07.172
सञ्जय उवाच॥
Sanjaya said:
तत्प्रभग्नं बलं दृष्ट्वा कुन्तीपुत्रो धनञ्जयः। न्यवारयदमेयात्मा द्रोणपुत्रवधेप्सया ॥७-१७२-१॥
Upon witnessing the shattered forces, Dhananjaya, the son of Kunti, with his immeasurable spirit, restrained himself with the intent to kill the son of Drona.
ततस्ते सैनिका राजन्नैव तत्रावतस्थिरे। संस्थाप्यमाना यत्नेन गोविन्देनार्जुनेन च ॥७-१७२-२॥
Then, O king, those soldiers did not stay there as they were being strategically positioned by Govinda and Arjuna with great effort.
एक एव तु बीभत्सुः सोमकावयवैः सह। मत्स्यैरन्यैश्च सन्धाय कौरवैः संन्यवर्तत ॥७-१७२-३॥
Bibhatsu (Arjuna) alone, along with the Somakas, Matsyas, and other allies, engaged in battle against the Kauravas.
ततो द्रुतमतिक्रम्य सिंहलाङ्गूलकेतनम्। सव्यसाची महेष्वासमश्वत्थामानमब्रवीत् ॥७-१७२-४॥
Then Arjuna, the great archer, swiftly passed by the one with the lion-tailed banner and spoke to Aśvatthāmā.
या शक्तिर्यच्च ते वीर्यं यज्ज्ञानं यच्च पौरुषम्। धार्तराष्ट्रेषु या प्रीतिः प्रद्वेषोऽस्मासु यश्च ते ॥ यच्च भूयोऽस्ति तेजस्तत्परमं मम दर्शय ॥७-१७२-५॥
Show me the supreme power, valor, knowledge, and manliness you possess, along with the affection among the sons of Dhritarashtra and the enmity towards us, and whatever more brilliance you have.
स एव द्रोणहन्ता ते दर्पं भेत्स्यति पार्षतः। कालानलसमप्रख्यो द्विषतामन्तको युधि ॥ समासादय पाञ्चाल्यं मां चापि सहकेशवम् ॥७-१७२-६॥
He, the slayer of Drona, will indeed shatter your pride, the son of Prishata, like the fire of time, the destroyer of enemies in battle. Approach the Panchala prince, along with me and Keshava.
धृतराष्ट्र उवाच॥
Dhritarashtra said:
आचार्यपुत्रो मानार्हो बलवांश्चापि सञ्जय। प्रीतिर्धनञ्जये चास्य प्रियश्चापि स वासवेः ॥७-१७२-७॥
Sanjaya, the son of the teacher, who is worthy of respect and strong, has affection for Dhananjaya and is dear to Vasava (Indra).
न भूतपूर्वं बीभत्सोर्वाक्यं परुषमीदृशम्। अथ कस्मात्स कौन्तेयः सखायं रूक्षमब्रवीत् ॥७-१७२-८॥
Bibhatsu had never spoken such harsh words before. So why did Arjuna, the son of Kunti, speak so roughly to his friend?
सञ्जय उवाच॥
Sanjaya said:
युवराजे हते चैव वृद्धक्षत्रे च पौरवे। इष्वस्त्रविधिसम्पन्ने मालवे च सुदर्शने ॥७-१७२-९॥
The young prince was killed, as well as the old Kshatriya and the descendant of Puru, all of whom were skilled in archery, in Malava and Sudarshana.
धृष्टद्युम्ने सात्यकौ च भीमे चापि पराजिते। युधिष्ठिरस्य तैर्वाक्यैर्मर्मण्यपि च घट्टिते ॥७-१७२-१०॥
Dhṛṣṭadyumna, Sātyaki, and Bhīma were defeated, and Yudhiṣṭhira was deeply affected by their words.
अन्तर्भेदे च सञ्जाते दुःखं संस्मृत्य च प्रभो। अभूतपूर्वो बीभत्सोर्दुःखान्मन्युरजायत ॥७-१७२-११॥
O lord, as the internal division and sorrow arose, remembering the unprecedented disgust, anger emerged from the sorrow.
