05.068
धृतराष्ट्र उवाच॥
dhṛtarāṣṭra uvāca॥
[धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; उवाच (uvāca) - said;]
(Dhritarashtra said:)
Dhritarashtra spoke:
भूयो मे पुण्डरीकाक्षं सञ्जयाचक्ष्व पृच्छते। नामकर्मार्थवित्तात प्राप्नुयां पुरुषोत्तमम् ॥५-६८-१॥
bhūyo me puṇḍarīkākṣaṃ sañjayācakṣva pṛcchate। nāmakarmārthavittāta prāpnuyāṃ puruṣottamam ॥5-68-1॥
[भूयः (bhūyaḥ) - again; मे (me) - my; पुण्डरीकाक्षम् (puṇḍarīkākṣam) - lotus-eyed; सञ्जय (sañjaya) - Sanjaya; आचक्ष्व (ācakṣva) - tell; पृच्छते (pṛcchate) - asking; नाम (nāma) - name; कर्म (karma) - action; अर्थ (artha) - meaning; वित्तात् (vittāt) - from wealth; प्राप्नुयाम् (prāpnuyām) - may attain; पुरुषोत्तमम् (puruṣottamam) - the Supreme Person;]
(Again, my lotus-eyed Sanjaya, tell (me) asking, from name, action, meaning, and wealth, may (I) attain the Supreme Person.)
Once more, my lotus-eyed Sanjaya, please tell me, as I inquire, how one may attain the Supreme Person through name, action, meaning, and wealth.
सञ्जय उवाच॥
sañjaya uvāca॥
[सञ्जय (sañjaya) - Sanjaya; उवाच (uvāca) - said;]
(Sanjaya said:)
Sanjaya said:
श्रुतं मे तस्य देवस्य नामनिर्वचनं शुभम्। यावत्तत्राभिजानेऽहमप्रमेयो हि केशवः ॥५-६८-२॥
śrutaṃ me tasya devasya nāmanirvacanaṃ śubham। yāvattatrābhijāne'hamaprameyo hi keśavaḥ ॥5-68-2॥
[श्रुतं (śrutam) - heard; मे (me) - by me; तस्य (tasya) - of that; देवस्य (devasya) - of the god; नामनिर्वचनं (nāmanirvacanam) - name explanation; शुभम् (śubham) - auspicious; यावत् (yāvat) - as long as; तत्र (tatra) - there; अभिजाने (abhijāne) - I know; अहम् (aham) - I; अप्रमेयः (aprameyaḥ) - immeasurable; हि (hi) - indeed; केशवः (keśavaḥ) - Keśava;]
(Heard by me is the auspicious name explanation of that god. As long as I know there, indeed Keśava is immeasurable.)
I have heard the auspicious explanation of the name of that god. As far as I know, Keśava is indeed immeasurable.
वसनात्सर्वभूतानां वसुत्वाद्देवयोनितः। वासुदेवस्ततो वेद्यो वृषत्वाद्वृष्णिरुच्यते ॥५-६८-३॥
vasanātsarvabhūtānāṃ vasutvādevayonitaḥ। vāsudevastato vedyo vṛṣatvādvṛṣṇirucyate ॥5-68-3॥
[वसनात् (vasanāt) - from dwelling; सर्व (sarva) - all; भूतानां (bhūtānāṃ) - beings; वसुत्वात् (vasutvāt) - due to being the abode; देवयोनितः (devayonitaḥ) - origin of gods; वासुदेवः (vāsudevaḥ) - Vasudeva; ततः (tataḥ) - therefore; वेद्यः (vedyaḥ) - to be known; वृषत्वात् (vṛṣatvāt) - due to righteousness; वृष्णिः (vṛṣṇiḥ) - Vrishni; उच्यते (ucyate) - is called;]
(From dwelling in all beings, due to being the abode and origin of gods, therefore Vasudeva is to be known. Due to righteousness, he is called Vrishni.)
Vasudeva, who dwells in all beings and is the origin of gods, is to be known. He is called Vrishni due to his righteousness.
मौनाद्ध्यानाच्च योगाच्च विद्धि भारत माधवम्। सर्वतत्त्वलयाच्चैव मधुहा मधुसूदनः ॥५-६८-४॥
maunāddhyānācca yogācca viddhi bhārata mādhavam। sarvatattvalayāccaiva madhuha madhusūdanaḥ ॥5-68-4॥
[मौनात् (maunāt) - from silence; ध्यानात् (dhyānāt) - from meditation; च (ca) - and; योगात् (yogāt) - from yoga; च (ca) - and; विद्धि (viddhi) - know; भारत (bhārata) - O Bharata; माधवम् (mādhavam) - Madhava; सर्व (sarva) - all; तत्त्व (tattva) - principles; लयात् (layāt) - from dissolution; च (ca) - and; एव (eva) - indeed; मधुहा (madhuha) - destroyer of Madhu; मधुसूदनः (madhusūdanaḥ) - Madhusudana;]
(From silence, meditation, and yoga, know Madhava, O Bharata. Indeed, from the dissolution of all principles, the destroyer of Madhu, Madhusudana.)
