1 – Poorvardha: The Dialogue between Suta and the Sages 

Suta: 

This term signifies a caste-name as well as a profession. As a caste, süta is the pratiloma offspring born of a Kşhattriya male and a Brahmin woman vide the Dharma Sutras of Gautama (4.15), Baudhāyana (1.9.9), and Vişhnu (16.6) and the Smrutis of Manu (10.11) and Yajñavalkya (1.93). Kautiliya Arthashastra, however, carefully distinguishes between the two. It states; Kşhattriyat sütah.| Pauränikas tvanyaḥ Brahma-Kşhattråd visheshah| (3.7.28-29) “The child born from a Kshattriya man (and a Brahmana woman) is sūta. But Sūta - the reciter of puränas is different and is superior to Bråhmaņas and Kşhattriyas. 

According to Va.P. (1.60-61), god Brahmä сompiled the Puranas before ‘breathing out the Vedas and the duty of preserving them (Puranas) was entrusted to Sūta who was mysteriously born out of the first sacrifice. As Vamshidhara on Bh.P. 1.1.5 points out: as Sūta was born of fire (sacrificial fire) he was ipso fact a Brahmana. Sages like Shaunaka and others heard the Vedas in the form of the Bh.P. because he was a Bråhmaņa for “a Shastra is not to be heard from a low caste. Such hear ing is unacceptable like drinking milk from a pot of dog’s hide”. This Süta, the reciter of the NP. is positively a Brahmana as can be gathered from his description as the performer of Vedic sacrifices and other details given in NP. 1.1.15-28. The fact that Shaunaka along with other Brahmaņa sages approaches him for enlightenment, is an evidence of his being a Brāhmaṇa. This Sūta is a direct disciple of Vyasa (sūtas tu Vyasa-shäsitaḥ | v. 18 & v. 19 later). This means that his namc should be Ro(Lo) ma-harşhana, most probably a title meaning “One who makes the hair of the members of his audience, stand on their ends, by the recitation of Purăņas”: Va.P. (1.1.16) states: 

lománi harshayan chakre shrotrunam yat subhåshitaiḥ |

karmană prathitas tena loke smil-Loma-harshanaḥ ||

The word Romaharşani if emended as Romaharşana gives appropriate sense and does not offend thc metre here or in v. 25 below. 

1. Om, obeisance to the holy preceptors. Om, bow to Lord Ganesha.2 Om, salutations to glorious Lord Vasudeva.3 Om, after making obeisance to Nārāyaṇa4 as well as to Nara,5 the most excellent among men, and also to goddess Sarasvati,6 one should begin the recitation of Jaya7 (the Närada Puraņa). 

Om, obeisance to Veda-Vyasa.8 I bow to Upendra (Lord Vişhņu), who abides (permanently) in Vrundāvana9 and is the shrine of Bliss unto Indira (goddess Lakşhmi); who abounds in compassion and is greater than the greatest and whose form constitutes the highest Bliss. 

2. Ganesha: 

Literally “The lord or controller of ganas (which is variously interpreted as Pramatha-ganas or goblin attendants of god Shiva, or evil spirits presiding over troubles or hindrances). He is also known as Vighna-raja (the ruler over impediments or difficulties). Hence, he is always invoked with a prayer at the beginning of every work big or small and of any nature, be it the writing of a book or constructing a building. He is regarded as a son of god Shiva and Parvati or only of Parvati who created him of herself alone. His image is élephant-headed. This is a substitute of his original head which was cut off by Śhiva for not allowing him to see Parvati. BV.P. reports that Ganesha was originally very beautiful and out of pride for her child, Parvati invited everyone to see him and Shani (the presiding deity of the planet Saturn) was one of them. He was very unwilling to sce, as he knew the consequences of his seeing. But not daring to displease goddess Parvati he looked at the child’s face through the corner of his left eye. And lo! The child’s head fell off and remorsefully Shani withdrew his glance immediately. As By.P. puts it: 

Shanes cha drushti-matrena chiccheda mastakam mune | chakshur nivårayamasa tasthau namránanaḥ Shanih ||

BV.P.-III Ganapati-khanda. 12.6

Vishnu killed an elephant with his discus Shudarshana and fixed his head on that of Parvati’s child (BV.P.III. 12.10-20) who subsequently became known as Gajanana ‘Elephant-headed god’. A cycle of legends has accumulated around the god Ganesha which is treated not merely as a part (c.g. Ganapati khanda in BV.P.) of a Purana, but there are two Upa-puranas on that God, viz. the Ganesha Purana and the Mudgala Purana. There Gaņeśha is the Para-Brahman himself who incarnates in this world for protection of the world as stated in BG. 4.7-8. The Ganesha Gità attributed to god Ganesha (which forms a part of the Ganesha Purana) reminds one of the BG. at every step. He is one of the five principal deities of Neo-Hinduism (the others being gods Shiva, Vişhnu, Sürya or the Sun-god and goddess Shakti or Pärvati). There is a cult of this god known after him as Ganapatyas. Ganeśha images are found all over India and Greater India upto Japan and if Chaman Lal is correct (in his Hindu America) even in Central America. He is worshipped by Hindus both of the ‘right’ and ‘left form of worship and even by the Buddhists especially under the influence of Tantrism. Attempts are made to trace him to the Vedic period in the Brahmanas-pati sūkta (RV. 2.23.1 also Tait. S. 2, 3, 14, 3). Though Brahmaņas-pati and Ganapati are connected with speech, ‘elphant headed-ness’ is not the characteristic of that Rugvedic deity, though both have some names (e.g. Ganapati) common. The elephant-headed god is expressly mentioned in the Maitråyani Samhita (2.9.1) as follows: 

lat-karataya vidmahe, hasti-mukhåya dhimahi |

tan no danti prachodayat ||

Tomes have been written on this god. An encyclopaedic dictionary in many volumes called Ganesha Košha in Marathi is available. As he is the god of learning, he is invoked at the beginning of all literary productions. Even Vyása employed him as the writer of the Mbh: (Mbh.Adi, P. 1.75-79) Ganesha is thus always saluted at the beginning of every Brahmanical literary work in ancient and mediaeval India. 