तस्मादनर्हमश्लीलमप्रियं द्रौणिमुक्तवान्। मान्यमाचार्यतनयं रूक्षं कापुरुषो यथा ॥७-१७२-१२॥
Therefore, like a coward, he spoke unworthy, indecent, and unpleasant words to the respectable son of the teacher, Drona's son, in a harsh manner.
एवमुक्तः श्वसन्क्रोधान्महेष्वासतमो नृप। पार्थेन परुषं वाक्यं सर्वमर्मघ्नया गिरा ॥ द्रौणिश्चुकोप पार्थाय कृष्णाय च विशेषतः ॥७-१७२-१३॥
Thus addressed, the greatest archer king, breathing heavily in anger, was spoken to harshly by Arjuna with words that pierced all vital parts. Aśvatthāmā became especially angry towards Arjuna and Krishna.
स तु यत्तो रथे स्थित्वा वार्युपस्पृश्य वीर्यवान्। देवैरपि सुदुर्धर्षमस्त्रमाग्नेयमाददे ॥७-१७२-१४॥
He, being prepared and standing on the chariot, touched water and took the Agneya weapon, which is very difficult to resist even by the gods.
दृश्यादृश्यानरिगणानुद्दिश्याचार्यनन्दनः। सोऽभिमन्त्र्य शरं दीप्तं विधूममिव पावकम् ॥ सर्वतः क्रोधमाविश्य चिक्षेप परवीरहा ॥७-१७२-१५॥
The son of the teacher, aiming at both visible and invisible groups of enemies, enchanted a blazing arrow that resembled a smokeless fire. Filled with anger from all sides, he hurled it, destroying the enemy heroes.
ततस्तुमुलमाकाशे शरवर्षमजायत। ववुश्च शिशिरा वाताः सूर्यो नैव तताप च ॥७-१७२-१६॥
Then, a tumultuous shower of arrows arose in the sky. Cool winds blew, and the sun did not scorch.
चुक्रुशुर्दानवाश्चापि दिक्षु सर्वासु भैरवम्। रुधिरं चापि वर्षन्तो विनेदुस्तोयदाम्बरे ॥७-१७२-१७॥
The demons cried out in terror in all directions, raining blood, and roared like clouds in the sky.
पक्षिणः पशवो गावो मुनयश्चापि सुव्रताः। परमं प्रयतात्मानो न शान्तिमुपलेभिरे ॥७-१७२-१८॥
Even the birds, animals, cows, and sages of good vows, who were supremely self-controlled, could not find peace.
भ्रान्तसर्वमहाभूतमावर्जितदिवाकरम्। त्रैलोक्यमभिसन्तप्तं ज्वराविष्टमिवातुरम् ॥७-१७२-१९॥
The entire universe, with all its great elements, seemed confused and bent towards the sun, as if the three worlds were fever-stricken and afflicted.
शरतेजोऽभिसन्तप्ता नागा भूमिशयास्तथा। निःश्वसन्तः समुत्पेतुस्तेजो घोरं मुमुक्षवः ॥७-१७२-२०॥
Scorched by the autumnal heat, the serpents lying on the ground began to rise with a terrible energy, seeking to free themselves.
जलजानि च सत्त्वानि दह्यमानानि भारत। न शान्तिमुपजग्मुर्हि तप्यमानैर्जलाशयैः ॥७-१७२-२१॥
O Bharata, the water-born creatures and beings, being scorched by the heated reservoirs, did not find peace.
दिशः खं प्रदिशश्चैव भुवं च शरवृष्टयः। उच्चावचा निपेतुर्वै गरुडानिलरंहसः ॥७-१७२-२२॥
Showers of arrows fell everywhere, in all directions, from the sky to the earth, with the speed and force of Garuda's wind.
तैः शरैर्द्रोणपुत्रस्य वज्रवेगसमाहितैः। प्रदग्धाः शत्रवः पेतुरग्निदग्धा इव द्रुमाः ॥७-१७२-२३॥
The enemies, struck by the arrows of Droṇa's son that moved with the speed of a thunderbolt, fell as if they were trees consumed by fire.
दह्यमाना महानागाः पेतुरुर्व्यां समन्ततः। नदन्तो भैरवान्नादाञ्जलदोपमनिस्वनान् ॥७-१७२-२४॥
The great serpents, engulfed in flames, fell to the earth all around, emitting terrifying roars that echoed like thunderous clouds.
