Canto IV - The Incarnation of the Four-formed God

Jaimini visits the Birds, and explaining the reason of his visit, puts them the four questions that perplexed him—After invoking Viṣṇu, Brahmā and Śiva, they explain the first question, why Viṣṇu, though devoid of qualities, is endued with humanity.

Mārkaṇḍeya spoke:

Thus those birds, the sons of Droṇa, became learned; and they dwell on the Vindhya mountain: visit them and ask them.

Jaimini, having heard this speech of the Ṛṣi Mārkaṇḍeya, went to the Vindhya mountain, where dwelt those righteous birds. And when Jaimini reached that mountain, he heard their voices as they were reading, and having heard filled with surprise, he reflected. ‘The brāhmans are readings observing the beauties of the various passages, regulating their breath, without any intermission, distinctly and without faults: wondrous is this, methinks, that Sarasvatī does not forsake these Muni’s sons, although they are born in the brute creation. One’s circle of relatives and a friend and whatever else is desired in one’s home—all that forsakes one and departs; Sarasvatī does not abandon one.’ Thinking even thus, he entered the mountain cave; and entering saw those dvijas standing on a ledge of the rock. Looking at them as they were reading, their faces free from blemish, he then addressed them all, with mingled sorrow and joy.

“Hail to you, O brāhmans! Know that I am Jaimini, a disciple of Vyāsa, who am come to you, being eager for learning. Verily he ye not angry; whereas ye, being cursed by your father, who was exceedingly wrathful, have been turned into birds, that was indeed altogether fate. In a family of immense wealth some intelligent members, it is said, were bom; when their wealth was lost, they were well comforted, O brāhmans, by Śabara. Men after giving to others become beggars themselves; and others, after killing men, have been killed themselves; and others, after having overthrown men, have been themselves overthrown;—those very men, through the decay of austerities. Thus I have very often seen opposites of this kind the world is constantly distressed by the destruction of existence and non-existence. At such thoughts as these in your minds, ye should not give way to sorrow: so much is invulnerability to sorrow and joy the fruit of knowledge.” Then they all did Jaimini honour, by giving him water for his feet, and the arghya offering; and they bowed to him, and questioned him with deep respect. Then all the birds addressed him, the disciple of Yyāsa, rich in austerities, as he sat at ease, resting himself, with his fatigue mitigated by the breeze from their wings.

The birds spoke:

“today has our birth become fruitful, and our lives have been well-lived, inasmuch as we see thy lotus-feet which are worthy to he praised by the gods. The blazing fire of our father’s anger, which continues in our bodies, has been quenched today by the water of the sight of thee, O brāhman. We trust that all is well in thy hermitage among the deer and birds, among the trees too, and the various kinds of creepers, shrubs, reeds, and grasses. Or perhaps we though respectful have not spoken this fittingly? Whence can evil befall those who have met with thee? And here, shew us favour, tell us the cause of thy visit; union with thee, as with the gods, is great prosperity; by whom, powerful for our good fortune, hast thou been brought to our view?”

Jaimini spoke:

“Let the reason be heard, O brāhmans, why I have come here to the Vindhya mountain’s delightful cave, which is sprinkled with drops of water from the river Narmadā. At first I questioned the great Muni Mārkaṇḍeya, a scion of Bhṛgu’s race, since I found difficulties in connexion with the Mahābhārata. And he, when asked by me, replied, ‘Droṇa’s high-souled sons are living on the mighty Vindhya mountain; they will declare the full meaning to thee.’ And I, impelled by his speech, have come to this great mountain: therefore hear me fully; having heard, deign to give an explanation.”

The birds spoke:

“The matter being one specially known to us, we will declare it; listen then, free from distrust; why should we not tell thee that of which our intellects are cognizant? For even in the four Vedas, for in the Dharma-śastras also, and in all the Aṅgas and whatever else is conformable to the Vedas— in these does our intellect range, O best of brāhmans; but nevertheless we are not able to give a promise. Therefore declare fearlessly what is doubtful in the Mahābhārata; we will declare it to thee, O thou who art wise in the law; if not there will be bewilderment.”