3. Vasudeva: 

The deity that pervades the universe. The word is derived from vas+bahulakåt un - vasu | vasus cha devas cha | The omnipresence of this deity is emphasised in many Purăņas. e.g. V.P. 

sarvatrašhau samastashcha vasatyatreti vai yatah |

tataḥ sa Vasudeveti vidvadbhiḥ pari-giyata ||

- V.P. 1.2. 

sarvani tatra bhutani vasanti paramátmani |

bhüteşhvapi cha sarvatmå Vasudevas tatah smrutah ||

-V.P. 6.5.80 

So in Mbh. V.70.3: 

vasanat sarva-bhūtänan vasutvåd deva-yonitah | 

Vasudevas tato vedyo bruhatvad Vishnur uchyate||

Many scholars hold the view that Våsudeva, the Yådava hero, the cowherd boy Krişhņa in Gokula, and the great philosopher exponent of the Bhagavad Gita are one and the same person (Cf. K. M. Munshi: Glory that was Gurjara Desha I, pp. 111-27) Historicity of Vasudeva Krişhņa is generally agreed. A comparison between the tenets of Ghora Angirasa, the preceptor of Krişhna the son of Devaki in Chandogya Upa. (3.16-19) and Väsudeva Krişhna’s in the BG., shows great affinity between the two. Vasudeva Cult was in vogue at thc time of Pāṇini, Megasthenes and Ardha Mågadhi Jain canon. It was pro-Vedic and earlier than the non-Vedic Pancharátra system of Nárayana, though ultimately they amalgamated into one: Bhagavatism. But before doing that the Vasudeva cult or Bhagavatism had to accept the doctrinc of Vyuhas (Emanations) and absorb it in its doctrine of Incarnation (avatāraväda), treat Vişhnu Purana as their own along with the Bhagavad Gita and adopt the worship of Lakşhmi. Bhagavatism, however, sticks to its specific mantra: Om namo bhagavate Vasudevaya and does not accept the Pancharătra mantra: Om namo Narayanaya. Hence all sacred texts of Bhagavatism present obcisance to Lord Vasudeva. For more details about Vasudevism vide Intro. to the Bh. P. Pd.P. Uttara Khanda derives Väsudeva from his father Vasudeva (Vasudevasya játosau Vasudevaḥ sanalanah) but generally most of the Puraņas keep Vasudeva in the background. The identification of Våsudeva and Näråyana was completed before the epic period. Thus K.P.I. 48.69 describes the sleeping Vişhņu: 

Sa eva paramamBrahma Vasudevaḥ sanatanaḥ 

shete Narayanaḥ Shriman mayaya mohayan jagat||

                  4. Narayana: 

The derivation: “A deity whose residence is (in) on the waters”. The standard quotation to support this is: 

apo nară iti proktă apo vai nara-sūnasaḥ |

ayanam tasya tah pürvam tena Narayanaḥ smrutaḥ||

- Manu 1, 10 and many purâņas, also Mbh. Vana. 

192.3.

Here the word ‘Water (apaḥ) is used in the sense of primeval matter out of which the universe is formed. Shatapatha Br. 6.1.1.9 states: så idam sarvam apnod yadidam kin cha| yad apnot tasmåd apah | (As the chief deity of the Pancharátra system, Nárayana was out of Vedic fold. But the process of synthesis set in, and he was identified with Vasudeva and Vişhnu: 

Narayanaya vidmahe, Vasudevāya dhimahi |

tan no Vişhnuḥ prachodayat ||

- Maitrayani Samhita (ibid)

It is possible that he was the god of sea-faring people (probably of Dravidians). His being a sca-god is testified in the Buddhist Avadana Shataka where a merchant’s wife goes to fulfil her pledge (about safe voyage) to the god Narayana whose temple was on the sea shore. The four Emanations (Vyuhas) of Näråyana viz. Vasudeva, Sankarşhana, Pradyumna and Aniruddha is the central concept of the Pancharátrins. (MBH, Shanti. 339.19-76) The anthropomorphic figure of Narayana, the serpent coils that form his bed, and the waters on which this serpent floats, arc triune manifestations of the single divine, imperishable cosmic energy underlying and inhabiting all the forms of life. In The Puranas and the Mbh. (e.g. 6.65.52) we are told that Vişhnu sleeps on Sheșha, Vişhņu is Sheșha, and Sheșha is the form of the Supreme Being. Thus the fusion of Vişhnu and Nåråyana was complete long before the Epics. 

In the Bh.P. 2.7.6 and Mbh. Shanti. 334-,9-12, he is the son of Dharma and Dakşha’s daughter Mürti and was the brother of Nara. Thc MBH, adds that the Lord manifested Himself in four forms -- Nara, Narayana, Hari and Krišhņa, out of them Närayana and Nara practised penance in a gold chariot at Badarikåśhrama: 

Krute yuge maharaja pură svayambhuventare|

Naro Narayanas’ chaiva Hariḥ Krishnaḥ Svayambhuvah|| teşham Narayana-Naran tapas-tepatur avyayau|| Badaryashramam asadya shakate kanakamaye ||

Mbh. Shänti. 334.9.10.

