नारायणीय (nArAyaNIya)
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Spoken Sanskrit
English नारायणीय nArAyaNIya treating of him
नारायणीय nArAyaNIya relating to nArAyaNa
Monier Williams Cologne
EnglishMonier Williams 1872
EnglishHelp us improve! Let us know about any improvements, bugs, or suggestions you have. Thanks.Click here for Feedback Form
Shabdartha Kaustubha
Kannadaनारायणीय
पदविभागः - > विशेष्यनिघ्नम्
कन्नडार्थः - > ನಾರಾಯಣ ಸಂಬಂಧವಾದ
नारायणीय
पदविभागः - > विशेष्यनिघ्नम्
कन्नडार्थः - > ನಾರದ ಮತ್ತು ನಾರಾಯಣ ಋಷಿಗಳ ಸಂವಾದ ರೂಪವಾದ ಒಂದು ಉಪಾಖ್ಯಾನ
प्रयोगाः - > "नारदस्य च संवादमृषेर्नारायणस्य च । नारायणीयमाख्यानमेतत्ते कथितं तव ॥"
उल्लेखाः - > भा० शान्ति०
नारायणीय
पदविभागः - > विशेष्यनिघ्नम्
कन्नडार्थः - > ಒಂದು ಉಪನಿಷತ್ತು
Aufrecht Catalogus Catalogorum
EnglishMahabharata
EnglishNārāyaṇīya, adj. (“relating to Nārāyaṇa”). § 717b (Nārāyaṇīya): XII, 347, 13442 (ºm ākhyānaṃ, i.e. Nārāyaṇīya).
[Nārāyaṇīya(ṃ)]
(“the section treating of Nārāyaṇa”): § 717b (Mokshadh.). Bhīshma said: “I heard it from my father that in the Kṛta age, during the epoch of Manu Svāyambhuva, the eternal Nārāyaṇa, the Soul of the universe, took birth as the son of Dharma in a quadruple form: as Nara, Nārāyaṇa, Hari, and the Self-existent (Svayambhuvaḥ!) Kṛshṇa. Amongst them all, Nārāyaṇa and Nara practised the several austerities, repairing to the Himālayan hermitage Badarī and riding in their golden chariot (description
v. the note of PCR., p. 740). Nārada dropped down on Gandhamādana from a summit of Meru and wandered over all the world, and at last repaired to Badarī at the hour of Nara's and Nārāyaṇa's performing their daily rites. He said to himself: this is truly the abode of that Being in whom are established all the worlds including D., As., G., K., and M. -U.
in this spot Kṛshṇa and Hari dwelt formerly
what is that deity whom these two worship? who are these Pitṛs whom these two Pitṛs of all beings adore?” Ṛ. Nārada, bowing unto Mahādeva, praised Nārāyaṇa (“sung in the Vedas, Purāṇas, Aṅgas, and Upāṅgas”), and asked what god or Pitṛ he was sacrificing to. Nārāyaṇa said that about this topic nothing should be said, as it was an ancient mystery
but because of his devotion he instructed him about Kshetrajña, etc. The twenty-one Prajāpatis: Brahmán, etc. () were first born, and obeyed the eternal law of the Supreme God (XII, 335). Nārada (Pārameshṭhya) proceeded to Śvetadvīpa (“White Island”) to behold Nārāyaṇa in his original shape
by yoga he soared into the firmament, rested for a short while on a summit of Meru, then he directed his eyes towards the north-west, and north of the milky ocean he saw the large island Śvetadvīpa, more than 32, 000 yojanas from Meru
the inhabitants of that realm have no senses, etc. (description)
they are white and free from every sin, etc. Yudhishṭhira asked for further information about this people. Bhīshma related the story of Uparicara (c), “the essence of all narratives, ” which he had heard from his father (XII, 336--8). Arrived at Śvetadvīpa, Nārada stood in yoga and hymned Nārāyaṇa () [i.e. Mahāpurushastava]
(XII, 339). Nārāyaṇa showed himself to Nārada, bearing all forms (viśvarūpadhṛk
enumeration), uttering with his mouths Gāyatrī, oṃ, and the Āraṇyaka, and the four Vedas
he mentioned Ekata, Dvita, and Trita, and instructed Nārada (). Vāsudeva = Soul = Jīva = Śesha = Saṅkarshaṇa (when he takes birth as Jīva) = Kshetrajña
>
Sanatkumāra = Mind = Pradyumna
>
the Creator = Aniruddha = Īśāna = Īśvara = Ahaṅkāra. “I am known as Purusha
without acts I am the 25th. Hiraṇyagarbha, etc. (), are in me.” Nārāyaṇa's boons to Brahmán in days of yore. “I am Kapila, etc. (). Brahmán springs from Aniruddha's navel.” The feats that Nārāyaṇa will perform (those that he will slay