अपरे प्रद्रुतास्तत्र दह्यमाना महागजाः। त्रेसुस्तथापरे घोरे वने दावाग्निसंवृताः ॥७-१७२-२५॥
Some of the great elephants fled there, being burned, while others trembled in fear, surrounded by the terrible forest fire.
द्रुमाणां शिखराणीव दावदग्धानि मारिष। अश्ववृन्दान्यदृश्यन्त रथवृन्दानि चाभिभो ॥ अपतन्त रथौघाश्च तत्र तत्र सहस्रशः ॥७-१७२-२६॥
O dear, it was like the peaks of trees burnt by a forest fire; groups of horses and chariots were seen, O lord. Streams of chariots were falling everywhere in thousands.
तत्सैन्यं भगवानग्निर्ददाह युधि भारत। युगान्ते सर्वभूतानि संवर्तक इवानलः ॥७-१७२-२७॥
O Bharata, the divine Agni burned that army in battle, just as the destructive fire consumes all beings at the end of an age.
दृष्ट्वा तु पाण्डवीं सेनां दह्यमानां महाहवे। प्रहृष्टास्तावका राजन्सिंहनादान्विनेदिरे ॥७-१७२-२८॥
Upon witnessing the Pandavas' army being overwhelmed in the great battle, your soldiers, O king, joyfully roared like lions.
ततस्तूर्यसहस्राणि नानालिङ्गानि भारत। तूर्णमाजघ्निरे हृष्टास्तावका जितकाशिनः ॥७-१७२-२९॥
Then, O Bharata, thousands of various musical instruments were quickly sounded by your joyful and victorious men.
कृत्स्ना ह्यक्षौहिणी राजन्सव्यसाची च पाण्डवः। तमसा संवृते लोके नादृश्यत महाहवे ॥७-१७२-३०॥
O king, the entire army and Arjuna, the son of Pandu, were not visible in the world shrouded by darkness during the great battle.
नैव नस्तादृशं राजन्दृष्टपूर्वं न च श्रुतम्। यादृशं द्रोणपुत्रेण सृष्टमस्त्रममर्षिणा ॥७-१७२-३१॥
O king, we have neither seen nor heard of such a weapon before, as the one created by the angry son of Drona.
अर्जुनस्तु महाराज ब्राह्ममस्त्रमुदैरयत्। सर्वास्त्रप्रतिघाताय विहितं पद्मयोनिना ॥७-१७२-३२॥
Arjuna, however, O great king, released the Brahma weapon to counteract all other weapons, as arranged by Brahma, the lotus-born.
ततो मुहूर्तादिव तत्तमो व्युपशशाम ह। प्रववौ चानिलः शीतो दिशश्च विमलाभवन् ॥७-१७२-३३॥
Then, after a moment, it seemed as if the darkness subsided. A cool breeze blew, and the directions became clear and bright.
तत्राद्भुतमपश्याम कृत्स्नामक्षौहिणीं हताम्। अनभिज्ञेयरूपां च प्रदग्धामस्त्रमायया ॥७-१७२-३४॥
There, we witnessed a marvelous sight: the entire army was destroyed, appearing in an unfamiliar form, and was consumed by the illusion of a weapon.
ततो वीरौ महेष्वासौ विमुक्तौ केशवार्जुनौ। सहितौ सम्प्रदृश्येतां नभसीव तमोनुदौ ॥७-१७२-३५॥
Then the two great warriors, Keshava and Arjuna, appeared together in the sky, like two luminaries dispelling darkness.
सपताकध्वजहयः सानुकर्षवरायुधः। प्रबभौ स रथो मुक्तस्तावकानां भयङ्करः ॥७-१७२-३६॥
The chariot, adorned with banners and flags, drawn by horses and equipped with excellent weapons, shone brightly as it was released, striking terror into your people.
ततः किलकिलाशब्दः शङ्खभेरीरवैः सह। पाण्डवानां प्रहृष्टानां क्षणेन समजायत ॥७-१७२-३७॥
Then, in a moment, the elated Pandavas were surrounded by the clamorous sounds of conches and drums.