Another derivation in Mbh.5.70.10 suggests that the god is called Narayana as he is the resort of all people.

(naranam ayanac chapi tato Narayanah smrutah)

(For more details vidc Introduction: The Vishnu concept) 

5. Nara: 

An ancient sage, brother of Narayana, performed penance for thousands of years at Badarikā (Mbh. Vana. 40.1) Alongwith Narayana he fought with Asuras on the side of Devas on the Amruta issue and was entrusted with its protection (Mbh. Adi. 19.19-31). Arjuna is said to be the Lord’s incarnation (vide Narayana above). Devi Bhagavata | IV. chs. 5 & 6. confirms the relation between Nara and Nårāyana and their penance at Badarikāśhrama for 1000 years, and adds that when Indra tried to disturb their penance by deputing heavenly damsels, Närāyana created Urvashi and presented it to Indra. When despite that the damsels refused to return, Narayana got enraged and was pacified by Nara by referring to the fight for Amruta. He is an eternal associate of Nåråyaņa. He represents the eternal spirit, the Supreme Man. 

6. Sarasvati: 

The goddess of speech, always invoked at the beginning of every Puråņa and in Mbh. also a tradition faithfully observed by later Indian writers down to modern times. She is evolved out of the Vedic minor deity Vac. BV.P.-Brahma-khanda 3.57 clearly identifies her with Vác and she is the inspiring deity of poets and is of pure Sattva, by nature: 

Våg- Siddhåśhrama u-devt så kavinám işhta-devata |

shuddha-sattva-svarupă cha shånta-rüpa Sarasvati ||

She is regarded as one of the five Potencies of the Lord at the beginning of the world (BV.P.-Ganesha-khanda 40.61.-7). In RV.X.125 she describes herself as a companion of all gods supporting gods like Indra, Agni, etc. and as bending Rudra’s how against Asuras. In the Shatapatha Br. 3.2.4.3-6 she helps in the barter for Soma from Gandharvas where she outwits the Gandharvas after securing Soma from them. In Nighantu 5.5, she is a deity of the atmosphere and probably Yåshka identifies thunder as the Vac of the middle region (Nirukta 11.27). She is regarded as the embodiment of literature as her body consists of Om, vowels and consonants at least, that form of Sarasvati appeared before Yåjnavalkya when he received the Veda from the Sun-god (Mbh.Shånti. 318.14). As Mt.P. states she is the deity to be propitiated for proper grasp of Vedas, all Shastras, and arts like dancing, music, etc. Here this is the traditional invocation as per practice of all Puranas. 

7. Jaya: 

Originally this verse was used at the beginning of the Mbh. where Jaya signifies the Mahabharata. But after its adoption by all the Puranas, it comes to mean the Purana which adopts it for the invocation of Nåråyana and Nara. The BS.P. states: “Eighteen Mahāpuranas, Ramayana, Dharma Shastra works of Vişhnu and others, the holy texts of Shiva-dharma and the fifth Veda Mahabharata are called ‘Jaya’. 

ashtādaśha-puränäni Råmasya charitam tatha|

Vişhnu-dharmádi-shastráni Shiva-dharmaśh cha Bharata|| kärishnyan cha panchamo Vedo yan-Maha-Bharatam smrutam|

jayeti nāma eteşham pravadanti manishina||            BS.P. 1.5

8. Veda Vyasa: Vedam vyasyati-pruthak karoti’ti| vit+as+an) Vyasa. 

The classifier of the Veda. His other synonyms are: Dvaipayana (The island-born-Satyavati, his mother gave birth to him on an island in the river), Påråsharya (Son of sage Parishara), Vyasa, Badarayana (the author of the Shariraka Sutras of Vedanta, prob. from his place of residence). VP. states that god Vişhnu assumed the form of Vyása and classified the Vedas 

Vedam ekam chatur-bhedam krutva Shakha-Shatair Vibhuh|

karoti bahulam bhūyo Veda-Vyåsa-svarupa-dhruk ||

His life is closely associated with the Kaurava-Pandava family, first as the father of their fathers and then in most of the important events in their lives. Vyasa-vana (Mbh. Vana. 83.93), Vyåsa-sthali (Mbh. Vana. 83.96-98) both places associated with his name are in and near Kuru-kşhetra. This shows that his major part of life was spent in that area. 

NP.I. 1.17-18 confirm the belief tht Vyasa was God Vişhnu himself who classificd the Vedas for righteousness, progressively eroded as yugas passed. The Mbh. composed by him is the digest of all Vedas and Shastras. (MBH. Adi-1.17-21 and later vv. 54-74). Bh.P. was the last work which, as advised by Nárada, gave him mental peace. All the Puranas, Mbh. and Brahma Sutras are ascribed to him. He had written on all the subjects under the Sun. Vyasocchişhtam jagat sarvam is a well-deserved compliment to him.

                  9. Vrundavana: 

Still well-known by the same name. It is in U.P. A sacred place of all Hindus irrespective of Vaishnaavism. It is named after Vrundå which according to BV.P. Krishna-janma-khanda-Ch. 17, was the name of the daughter of King Kedära. She was the incarnation of Lakşhmi. Sage Durväsas gave her the Hari-mantra. She performed penance for 60,000 years and sought Vişhnu as her husband. The forest place where she performod the penance, came to be known as Vrundavana: 

Vrunda yatra tapas tepe tat tu Vrundavanam smrutam | 

BVP. Krishna-janma-khanda 17.204.