O Bharata, understand that Madhava is realized through silence, meditation, and yoga. Indeed, Madhusudana, the destroyer of Madhu, emerges from the dissolution of all principles.
कृषिर्भूवाचकः शब्दो णश्च निर्वृतिवाचकः। कृष्णस्तद्भावयोगाच्च कृष्णो भवति शाश्वतः ॥५-६८-५॥
kṛṣirbhūvācakaḥ śabdo ṇaśca nirvṛtivācakaḥ। kṛṣṇastadbhāvayogācca kṛṣṇo bhavati śāśvataḥ ॥5-68-5॥
[कृषिः (kṛṣiḥ) - earth-indicating; भूवाचकः (bhūvācakaḥ) - word indicating; शब्दः (śabdaḥ) - sound; णः (ṇaḥ) - and; च (ca) - and; निर्वृतिवाचकः (nirvṛtivācakaḥ) - indicating bliss; कृष्णः (kṛṣṇaḥ) - Kṛṣṇa; तत् (tat) - that; भावयोगात् (bhāvayogāt) - by the combination of states; च (ca) - and; कृष्णः (kṛṣṇaḥ) - Kṛṣṇa; भवति (bhavati) - becomes; शाश्वतः (śāśvataḥ) - eternal;]
(The word 'kṛṣiḥ' indicates earth, and 'ṇaḥ' indicates bliss. By the combination of these states, Kṛṣṇa becomes eternal.)
The word 'kṛṣiḥ' signifies the earth, and 'ṇaḥ' signifies bliss. Through the combination of these meanings, Kṛṣṇa is understood to be eternal.
पुण्डरीकं परं धाम नित्यमक्षयमक्षरम्। तद्भावात्पुण्डरीकाक्षो दस्युत्रासाज्जनार्दनः ॥५-६८-६॥
puṇḍarīkaṃ paraṃ dhāma nityamakṣayam akṣaram। tadbhāvāt puṇḍarīkākṣo dasyutrāsāj janārdanaḥ ॥5-68-6॥
[पुण्डरीकं (puṇḍarīkaṃ) - lotus; परं (paraṃ) - supreme; धाम (dhāma) - abode; नित्यम् (nityam) - eternal; अक्षयम् (akṣayam) - imperishable; अक्षरम् (akṣaram) - immutable; तत् (tat) - that; भावात् (bhāvāt) - due to nature; पुण्डरीकाक्षः (puṇḍarīkākṣaḥ) - lotus-eyed; दस्युत्रासात् (dasyutrāsāt) - from fear of robbers; जनार्दनः (janārdanaḥ) - Janardana;]
(The lotus, supreme abode, eternal, imperishable, immutable. Due to that nature, the lotus-eyed Janardana from fear of robbers.)
The supreme abode is like a lotus, eternal, imperishable, and immutable. Because of this nature, Janardana, who is lotus-eyed, protects from the fear of robbers.
यतः सत्त्वं न च्यवते यच्च सत्त्वान्न हीयते। सत्त्वतः सात्वतस्तस्मादार्षभाद्वृषभेक्षणः ॥५-६८-७॥
yataḥ sattvaṃ na cyavate yacca sattvānna hīyate। sattvataḥ sātvatastasmādārṣabhādvṛṣabhekṣaṇaḥ ॥5-68-7॥
[यतः (yataḥ) - from whom; सत्त्वं (sattvaṃ) - existence; न (na) - not; च्यवते (cyavate) - departs; यच्च (yacca) - and which; सत्त्वान्न (sattvānna) - from existence; हीयते (hīyate) - diminishes; सत्त्वतः (sattvataḥ) - from the true being; सात्वतः (sātvataḥ) - of the Satvatas; तस्मात् (tasmāt) - therefore; आर्षभात् (ārṣabhāt) - from the bull; वृषभेक्षणः (vṛṣabhekṣaṇaḥ) - bull-eyed;]
(From whom existence does not depart and which does not diminish from existence; therefore, from the true being of the Satvatas, the bull-eyed one.)
The bull-eyed one, who is the true being of the Satvatas, is the source from whom existence does not depart and which does not diminish.