his incarnations) ()
“in the Tretā age I shall take birth as Rāma of Bhṛgu's race…
in the twilight (sandhyāṃśe) between Tretā and Dvāpara I shall take birth as Rāma Dāśarathi
at that time Ekata and Dvita (in consequence of their injury to Trita) will have to take birth as apes
all those apes shall become my allies…
in the period (sandhau) joining the Dvāpara and the Kali I shall take birth in Mathurā in order to slay Kaṃsa, and take up my residence in Kuśasthalī [at]
Dvārakā
I shall transplant Prāgjyotisha to Dvārakā, and subjugate Maheśvara and Mahāsena (i.e. Skanda), who will help Dā. Bāṇa (with 1, 000 arms)
…Brahmán himself never obtained a sight of me in this shape of mine, which thou hast seen to-day.” Hari then disappeared
Nārada returned to Badarī, to behold Nara and Nārāyaṇa. This great Upanishad, consistent with the four Vedas and with Sāṅkhya-Yoga, and called Pāñcarātra, and recited by Nārāyaṇa himself, was repeated by Nārada in the abode of Brahmán. Yudhishṭhira asked: “Was not Brahmán acquainted with this wonderful narrative of the glory of Nārāyaṇa ?” Bhīshma said that it was only to Ṛ. in the abode of Brahmán that Nārada recited his narrative. The propagation of the narrative
Ṛ. >
Sūrya >
66, 000 Ṛ. in Sūrya's train, etc., >
D. on Meru >
Asita >
the Pitṛs
“I heard it from my father Śāntanu
it is a Purāṇa, and should not be communicated to anyone that is not a worshipper of Vāsudeva
it is really the essence of the hundreds of other narratives thou hast heard from me
in days of yore, D. and As., uniting together, churned the ocean for the amṛta
after the same manner, the brahmans in days of yore, uniting together, churned all the scriptures and raised this narrative.” He who reads this becomes an inhabitant of Śvetadvīpa, etc.--Vaiśampāyana said: Yudhishṭhira and all his brothers became devoted to Nārāyaṇa
Vyāsa visited (through the sky) the ocean of milk (which is always the abode of nectar), and worshipping the great God there, he came back to his own hermitage.-Bhīshma said: “I have now repeated the narrative that was recited to Nārada
that narrative has descended from person to person from very ancient times
I heard it from my father.”--Sūta said: “I have now told you all that Vaiśampāyana recited to Janamejaya. King Janamejaya properly discharged all his duties according to the scriptures. You have all undergone severe penances, etc.
residing in this sacred Naimisha forest, ye are…conversant with the Vedas, …ye have come to this sacrifice of Śaunaka
do ye all adore …Nārāyaṇa. I heard this excellent narrative, that has descended from generation to generation, from my father in former times” (XII, 340).--Śaunaka asked about pravṛtti and nivṛtti, etc. Sauti recited the discourse of Vaiśampāyana to Janamejaya. Janamejaya said that the whole world with Brahmán, D., As., and men are deeply attached to acts
Brahmán, etc. (), have adopted the religion of pravṛtti. Vaiśampāyana said that this question related to a deep mystery, and that it required penances and acquaintance with the Purāṇas
he recited what M.-ṛ. Vyāsa said to his disciples Sumantu, etc. () (as he used to teach them the four Vedas and Mahābhārata as the fifth), on Meru (inhabited by Si. and Cā.)
Nārāyaṇa had been gratified by his penances on the shore of the ocean of milk, and he had, with the eye of knowledge, beheld all that occurred in the beginning of the Kalpa: Mahā-Purusha or Paramātmā (according to both Sāṅkhya and Yoga) >
Avyakta (Pradhāna) >
Aniruddha (mahān ātmā, Ahāṅkāra) >
Pitāmaha (i.e. Brahmán)
from Ahaṅkāra have sprung the five elements (mahābhūtāni)
Marīci, etc. (), are the eight Prakṛtis, upon whom all the worlds depend
Brahmán created them with the Vedas, Vedāṅgas, etc.
