12.326
bhīṣma uvāca॥
Bhishma said.
evaṃ stutaḥ sa bhagavān guhyaistathyaiś ca nāmabhiḥ। taṃ muniṃ darśayāmāsa nāradaṃ viśvarūpadhṛk ॥3-326-1॥
Thus, when praised by secret and true names, the Lord, assuming a universal form, revealed himself to the sage Nārada. (3-326-1)
kiñciccandraviśuddhātmā kiñciccandrādviśeṣavān। kṛśānuvarṇaḥ kiñcicca kiñciddhiṣṇyākṛtiḥ prabhuḥ ॥3-326-2॥
He is somewhat pure like the moon in essence, somewhat distinct from the moon; having the color of fire, somewhat and somewhat having the form of an altar, the lord. (3-326-2)
śukapatravarṇaḥ kiñcic ca kiñcit sphāṭika-sa-prabhaḥ। nīlāñjanacaya-prakhyo jātarūpaprabhaḥ kvacit ॥3-326-3॥
He was of the color of a parrot's feather, at some places somewhat like crystal in luster, at others resembling a mass of blue collyrium, and in some places shining like gold. (3-326-3)
pravālāṅkuravarṇaś ca śvetavarṇaḥ kvacid babhau। kvacit suvarṇavarṇābho vaiḍūryasadṛśaḥ kvacit ॥3-326-4॥
In some places, it shone with the color of a coral sprout and in others with a white hue; elsewhere, it had the luster of gold, and in some places, it resembled a cat's eye gem. (3-326-4)
nīlavaiḍūryasadṛśa indranīlanibhaḥ kvacit। mayūragrīvavarṇābho muktāhāranibhaḥ kvacit ॥3-326-5॥
In some places, it resembled blue beryl or sapphire; elsewhere, it had the color of a peacock's neck or the appearance of a pearl necklace. (3-326-5)
etān varṇān bahuvidhān rūpe bibhrat sanātanaḥ। sahasranayanaḥ śrīmān śataśīrṣaḥ sahasrapāt ॥3-326-6॥
The eternal one, bearing these many kinds of colors and forms, with a thousand eyes, endowed with fortune, a hundred heads, and a thousand feet. (3-326-6)
sahasrodarabāhuś ca avyakta iti ca kvacit। oṅkāram udgiran vaktrāt sāvitrīṃ ca tadanvayām ॥3-326-7॥
Sometimes, he is described as having a thousand bellies and arms, and as the unmanifest. He utters the syllable "Om" from his mouth, as well as the Sāvitrī and its sequence. (3-326-7)
śeṣebhyaś caiva vaktrebhyaś caturvedodgataṃ vasu। āraṇyakaṃ jagau devo harir nārāyaṇo vaśī ॥3-326-8॥
The god Hari Nārāyaṇa, the controller, sang the Āraṇyaka, the wealth arisen from the four Vedas, to the remaining ones and to the mouths. (3-326-8)
vedīṃ kamaṇḍaluṃ darbhān maṇirūpān atha upalān | ajinaṃ daṇḍakāṣṭhaṃ ca jvalitaṃ ca hutāśanam ॥ dhārayāmāsa deveśo hastair yajñapatiḥ tadā ॥3-326-9॥
Then the lord of sacrifice, the lord of the gods, held with his hands the altar, water-pot, sacrificial grasses, gem-formed stones, stones, deerskin, staff-wood, and the kindled fire. (3-326-9)
taṃ prasannaṃ prasannātmā nārado dvijasattamaḥ। vāgyataḥ prayato bhūtvā vavande parameśvaram ॥ tamuvāca nataṃ mūrdhnā devānām ādir avyayaḥ ॥3-326-10॥
Nārada, the best among the twice-born, with a clear mind and purified, restraining his speech, bowed to the gracious supreme lord. The imperishable first of the gods, seeing him bowed with his head, spoke to him. (3-326-10)
ekataś ca dvitataś caiva tritataś caiva maharṣayaḥ। imaṃ deśam anuprāptā mama darśanalālasāḥ॥3-326-11॥
Great sages, desirous of seeing me, arrived at this place one by one, two by two, and three by three. (3-326-11)
na ca māṃ te dadṛśire na ca drakṣyati kaścana। ṛte hyekāntikaśreṣṭhāttvaṃ caivaikāntiko mataḥ ॥3-326-12॥
No one has seen me, nor will anyone see me, except for the supremely devoted; you are indeed considered supremely devoted. (3-326-12)
mamaitāstanavaḥ śreṣṭhā jātā dharmagṛhe dvija। tāstvaṃ bhajasva satataṃ sādhayasva yathāgatam ॥3-326-13॥
These daughters of mine, excellent and born in the house of dharma, O Brahmin, you should always accept them and fulfill (your duties) as they have come. (3-326-13)
vṛṇīṣva ca varaṃ vipra mattastvaṃ yam iha icchasi। prasanno'ham tavādya iha viśvamūrtir iha avyayaḥ ॥3-326-14॥
O brāhmaṇa, choose any boon from me that you desire here. I am pleased with you today, here, as the imperishable one of universal form. (3-326-14)
nārada uvāca॥
Nārada said.