In the same chapter, Náråyanaa states that Vrundå is one of the 16 synonyms of Rådhå (Krishna Vrundavani Vrunda Vrunda-vana-vinodini | ibid 17.21.b). The forest of Rådhå (with Krishna) came to be called Vrundåvana. 

In the Devi-bhagavata 7.90.69, Vyåsa gives a list of Shakti-pithas (Specially holy shrines of goddess Shakti) out of which Vrundāvana is one and is associated with Rådhå. 

Rukmini Dväravatya tu Radha Vrundavane vane|

 The Bh.P. Skandha X gives many details of Vrundāvana which are shown by guides to pilgrims today.

2. I worship that Supreme primordial Lord whose form is the purest Consciousness (cid-rüpa); who is the greatest (of all beings), and whose parts called Brahma, Vişhņu, and Mahesha (Śhiva) are (the deities) who accomplish (the cycle of creation, maintenance and destruction of) the world.10 

10. Loka-sadhakaḥ: 

When Krishna is identified with Para-Brahman, the gods in charge of the creation, maintenance and destruction of the universe, naturally become his functionaries in carrying out the cycle of the creation etc. of the universe, and as such are called the servants (entrusted to accomplish the routine of this universe); and they are merely the rays of Lord Krişhna.

3. Shaunaka11 and other noble-souled sages, the expounders of the Brahman, performed a penance in the great forest named Naimisha,12 with a desire to attain Final Liberation. 

11. Shaunaka: 

According to Moh. Adi. 1.19 and Anushasana 30.65 he was the son of Shunaka of Bhrugu clan. In Mbh. he is shown to be the performer of a sacrifice of 12 years duration in the Naimisha forest (see below), and the Sūta, Ugrashravas (son of Vyåsa’s disciple Roma-harşhana) came to visit him. In NP.I. 1.3-14, Shaunaka practised austerities in the Naimisha forest and when he was asked some problems of world-interests by sages, he led them to Sūta at Siddhashrama (see below Siddhashrama).

12. Naimisharanya: 

It is modern Nimsar at a distance of 20 miles from Sitapur and 45 miles to the Nirth-West of Lucknow. Nimsar is a railway station on the former Oudh-Rohilkhanda Railway. It is so called bccausc Lord Vişhņu destroyed the Asura army there, within the twinkling of the eye (nimisha). Sridhara on the Bh.P. 1.1.4 quotes from the VR.P. the etymology of this word as follows: 

evam krutvá tato devo munim Gauramukham tada|

uvacha nimishenedam nihatam Danavam balam|| aranyesmins tatas tvetam Naimisharanya-sanjnitam |[vs1] 

bhavishyati yathartham vai Brahmananam visheshakam||

The other more popular spelling is Naimisha as is explained as a place where the felly of the wheel mentally created by god Brahmå, fell off. He instructed that to be a holy place where sacrifices, penance, etc., may be fruitfully performed. Va.P. 1.2.8 states:

bhramato dharma-chakrasya yatra nemir ashiryata |

karmana tena vikhyatam Naimisham muni-pujitam ||

This is quoted verbatim in Bd.P. 1.2.8. The Devi Bh. P. 1.2.28-32 gives the same etymology and adds that Kali has no entry (i.e. influence) in that forest. 

There seems to be another Naimişhåranya (probably near the Kuru region) mentioned in Chandogya Upa. 1.2.13, also in Kathaka Samihta 10.6, Tåndya Mahabrahmana 25.6.4. But the Naimişhåranya in Puranas was on the banks of the Gomati i.e. in U.P. which is Nimsar. Råma performed his horsesacrifice at that place: 

yajna-vätash ‘cha sumahan Gomatya Naimishe vane | ajnapyatam mahabaho tad hi punyam anantaram ||

-V.R. 7.91.15.

it was also the place of Sita’s second ordeal in which she disappeared in the earth. (V.R.7. Sarga 97)

4. They had conquered their sense-organs; had full control over their diet; they were saintly persons of truthful exploits. With greatest devotion, they worshipped the eternal, primordial Vişhnu. 

5. They were above jealousy and were conversant with all holy rites. They were devoutly engaged in blessing the world and had no feeling of my-ness (sense of personal possession). They were devoid of egotism and their minds revelled in the transcendental Atman. 

6. They had renounced all passions and longings and were sinless; they were endowed with self-control and other good qualities. With matted hair and the hide of black-antelope as their upper garments, they led a celibate life (Lit. they observed the vow of celibacy). 

7. They eulogised the Supreme Brahman, the eye of the universe. All of them were of equal prowess. They were the knowers of the meaning and reality of the sacred scriptures. They performed penance in the Naimişha forest. 

8. Some of them worshipped the Lord of sacrifices by performance of sacrifices; others worshipped the Deity, the Embodiment of spiritual knowledge, by means of the path of knowledge; some worshipped Nārāyaṇa with devotion par excellence. 

9. Desirous of understanding the means of righteousness, wealth, love and Final Beatitude (the four Puruşhārthas), those excellent noble-minded (high-souled) sages met in a congregation. 

10. The sages of sublimated sexuality numbered twenty-six thousand. It is impossible to enumerate the disciples and the pupils of their disciples. 

11. Those sages of sanctified souls (through incditation), of great prowess, met together. Devoid of passion and jealousy, they desired to do (something) to bless the world. 

12. (The questions that made them ponder were:) What are the sacred places of pilgrimage (kşhetra), and the shrines or holy places (near the banks of sacred rivers, lakes, etc.) -- the tirthas --? How is liberation (from Samsára) achieved by men distressed in their minds by worldly miseries (of three kinds). 