हताविति तयोरासीत्सेनयोरुभयोर्मतिः। तरसाभ्यागतौ दृष्ट्वा विमुक्तौ केशवार्जुनौ ॥७-१७२-३८॥
The armies on both sides thought that the two were killed. However, upon seeing Keshava and Arjuna arrive quickly, they were relieved.
तावक्षतौ प्रमुदितौ दध्मतुर्वारिजोत्तमौ। दृष्ट्वा प्रमुदितान्पार्थांस्त्वदीया व्यथिताभवन् ॥७-१७२-३९॥
They, unharmed and joyful, blew their excellent conch shells. Upon seeing the joyful sons of Pritha, your people became distressed.
विमुक्तौ च महात्मानौ दृष्ट्वा द्रौणिः सुदुःखितः। मुहूर्तं चिन्तयामास किं त्वेतदिति मारिष ॥७-१७२-४०॥
Seeing the great souls liberated, Drona's son was deeply saddened and pondered for a moment, 'But what is this, O lord?'
चिन्तयित्वा तु राजेन्द्र ध्यानशोकपरायणः। निःश्वसन्दीर्घमुष्णं च विमनाश्चाभवत्तदा ॥७-१७२-४१॥
But having contemplated, O King, he became absorbed in meditation and grief, sighing deeply and warmly, and thus became disheartened.
ततो द्रौणिर्धनुर्न्यस्य रथात्प्रस्कन्द्य वेगितः। धिग्धिक्सर्वमिदं मिथ्येत्युक्त्वा सम्प्राद्रवद्रणात् ॥७-१७२-४२॥
Then Aśvatthāmā, overwhelmed by the falsehood of the situation, placed his bow down and swiftly jumped from his chariot, exclaiming "Shame, shame on all this!" and fled the battlefield.
ततः स्निग्धाम्बुदाभासं वेदव्यासमकल्मषम्। आवासं च सरस्वत्याः स वै व्यासं ददर्श ह ॥७-१७२-४३॥
Then he saw Vyasa, who appeared gentle and pure like a cloud, and was indeed the abode of Sarasvati.
तं द्रौणिरग्रतो दृष्ट्वा स्थितं कुरुकुलोद्वह। सन्नकण्ठोऽब्रवीद्वाक्यमभिवाद्य सुदीनवत् ॥७-१७२-४४॥
Aśvatthāmā, upon seeing him standing in front, addressed him with a choked voice, very humbly, after offering his salutations, O scion of the Kuru family.
भो भो माया यदृच्छा वा न विद्मः किमिदं भवेत्। अस्त्रं त्विदं कथं मिथ्या मम कश्च व्यतिक्रमः ॥७-१७२-४५॥
"O illusion, spontaneous or not, we do not know what this may be. But how can this weapon be false? Is there any transgression of mine?"
अधरोत्तरमेतद्वा लोकानां वा पराभवः। यदिमौ जीवतः कृष्णौ कालो हि दुरतिक्रमः ॥७-१७२-४६॥
This represents the ultimate defeat of the worlds, or if Kṛṣṇa and time are alive, they are truly insurmountable.
नासुरामरगन्धर्वा न पिशाचा न राक्षसाः। न सर्पयक्षपतगा न मनुष्याः कथञ्चन ॥७-१७२-४७॥
Neither demons, nor gods, nor celestial musicians, nor goblins, nor ogres; neither serpents, nor yakshas, nor birds, nor humans can in any way.
उत्सहन्तेऽन्यथा कर्तुमेतदस्त्रं मयेरितम्। तदिदं केवलं हत्वा युक्तामक्षौहिणीं ज्वलत् ॥७-१७२-४८॥
They are capable of using this weapon sent by me in another way. This army, equipped and burning, can only be destroyed by it.
केनेमौ मर्त्यधर्माणौ नावधीत्केशवार्जुनौ। एतत्प्रब्रूहि भगवन्मया पृष्टो यथातथम् ॥७-१७२-४९॥
"Who is it that spared these two, Keśava and Arjuna, who are subject to human laws? Please, O Lord, tell me this exactly as I have asked."
