युधिष्ठिर उवाच गृहस्थो ब्रह्मचारी वा वानप्रस्थोऽथ भिक्षुकः। य इच्छेत् सिद्धिमास्थातुं देवतां कां यजेत सः॥
If a man be a house-holder or Brahmacharin, a hermit or a mendicant, and if he wishes to acquire success, what god should he worship?
कुतो ह्यस्य ध्रुवः स्वर्गः कुतो नैःश्रेयसं परम्। विधिना केन जुहुयाद् दैव पित्र्यं तथैव च॥
Whence can he surely acquire heaven and whence that which is of the highest benefit? According to what ordinances should he perform the Homa in honour of the gods and the departed manes?
मुक्तश्च कां गतिं गच्छेन्मोक्षचैव किमात्मकः। स्वर्गतश्चैव किं कुर्याद् येन न च्यवते दिव॥
What is the end to which one goes when he becomes Liberated? What is the essence of Liberation? What should one do, so that he, having attained to heaven, would not have to drop down thence?
देवतानां च को देवः पितॄणां च पिता तथा। तस्मात् परतरं यच्च तन्मे ब्रूहि पितामह॥
Who is the God of the gods? And who is the Pitri of the Pitris? Who is He who is superior to him who is the God of the gods and the Pitri of the Pitris? Tell me all this, O Grandfather?"
भीष्म उवाच गूढं मां प्रश्नवित् प्रश्नं पृच्छसे त्वमिहानघ। न ह्येतत् तर्कया शक्यं वक्तुं वर्षशतैरपि॥
Bhishma said "O you who are well acquainted with the art of questioning, this question which you have put to me, O pure one, is one which is enveloped in deep mystery. One cannot answer it with the help of logic even if one were to try for a hundred years.
ऋते देवप्रसादाद् वा राजन् ज्ञानागमेन वा। गहनं ह्येदाख्यानं व्याख्यातव्यं तवारिहन्॥
Without the favour of Narayana, O king, or an acquisition of high knowledge, this question of yours cannot be answered. Though this subject is filled with deep mystery, I shall yet, O destroyer of enemies, explain it to you?
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। नारदस्य च संवादमृषेर्नारायणस्य च॥
Regarding it is cited the old discourse between Narada and the Rishi Narayana.
नारायणो हि विश्वात्मा चतुर्मूर्तिः सनातनः। धर्मात्मजः सम्बभूव पितैवं मेऽभ्यभाषत॥ कृते युगे महाराज पुरा स्वायम्भुवेऽन्तरे। नरो नारायणश्चैव हरिः कृष्णः स्वयम्भुवः॥
I heard it from my father that in the golden age, O king, during the epoch of the Self-create Manu, the eternal Narayana, the Soul of the universe, was born as the son of Dharma in a quadrupie form, viz., as Nara, Narayana, Hari, and the Self-create Krishna.
तेषां नारायणनरौ तपस्तेपतुरव्ययौ। बदर्याश्रममासाद्य शकटे कनकामये॥
Amongst them all, Narayana and Nara practised severest austerities by going to the Himalayan retreat known by the name of Vadari, and riding on their golden cars.
अष्टचक्रं हि तद् यानं भूतयुक्तं मनोरमम्। तत्राद्यौ लोकनाथौ तौ कृशौ धमनिसंततौ॥ तपसा तेजसा चैव दुर्निरीक्ष्यौ सुरैरपि। यस्य प्रसादं कुर्वाते स देवौ द्रष्टुमर्हति॥
Each of those cars had eight wheels, and was made up of the five primal elements, and supremely beautiful. Those original regents of the world who had taken birth as the sons of Dharma, became extremely emaciated in body on account of the austerities they practised. Indeed, for those austerities and for their energy, the very gods were unable to look at them. Only that god to whom they were kind could see them.
नूनं तयोरनुमते हृदि हृच्छयचोदितः। महामेरोगिरेः शृङ्गात् प्रच्युतो गन्धमादनम्॥
Forsooth, with his heart given to them, and moved by a longing desire to see them, Narada dropped down on Gandhamadana from a summit of the high mountains of Meru and walked over all the world.
नारदः सुमहद्भूतं सर्वलोकानचीचरत्। तं देशमगमद् राजन् बदर्याश्रममाशुगः॥
Endued with great speed, he at last went to that spot whereon was situate the retreat of Vadari. Moved by curiosity he entered that retreat at the hour of Nara's and Narayana's performing their daily rites.
तयोराह्निकवेलायां तस्य कौतूहलं त्वभूत्। इदं तदास्पदं कृत्स्नं यस्मिल्लोकाः प्रतिष्ठिताः॥ सदेवासुरगन्धर्वाः सकिन्नरमहोरगाः।
He said to himself,-This is truly the retreat of that Being in whom are placed all the worlds including the gods, the Asuras, the Gandharvas, the Kinnaras, and the great snakes.