adya me tapaso deva yamasya niyamasya ca। sadyaḥ phalam avāptaṃ vai dṛṣṭo yad bhagavān mayā ॥3-326-15॥
O god, today by me, the fruit of austerity, restraint, and observance has indeed been immediately obtained, for I have seen the blessed one. (3-326-15)
vara eṣa mamatyantaṃ dṛṣṭastvaṃ yatsanātanaḥ। bhagavān viśvadṛk siṃhaḥ sarvamūrtir mahāprabhuḥ ॥3-326-16॥
This boon of mine, you who are completely seen and eternal; the Lord, the all-seeing lion, of all forms, the great lord. (3-326-16)
bhīṣma uvāca॥
Bhishma said.
evaṃ sandarśayitvā tu nāradaṃ parameṣṭhijam। uvāca vacanaṃ bhūyo gaccha nārada māciram ॥3-326-17॥
Having thus shown (it), he said again to Nārada, the son of Brahmā: "Go, O Nārada, without delay." (3-326-17)
ime hy anindriyāhārā madbhaktāś candravarcasaḥ। ekāgrāś cintayeyur māṃ naiṣāṃ vighno bhaved iti ॥3-326-18॥
These, indeed, my devotees who do not consume sense-objects, who are bright as the moon and single-minded, should meditate on me; for them, there would be no obstacle. (3-326-18)
siddhāś caite mahābhāgāḥ purā hy ekāntino 'bhavan। tamo-rajo-vinirmuktā māṃ pravekṣyanty asaṃśayam ॥3-326-19॥
These accomplished and greatly fortunate ones were formerly single-minded; being completely freed from darkness and passion, they will undoubtedly enter me. (3-326-19)
na dṛśyaś cakṣuṣā yo'sau na spṛśyaḥ sparśanena ca। na ghreyaś caiva gandhena rasena ca vivarjitaḥ ॥3-326-20॥
That one is not visible to the eye, not touchable by touch, not smellable by smell, and is devoid of taste as well. (3-326-20)
sattvaṃ rajastamaścaiva na guṇāstaṃ bhajanti vai। yaśca sarvagataḥ sākṣī lokasyātmeti kathyate ॥3-326-21॥
Existence, activity, and darkness are not qualities that affect him indeed; he who is the all-pervading witness, the self of the world, is thus called. (3-326-21)
bhūtagrāmaśarīreṣu naśyatsu na vinaśyati. ajo nityaḥ śāśvataś ca nirguṇo niṣkalas tathā ॥3-326-22॥
Even when the aggregate of beings in bodies perishes, the unborn remains undestroyed. The unborn is eternal, perpetual, without qualities, and without parts. (3-326-22)
dvirdvādaśebhyas tattvebhyaḥ khyāto yaḥ pañcaviṃśakaḥ। puruṣo niṣkriyaś caiva jñānadṛśyaś ca kathyate ॥3-326-23॥
The puruṣa, who is known as the twenty-fifth principle after the twenty-four (twice twelve) tattvas, is described as inactive and as the witness of knowledge. (3-326-23)
yaṃ praviśya bhavantīha muktā vai dvijasattama। sa vāsudevo vijñeyaḥ paramātmā sanātanaḥ ॥3-326-24॥
O best of the twice-born, he whom, upon entering, one becomes liberated here, is to be known as Vāsudeva, the eternal supreme self. (3-326-24)
paśya devasya māhātmyaṃ mahimānaṃ ca nārada। śubhāśubhaiḥ karmabhiryo na lipyati kadācana ॥3-326-25॥