व्यास उवाच॥
Vyasa said:
महान्तमेतमर्थं मां यं त्वं पृच्छसि विस्मयात्। तत्प्रवक्ष्यामि ते सर्वं समाधाय मनः शृणु ॥७-१७२-५०॥
You have asked me with wonder about this great meaning. I will explain everything to you; compose your mind and listen.
योऽसौ नारायणो नाम पूर्वेषामपि पूर्वजः। अजायत च कार्यार्थं पुत्रो धर्मस्य विश्वकृत् ॥७-१७२-५१॥
"He who is called Narayana, the primeval ancestor, was born as the son of Dharma to fulfill a purpose, as the creator of the universe."
स तपस्तीव्रमातस्थे मैनाकं गिरिमास्थितः। ऊर्ध्वबाहुर्महातेजा ज्वलनादित्यसंनिभः ॥७-१७२-५२॥
He performed intense penance on the Mainaka mountain, standing with arms raised, shining brightly like fire and the sun.
षष्टिं वर्षसहस्राणि तावन्त्येव शतानि च। अशोषयत्तदात्मानं वायुभक्षोऽम्बुजेक्षणः ॥७-१७२-५३॥
The lotus-eyed being, who subsisted on air, dried himself up for sixty thousand years and that many hundreds.
अथापरं तपस्तप्त्वा द्विस्ततोऽन्यत्पुनर्महत्। द्यावापृथिव्योर्विवरं तेजसा समपूरयत् ॥७-१७२-५४॥
Then, after performing penance twice, another great being filled the gap between heaven and earth with his brilliance.
स तेन तपसा तात ब्रह्मभूतो यदाभवत्। ततो विश्वेश्वरं योनिं विश्वस्य जगतः पतिम् ॥७-१७२-५५॥
Through his penance, dear one, he attained the state of Brahman. Thereafter, he became the lord of the universe, the origin of all creation, the master of the world.
ददर्श भृशदुर्दर्शं सर्वदेवैरपीश्वरम्। अणीयसामणीयांसं बृहद्भ्यश्च बृहत्तरम् ॥७-१७२-५६॥
He beheld the lord, who was extremely difficult to perceive even by all the gods, being subtler than the subtlest and yet greater than the greatest.
रुद्रमीशानमृषभं चेकितानमजं परम्। गच्छतस्तिष्ठतो वापि सर्वभूतहृदि स्थितम् ॥७-१७२-५७॥
Rudra, the lord and the bull, who is aware and supreme, is present whether moving or standing, in the heart of all beings.
दुर्वारणं दुर्दृशं तिग्ममन्युं; महात्मानं सर्वहरं प्रचेतसम्। दिव्यं चापमिषुधी चाददानं; हिरण्यवर्माणमनन्तवीर्यम् ॥७-१७२-५८॥
He is irresistible, terrible to behold, and fierce in anger; a great-souled being who destroys everything and is wise. He holds a divine bow and quiver, is golden-armored, and possesses infinite valor.
पिनाकिनं वज्रिणं दीप्तशूलं; परश्वधिं गदिनं स्वायतासिम्। सुभ्रुं जटामण्डलचन्द्रमौलिं; व्याघ्राजिनं परिघं दण्डपाणिम् ॥७-१७२-५९॥
The one who holds the bow Pinaka, the thunderbolt, and a blazing spear; carries an axe, a mace, and a long sword. He is beautiful-browed, with matted hair and the moon on his head; wears a tiger-skin, and carries a club and a staff.
शुभाङ्गदं नागयज्ञोपवीतिं; विश्वैर्गणैः शोभितं भूतसङ्घैः। एकीभूतं तपसां संनिधानं; वयोतिगैः सुष्टुतमिष्टवाग्भिः ॥७-१७२-६०॥
Wearing an auspicious armlet and a serpent-sacrifice-thread, adorned by all groups and assemblies of beings, he stands united as the abode of penances, praised by those who have transcended age with well-praised and desired words.
जलं दिवं खं क्षितिं चन्द्रसूर्यौ; तथा वाय्वग्नी प्रतिमानं जगच्च। नालं द्रष्टुं यमजं भिन्नवृत्ता; ब्रह्मद्विषघ्नममृतस्य योनिम् ॥७-१७२-६१॥
The elements like water, sky, ether, earth, moon, and sun, along with wind and fire, represent the universe. It is beyond comprehension to perceive the one born of Yama, who is of a different nature, the destroyer of Brahma's enemies, and the source of immortality.