एका मूर्तिरियं पूर्वं जाता भूयश्चतुर्विधा॥ धर्मस्य कुलसंताने धर्मादेभिर्विवर्धितः।
There was only one forin of this great Being before. That form took birth in four forms for the multiplication of the race of Dharma which have been reared by that god.
अहो ह्यनुगृहीतोऽद्य धर्म एभिः सुरैरह॥ नरनारायणाभ्यां च कृष्णेन हरिणा तथा।
How wonderful it is that Dharma has thus been honoured by these four great gods, viz., Nara, Narayana, Krishna and Hari.
अत्र कृष्णो हरिश्चैव कस्मिंश्चित् कारणान्तरे॥ स्थितौ धर्मोत्तरौ होतो तथा तपसि धिष्ठितौ।
In this spot Krishna and Hari lived formerly. The other two, however, viz., Nara and Narayana, are now living here performing penances for the object of increasing their merit.
एतौ हि परमं धाम कानयोराह्निकक्रिया॥ पितरौ सर्वभूतानां दैवतं च यशस्विनौ। कां देवतां तु यजतः पितॄन् वा कान् महामती॥
These two are the highest refuge of the universe. What can be the nature of the daily rites these two perform? They are the fathers of all creatures and the illustrious gods of all beings. Gifted with great intelligence, what is that god whom these two adore? Who are those Pitris whom these two Pitris of all beings worship.
इति संचिन्त्य मनसा भक्त्या नारायणस्य तु। सहसा प्रादुरभवत् समीपे देवयोस्तदा॥
Thinking of this mentally, and filled with devotion towards Narayana, Narada suddenly appeared before those two gods.
कृते दैवे च पित्र्ये च ततस्ताभ्यां निरीक्षितः। पूजितश्चैव विधिना यथाप्रोक्तेन शास्त्रतः॥
After those two gods had finished their adorations to their deities and the Rishis, they looked at the celestial Rishi arrived at their asylum. The latter was honoured with those eternal rites that are laid down in their scriptures.
तद् दृष्ट्वा महदाश्चर्यमपूर्वं विधिविस्तरम्। उपोपविष्टः सुप्रीतो नारदो भगवानृषिः॥
Seeing that extraordinary conduct of the two original gods in themselves adoring other deities and Pitris, the illustrious Rishi Narada took his seat there, well pleased with the honours he had received.
नारायणं संनिरीक्ष्य प्रसन्नेनान्तरात्मना। नमस्कृत्वा महादेवमिदं वचनमब्रवीत्॥
With a cheerful soul he looked at Narayana, and bowing to Mahadeva he said these words.
नारद उवाच वेदेषु सपुराणेषु साङ्गोपाङ्गेषु गीयसे। त्वमजः शाश्वतो धाता मातामृतमनुत्तमम्॥ प्रतिष्ठितं भूतभव्यं त्वयि सर्वमिदं जगत्।
In the Vedas and the Puranas in the auxiliary and sub-auxiliary treaties, you are sung with respect! You are unborn and eternal! you are the Creator! You are the mother of the universe! You are the embodiment of Immortality and you are the foremost of all things. The Past and the Future, indeed, the entire universe has been placed on you.
चत्वारो ह्याश्रमा देव सर्वे गार्हस्थ्यमूलकाः॥ यजन्ते त्वामहरहर्नानामूर्तिसमास्थितम्।
The four modes of life,olord, of which the domestic is the first, continually sacrifice to you who are of diverse forms.
पिता माता च सर्वस्य जगतः शाश्वतो गुरुः। कं त्वद्य यजसे देवं पितरं कं न विद्महे॥
You are the father and the mother and the eternal preceptor of the universe. We know not who is that god or that Pitri to whom you are sacrificing to-day.
श्री भगवानुवाच अवाच्यमेतद् वक्तव्यमात्मगुह्यं सनातनम्। तव भक्तिमतो ब्रह्मन् वक्ष्यामि तु यथातथम्॥
This topic is one regarding which nothing should be said. It is an ancient ministry. Your devotion to me is very great. Hence, O twiceborn one, I shall describe it to you according to the truth.
यत् तत् सूक्ष्ममविज्ञेयमव्यक्तमचलं ध्रुवम्। इन्द्रियैरिन्द्रियार्थश्च सर्वभूतैश्च वर्जितम्॥ स ह्यन्तरात्मा भूतानां क्षेत्रज्ञश्चेति कथ्यते। त्रिगुणव्यतिरिक्तो वै पुरुषश्चेति कल्पितः॥
That which is minute, which is inconceivable, unmanifest, immobile, durable dissociated from the senses and the objects of the senses, as well as the (five) elements,—that is called the in-dwelling Soul of all existent creatures. That is known by the name of Kshetrajna. Transcending the three qualities of Sattva, Rajas, and Tamas, that is regarded as Purusha in the scriptures.
तस्मादव्यक्तमुत्पन्नं त्रिगुणं द्विजसत्तम। अव्यक्ता व्यक्तभावस्था या सा प्रकृतिरव्यया॥
From him has originated the unmanifest, O foremost of twice-born ones, endued with the three qualities of Sattva, Rajas, and Tamas. Though really unmanifest, she is called indestructible Nature and lives in all manifest forins.