O Nārada, behold the greatness and majesty of the god, who is never affected by auspicious or inauspicious actions. (3-326-25)
sattvaṃ rajastamaścaiva guṇānetānpracakṣate। ete sarvaśarīreṣu tiṣṭhanti vicaranti ca ॥3-326-26॥
They declare that existence (sattva), activity (rajas), and darkness (tamas) are qualities; these qualities abide and move in all bodies. (3-326-26)
etānguṇāṃstu kṣetrajño bhuṅkte naibhiḥ sa bhujyate. nirguṇo guṇabhukcaiva guṇasraṣṭā guṇādhikaḥ ॥3-326-27॥
The knower of the field enjoys these qualities, but is not enjoyed by them. He is without qualities, yet the enjoyer of qualities, the creator of qualities, and is superior to the qualities. (3-326-27)
jagatpratiṣṭhā devarṣe pṛthivyapsu pralīyate। jyotiṣyāpaḥ pralīyante jyotirvāyau pralīyate ॥3-326-28॥
O divine sage, the foundation of the world—the earth—is dissolved in water; the waters are dissolved in light; and light is dissolved in air. (3-326-28)
khe vāyuḥ pralayaṃ yāti manasy ākāśam eva ca। mano hi paramaṃ bhūtaṃ tad avyakte pralīyate ॥3-326-29॥
Wind dissolves in space; ether merges into the mind; the mind, which is indeed the supreme element, merges into the unmanifest. (3-326-29)
avyaktaṃ puruṣe brahmanniṣkriye sampralīyate। nāsti tasmātparataraṃ puruṣādvai sanātanāt ॥3-326-30॥
O Brahman, the unmanifested merges completely into the inactive Puruṣa. Indeed, there is nothing higher than that eternal Puruṣa. (3-326-30)
nityaṃ hi nāsti jagati bhūtaṃ sthāvarajaṅgamam। ṛte tamekaṃ puruṣaṃ vāsudevaṃ sanātanam ॥ sarvabhūtātmabhūto hi vāsudevo mahābalaḥ ॥3-326-31॥
Truly, in this world, there is no being, whether stationary or moving, apart from that one eternal person, Vāsudeva. Vāsudeva, of great strength, is indeed the self of all beings. (3-326-31)
pṛthivī vāyur ākāśam āpo jyotiś ca pañcamam। te sametā mahātmānaḥ śarīram iti sañjñitam ॥3-326-32॥
Earth, air, space, water, and light—the five great elements—when combined together, are called the body. (3-326-32)
tadā viśati yaḥ brahman adṛśyaḥ laghuvikramaḥ। utpanna eva bhavati śarīraṃ ceṣṭayan prabhuḥ ॥3-326-33॥
Then, O Brahman, that unseen, swift-moving lord enters; as soon as he is born, he becomes the master, animating the body. (3-326-33)
na vinā dhātusaṅghātaṃ śarīraṃ bhavati kvacit। na ca jīvaṃ vinā brahmaṇ dhātavaś ceṣṭayanty uta ॥3-326-34॥
Nowhere does a body arise without an aggregate of elements. Nor do the elements move without the spirit of life. (3-326-34)
sa jīvaḥ parisaṅkhyātaḥ śeṣaḥ saṅkarṣaṇaḥ prabhuḥ। tasmātsanatkumāratvaṃ yo labheta svakarmaṇā ॥3-326-35॥
He, the living being, is described as Śeṣa, Saṅkarṣaṇa, and lord. Therefore, whoever attains the state of Sanatkumāra by their own actions (3-326-35).