13. How is the devotion of men unswervingly directed towards Hari? By what means can one achieve the fruit of the threc types of activities (viz. mental, verbal and physical)? 

14. On seeing the sages cagerly intent on asking him (these questions in this manner, the intelligent Shaunaka spoke these words with palms joined in reverence, and bowing down with humility.

Shaunaka said: 

15. In the holy hermitage of Siddhashrama,13 there lives Sūta, the most excellent of all the Paurāņikas (exponents of the Puranas). With different types of sacrifices, he worships Janardana of universal form. 

13. Siddhashrama: 

Many places called Siddhåśhrama are mentioned in the Puranas e.g. One near Buxar in Shahabad district is connected with god Våmana (his birth-place); another in Gujarat near Dvårakå where Krishna and Rådhå werc reunited acording to BV.P. Shri-Krishna-janma-khanda, Ch. 124.2-8 

amshena devo devibhi Rukmin yadyabhir eva cha|

prayayau Dudrakaṁ ramyam tasthau Siddhashrama svayam || etc.

But the Siddhåśhrama in NP. is significantly described as to be yuktam sarobhir acchodaih (spotted with the lakes of crystalline, translucent water). The specific mention of acchoda lake shows that this Siddhashrama must be on the bank of the Acchoda lake which is in Kashmir. It is now called Acchavata and is at a distance of 6 miles from Mårttanda. 

16. That great sage, the son of Romaharşhaņa, the quiescent disciple of Vyasa knows this completely. He is the propounder of the Puråņa texts. So the tradition goes. 

17. On seeing piety and religious rites being (progressively) reduced (in quantity and quality) from Yuga to Yuga (successively) the slayer of Madhu (Lord Vişhnu), assuming the form of Veda-Vyasa classifies the Vedas. 

18. O Brāhmaṇas, we have heard that the sage VedaVyása is Narayana himself. And Sūta has been initiated into all sacred texts directly by Vyasa. 

19. Sūta has been instructed and initiated by that intelligent Veda-Vyasa. He does know all the Puranas. There is none competent than he (in this respect) in this world. 

20. In this world, he is the only knower of the import of all Puråņas. He is intelligent, omniscient and quiescent. He knows the path of righteousness leading to final liberation as well as the entire corpus of (the theory and practice of) the paths of action and devotion. 

21. O prominent sages, the sage Vyasa has, for the benefit of the universe, expounded, in the Puraņas all those topics that constitute the essence of the Vedas, the Vedāngas14 (the ancillary subjects pertaining to Vedas) and the scriptures. 

14. Veda-vedanga-śhåstra-vit: 

‘Though a common traditional adjective, it covers the entire syllabus of former eminent Pandits. Vedas are four: Rug. Såman, Yajus and Atharvan, The Vedangas are six: 1. Siksha - “The science of proper articulation and pronunciation” of particular Veda, (2) Kalpa - “The ceremonials and rituals pertaining to that Veda”, (3) chandas “The science of prosody”, (4) Vyakarana “Grammar” (5) Nirukta “Etymological explanations of Vedic words”, (6) Jyotis ‘Astronomy’. These are ancillary to Vedas for the correct pronunciation and interpretation of the text and the correct application of Mantras in the Vedic ceremonials. Shastra from shäs-o teach, to instruct’-Unādi 4.158 shtran i.e.-stra, showing a manual or treatise teaching a subject systematically. According to Mt.P. 1.3.5 Shastras like Mimamsa, Nyaya etc. came out of Brahma’s mouth after Veda, Vedangas and Puranas. But unorthodox Shastras like Påshupata, Nakulisha, Bhairava (tantra), being outside the Vedic fold should not be studied (A.P.) 

vamam påśhupatam yogam nakulam chaiva bhairavam |

asevyam etat kathitam Veda-bahyam lathetarat ||

22. Sūta is indeed an ocean of knowledge. He proficiently knows the real nature of (and the exact truth about) everything. Hence, we shall ask him. So said Shaunaka to the sages. 

23. Then all those delighted sages embraced Shaunaka, the most excellent of those conversant with the realm of speech. “Well-spoken. Well-advised”, said they (to express their approval). 

24. Thereafter, those sages went to the holy Siddháśhrama in the forest. It abounded in groups of deer. It was graced with the residence of sages (living therein). 

25. It was beautified with charming trees and creepers (full of abundant) flowers and fruits, and was spotted with lakes of crystalline water and was inhabited by persons warmly hospitable to guests (and strangers arriving there). 

26. They (the sages of the Naimișha forest) saw the son of Romaharşhaņa worshipping the infinite unvanquished Lord Näráyaņa, by means of the Agnishtoma15 sacrifice. 

15. Agnishtoma: 

It is a kind of Soma sacrifice. This was regarded as being born out of the first mouth of god Brahmã: 

Gayatrim cha rucham chaiva trivrut-soma-rathäntare |

Agnishtomam cha yaj nanani nirmame prathaman mukhat ||

- Bd.P. 1.2.8.50 

Va.P. 2.9.49 reads: 

Agnishtomam cha yajnanam nirvame prathaman mukhit |

It is a part of Jyotişhtoma. It is to be performed in the Spring. Study of the Vedas and being an agni-hotrin are the two pre-conditions of eligibility to perform this sacrifice. The main material is Soma and the deities invoked are Indra, Väyu, etc.

27. Suitably honoured by Sūta, those sages of well-known powers, remained there in the hall of sacrifice, awaiting the concluding rites of ablution (Avabhrutha). 