Rudra (from the principle of wrath) >
ten Rudras: these eleven Rudras = Vikārapurushāḥ…Brahmán with the R., Prakṛtis, and D.-ṛ. repaired to the northern shore of the ocean of milk and practised the penances named mahāniyama (declared by Brahmán in the Vedas) for 1, 000 celestial years (description)
then Hari spoke to them, saying that he would invest them with pravṛtti. They performed a sacrifice in honour of Vishṇu according to the ordinances laid down for the Kṛta age. The great god was pleased and said that their pravṛtti should be fraught with ends whence there will be return
“Marīci, etc. (), the seven Ṛ. who are mānasāḥ (spiritual sons of Brahmán) will become the preceptors of the Vedas, wedded to the religion of pravṛtti, and created for procreating offspring (Prājāpatye)
…Sana, etc. (), these seven Ṛ. who are spiritual (mānasāḥ) sons of Brahmán, and whose knowledge comes to them of itself, are wedded to the religion of nivṛtti, conversant with Yoga and Sāṅkhya, and cause the religion of nivṛtti to flow in the worlds. Kshetrajña is myself…Brahmán's son Rudra has sprung from his brow at his command…In the Kṛta-yuga living creatures should not be slain in the sacrifices
in the Tretā-yuga animals, dedicated with mantras, will be slain in the sacrifices
then comes the mixed (miśraḥ) yuga Dvāpara
then Tishya with Kali in the van.” Vyāsa continued: D. and Ṛ. went away. Only Brahmán remained, desirous of beholding the great god, then residing in the form of Amruddha
the god then showed himself to Brahmán with a vast equine head, etc. (description), saying that at times he would appear in incarnate forms. Then he disappeared, and Brahmán proceeded to his own region. “Do you bow to him who is the lord of the Rudras, etc. ().” Blessing upon the reader (XII, 341). Janamejaya inquired of the meaning of the different names of Nārāyaṇa
Vaiśampāyana related what Keśava (Kṛshṇa) had said to Phālguna (Arjuna), when the latter asked him about the signification of his names mentioned by M.-ṛ. in the Vedas and the Purāṇas. Kṛshṇa said: In the Ṛgveda, etc. (), many are the names that have been mentioned by M.-ṛ.
“from Nārāyaṇa's [as Aniruddha]
grace has arisen Brahmán, and from his wrath has arisen Rudra”
description of Rudra ()
“I adored in days of yore the ancient Rudra for obtaining the boon of a son
Brahmán, etc. (), adore Hari Nārāyaṇa (Vishṇu).” Etymology of Nārāyaṇa, etc. ()
“Ṛ Trita, the eldest (ādyaḥ) son of Brahmán, when thrown into a well by Ekata and Dvita, invoked me as Pṛśnigarbha and was rescued from the pit
Dīrghatamas (§ 170) invoked me as Keśava, became cured of his blindness, and then came to be called Gotama (v. Nīl.)
Agni and Soma, blending together, became transfused in one and the same substance (ekayonitvam āgataḥ)…, in the Purāṇa this is said, and further that the gods have Agni for their mouth” (XII, 342). Asked by Arjuna about the unity of nature of Agni and Soma, Kṛshṇa related this ancient story: I) When only the infinite water (quotation of the śruti) exists (called tamas), Bráhman >
Purusha >
Brahmán, who caused Agni (the kshatra) and Soma (bráhman, i.e. the brahmans) to spring from his own eyes (quotation of the śruti relating to Agni)
Agni is the hotṛ and the brahmán of the sacrifice
he who offers food in the mouth of a brahman is said to pour libations into the sacred fire for gratifying the deities (quotation from Śatapatha-brāhmaṇa)
in this way brahmans have come to be regarded as Agni. Agni is again Vishṇu (quoting Sanatkumāra).--II) By Gautama's curse (for his assault on Ahalyā), Indra got a green beard
through the curse of Kauśika, Indra lost his testicles and got those of a ram.--III) As Indra with uplifted thunderbolt would prevent the Aśvins from receiving a share in sacrifice (graha-), Cyavana paralysed his arms.--IV) Incensed at the destruction of his sacrifice, Daksha by his austerities caused a third eye to appear on the forehead of Rudra.--V) When Rudra would destroy Tripura, Uśanas tore a matted lock from his head and hurled it at Rudra, whence serpents began to bite Rudra, whose throat became blue, just as in the Svāyambhuva Manvantara, when Nārāyaṇa seized Rudra by the throat.--VI) When Aṅgiras Bṛhaspati sat [on the shores of the ocean]
to make preparation for the churning in order to raise the amṛta and touched water (upaspṛśataḥ), the water was not clear (na prasādaṃ gatavatyaḥ)
he became angry and [cursed]
the ocean, saying: “From this day thou shalt be tainted with fishes, etc.”--VII) Viśvarūpa Triśiras Tvāshṭra was the purohita of the gods
he was the sister-son of the Asuras
while publicly offering to the deities he secretly offered shares to the Asuras
the Asuras with Hiraṇyakaśipu at their head prevailed upon him through his mother, that he (who had come to the Nandana wood) should aid Hiraṇyakaśipu, who was cursed by Hairaṇyagarbha Vasishṭha, saying: “Since thou hast chosen another hotṛ, thy sacrifice shall not be completed, and thou shalt be slain by a hitherto unknown kind of being.” Viśvarūpa performed austere tapas
Indra sent Apsarases, of whom Viśvarūpa became enamoured, and he promised to destroy Indra and the gods
he uttered mantras by which he grew
with one mouth he drank all the soma that was offered to the gods by the brahmans in all the worlds
with one [he ate]
food
with one [he drank the energy of all]
the gods, including Indra. These repaired to Brahmán (so B.