yasmiṁś ca sarvabhūtāni pralayaṁ yānti saṅkṣaye। sa manaḥ sarvabhūtānāṁ pradyumnaḥ paripaṭhyate ॥3-326-36॥
That in which all beings go to dissolution at the time of destruction, that mind of all beings is called Pradyumna. (3-326-36)
tasmātprasūto yaḥ kartā kāryaṃ kāraṇameva ca। yasmātsarvaṃ prabhavati jagatsthāvarajaṅgamam ॥ so'niruddhaḥ sa īśāno vyaktiḥ sā sarvakarmasu ॥3-326-37॥
From that arises the one who is the doer, the effect, and indeed the cause; from whom everything, the world of the immobile and mobile, comes forth. He is Aniruddha, he is Īśāna, the manifestation, she who is present in all actions. (3-326-37)
yo vāsudevo bhagavān kṣetrajño nirguṇātmakaḥ। jñeyaḥ sa eva bhagavāñ jīvaḥ saṅkarṣaṇaḥ prabhuḥ ॥3-326-38॥
He who is Vāsudeva, the Lord, the knower of the field, of the nature of being without qualities, is to be known; he indeed is the Lord, the living being, Saṅkarṣaṇa, the master. (3-326-38)
saṅkarṣaṇācca pradyumno manobhūtaḥ sa ucyate। pradyumnādyo'niruddhastu so'haṅkāro maheśvaraḥ ॥3-326-39॥
From Saṅkarṣaṇa arises Pradyumna, who is said to be of the nature of mind; from Pradyumna comes Aniruddha, who is regarded as the ego, the great lord. (3-326-39)
mattaḥ sarvaṃ sambhavati jagat-sthāvara-jaṅgamam। akṣaraṃ ca kṣaraṃ caiva saccāsaccaiva nārada ॥3-326-40॥
O Nārada, from me arises all: the world of the immovable and the movable, the imperishable and the perishable, and indeed both the existent and the non-existent. (3-326-40)
māṃ praviśya bhavantīha muktā bhaktāstu ye mama। ahaṃ hi puruṣo jñeyo niṣkriyaḥ pañcaviṃśakaḥ ॥3-326-41॥
Here, my devotees who have entered me become liberated; I am indeed the person to be known, inactive, the twenty-fifth. (3-326-41)
nirguṇo niṣkalaścaiva nirdvandvo niṣparigrahaḥ। etattvayā na vijñeyaṃ rūpavāniti dṛśyate ॥ icchan muhūrtān naśyeyam īśo'haṃ jagato guruḥ ॥3-326-42॥
I am without qualities, without parts, free from duality and without possessions; you should not know this as possessing form, though it appears so. If I wish, I can disappear in an instant; I am the lord, the teacher of the world. (3-326-42)
māyā hyeṣā mayā sṛṣṭā yan māṃ paśyasi nārada। sarvabhūtaguṇair yuktaṃ naivaṃ tvaṃ jñātum arhasi ॥ mayaitat kathitaṃ samyak tava mūrticatuṣṭayam ॥3-326-43॥
O Nārada, this is an illusion created by me, by which you see me endowed with all the qualities of beings; you are not able to know me thus. I have properly told you about my fourfold form. (3-326-43)
siddhā hyete mahābhāgā narā hyekāntino'bhavan। tamorajobhyāṁ nirmuktāḥ pravekṣyanti ca māṁ mune ॥3-326-44॥
O sage, these perfected, greatly fortunate men, who became single-minded, freed from darkness and passion, will indeed enter me. (3-326-44)
ahaṃ kartā ca kāryaṃ ca kāraṇaṃ cāpi nārada। ahaṃ hi jīvasañjño vai mayi jīvaḥ samāhitaḥ ॥ maivaṃ te buddhir atrābhūd dṛṣṭo jīvo mayeti ca ॥3-326-45॥
O Nārada, I am the doer, the action, and the cause as well. I am indeed truly called the 'jīva'; the living being is established in me. Therefore, your understanding here should not be that the jīva is seen as separate from me. (3-326-45)