यं पश्यन्ति ब्राह्मणाः साधुवृत्ताः; क्षीणे पापे मनसा ये विशोकाः। स तन्निष्ठस्तपसा धर्ममीड्यं; तद्भक्त्या वै विश्वरूपं ददर्श ॥ दृष्ट्वा चैनं वाङ्मनोबुद्धिदेहैः; संहृष्टात्मा मुमुदे देवदेवम् ॥७-१७२-६२॥
The Brahmins of noble conduct, who are free from sorrow with a mind purified of sin, see Him. He, devoted to that, through penance, beheld the praiseworthy dharma and, with true devotion, saw the universal form. Upon seeing this, with his speech, mind, intellect, and body, his soul filled with joy, he rejoiced in the Lord of lords.
अक्षमालापरिक्षिप्तं ज्योतिषां परमं निधिम्। ततो नारायणो दृष्ट्वा ववन्दे विश्वसम्भवम् ॥७-१७२-६३॥
Narayana, upon seeing the supreme treasure surrounded by a rosary, bowed to the origin of the universe, acknowledging its divine presence.
वरदं पृथुचार्वङ्ग्या पार्वत्या सहितं प्रभुम्। अजमीशानमव्यग्रं कारणात्मानमच्युतम् ॥७-१७२-६४॥
The lord, who grants boons and possesses broad and beautiful limbs, is together with Pārvatī. He is the unborn and unperturbed lord, the cause of all, and the infallible one.
अभिवाद्याथ रुद्राय सद्योऽन्धकनिपातिने। पद्माक्षस्तं विरूपाक्षमभितुष्टाव भक्तिमान् ॥७-१७२-६५॥
Then, having saluted, Padmākṣa, with devotion, immediately praised Rudra, known as Virūpākṣa, the slayer of Andhaka.
त्वत्सम्भूता भूतकृतो वरेण्य; गोप्तारोऽद्य भुवनं पूर्वदेवाः। आविश्येमां धरणीं येऽभ्यरक्ष; न्पुरा पुराणां तव देव सृष्टिम् ॥७-१७२-६६॥
The ancient gods, born from you and creators of beings, are worthy of worship and protectors of the world today. Having entered this earth, they once protected your ancient creation, O god.
सुरासुरान्नागरक्षःपिशाचा; न्नरान्सुपर्णानथ गन्धर्वयक्षान्। पृथग्विधान्भूतसङ्घांश्च विश्वां; स्त्वत्सम्भूतान्विद्म सर्वांस्तथैव ॥ ऐन्द्रं याम्यं वारुणं वैत्तपाल्यं; मैत्रं त्वाष्ट्रं कर्म सौम्यं च तुभ्यम् ॥७-१७२-६७॥
We recognize all the diverse beings, including gods, demons, serpents, protectors, goblins, humans, birds, celestial musicians, and nature spirits, as originating from you. Similarly, actions related to deities like Indra, Yama, Varuna, Vaittapala, Mitra, and Tvashta are also attributed to you.
रूपं ज्योतिः शब्द आकाशवायुः; स्पर्शः स्वाद्यं सलिलं गन्ध उर्वी। कामो ब्रह्मा ब्रह्म च ब्राह्मणाश्च; त्वत्सम्भूतं स्थास्नु चरिष्णु चेदम् ॥७-१७२-६८॥
Form, light, sound, ether, air, touch, taste, water, smell, and earth are all born from you. Desire, Brahma, the Vedas, and the Brahmanas, both the immovable and movable, all originate from you.
अद्भ्यः स्तोका यान्ति यथा पृथक्त्वं; ताभिश्चैक्यं सङ्क्षये यान्ति भूयः। एवं विद्वान्प्रभवं चाप्ययं च; हित्वा भूतानां तत्र सायुज्यमेति ॥७-१७२-६९॥
Just as drops of water separate and then unite again in dissolution, so does the wise person, by abandoning the origin and the existence of beings, attain union there.