तां योनिमावयोर्विद्धि योऽसौ सदसदात्मकः। आवाभ्यां पूज्यतेऽसौ हि दैवे पित्र्ये च कल्प्यते॥
Know that from her we two have originated. That all-pervading Soul, which is made of all existent and non-existent things, is worshipped by us. Even He is what we adore in all those rites that we perform in honour of the gods and the departed manes.
नास्ति तस्मात् परोऽन्यो हि पिता देवोऽथवा द्विज। आत्मा हि नः स विज्ञेयस्ततस्तं पूजयावहे॥
There is no higher god, or father than He, O twice-born one! He should be known as our Soul. It is Him that we adore.
तेनैषा प्रथिता ब्रह्मन् मर्यादा लोकभाविनी। दैवं पित्र्यं च कर्तव्यमिति तस्यानुशासनम्॥
This course of duties followed by men has, O twice-born one, been laid down by Him. It is his ordinance that we should duly perform all the rites laid down regarding the gods and the departed manes.
ब्रह्मा स्थाणुर्मनुर्दक्षो भृगुर्धर्मस्तपो यमः। मरीचिरङ्गिराऽत्रिश्च पुलस्त्यः पुलहः क्रतुः॥ वसिष्ठः परमेष्ठी च विवस्वान् सोम एव च। कर्दमश्चापि यः प्रोक्तः क्रोधो विक्रीत एव च॥ एकविंशतिरुत्पन्नास्ते प्रजापतयः स्मृताः। तस्य देवस्य मर्यादां पूजयन्तः सनातनीम्॥
Brahman, Sthanu, Manu, Daksha, Bhrigu, Dharma, Yama, Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, Vashishtha, Parameshthi, Vivaswat, Shoma, Karddama, Kroda, Avak, and Krita, these twenty-one persons called Patriarchs, were first born. All of them obeyed the eternal law of the Supreme God.
दैवं पित्र्यं च सततं तस्य विज्ञाय तत्त्वतः। आत्मप्राप्तानि च ततः प्राप्नुवन्ति द्विजोत्तमाः॥
Observing all the rites, in full, that were laid down in honor of the gods and the departed manes, all those foremost of twice-born ones acquired all those objects which they sought.
स्वर्गस्था अपि ये केचित् तान् नमस्यन्ति देहिनः। ते तत्प्रसादाद् गच्छन्ति तेनादिष्टफलां गतिम्॥
The bodiless dwellers of heaven, itself bow to that Supreme God and through His favour they acquire those fruits and that end which he ordains for them.
ये हीनाः सप्तदशभिर्गुणैः कर्मभिरेव च। कला:पञ्चदश त्यक्त्वा ते मुक्ता इति निश्चयः॥
This is the injunction of the scriptures that those persons who are freed from these seventeen attributes, who have renounced all facts, and who are divested of the fifteen elements which form the gross body, are said to be Liberated.
मुक्तानां तु गतिर्ब्रह्मन् क्षेत्रज्ञ इति कल्पिता। स हि सर्वगुणश्चैव निर्गुणश्चैव कथ्यते॥
The ultimate end of the Liberated is called by the name of Kshetrajna. He is considered as both possessed of, and freed from, all the attributes.
दृश्यते ज्ञानयोगेन आवां च प्रसृतौ ततः। एवं ज्ञात्वा तमात्मानं पूजयावः सनातनम्॥
He can be apprehended by knowledge alone. We two have originated from Him. Knowing him in that way, we worship that eternal soul of all things.
तं वेदाश्चाश्रमाश्चैव नानामतसमास्थिताः। भक्त्या सम्पूजयन्त्याशु गतिं चैषां ददाति सः॥
The Vedas and all the modes of life, though marked by diversities of opinion, all adore Him with devotion. It is he who, inclined to show favour, confers on them high ends fraught with happiness.
ये तु तद्भाविता लोके ह्येकान्तित्वं समास्थिताः। एतदभ्यधिकं तेषां यत् ते तं प्रविशन्त्यत्॥
Those persons in this world who, filled with His spirit, become fully and conclusively devoted to him, acquire much higher end, for they succed in entering Him and becoming merged in his self.
इति गुह्यसमुद्देशस्तव नारद कीर्तितः। भक्त्या प्रेम्णा च विप्रर्षे अस्मद्भक्त्या च ते श्रुतः॥
I have now, O Narada, described to you what is highly mysterious, moved by the live I bear for you four devotion to me. Indeed, on account of that devotion which you profess towards me, you have succeeded in listening to this my discourse.
इति गुह्यसमुद्देशस्तव नारद कीर्तितः। भक्त्या प्रेम्णा च विप्रर्षे अस्मद्भक्त्या च ते श्रुतः॥
I have now, O Narada, described to you what is highly mysterious, moved by the live I bear for you four devotion to me. Indeed, on account of that devotion which you profess towards me, you have succeeded in listening to this my discourse.