ahaṃ sarvatrago brahman bhūtagrāmāntarātmakaḥ। bhūtagrāmaśarīreṣu naśyatsu na naśāmy aham ॥3-326-46॥
O Brahman, I am present everywhere and am the inner self of all beings; even when the bodies of beings perish, I do not perish. (3-326-46)
hiraṇyagarbho lokādiścaturvaktro niruktagaḥ। brahmā sanātano devo mama bahvarthacintakaḥ ॥3-326-47॥
Brahmā, the golden-embryo, who is the origin of worlds, four-faced, described in the Nirukta, the eternal god, is my contemplator of many meanings. (3-326-47)
paśyaikādaśa me rudrāndakṣiṇaṃ pārśvamāsthitān। dvādaśaiva tathādityānvāmaṃ pārśvaṃ samāsthitān ॥3-326-48॥
See my eleven Rudras standing on the right side, and likewise, twelve Ādityas standing together on the left side. (3-326-48)
agrataścaiva me paśya vasūnaṣṭau surottamān। nāsatyaṃ caiva dasraṃ ca bhiṣajau paśya pṛṣṭhataḥ ॥3-326-49॥
See in front of me the eight Vasus, the best among the gods; and see Nāsatya and Dasra, the two physicians, behind. (3-326-49)
sarvān-prajāpatīn-paśya paśya sapta ṛṣīn-api। vedān-yajñāṁś-ca śataśaḥ paśyāmṛtam-athauṣadhīḥ ॥3-326-50॥
Behold all the progenitors, look at the seven sages as well; see the Vedas, hundreds of sacrifices, behold the nectar and the herbs. (3-326-50)
tapāṃsi niyamāṃś caiva yamān api pṛthag-vidhān। tathāṣṭaguṇam aiśvaryam ekasthaṃ paśya mūrtimat ॥3-326-51॥
Behold, embodied in one form, the austerities, observances, and restraints of various kinds, as well as the eightfold sovereignty. (3-326-51)
śriyaṃ lakṣmīṃ ca kīrtiṃ ca pṛthivīṃ ca kakudminīm। vedānāṃ mātaraṃ paśya matsthāṃ devīṃ sarasvatīm ॥3-326-52॥
Behold prosperity, Lakṣmī, fame, the earth with her summit; see the mother of the Vedas, the goddess Sarasvatī, who abides in me. (3-326-52)
dhruvaṃ ca jyotiṣāṃ śreṣṭhaṃ paśya nārada khecaram। ambhodharān samudrāṃś ca sarāṃsi saritas tathā ॥3-326-53॥
O Nārada, behold the pole star, the foremost among the luminaries moving in the sky; also see the clouds, oceans, lakes, and rivers. (3-326-53)
mūrtimantaḥ pitṛgaṇāṃś caturaḥ paśya sattama। trīṃś caiva imān guṇān paśya matsthān mūrtivivarjitān ॥3-326-54॥
O best one, see the four groups of ancestors who have form; and also see these three qualities, which are situated in me and are without form. (3-326-54)
devakāryād api mune pitṛkāryaṃ viśiṣyate। devānāṃ ca pitṝṇāṃ ca pitā hy eko'ham āditaḥ ॥3-326-55॥
O sage, the duty to the ancestors is considered superior even to the duty to the gods. Of both the gods and the ancestors, I alone am the original father from the beginning. (3-326-55)
ahaṃ hayaśiro bhūtvā samudre paścimottare। pibāmi suhutaṃ havyaṃ kavyaṃ ca śraddhāyanvitam ॥3-326-56॥
Having assumed the form of a horse-headed being, I dwell in the north-west of the ocean and drink the well-offered oblations and ancestral offerings that are endowed with faith. (3-326-56)
mayā sṛṣṭaḥ purā brahmā madyajñam ayajat svayam। tataḥ tasmai varān prīto dadau aham anuttamān ॥3-326-57॥
Brahmā, whom I had created long ago, himself performed my sacrifice. Then, being pleased, I gave him unsurpassed boons. (3-326-57)