दिव्यावृतौ मानसौ द्वौ सुपर्णा; ववाक्षाखः पिप्पलः सप्त गोपाः। दशाप्यन्ये ये पुरं धारयन्ति; त्वया सृष्टास्ते हि तेभ्यः परस्त्वम् ॥ भूतं भव्यं भविता चाप्यधृष्यं; त्वत्सम्भूता भुवनानीह विश्वा ॥७-१७२-७०॥
The two divine beings, mental and well-winged, with branches like the pippala tree, are the seven protectors. Ten others also support the city; they are created by you and are indeed beyond them. The past, future, and what will be, are invincible; all worlds here are born from you.
भक्तं च मां भजमानं भजस्व; मा रीरिषो मामहिताहितेन। आत्मानं त्वामात्मनोऽनन्यभावो; विद्वानेवं गच्छति ब्रह्म शुक्रम् ॥७-१७२-७१॥
"Devotedly worship me and do not desire to harm me. With undivided devotion, the wise one thus reaches the pure Brahman."
अस्तौषं त्वां तव संमानमिच्छ; न्विचिन्वन्वै सवृषं देववर्य। सुदुर्लभान्देहि वरान्ममेष्टा; नभिष्टुतः प्रतिकार्षीश्च मा माम् ॥७-१७२-७२॥
I have praised you, seeking your honor and desiring the mighty, O best of gods. Please grant me the rare and desired boons, praised in heaven, and fulfill them without fail.
तस्मै वरानचिन्त्यात्मा नीलकण्ठः पिनाकधृक्। अर्हते देवमुख्याय प्रायच्छदृषिसंस्तुतः ॥७-१७२-७३॥
To the worthy chief among gods, the blue-throated and inconceivable-natured wielder of the bow Pinaka, praised by sages, gave boons.
नीलकण्ठ उवाच॥
Nīlakaṇṭha said:
मत्प्रसादान्मनुष्येषु देवगन्धर्वयोनिषु। अप्रमेयबलात्मा त्वं नारायण भविष्यसि ॥७-१७२-७४॥
Through my grace, you shall be born as Narayana, possessing immeasurable strength, among humans, gods, and celestial musicians.
न च त्वा प्रसहिष्यन्ति देवासुरमहोरगाः। न पिशाचा न गन्धर्वा न नरा न च राक्षसाः ॥७-१७२-७५॥
Neither gods, demons, nor great serpents will overpower you; nor will goblins, celestial musicians, humans, or demons.
न सुपर्णास्तथा नागा न च विश्वे वियोनिजाः। न कश्चित्त्वां च देवोऽपि समरेषु विजेष्यति ॥७-१७२-७६॥
Neither the Suparnas, the Nagas, nor any celestial beings, including gods, will be able to defeat you in battle.
न शस्त्रेण न वज्रेण नाग्निना न च वायुना। नार्द्रेण न च शुष्केण त्रसेन स्थावरेण वा ॥७-१७२-७७॥
"Neither by weapon, nor by thunderbolt, nor by fire, nor by wind, nor by wet, nor by dry, nor by moving or stationary things."
कश्चित्तव रुजं कर्ता मत्प्रसादात्कथञ्चन। अपि चेत्समरं गत्वा भविष्यसि ममाधिकः ॥७-१७२-७८॥
By my grace, someone will somehow cause you pain. Even if you go to battle, you will become superior to me.
व्यास उवाच॥
Vyasa said:
एवमेते वरा लब्धाः पुरस्ताद्विद्धि शौरिणा। स एष देवश्चरति मायया मोहयञ्जगत् ॥७-१७२-७९॥
Thus, these boons were previously obtained by Śauri (Krishna). This god wanders using illusion, deluding the world.
तस्यैव तपसा जातं नरं नाम महामुनिम्। तुल्यमेतेन देवेन तं जानीह्यर्जुनं सदा ॥७-१७२-८०॥
By his penance, Nara, the great sage, was born, who is equal to this god. Always know him as Arjuna.
तावेतौ पूर्वदेवानां परमोपचितावृषी। लोकयात्राविधानार्थं सञ्जायेते युगे युगे ॥७-१७२-८१॥
These two sages, highly revered among the ancient gods, are born in every age to maintain the order of the world.