न जायते जनित्र्यां यदजस्तस्मादनीकजित्। देवानां स्वप्रकाशत्वाद्दमाद्दामोदरं विदुः ॥५-६८-८॥
na jāyate janitryāṃ yadajastasmādanīkajit। devānāṃ svaprakāśatvāddamāddāmodaraṃ viduḥ ॥5-68-8॥
[न (na) - not; जायते (jāyate) - is born; जनित्र्यां (janitryāṃ) - in the mother; यत् (yat) - which; अजः (ajaḥ) - unborn; तस्मात् (tasmāt) - therefore; अनीकजित् (anīkajit) - conqueror of armies; देवानां (devānāṃ) - of the gods; स्वप्रकाशत्वात् (svaprakāśatvāt) - due to self-illumination; दमात् (damāt) - from restraint; दामोदरं (dāmodaraṃ) - Dāmodara; विदुः (viduḥ) - they know;]
(The unborn, which is not born in the mother, therefore, the conqueror of armies, due to self-illumination of the gods, from restraint, they know Dāmodara.)
The unborn one, who is not born from a mother, is known as the conqueror of armies. Due to the self-illumination of the gods and through restraint, he is known as Dāmodara.
हर्षात्सौख्यात्सुखैश्वर्याद्धृषीकेशत्वमश्नुते। बाहुभ्यां रोदसी बिभ्रन्महाबाहुरिति स्मृतः ॥५-६८-९॥
harṣātsaukhyātsukhaiśvaryāddhṛṣīkeśatvamaśnute। bāhubhyāṃ rodasī bibhranmahābāhuriti smṛtaḥ ॥5-68-9॥
[हर्षात् (harṣāt) - from joy; सौख्यात् (saukhyāt) - from happiness; सुखैश्वर्यात् (sukhaiśvaryāt) - from the wealth of happiness; हृषीकेशत्वम् (hṛṣīkeśatvam) - the state of being Hrishikesha; अश्नुते (aśnute) - attains; बाहुभ्याम् (bāhubhyām) - with arms; रोदसी (rodasī) - the heavens and the earth; बिभ्रन् (bibhran) - bearing; महाबाहुः (mahābāhuḥ) - the mighty-armed; इति (iti) - thus; स्मृतः (smṛtaḥ) - is remembered;]
(From joy, happiness, and the wealth of happiness, one attains the state of being Hrishikesha. Bearing the heavens and the earth with his arms, he is remembered as the mighty-armed.)
Through joy, happiness, and the wealth of happiness, one becomes Hrishikesha. He is known as the mighty-armed for bearing the heavens and the earth with his arms.
अधो न क्षीयते जातु यस्मात्तस्मादधोक्षजः। नराणामयनाच्चापि तेन नारायणः स्मृतः ॥ पूरणात्सदनाच्चैव ततोऽसौ पुरुषोत्तमः ॥५-६८-१०॥
adho na kṣīyate jātu yasmāttasmādadhokṣajaḥ। narāṇāmayanāccāpi tena nārāyaṇaḥ smṛtaḥ ॥ pūraṇātsadanāccaiva tato'sau puruṣottamaḥ ॥5-68-10॥
[अधः (adhaḥ) - below; न (na) - not; क्षीयते (kṣīyate) - diminishes; जातु (jātu) - ever; यस्मात् (yasmāt) - because; तस्मात् (tasmāt) - therefore; अधोक्षजः (adhokṣajaḥ) - Adhokshaja; नराणाम् (narāṇām) - of men; अयनात् (ayanāt) - from the path; च (ca) - and; अपि (api) - also; तेन (tena) - by him; नारायणः (nārāyaṇaḥ) - Narayana; स्मृतः (smṛtaḥ) - is remembered; पूरणात् (pūraṇāt) - from the fulfillment; सदनात् (sadanāt) - from the abode; च (ca) - and; एव (eva) - indeed; ततः (tataḥ) - therefore; असौ (asau) - he; पुरुषोत्तमः (puruṣottamaḥ) - Purushottama;]
(Below never diminishes ever, therefore Adhokshaja. By the path of men also, by him Narayana is remembered. From the fulfillment and the abode indeed, therefore he is Purushottama.)
Adhokshaja is so called because he never diminishes below. He is remembered as Narayana because he is the path of men. He is known as Purushottama due to his fulfillment and abode.
असतश्च सतश्चैव सर्वस्य प्रभवाप्ययात्। सर्वस्य च सदा ज्ञानात्सर्वमेनं प्रचक्षते ॥५-६८-११॥
asataś ca sataś caiva sarvasya prabhavāpyayāt। sarvasya ca sadā jñānāt sarvam enaṃ pracakṣate ॥5-68-11॥
[असतश् (asataḥ) - of the unreal; च (ca) - and; सतश् (sataḥ) - of the real; च (ca) - and; एव (eva) - indeed; सर्वस्य (sarvasya) - of all; प्रभव (prabhava) - origin; अप्ययात् (apyayāt) - and dissolution; सर्वस्य (sarvasya) - of all; च (ca) - and; सदा (sadā) - always; ज्ञानात् (jñānāt) - from knowledge; सर्वम् (sarvam) - all; एनम् (enam) - this; प्रचक्षते (pracakṣate) - they declare;]
(Of the unreal and the real, indeed, from the origin and dissolution of all, and always from knowledge, they declare all this.)
