vedas are my high Brahman.
All the Vedas, however, have been forcibly taken away from me by the two
Danavas. Deprived of the Vedas, the worlds I have created have become
enveloped in darkness. Without the Vedas (beside me), how shall I succeed
in causing my excellent Creation to start into existence? Alas, great is
the grief I suffer in consequence of the loss of the Vedas (through such
agency). My heart is very much pained. It has become the abode of a great
sorrow. Who is there that will rescue me from this ocean of grief in
which I am sunk for the loss I have endured? Who is there that will bring
me the Vedas I have lost? Who is there that will take compassion on
me?--While Brahma was uttering these words, O best of kings, the
resolution suddenly arose in his mind, O foremost of intelligent persons,
for hymning the praises of Hari in these words. The puissant Brahma then,
with hands joined in reverence, and seizing the feet of his progenitor,
sang this highest of hymns in honour of Narayana.'"
"Brahma said, 'I bow to thee, O heart of Brahman. I bow to thee that hast
been born before me. Thou art the origin of the universe. Thou art the
foremost of all abodes. Thou, O puissant one, art the ocean of Yoga with
all its branches. Thou art the Creator of both what is Manifest and what
is Unmanifest. Thou treadest along the path whose auspiciousness is of
inconceivable extent. Thou art the consumer of the universe. Thou art the
Antaralock (Inner Soul) of all creatures. Thou art without any origin.
Thou art the refuge of the universe. Thou art self-born; for origin thou
hest none that is not thyself. As regards myself, I have sprung through
thy Grace. From thee have I derived my birth. My first birth from thee,
which is regarded sacred by all regenerate persons, was due to a fiat of
thy Mind. My second birth in days of yore was from thy eyes. Through thy
Grace, my third birth was from thy speech. My fourth birth. O puissant
Lord, was from thy ears. My fifth birth, excellent in all respects, was
from thy nose. O Lord, My sixth birth was, through thee, from an egg.
This is my seventh birth. It has occurred, O Lord, within this Lotus, and
it is meant to stimulate the intellect and desires of all the beings. At
each Creation I take birth from thee as thy son, O thou that art divested
of the three attributes. Indeed, O lotus-eyed one, I take birth as thy
eldest son, made up of Sattwa the foremost of three attributes. Thou art
endued with that nature which is Supreme. Thou springest from thyself. I
have been created by thee. The Vedas are my eyes. Hence, I transcend Time
itself. Those Vedas, which constitute my eyes, have been taken away from
me. I have, therefore, become blind. Do Thou awake from this Yoga-sleep.
Give me back my eyes. I am dear to thee and thou art dear to me. Thus
praised by Brahma, the illustrious Purusha, with face turned towards
every side, then shook off his slumber, resolved to recover the Vedas
(from the Daityas that had forcibly snatched them away). Applying his
Yoga-puissance, he assumed a second form. His body, equipt with an
excellent nose, became as bright as the Moon. He assumed an equine head
of great effulgence, which was the abode of the Vedas. The firmament,
with all its luminaries and constellations, became the crown of his head.
His locks of hair were long and flowing, and had the splendour of the
rays of the Sun. The regions above and below became his two ears. The
Earth became his forehead. The two rivers Ganga and Saraswati became his
two hips. The two oceans became his two eye-brows. The Sun and the Moon
became his two eyes. The twilight became his nose. The syllable Om became
his memory and intelligence. The lightning became his tongue. The
Soma-drinking Pitris became, it is said, his teeth. The two regions of
felicity, viz., Goloka and Brahmaloka, became his upper and lower lips.
The terrible night that succeeds universal destruction, and that
transcends the three attributes, became his neck. Having assumed this
form endued with the equine head and having diverse things for its
diverse limbs, the Lord of the universe disappeared then and there, and
proceeded to the nether regions. Having reached those regions, he set
himself to high Yoga. Adopting a voice regulated by the rules of the
science called Siksha, he began to utter loudly Vedic Mantras. His
pronunciation was distinct and reverberated through the air, and was
sweet in every respect. The sound of his voice filled the nether region
from end to end. Endued with the properties of all the elements, it was
productive of great benefits. The two Asuras, making an appointment with
the Vedas in respect of the time when they would come back to take them
up again, threw them down in the nether region, and ran towards the spot
whence those sounds appeared to come. Meanwhile, O king, the Supreme Lord
with the equine head, otherwise called Hari, who was himself in the
nether region, took up all the Vedas. Returning to where Brahma was
staying, he gave the Vedas unto him. Having restored the Vedas unto
Brahma, the Supreme Lord once more returned to his own nature. The
Supreme Lord also established his form with the equine head in the
North-Eastern region of the great ocean. Having (in this way) established
him who was the abode of the Vedas, he once more became the equine-headed
form that he was.[1896] The two Danavas Madhu and Kaitabha, not finding
the person from whom those sounds proceeded, quickly came back to that
spot. They cast their eyes around but beheld that the spot on which they
had thrown the Vedas was empty. Those two foremost of mighty Beings,
adopting great speed of motion, rose from the nether region. Returning to
where the primeval Lotus was that had given them birth, they saw the
puissant Being, the original Creator, staying in the form of Aniruddha of
fair complexion and endued with a splendour resembling that of the Moon.
Of immeasurable prowess, he was under the influence of Yoga-sleep, his
body stretched on the waters and occupying a space as vast as itself.