28. Afterwards, when Sūta, the excellent-most of all Pauraņikas completed the rites of Avabhrutha ablution, those residents of the Naimisha forest asked him, as he seated himself comfortably.

The sages said: 

29. O strict observer of religious vows we who ought to be hospitable to you as hosts, have come here as your guests. However, be pleased to honour us duly by means of homage in the form of charitable gift of perfect knowledge. 

30. Whereas the heaven-dwelling gods live by drinking the nectarine juice from the digits of the moon, the earth-dwelling gods (the Brahmanas) do so by drinking the nectarine juice of the perfect knowledge exuding from your mouth, O sage. 

31. * (Who is that lord) by whom all this (the universe) was created, who is the support of all this, who is the Soul of all this, in whom, O dear one, everything is well established and in whom everything will get dissolved? 

*Better if 31 and 32 are taken together. This (31) verse then becomes a sort of an adjectival clause describing Vişhnu in the next verse). 

32. * By what does Vişhņu become propitiated? How is he worshipped by men? What is the code of conduct of life for the people in the various castes and walks of life? How is the guest to be worshipped? 

33. What is that whereby the holy rites shall be fruitful? What is the means of salvation for men? What is achieved by men through devotion? And of what nature is devotion? 

34. O Sūta, the most excellent of all sages, explain these things, dispelling every doubtful factor. Who is not keenly desirous to hear the nectarine words of yours? 

Süta said: 

35. Listen ye all, O sages. I shall recount what is desired by you. This has been narrated to the noble-souled Närada by those sages the chief of whom was Sanaka.16 

16. Sanaka-mukhyaistu: 

By the four mentally-created sons of Brahmå viz., Sanaka, Sananda (na), Sanatana and Sanatkumara, of which Sanaka was the first to be enumerated. In Bh.P. 3.12. 4, 5 god Brahmă created these sons and ordered them to procreate. They transcended the path of karma and were perpetually celibate. They disobeyed Brahma and followed the path of Liberation from Samsara. Time had no power over them. They looked five years old. This child-like appearance deceived Jaya and Vijaya, Vişhnu’s attendants who did not allow them to scc Vişhnu. Being enraged they cursed them to be demons but assured them that Lord Vişhnu will redeem them and they will rejoin their previous posts. Thus they were born as Hiranyåkşha, Hiranya-kashipu and Lord Vişhnu had to incarnate as Varåha and Nįsimha to relieve them from their demonic birth. It is worth noting that in the Mbh., it is Sanatkumāra who is more active in propagating Vaişhnavism and not Sanaka. Even in NP.I. 2.1 sages ask Súta where Närada met Sanatkumara, in spite of the seniority of Sanaka as mentioned here. They are always found in each others’ company and are sometimes called collectively ‘Kumaras’ (Boy-sages). In Käshi khanda we are told that they generally live in Janaloka. More description about them is given in the next chapter (vv. 3-5).

36. This Puraņa named after Närada is on a par with the Vedas in regard to its import (artha). It is destructive of all sins It wards off the influence of all evil planets. 

37. It is conducive to piety and destructive of the effects of evil dreams. It yields as fruits worldly pleasures as well as salvation. Containing narratives of Nārāyaṇa, it is the cause of everything blessed and auspicious. 

38. It brings about piety, wealth, love and liberation.17 It is highly efficacious as it yields unprecedented merit as its fruit. Listen to it with great concentration. 

17. Puruşhartha: 

Principal objectives or goals in human life. Madhava defines them as puruṣhair arthyate ili (that after which men aspire (Sarvadarśhana-sangraha). They are four in number: 1. Dharma-righteous behaviour, 2. artha - wealth, 3. kama (Desires or love not superseding righteousness or dharma - BG.7.11), Moksha - Liberation from Samsára. To this mediaeval Vaişhravas added Bhakti (Devotion unto the Lord) as the fifth Puruşhartha. Manu advises all to strive for these energetically; 

etach chaturvidham vidyat Puruşhartha-prayojanam|

asya nityam anuşhthanam samyak kuryad atandritaḥ||

– Manu S.7.100

An advice endorsed by all Smruti-writers and Purana-compilers.

39. One may be defiled by great sins18 or subsidiary ones.19 But on hearing this divine Purāņa pertaining to sages and ascetics, one shall regain purity. 

18. Maha-pataka: 

Smruti-writers regard the commission of the following acts as very heinous crimes, viz., Murder of a Brāhmana, liquor-drinking, theft, adultery with one’s preceptor’s wife and complicity in these acts: 

Brahma-hatya, sura-panam steyam gurvånganagamaḥ| mahanti påtakanyahus tat-samsargaśh cha taiḥ saha ||

- Manu 11.54

Also vide Yåjñavalkya 3.227, Vishnu-Dharma Sutra 35. 

The rigour about samsarga (association) with a sinner is modified by later Nibandha-karas. (Kane-Hist. Dh. Shastra III.944). 

19. upa-patakas: 

Minor sins. Smrutis differ as to which are minor sins, and hence their lists differ in details. Manu and other writers give about 49 acts as minor sins. Most of them are anti-social in nature, e.g. abandoning one’s parents or preceptor, adultery or incest, selling of one’s wife or children, etc. The Smstis have provided different types of atonements (prayaśhchittas) for these sins. The prayashchittadhyaya is a common feature between Smrutis and many Puranas.

40. On reading a single chapter of this Purāņa one shall attain the benefit of the performance of a) horse-sacrifice.20 Similarly, on reading two chapters, one attains the spiritual rewards of performance of Rājasuya21 sacrifice. 