तथैव कर्मणः कृत्स्नं महतस्तपसोऽपि च। तेजोमन्युश्च विद्वंस्त्वं जातो रौद्रो महामते ॥७-१७२-८२॥
In the same way, you are endowed with immense penance, brilliance, and anger, O wise and fierce great-minded one.
स भवान्देववत्प्राज्ञो ज्ञात्वा भवमयं जगत्। अवाकर्षस्त्वमात्मानं नियमैस्तत्प्रियेप्सया ॥७-१७२-८३॥
You, being wise like a god, having realized the world filled with existence, withdraw yourself through restraints with the desire to attain that.
शुभमौर्वं नवं कृत्वा महापुरुषविग्रहम्। ईजिवांस्त्वं जपैर्होमैरुपहारैश्च मानद ॥७-१७२-८४॥
You, O giver of honor, created a new auspicious form of Maurva and worshipped the great person with chants, offerings, and gifts.
स तथा पूज्यमानस्ते पूर्वदेवोऽप्यतूतुषत्। पुष्कलांश्च वरान्प्रादात्तव विद्वन्हृदि स्थितान् ॥७-१७२-८५॥
The ancient god, being worshipped by you, was pleased and granted you abundant boons that were in your heart, O wise one.
जन्मकर्मतपोयोगास्तयोस्तव च पुष्कलाः। ताभ्यां लिङ्गेऽर्चितो देवस्त्वयार्चायां युगे युगे ॥७-१७२-८६॥
Your birth, actions, austerities, and unions are abundant. By these, the god is worshipped in the symbol by you in every age and era.
सर्वरूपं भवं ज्ञात्वा लिङ्गे योऽर्चयति प्रभुम्। आत्मयोगाश्च तस्मिन्वै शास्त्रयोगाश्च शाश्वताः ॥७-१७२-८७॥
Having realized all forms of existence, one who worships the Lord in the symbol finds eternal self-unions and scriptural-unions therein.
एवं देवा यजन्तो हि सिद्धाश्च परमर्षयः। प्रार्थयन्ति परं लोके स्थानमेव च शाश्वतम् ॥७-१७२-८८॥
Thus, the gods, perfected beings, and great sages, while worshipping, indeed pray for the supreme and eternal place in the world.
स एष रुद्रभक्तश्च केशवो रुद्रसम्भवः। कृष्ण एव हि यष्टव्यो यज्ञैश्चैष सनातनः ॥७-१७२-८९॥
This Keshava, who is a devotee of Rudra and born of Rudra, is indeed Krishna. He is certainly to be worshipped with sacrifices and is eternal.
सर्वभूतभवं ज्ञात्वा लिङ्गेऽर्चयति यः प्रभुम्। तस्मिन्नभ्यधिकां प्रीतिं करोति वृषभध्वजः ॥७-१७२-९०॥
Understanding the existence of all beings, the one who worships the Lord in the symbol is greatly favored by Vṛṣabhadhvaja, the one with the bull banner.
सञ्जय उवाच॥
Sanjaya said:
तस्य तद्वचनं श्रुत्वा द्रोणपुत्रो महारथः। नमश्चकार रुद्राय बहु मेने च केशवम् ॥७-१७२-९१॥
Upon hearing those words, Drona's son, a great warrior, bowed to Rudra and held Keshava in high regard.
हृष्टलोमा च वश्यात्मा नमस्कृत्य महर्षये। वरूथिनीमभिप्रेत्य अवहारमकारयत् ॥७-१७२-९२॥
The joyful-haired and self-controlled one, after saluting the great sage, intended to cause the departure of Varuthini.
ततः प्रत्यवहारोऽभूत्पाण्डवानां विशां पते। कौरवाणां च दीनानां द्रोणे युधि निपातिते ॥७-१७२-९३॥
Then, O lord of the people, both the Pandavas and the sorrowful Kauravas retreated after Drona was slain in battle.
युद्धं कृत्वा दिनान्पञ्च द्रोणो हत्वा वरूथिनीम्। ब्रह्मलोकं गतो राजन्ब्राह्मणो वेदपारगः ॥७-१७२-९४॥
Droṇa fought for five days and, after defeating the army, ascended to Brahma's world, O king, as a Brahmin and a knower of the Vedas.