Brāhmaṇaṃ, C.), and according to his counsel they prevailed upon Ṛ. Bhārgava Dadhīca, that he should abandon his body by his yoga power
his bones Dhātṛ shaped into a thunderbolt (vajra), which was pervaded by the energy of Vishṇu
with this vajra Indra struck Viśvarūpa, and severed the heads from the body. By the pressing (mathana) of his limbs Vṛtra came into existence, whom Indra slew. Terrified with the double brahmanicide, Indra abandoned the sovereignty of the gods
he entered a cool lotus-stalk in the Mānasa lake, and becoming very minute (aṇumātraḥ) by his yoga power (aiśvarya-yogāt) he entered the fibres of that lotus-stalk. Now rajas and tamas assailed the deities
the mantras of M.-ṛ. lost their efficacy (na prāvartanta), Rā. appeared
the Vedas (Brahma) were about to disappear (utsādanaṃ jagāma)
without an Indra, the worlds lost their strength and became easy to overwhelm. Then the gods and Ṛshis crowned Āyus' son Nahusha as king of the gods. Nahusha ruled over heaven with 500 luminaries on his forehead, which had the virtue of robbing the energy of every creature. Then follows, somewhat abbreviated, the contents of § 555 (Indra) = V, 11 foll.--VIII) In days of yore, when M.-ṛ. Bharadvāja was saying his prayers (upāspṛśat) on the shore of the celestial Gaṅgā, he was approached by Vishṇu, who was taking his three strides
Vishṇu, struck with water by Bharadvāja on the breast, received a mark [i.e. Śrīvatsa]
on his breast.--IX) Cursed by M.-ṛ. Bhṛgu, Agni was obliged to become a devourer of all things.-X) Aditi cooked food for the gods to strengthen them so that they might slay the Asuras
there Budha [i.e. the planet Mercury], after completing a vow (vratacaryā-), came and asked for alms of Aditi
but she, intending that only the gods should eat it first, gave him no alms. At this Budha (Brahmabhūtaḥ) cursed Aditi, saying that she would have a pain (vyathā) in her womb
in the second birth (as an egg) of Vivasvat, the egg of [his]
mother Aditi [was]
killed (so B.)
[therefore]
Vivasvat Śrāddhadeva [became]
Mārttaṇḍa.--XI) Daksha had sixty daughters, of whom he gave thirteen to Kaśyapa, ten to Dharma, ten to Manu, and twenty-seven (the Nakshatras) to Soma
although the latter were all alike in respect of beauty, etc., yet Soma became more attached to Rohiṇī, and was cursed by Daksha, etc., cf. § 615 (Prabhāsotpattikathana) = IX, 35
Prabhāsa in the western ocean was originally called Hiraṇyasaras
from this curse also have come the dark spots in the disc of the moon, exhibiting the mark of a hare.--XII) M.-ṛ. Sthūlaśiras practised austerities on the north-eastern side of Meru
a breeze, charged with all delicious perfumes, gratifled him
the trees around him [from jealousy]
put forth their flowers to make a display
he cursed them, saying that they should not have flowers at all times.--XIII) Nārāyaṇa, in days of yore, for the good of the world, became M.-ṛ. Vaḍavāmukha
practising austerities on Meru, he summoned the ocean
but it did not come
he then, with the heat of his body, evaporated its water and caused it to become as saltish in taste as the human sweat
it should cease to be drinkable
only to Vaḍavāmukha it should be sweet, when he drinks it
therefore, to this day, the water from the ocean is drunk only by Vaḍavāmukha, who lives within it (anuvartinā).-XIV) Umā, the daughter of the mountain Himavat, was desired in marriage by Rudra
M.-ṛ. Bhṛgu, was refused, and therefore he brought about that Himavat ceased to abound with jewels and gems. Even such is the glory of the brahman. [Almost the whole of the preceding part of this chapter is in prose.]--Etymologies of Hṛshīkeśa, etc. ()
Ṛ. Yāska, having adored me by the name of Śipivishṭa, succeeded in restoring (abhijagmivān) the Nirukta, which had disappeared into the nether regions (adho nashṭaṃ). Other identifications with Nāvāyaṇa ()
Ṛ. Pāñcāla, etc. (), aided by Nārāyaṇa
etymology of Dharmaja, etc. ().--Asked by Arjuna about that battle between Rudra and Nārāyaṇa, Kṛshṇa related: All the universe became suddenly filled with anxiety, etc. ()
peace was brought about by Brahmán