20. Vaji-medha of Ashva-medha:  

It is a sort of a Soma-yaga for absolute victory and only kings could perform it. It is the “king of sacrifices” as Satapatha Br. 13.2.2.1 puts it. Its spiritual description Om Uşha va ashvasya medhyasya siraḥ| etc. is very famous, but is a later sublimation. Originally, even in the time of RV., the horse was killed for the sacrifice. Hence its name ashva-medhe. But the orgy that was later associated with it in later Vedas, is absent in RV. It appears to be an Indo-European rite as Romans had their “October horse” similar in many details to ours. The Upanişhads have spiritualised sacrifices, of which the spiritualization of the horse-sacrifice is quoted above. It appears that since the Aśhvamedha of the Pandavas, this sacrifice was going out of vogue. Pali and Ardha Magadhi canons do not mention any Horse-sacrifice at the time of Buddha or Mahåvira. It is after the revival of Hinduism that Hindu kings like Puşhyamitra (180 B.C.), Våkåtaka Pravarasena I, etc. took fancy to perform this sacrifice. Muslim invasions from the 10th century became an effective check on the imperial sacrifices like Aśhvamedha and Rajasūya.

21. Räjasúya: 

A great sacrifice to be performed by a universal monarch (with the participation of tributary princes) at the time of his coronation, as a mark of his undisputed sovereignty rāja vai rāja-süyeneshtva bhavati as Satapatha puts it. It is described in details in the Vajasaneyi Samhita Adhyāya 9. kändikas 35 to Adhyâya 10. Kändikäs 30. Yudhishthira’s Rajasūya is described in Mbh. Sabhă Chs. 35-45 (In fact it starts with the expression of his desire for the great sacrifice fit to be performed by uncontested sovereigns Mbh. Sabha. 13.30). In it abhişhechaniya is the principal rite. In it the king is bathed with waters brought from seventeen sources in seventeen vessels of udumbara wood. It also fell in disuse. But curiously enough the Jain king Khårvela is credited to have performed a Räjasūya sacrifice (E.I. Vol. XX.79).

41-42. O Brahmins, by reading three chapters one attains the same merit as a man who takes bath in the waters of the Yamuna on the full-moon day in the month of Jyeșhtha with the moon in the constellation Mūla, who observes fast with great purity, at Mathura and who duly worships Krishņa. 

43-44. I shall explain (one thing more) very well. Even as I recount, listen well. A man who listens to ten chapters of this (Purāņa) with feelings of earnest devotion, shall attain to the region of Brahma and stay therein. He will be freed from sins accumulated in the course of ten thousand births. He shall be followed by a ten million members of his family, 

45-48a. No doubt or hesitation need be entertained in this matter that he will attain the final beatitude. This is more blessed than the most blessed. It is pre-eminently the best of all sanctifying things. It is meritorious and destructive of (the effects of) evil dreams. O Brahmins, this must be listened to, assiduously. A man of faith who reads at least a verse or even half of a verse is immediately absolved of heaps of great sins. Since this is the secret of all secrets, it must be narrated only to good men. This must be made to be read in front of Vişhnu, in the presence of Brahmins, in a holy place or shrine. 

48b-49a: One shall not narrate this excellent Purāņa to persons engaged in injuring the cause of Brāhmaṇas and to those persons who are religious-hypocrites like (proverbial) cranes (which are supposed to pretend meditation till a fish comes within their reach). 

49b-50. This, being the means to liberation from samsara, should be recounted to those who are devoted to the pious course of life and whose mind (ätman), with lust and other noxious qualities eschewed out, revels in the devotion to Vişhnu. For Vişhņu comprises within himself all gods and destroys the agonies and applications of those who remember him. 

51-52. He is favourably disposed towards his pious devotees, O Brahmaņas. He becomes pleased only with devotion and nothing else. A man is freed from sins if he glorifies or remembers Vişhnu’s name even without faith. He attains to the Eternal region (Vaikuntha) the unchanging region. Madhusūdana (the destroyer of the demon Madhu) is like the big forest conflagration unto the terrible jungle of worldly existence. 

53. He quickly destroys all the sins of those who remember him, O excellent ones. This excellent Puråņa which indicates that meaning and purpose should be listened to. 

53a. By listening to it or reading it one is able to annihilate all sins. 

53b-55. Only he who, with a devoted mind, is inclined to listen to this Puraņa, has really accomplished his objects in life (Kruta-krutya) and can be regarded as adept in understanding and interpreting all the scriptural precepts. O Brahmins, I consider that whatever merits are earned or austerities performed by him, are really fruitful. 

56. (Unless one has a fund of merits) it is not possible for him to have devout inclination towards listening to God’s stories or Puraņa. Those good men who are the benefactors of the universe, are engaged in stories about the Supreme Spirit. 

57a. The wicked or evil persons are exclusively devoted to sinful activities and are engaged in censure and quarrels. 

57b-58. O excellent Brahmins, the merits (if any) earned by those vilest of men who (i) attribute laudatory nature to Puranas (or) (ii) who allege that the Puråņas are merely laudatory passages (Artha-väda)22 become exhausted. (For the Purāņas are really the means of eradication of all binding actions. 

22. arthavada: 

It is a statement usually recommending a vidhi or ritual by stating the good arising from proper observance and evils befalling by its omission, and also adds historical instances to support its view. The Mimaṁsakas have been discussing this topic of arthavada ‘Declamatory texts’ for many generations. Thus Gadadhara in Shaktivada states that according to Prabhākara the Arthavada texts cannot be regarded as trustworthy. This view is accepted by NP. and hence its denunciation of those persons who regard Puranas as Arthavada. But on this question of reliability of artha-våda its trustworthy and useful character has been established (vide-Ganganath Jha — Purva-Mimámså in its sources. pp. 179-81. 