matputratvaṃ ca kalpādau lokādhyakṣatvameva ca। ahaṅkārakṛtaṃ caiva nāma paryāyavācakam ॥3-326-58॥
The status of being my son and the role of overseer of the worlds at the beginning of a kalpa, as well as the name created by ego, are all synonymous terms. (3-326-58)
tvayā kṛtāṃ ca maryādāṃ nātikrāmyati kaścana। tvaṃ caiva varado brahman varepsūnāṃ bhaviṣyasi ॥3-326-59॥
No one will transgress the boundary made by you. And you, O Brahman, will indeed be the bestower of boons to those who desire boons. (3-326-59)
surāsuragaṇānāṃ ca ṛṣīṇāṃ ca tapodhana. pitṝṇāṃ ca mahābhāga satataṃ saṃśitavrata ॥ vividhānāṃ ca bhūtānāṃ tvamupāsyo bhaviṣyasi ॥3-326-60॥
O greatly fortunate one, you, always firm in your vow, will become worthy of worship by the groups of gods and demons, sages rich in austerity, ancestors, and various beings. (3-326-60)
prādurbhāvagataś cāhaṃ surakāryeṣu nityadā। anuśāsyas tvayā brahman niyojyaś ca suto yathā ॥3-326-61॥
O Brahman, having come into manifestation, I am always present in the works of the gods; your son is to be instructed and employed by you as appropriate. (3-326-61)
etāṁś cānyāṁś ca rucirān brahmaṇe'mitatejase। ahaṁ dattvā varān prīto nivṛttiparamo'bhavam ॥3-326-62॥
Having given these and other splendid boons to Brahmā of immeasurable splendor, I became pleased and supremely withdrawn. (3-326-62)
nirvāṇaṃ sarvadharmāṇāṃ nivṛttiḥ paramā smṛtā। tasmānnivṛttimāpannaś caret sarvāṅganirvṛtaḥ ॥3-326-63॥
The extinction of all dharmas is regarded as the highest cessation; therefore, having attained cessation, one should live with complete peace. (3-326-63)
vidyāsahāyavantaṃ mām ādityasthaṃ sanātanam। kapilaṃ prāhur ācāryāḥ sāṅkhyanishcitanishcayāḥ ॥3-326-64॥
The teachers whose resolve is firmly established in Sāṅkhya call me, Kapila, who is eternal, situated in the sun, and endowed with the aid of knowledge. (3-326-64)
hiraṇyagarbho bhagavāneṣa chandasi suṣṭutaḥ। so'haṃ yogagatirbrahmanyogaśāstreṣu śabditaḥ ॥3-326-65॥
This blessed golden-wombed one is well-praised in the Veda. O Brahman, I am that course of yoga who is spoken of in the treatises on yoga. (3-326-65)
eṣo'ham vyaktim āgamya tiṣṭhāmi divi śāśvataḥ। tato yugasahasrānte saṃhariṣye jagat punaḥ ॥ kṛtvā ātmasthāni bhūtāni sthāvarāṇi carāṇi ca ॥3-326-66॥
I, having assumed this manifest form, dwell eternally in heaven; then, at the end of a thousand yugas, I will again withdraw the world, having placed all beings, both immobile and mobile, into my own abode. (3-326-66)
ekākī vidyayā sārdhaṃ vihariṣye dvijottama। tato bhūyo jagatsarvaṃ kariṣyāmiha vidyayā ॥3-326-67॥
O best of the twice-born, I shall dwell alone together with knowledge; then, by knowledge, I shall again create all the world here. (3-326-67)
asmanmūrtiś caturthī yā sā sṛjac cheṣam avyayam। sa hi saṅkarṣaṇaḥ proktaḥ pradyumnaṃ so'py ajījanat ॥3-326-68॥
The fourth form of ours, which she created as the imperishable remainder, is indeed called Saṅkarṣaṇa; he also begot Pradyumna. (3-326-68)
pradyumnādaniruddho'ham sargo mama punaḥ punaḥ। aniruddhāttathā brahmā tatrādikamalodbhavaḥ ॥3-326-69॥