the mark made by Rudra's lance on Nārāyaṇa's cheek should assume the form of a beautiful whirl, and Rudra should be called Śrīkaṇṭha from the mark of Nārāyaṇa's hand on his throat.-The two Ṛ. Nara and Nārāyaṇa then made friends with Rudra, and, dismissing the gods, once more set themselves to penances. “In this way, O son of Kuntī! assuming diverse forms do I rove at will through the earth, Brahmaloka, and the high and eternal region of felicity called Goloka. That being, whom, at the time of all thy battles, thou beheldest stalking in thy van, is no other than Rudra
… those foes whom thou hast slain, were all, in the first instance, slain by him” (XII, 343). Śaunaka asked, why Nārada, having seen the Supreme Lord in the form of Aniruddha, again proceeded so quickly to Nara and Nārāyaṇa. Sauti said: At an interval in his snake-sacrifice, Janamejaya addressed his great-grandfather Vyāsa, asking him this same question, etc. (). Vaiśampāyana answered: Leaving Śvetadvīpa, Nārada quickly proceeded to Meru, full of wonder, thence to Gandhamādana, and, traversing the sky, to Badarī, where he saw the Ṛ. [Nara and Nārāyaṇa], engaged in penances, both with Śrīvatsa and matted locks, both with “the swan's foot” on their palms, etc., each of them with four mushkas. (v. the note of PCR., p. 822), sixty teeth, and four arms, etc. (description), and told them what he had seen at Śvetadvīpa, and that the marks of Nara and Nārāyaṇa were the same that he had seen on the Supreme Soul
“that relam, where he resides, the Sun warms not, etc.
having constructed an altar, measuring eight fingers' breadth, he is practising penances there, standing on one foot, etc.
whatever libations…are poured on the sacrificial fire by Ṛ., etc. (), all reach the feet of that great deity” (XII, 344). Discourse of Nara and Nārāyana to Nārada about Nārāyaṇa
“Sūrya is said to be the door [through which the emancipate must pass]
entering Sūrya, their bodies are consumed by his fire
they then become invisible…
reduced to invisible atoms they then enter into Nārāyaṇa [who resides in the centre of Sūrya]
>
Aniruddha >
(losing all physical attributes and transformed into mind alone) Pradyumna >
Saṅkarshaṇa (Jīva) (both those conversant with Sāṅkhya and those that are devoted to the Supreme deity) >
Kshetrajña (= Vāsudeva) divested of sattva, rajas, and tamas
… thou wert beheld by us in Śvetadvīpa.” D.-ṛ. Nārada became entirely devoted to Nārāyaṇa, and dwelt in Badarī for 1, 000 celestial years (XII, 345). Vaiśampāyana related the discourse between Nara and Nārāyaṇa on one side and Nārada on the other about the rites in honour of the Pitṛs. Nārada, the son of Daksha, was originally the son of Brahmán, created before all others by a fiat of his will. On one occasion the deities taught their children [the Pitṛs]
the śrutis, and, having lost their knowledge, had to acquire it again from those sons (v. the note of PCR., p. 829)
the gods and the Pitṛs, placing three piṇḍas on some blades of kuśa-grass, worshipped each other. Then Nārada asked why the Pitṛs in days of yore acquired the name of piṇḍas. Nara and Nārāyaṇa said: The earth, in days of yore, disappeared, and was raised up by Govinda (Vṛshākapi) in the shape of a gigantic boar
when the hour came for his morning prayers, he, suddenly shaking off three balls of mud from his tusk, placed them upon the earth and dedicated them to his own self, saying that he was resolved to create those that were to be called Pitṛs
seeing that the three balls of mud had fallen towards the south, he declared that these should be known henceforth by the name of Pitṛs. Having then offered those piṇḍas on the Vārāha mountain, worshipping his own self, he disappeared. Therefore those who sacrifice to the Pitṛs, etc., sacrifice, etc., to Vishṇu himself (XII, 346). Vaiśampāyana continued: D.-ṛ. Nārada, after 1, 000 years, repaired to his own retreat on Himavat, while Nara and Nārāyaṇa remained in Badarī, engaged in austerities
“the ancestors of that person who hates Nārāyaṇa, sink into hell for ever”
glorification of Nārāyaṇa, citing Vyāsa and referring to Harigītā (i.e. Bhagavadgītā)
“Vyāsa is Nārāyaṇa on earth
who else could compile such a treatise as the Mahābhārata ? Having listened to the diverse kinds of duties and resolved upon a horse-sacrifice, let thy great sacrifice go on.”