"They declare that all this arises from the knowledge of both the real and the unreal, and from the origin and dissolution of everything."
सत्ये प्रतिष्ठितः कृष्णः सत्यमत्र प्रतिष्ठितम्। सत्यात्सत्यं च गोविन्दस्तस्मात्सत्योऽपि नामतः ॥५-६८-१२॥
satye pratiṣṭhitaḥ kṛṣṇaḥ satyam atra pratiṣṭhitam। satyāt satyaṃ ca govindas tasmāt satyo'pi nāmataḥ ॥5-68-12॥
[सत्ये (satye) - in truth; प्रतिष्ठितः (pratiṣṭhitaḥ) - established; कृष्णः (kṛṣṇaḥ) - Krishna; सत्यम् (satyam) - truth; अत्र (atra) - here; प्रतिष्ठितम् (pratiṣṭhitam) - established; सत्यात् (satyāt) - from truth; सत्यं (satyaṃ) - truth; च (ca) - and; गोविन्दः (govindaḥ) - Govinda; तस्मात् (tasmāt) - therefore; सत्यः (satyaḥ) - truthful; अपि (api) - also; नामतः (nāmataḥ) - by name;]
(Krishna is established in truth; truth is established here. From truth, Govinda is truth and therefore, he is also called truthful by name.)
Krishna is firmly established in truth, and truth is firmly established here. From truth comes truth, and thus Govinda is also known as truthful.
विष्णुर्विक्रमणादेव जयनाज्जिष्णुरुच्यते। शाश्वतत्वादनन्तश्च गोविन्दो वेदनाद्गवाम् ॥५-६८-१३॥
viṣṇurvikramaṇādeva jayanājjiṣṇurucyate। śāśvatatvādanantaśca govindo vedanādgavām ॥5-68-13॥
[विष्णुः (viṣṇuḥ) - Vishnu; विक्रमणात् (vikramaṇāt) - from the stride; एव (eva) - indeed; जयनात् (jayanāt) - from victory; जिष्णुः (jiṣṇuḥ) - conqueror; उच्यते (ucyate) - is called; शाश्वतत्वात् (śāśvatatvāt) - from eternity; अनन्तः (anantaḥ) - endless; च (ca) - and; गोविन्दः (govindaḥ) - Govinda; वेदनात् (vedanāt) - from knowledge; गवाम् (gavām) - of the cows;]
(Vishnu is called the conqueror due to his stride and victory. From eternity, he is endless and Govinda from the knowledge of the cows.)
Vishnu, known for his strides and victories, is called the conqueror. He is eternal and endless, known as Govinda for his profound knowledge.
अतत्त्वं कुरुते तत्त्वं तेन मोहयते प्रजाः। एवंविधो धर्मनित्यो भगवान्मुनिभिः सह ॥ आगन्ता हि महाबाहुरानृशंस्यार्थमच्युतः ॥५-६८-१४॥
atattvaṁ kurute tattvaṁ tena mohayate prajāḥ। evaṁvidho dharmanityo bhagavānmunibhiḥ saha ॥ āgantā hi mahābāhurānṛśaṁsyārthamacyutaḥ ॥5-68-14॥
[अतत्त्वं (atattvaṁ) - non-truth; कुरुते (kurute) - does; तत्त्वं (tattvaṁ) - truth; तेन (tena) - by that; मोहयते (mohayate) - deludes; प्रजाः (prajāḥ) - people; एवंविधः (evaṁvidhaḥ) - such; धर्मनित्यः (dharmanityaḥ) - eternally righteous; भगवान् (bhagavān) - the Lord; मुनिभिः (munibhiḥ) - with sages; सह (saha) - together; आगन्ता (āgantā) - will come; हि (hi) - indeed; महाबाहुः (mahābāhuḥ) - mighty-armed; आनृशंस्यार्थम् (ānṛśaṁsyārtham) - for the purpose of compassion; अच्युतः (acyutaḥ) - Acyuta (Krishna);]
(He does non-truth as truth, thereby deluding the people. Such is the eternally righteous Lord, together with the sages. Indeed, the mighty-armed Acyuta will come for the purpose of compassion.)
The Lord, who is eternally righteous and often acts in ways that may seem deceptive to delude the people, will come with the sages. Indeed, the mighty-armed Krishna (Acyuta) will arrive for the purpose of compassion.