59. A person who speaks of Purāṇas as being arthavada, falls into hell.23 O excellent Brahmins, men duly pursue and attain other objects of worldly pleasure. 

23. Naraka: 

A place where retribution for sins is suffered. The number of such places is different. According to Shankara Br. Sutra 3.1.15, the bells are 7 in number. Manu 4.88-90 and Yåjñavalkya believe in 21 hells, but their names differ. Bb.P. 5.26 enumerates 28 hells. According to RV, 4.5.5. and 7.104.3, a hell is a subterrancan dark pit. Atharva Veda believes hell to be inhabited by ogresses and dissolute women. The list of sinners to be sent for a particular sin hell differs from Puråna to Puråņa, e.g. Pd.P. Svarga-khanda 34, Patala khanda 48, Vp.2.6.7.32 BV.P. Prakruti khanda ch.s 27 & 28. The descriptions in the Garuda, Markandeya (12.3-39) are terrible and are meant as deterrents against sinful acts.

60-61a. But persons who are deluded do not do the same for accomplishing the Puranas. O excellent Brahmins, Puranas must be listened to with great devout feelings by the person who desires to accumulate merits without strain (trouble or exertion). 

61b-62. Undoubtedly the sins incurred earlier by that person who feels inclined to listen to the Puranas are destroyed. Even while the Purāṇas exist, if a person, compelled by sins, feels drawn towards other gāthas (folk songs and fables) and is attached to them, he faces downfall. 

63. A man engaged in associating himself with the good, worshipping the deities, and narrating or listening to noble stories of God as well as in imparting beneficial instructions, goes to the highest region of Vişhņu. After death, he attains a brilliance comparable to that of Achyuta. 

64. Hence, O prominent Brāhmaṇas, listen to this holy meritorious Purāņa named after Närada. On hearing this, a man becomes free from old age, rebirth, etc. His mind becomes stabilised in Achyuta. 

65. The Purāņa is excellent and highly pre-eminent. It grants the desired boons. By its own lustre, it has sanctified all the worlds. By remembering the primordial Deity that bestows the cherished objects, a man attains the state of salvation. 

66. O Brahmins, he creates, protects and annihilates the universe by assuming different bodies of Brahma, Vişhņu and Isha. By contemplating in one’s mind that primordial Lord the transcendental Ruler, one attains liberation. 

67. He who is devoid of all such (varieties based on ignorance) and alternatives such as name, caste (birth), etc., who is the greatest among the great beings, who transcends the greatest, who is comprehensible only through the Vedānta and who reveals himself unto his devotees, is highly praised by all Puranas and Vedas. 

68. Hence, that Lord of the worlds, the cause of liberation, the Eternal, Slayer of Mura24 is competent to be worshipped. By remembering the great mystic secret, the cause of attainment of the Puruşharthas (objectives) a man crosses the ocean of worldly existence. 

Can we not take it as one sentence thus “Hence by remembering that Lord...whose worship is sufficiently efficacious...a man crosses... existence”? 

24. Murari: 

Mura was the name of demon in charge of protecting the border of king Bhaumăsura (Naraka) of Präg-jyotişhapura. He screened Bhaumăsura’s kingdom by planting 6000 nooses around that border. But Krişhņa cut them all with his discus Sudarsana and killed the deinon Mura (Mbh. Sabha. 38.29 ff). According to Bh.P. 10.59.4-11, Mura was a demon of five heads who feeling secure about the defence of Naraka’s capital, was deeply asleep in water. Krishna cut the wire-defence by his sword, roused the demon from sleep by blowing his conch and severed his heads by his discus Sudarśhana. Hence, he came to be known as Muråri. 

69. This should be recited only to righteous persons, the faithful ones and to ascetics devoid of passion, and to persons seeking salvation. 

70. It should be recited in a holy place, in good assembly, in the temples in sacred places and sacred spots (near the bank of a holy river or lake) and in the presence of the gods (or images of gods) and the Brahmins. 

71. Those who relate this excellent narrative in a place defiled with crumbs and other remnants of food are cooked in the terrible hell26 all the long while till the dissolution of the world. 

72. He who though infatuated, hypocrite and devoid of devotion, falsely pretends to listen to this Purāņa is also similarly cooked in the everlasting terrible hell. 

73-74. The man who carried on conversation with others in the middle of a holy discourse (about the Lord), goes to the terrible hell. Hence, O leading Brahmins the narrator and the listener should pay single-minded attention. This is the eternal path of righteousness. One without concentration of the mind does not understand anything. 

75. Hence, one shall imbibe the nectarine story of Hari with concentration of mind. How can a man of confused mind appreciate the holy story? 

76-78. What happiness is achieved in the world by a man of confused intellect and mind? Hence, one shall eschew all desires which are the cause of misery and meditate on Lord Vişhņu with the perfect concentration of the mind. If the eternal Lord Narayana is somehow remembered even by a sinful person, he shall undoubtedly be delighted. Fruitful indeed is the life of that man who entertains highest devotion to Lord Nārāyaṇa, the eternal Lord of the universe. Salvation is as if just on the palm of his hand within his reach. 

79. O excellent Brahmins, there is verily (absolutely) no doubt in this that the four objectives of human efforts, viz. Puruşhărthas of Virtue, Wealth, Love and Liberation are achieved by those who are devoutly attached to Hari.