--Sauti continued: Formerly Nārada had recited the discourse about Nārāyaṇa to my preceptor in the hearing of many Ṛ. and the Pāṇḍavas and Kṛshṇa and Bhīshma. Sauti's eulogium on Nārāyaṇa () (XII, 347). Śaunaka said: “I have heard from thee the glory of the Supreme Soul, etc. ()
the form of Vishṇu with the equine head, that appeared in the great ocean on the north-east was beheld by Brahmán Parameshṭhin.” Śaunaka then inquired why Hari had appeared, in the form of Aniruddha with the horse-head, to Brahmán. Sauti said he would recite that which Vaiśampāyana recited to Janamejaya (in the Snakesacrifice), who put the same question to Vaiśampāyana. Janamejaya put the question to Vaiśampāyana. Vaiśampāyana expounded how the destruction is brought about of all things
then “from the primeval darkness (fraught with immortality) arises Bráhman >
Purusha = Aniruddha = Pradhāna (divested of sex) = Avyakta = Viśvaksena Hari, who, yielding to yoga-sleep (nidrāyogaṃ), lays himself down on the waters thinking of the creation
>
Ahaṅkāra = Brahmán, etc. = Hiraṇyagarbha, who takes birth within the lotus [that springs]
from Aniruddha. Adopting the attribute of sattva (sattvasthaḥ), Brahmán commenced to create the universe. In the primeval lotus two drops of water had been deposited by Nārāyaṇa: one like honey (madhu) which became Madhu made up of tamas
the other hard (kaṭhina) which became Kaiṭabha made up of rajas
these two Asuras (Dānavas), armed with maces, beheld within the lotus Brahmán creating the four Vedas, seized them, and dived to Rasā[-tala] in the north-eastern ocean.” Brahmán complained before Īśāna ()
then he hymned Hari (): “my first birth from thee was due to a fiat of thy will
my second birth in days of yore was from thy eyes
my third birth was from thy speech
my fourth birth was from thy ears
my fifth birth was from thy nose
my sixth birth was from an egg
this is my seventh birth, in this lotus.” Purusha rose from his slumber and assumed an equine head, he who was the abode of the Vedas
the firmament became the crown of his head, etc. ()
then he disappeared and proceeded to Rasā[-tala]
there he set himself to yoga, and adopting a voice according to the śikshā he began to loudly utter Vedic mantras. The two Asuras, making an appointment with the Vedas as to the time of their return, threw them down to Rasātala and ran after the sound. Meanwhile Hari took up all the Vedas and gave them to Brahmán
he placed the horse-head in the northeastern ocean, [which horse-head], moreover, [was]
the abode (ālayaṃ) of the Vedas, and thence he was called (babhūta) Aśvaśivas (“horse-headed”). Returning to the lotus, Madhu and Kaiṭabha saw him in the form of Aniruddha in yoga- sleep on the water, white, endued with stainless sattva, on the hood of a snake surrounded with a garland of flames. They awakened him and were slain by him
thence he came to be called Madhusūdana. Aided then by Hari and assisted by the Vedas, Brahmán created all the worlds. Then Hari disappeared. Once more, however, he assumed the same form for the sake of the religion of pravṛtti (pravṛttidharmārthaṃ B.
C. ºttiṃdhaº). The brahman who frequently (nityaṃ) hears or mentally recites (dhārayīta) this story, will never forget his [Vedic or other]
lore. Having adored with austere penances the god with the equine head, Ṛ. Pañcala [i.e. Gālava, PCR.]
acquired [the science of]
Krama proceeding along the path pointed out by the deity [i.e. Rudra, PCR.
cf. XII, 343, 13261--63]. Hari is the receptacle (nidhiḥ) of the Vedas, and of penances, and yoga, etc. ()
ṛta, etc. (), has Nārāyaṇa for its soul
the Supreme Being is the cause of all this as Purusha and as Pradhāna
he is the agent, etc.
the thoughts of-all, including Brahmán, etc. (), are known to Keśava
but none of these can know what his thoughts are, etc.
he is called Vāsudeva because of his being the abode of all creatures
he is the eternal highest M.-ṛ., etc.