Jaimini spoke:

“Hear, O ye pure ones! the matters in connexion with the Mahābhārata, which are doubtful to me here; having heard, deign to explain them. Why is Janārdana Vāsudeva, who is the support of everything and the cause of all causes, although devoid of qualities, endued with humanity? And why was Drupada’s daughter Kṛṣṇa the common wife of the five sons of Pāṇḍu? On this point there is very great perplexity. Why did the mighty Baladeva Halāyudha expiate his brahmanicide by engaging in a pilgrimage? And how was it that the unmarried heroic high-souled sons of Draupadī, whose protector was Pāṇḍu, were slain, as if they had no protector? Let all these doubtful points in connexion with the Mahābhārata be explained to me; that I having attained my object, may return to my hermitage in comfort.”

The birds spoke:

“Having paid adoration to Viṣṇu, the lord of the gods, the pre-eminent, the universal soul, the immeasurable, the eternal, and the changeless; to him who subsists in four forms, possessed of the three qualities, and devoid of qualities, the most choice, the most venerable, the most excellent, and the immortal; to him than whom there is nothing more minute, than whom there is nothing more immense, by whom—the unborn one, the beginning of the worlds—this universe is permeated,—this universe which, characterized by appearance and disappearance, by visibility and invisibility, has, men say, been created and also been destroyed in the end: and having paid adoration with profound meditation to Brahmā, the creator, who purifies the three worlds with his mouths as he utters the Ṛc and Sāma hymns: also having prostrated ourselves before the lord, conquered by one of whose arrows the bands of the Asuras do not interrupt the sacrifices of the sacrificers: we will declare the whole doctrine of Vyāsa, who was wonderful in his actions, by whom, in delivering the Mahābhārata, justice and the other virtues were made manifest.

“The waters were called Nāra by Munis conversant with truth; they were originally his place of movement^[1]; hence he is called Nārāyaṇa. The adorable god, the lord Nārāyaṇa, pervading all things, lives, O brahman, in a quadruple form: he is possessed as well as devoid of attributes. His first form is inscrutable; the wise behold it bright; it is covered with garlands of flame; it is the acme of perfection to devotees; it is both far and it is near; it is to be understood as transcending attributes; when called Vāsudeva, it is seen devoid of egoism; its shape, colour, etc., are not real but imaginary; it is indeed always pure; it is the sole form of pre-eminence. His second form, called Śeṣa, supports the earth below with its head; it is described as being characterized by the quality of darkness; it belongs to the brute creation. His third form is active, and devoted to the preservation of creatures; it is to be considered as consisting chiefly of the quality of goodness; it is the fashioner of virtue. His fourth form abides in water; it lies on a serpent as its bed; its attribute is passion; and it is always indeed active.

“The third form of Viṣṇu, which is assiduously intent on the preservation of creatures, always maintains righteousness on the earth. It destroys the haughty Asuras, the exterminators of righteousness; it protects the gods, and holy men, who are devoted to the preservation of righteousness. Whensoever, O Jaimini, the wane of righteousness occurs and the rise of iniquity, then it creates itself. Having formerly become existent, as a wild boar it repelled the water with its snout, and lifted out the earth like a lotus with one of its tushes. Having taken the form of the man-lion, it slew Hiraṇyakaśipu, and destroyed Vipracitti and other Dānavas. I cannot now enumerate its other incarnations, those of the dwarf, etc.: his recent incarnation here was this one in Mathurā. Thus that form, which is characterized by goodness, becomes incarnate; and it is designated Pradyumna; it is occupied in the work of preservation. And ever by Vāsudeva’s will, it exists in divine form, human form, and brute form, and partakes of their several natures.

“Thus this has been declared to thee, how that the lord Viṣṇu, though all-successful, assumed human form. Hear again the sequel thereof.”

Footnotes and references:

[1]:

Ayana