Possessed of great effulgence and endued with the attribute of stainless
Sattwa, the body of the Supreme Lord lay on the excellent hood of a snake
that seemed to emit flames of fire for the resplendence attaching to it.
Beholding the Lord thus lying, the two foremost of Danavas roared out a
loud laugh. Endued with the attributes of Rajas and Tamas, they
said.--'This is that Being of white complexion. He is now lying asleep.
Without doubt, this one has brought the Vedas away from the nether
region. Whose is he? Whose is he? Who is he? Why is he thus asleep on the
hood of a snake: Uttering these words, the two Danavas awakened Hari from
his Yoga-slumber. The foremost of Beings, (viz., Narayana), thus
awakened, understood that the two Danavas intended to have an encounter
with him in battle. Beholding the two foremost of Asuras prepared to do
battle with him, he also set his mind to gratify that desire of theirs.
Thereupon an encounter took place between those two on one side and
Narayana on the other. The Asuras Madhu and Kaitabha were embodiments of
the attributes of Rajas and Tamas. Narayana slew them both for gratifying
Brahma. He thence came to be called by the name of Madhusudana (slayer of
Madhu). Having compassed the destruction of the two Asuras and restored
the Vedas to Brahma, the Supreme Being dispelled the grief of Brahma.
Aided then by Hari and assisted by the Vedas, Brahma created all the
worlds with their mobile and immobile creatures. After this, Hari,
granting unto the Grandsire intelligence of the foremost order relating
to the Creation, disappeared there and then for going to the place he had
come from. It was thus that Narayana, having assumed the form equipt with
the horse-head, slew the two Danavas Madhu and Kaitabha (and disappeared
from the sight of Brahma). Once more, however, he assumed the same form
for the sake of causing the religion of Pravritti to flow in the
universe.'
"Thus did the blessed Hari assume in days of old that grand form having
the equine head. This, of all his forms, endued with puissance, is
celebrated as the most ancient. That person who frequently listens or
mentally recites this history of the assumption by Narayana of the form
equipt with the equine head, will never forget his Vedic or other lore.
Having adored with the austerest penances the illustrious deity with the
equine head, the Rishi Panchala (otherwise known as Galava) acquired the
science of Krama by proceeding along the path pointed out by the deity
(Rudra).[1897] I have thus recited to thee, O king the old story of
Hayasiras, consistent with the Vedas about which thou hadst asked me.
Whatever forms, the Supreme Deity desires to assume with a view to
ordaining the various affairs of the universe, he assumes those forms
immediately within himself by exercise of his own inherent powers. The
Supreme Deity, endued with every prosperity, is the receptacle of the
Vedas. He is the receptacle of Penances also. The puissant Hari is Yoga.
He is the embodiment of the Sankhya philosophy. He is that Para Brahman
of which we hear. Truth has Narayana for its refuge. Rita has Narayana
for its soul. The religion of Nivritti, in which there is no return, has
Narayana for its high abode. The other religion which has Pravritti for
its basis, has equally Narayana for its soul. The foremost of all the
attributes that belong to the element of Earth is scent. Scent has
Narayana for its soul. The attributes of Water, O king, are called the
Tastes (of the various kinds). These Tastes have Narayana for their soul.
The foremost attribute of Light is form. Form also has Narayana for its
soul. Touch, which is the attribute of Wind, is also said to have
Narayana for its soul. Sound, which is an attribute of space, has like
the others, Narayana for its soul. Mind also, which is the attribute of
the unmanifest (Prakriti), has Narayana for its soul. Time which is
computed by the motion of the celestial luminaries has similarly Narayana
for its soul. The presiding deities of Fame, of Beauty, and of Prosperity
have the same Supreme Deity for their soul. Both the Sankhya philosophy
and Yoga have Narayana for their soul. The Supreme Being is the cause of
all this, as Purusha. He is, again the cause of everything, as Pradhana
(or Prakriti). He is Swabhaba (the basis on which all things rest). He is
the doer or agent, and is the cause of that variety that is witnessed in
the universe. He is the diverse kinds of energy that act in the universe.
In these five ways he is that all-controlling invisible influence of
which people speak. Those employed in investigating the several topics of
enquiry with the aid of such reasons as are of wide application, regard
Hari to be identical with the five reasons adverted to above and as the
final refuge of all things. Indeed, the puissant Narayana, endued with
the highest Yoga puissance, is the one topic (of enquiry). The thoughts
of the denizen of all the worlds including Brahma and the high-souled
Rishis, of those that are Sankhyas and Yogins, of those that are Yatis,
and of those, generally, that are conversant with the Soul are fully
known to Kesava, but none of these can know what is thoughts are.
Whatever acts are performed in honour of the gods or the Pitris, whatever
gifts are made, whatever penances are performed, have Vishnu for their
refuge,--who is established upon his own supreme ordinances. He is named
Vasudeva because of his being the abode of all creatures. He is
immutable. He, is Supreme. He is the foremost of Rishis. He is endued
with the highest puissance. He is said to transcend the three attributes.
As Time (which runs smoothly without any sign) assumes indications when
it manifests itself in the form of successive seasons, even so He, though
really divested of attributes (for manifesting Himself). Even they that
are high-souled do not succeed in understanding his motions. Only those
foremost of Rishis that have knowledge of their Souls, succeed in
beholding in their hearts that Purusha who transcends all attributes."