only the M. ṛ. that have knowledge for their souls behold the eternal Purusha who transcends all attributes (guṇādhikaṃ) (XII, 348). Janamejaya said that the ekāntins [i.e. those who are devoted to Nārāyaṇa with their whole souls]
at once attain to the fourth or highest end (i.e. Purushottama) without going through the three [i.e. Aniruddha, Pradyumna, and Saṅkarshaṇa
PCR.], and this end is better than that attained to by brahmans studying the Vedas with the Upanishads, etc., and by Yatis
and he asked who first promulgated the religion of Devotion.--Vaiśampāyana said: When the Pāṇḍava and the Kuru armies were drawn up in array for the battle, and Arjuna became cheerless, Kṛshṇa himself explained this religion [sc. in the Bhagavadgītā]. Having created this religion in the Kṛta age it is borne by Nārāyaṇa himself. Nārada was questioned about it by Arjuna in the midst of Ṛ. and in the presence of Kṛshṇa and Bhīshma. My preceptor Vyāsa heard what D.-ṛ. Nārada said, and imparted it to me.--I) In that Kalpa, when Brahmán took his birth in (A) the mind of Nārāyaṇa (mānasaṃ janma) and issued from the latter's mouth, Nārāyaṇa himself performed the rites of this religion. From him it passed to Ṛ. Phenapaḥ (froth-drinking) >
Vaikhānasāḥ >
Soma
then it disappeared.--II) A: the eyes of Nārāyaṇa (cākshusaṃ janma): Soma >
Brahmán >
Rudra >
Ṛ. Vālakhilyāḥ (in the Kṛta age)
then it once more disappeared through the illusive power of that god [Nārāyaṇa, PCR.].--III) A: the speech of Nārāyaṇa (vācikaṃ): Nārāyaṇa >
Ṛ. Suparṇa (who recited it thrice [a day, PCR.]-triḥ parikrāntavān--whence it came to be called Trisauparṇa, referred to in the Ṛgveda) >
Vāyu >
Ṛ. Vighasāśinaḥ [i.e. who subsist on remains of sacrifices after feeding guests, etc.], >
the ocean (mahodadhiḥ)
it once more disappeared and became merged (-samāhitaḥ) into Nārāyaṇa.--IV) A: the ear of Nārāyaṇa (śravaṇajā sṛshṭiḥ): Nārāyaṇa >
Brahmán (“…together with the Āraṇyakas”) >
Manu Svārocisha >
his son Śaṅkhapada >
his son Suvarṇābha (diśāṃ pālaṃ)
when the Tretā yuga came it once more disappeared.-V) A: the nose of Nārāyaṇa (nāsatye janmani): Nārāyaṇa >
Brahmán >
Sanatkumāra >
Prajāpati Vīraṇa (in the beginning of the Kṛta age) >
the muni Raibhya >
his son Kukshi (diśām pālāya)
then it disappeared.--VI) A: an egg [that sprang from Hari, PCR.]
(aṇḍaje janmani): Nārāyaṇa >
Brahmán >
Mu. Barhishads >
Jyeshṭha (a brahman who had mastered the whole Sāmaveda) >
king Avikalpana (B. ºkampaº)
then it disappeared.--VII) A: the lotus that sprang from the navel of Nārāyaṇa (this seventh birth, padmajaṃ): Nārāyaṇa >
Brahmán >
Daksha >
his eldest daughter's son Āditya (elder brother of Savitṛ) >
Vivasvat >
Manu (in the beginning of the Tretā yuga) >
his son Ikshvāku >
the whole world
when the universal destruction comes (kshayānte) it will once more return to Nārāyaṇa.-The religion of the Yatis has been narrated to thee in the Harigītā. Nārada got it from Nārāyaṇa himself. Nārāyaṇa is adored (dṛśyate) as of one form (ekavyūhavibhāgaḥ [i.e. as Aniruddha, PCR.]), or of two [do. + Pradyumna], or three [do. + Saṅkarshaṇa]
or four [do. + Vāsudeva].--Janamejaya asked why all persons do not follow the religion of Devotion. Vaiśampāyana pointed to Sattva, rajas, and tamas. Hari casts a kind eye upon the person endued with sattva
only Brahmán looks kindly upon him who is overwhelmed with rajas and tamas
D. and Ṛ. are given to sattva, but [the deities]
not in its subtle form.--Asked by Janamejaya how one may attain to the Supreme Being (Purushottama), and about pravṛtti, Vaiśampāyana said that the Sāṅkhya-Yoga, the Veda and Āraṇyakas (Vedāraṇyakaṃ), and the Pañcarātra are parts of one whole (parasparāṅgāni), and even this is the religion of the Ekāntins, the Sāttvika religion, the Ekāntagati of the Yatis of Śvetadvīpa (v. Śveta, pl.
differently PCR., v. the note, p. 852). Vyāsa imparted this religion to Yudhishṭhira (XII, 349).--Janamejaya asked whether the Sāṅkhya, Pañcarātra (B. Pāº), and Vedāraṇyaka are ekanishṭha (“preaching courses of duties, ”) PCR.) or pṛthaṅnishṭha (“preaching courses of duties different from one another, ” PCR.), and about pravṛtti. M.-ṛ. Vaiśampāyana said: “I bow to M.-ṛ. [Vyāsa]
(cf. § 77 = I, 63), the sixth in the series beginning with Pitāmaha (Brahmán), sprung from a portion of Nārāyaṇa, the only son [of his parents], whom Nārāyaṇa in the first ages (ādikāleshu) created as his son, the unborn and ancient (ajaṃ purāṇaṃ), the great receptacle of the Vedas. Janamejaya said: When Vasishṭha >
Śaktri >
Parāśaṛa >
Vyāsa, how can Vyāsa be the son of Nārāyaṇa? Vaiśampāyana said: Vyāsa dwelt for some time on the Himavat
he became tired of his penances owing to the great work of composing the Mahābhārata (Bhāratam ākhyānaṃ), waited upon by his disciples, Sumantu, etc. (), recapitulating (āvartayan) the Vedas, etc. ()
asked by us, Vyāsa related: This narrative, belonging to the early times (ādikālodbhavaṃ), has become known to me through my penances. In the seventh creation, that from the lotus (prajāvisarge vai saptame padmasambhave), Brahmán being hesitating on account of the difficulty of creating, Nārāyaṇa caused Intelligence (Buddhi) to enter Brahmán, who now created Dai., Dā., G., and Rā., etc.
seeing that many of these would afflict D. and Ṛ., Nārāyaṇa resolved upon incarnations (as boar, man-lion, dwarf, man), and upon upholding the earth as a snake in Pātāla. Then uttering the syllable bho, he, from the voice (Sarasvatī) created Sārasvata Apāntaratamas, whom he caused to distribute the Vedas in the [Manu]antara of Manu Svāyambhuva, saying that he should do thus in each Manvantara, and, when Tishya (i.e. Kali-yuga) had set in, he should become the father of the Kauravas, etc., and distribute the Vedas into diverse classes, and be of a dark complexion, born from M.-ṛ. Parāśara in Vasishṭha's (the mind-born son of Brahmán) line by a maiden
he should know the past, the present, and the future
not he, but his son, should be freed from passion (rāgāt)
he should see Kṛshṇa
Sūrya's son Śanaiśvara [i.e. the planet Saturn]
will be a great Manu [read with B. Manur = Manu Sāvarṇi? during his Manvantara Vyāsa will be one of the seven Ṛshis]
during that Manvantara thou shalt be the foremost of the class beginning with Manu (Manuādi-gaṇa-pūrvakaḥ [i.e. of the Manu, gods, Ṛshis, etc., in the respective Manvantara]).” Vyāsa said: “I am he that was born as Apāntaratamas
I underwent, in days of yore, the austerest penances.”--Vaiśampāyana said: the preceptors (vaktṛ, vettṛ) of the diverse systems (jñānāni) are: 1) of Sāṅkhya: the great Ṛ. Kapila
2) of Yoga (read yogasya with B.): the primeval (purātanaḥ) Hiraṇyagarbha
3) of the Vedas: Ṛ. Apāntaratamas, by some called Prācīnagarbha
4) of Pāśupata: Śiva (the son of Brahmán)
5) of Pañcarātra (B. Pāº): Bhagavat [i.e. Nārāyaṇa], and he may be seen in all the systems. The Sāṅkhya, Yoga, and Vedas are eternal
those conversant with the Pañcarātra (B. Pāº) enter Nārāyaṇa
all acts spring from Ṛ. Nārāyaṇa (XII, 350).-Janamejaya asked whether there are many Purushas or only one, etc. Vaiśampāyana said that in the Sāṅkhya and Yoga many Purushas are spoken of
but as the many Purushas have only one origin (yoniḥ), so the one Purusha is the universe (viśvaṃ) above the qualities (guṇādhihaṃ), citing the Vedas, etc. (), and the old narrative of the discourse between Brahmán and Tryambaka (Śiva), i.e. BrahmaRudra-saṃvāda (d) (XII, 351--2).
वाचस्पत्यम्
Sanskritनारायणीय नारायणस्येदम् “वृद्धाच्छः” पा० छ ।१ नारायणसम्बन्धिनि २ तदुपाख्याने । तच्चोपाख्यानंनारदनारायणर्षिसंवादरूपं भा० शा० ३२६ अ० अध्याया-वधि “नारदस्य च संवादमृषेर्नारायणस्य च” इत्युपक्रमे“नारायणीयमाख्यानमेतत्ते कथितं तव” इत्यन्तेन ३४८अध्यायान्तेन दर्शितम् । ३ तत्प्रतिपादकोपनिषद्भेदे चउपनिषच्छब्दे दृश्यम् ।
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