From Pradyumna comes Aniruddha; I am the creation, again and again. From Aniruddha likewise comes Brahmā, there at the beginning, who originated from the lotus. (3-326-69)
brahmaṇaḥ sarvabhūtāni carāṇi sthāvarāṇi ca। etāṃ sṛṣṭiṃ vijānīhi kalpādiṣu punaḥ punaḥ ॥3-326-70॥
Know that all moving and non-moving beings are the creation of Brahman; this creation occurs again and again at the beginning of each kalpa. (3-326-70)
yathā sūryasya gaganād udayāstamayāviha। naṣṭau punar balāt kāla ānayaty amita-dyutiḥ ॥ tathā balād ahaṃ pṛthvīṃ sarva-bhūta-hitāya vai ॥3-326-71॥
Just as time, by force, brings back the sun of immeasurable radiance, whose rising and setting are lost here from the sky, so too, by force, I will bring back the earth for the welfare of all beings. (3-326-71)
sattvair ākrānta-sarvāṅgāṃ naṣṭāṃ sāgara-mekhalām। ānayiṣyāmi svaṃ sthānaṃ vārāhaṃ rūpam āsthitaḥ ॥3-326-72॥
Having assumed the form of a boar, I shall bring back to her own place the lost earth, whose every limb has been overpowered by strengths and is girdled by the ocean. (3-326-72)
hiraṇyākṣaṃ haniṣyāmi daiteyaṃ balagarvitam। nāra-siṃhaṃ vapuḥ kṛtvā hiraṇyakaśipuṃ punaḥ ॥ surakārye haniṣyāmi yajñaghnaṃ ditinandanam ॥3-326-73॥
I shall slay Hiraṇyākṣa, the son of Diti who is proud of his strength. Assuming the form of Narasiṃha, I shall again slay Hiraṇyakaśipu. For the sake of the gods, I shall slay the destroyer of sacrifice, the son of Diti. (3-326-73)
virocanasya balavān baliḥ putro mahāsuraḥ। bhaviṣyati sa śakraṃ ca svarājyāc cyāvayiṣyati ॥3-326-74॥
Bali, the strong son of Virocana and a great asura, will arise; he will also overthrow Indra from his own kingdom. (3-326-74)
trailokye'pahṛte tena vimukhe ca śacīpatau। adityāṃ dvādaśaḥ putraḥ sambhaviṣyāmi kaśyapāt॥3-326-75॥
When the three worlds have been taken away and Indra, the lord of Śacī, has turned away, I shall be born as the twelfth son in Aditi, from Kaśyapa. (3-326-75)
tato rājyaṃ pradāsyāmi śakrāyāmitatejase। devatāḥ sthāpayiṣyāmi sveṣu sthāneṣu nārada ॥ baliṃ caiva kariṣyāmi pātālatalavāsinam ॥3-326-76॥
Then I will give the kingdom to Śakra, who possesses immeasurable brilliance. I will establish the gods in their respective places, O Nārada. And I will consign Bali to dwell in the netherworld. (3-326-76)
tretāyuge bhaviṣyāmi rāmo bhṛgukulodvahaḥ। kṣatraṃ cotsādayiṣyāmi samṛddhabalavāhanam ॥3-326-77॥
In the Tretā age, I will incarnate as Rāma, the illustrious one of the Bhṛgu lineage, and I will destroy the kṣatriya class, which possesses great strength and armies. (3-326-77)
sandhau tu samanuprāpte tretāyāṃ dvāparasya ca। rāmo dāśarathirbhūtvā bhaviṣyāmi jagatpatiḥ ॥3-326-78॥
But at the junction, when the Tretā and Dvāpara ages have fully arrived, I shall become Rāma, the son of Daśaratha, and the lord of the world. (3-326-78)
tritopaghātād vairūpyam ekato'tha dvitastathā। prāpsyato vānaratvaṃ hi prajāpatisutāv ṛṣī ॥3-326-79॥
Because of the harm caused by Trita, you two, O sages who are sons of Prajapati, will become deformed on one side, and likewise from the second; thus, you both will attain the state of being monkeys. (3-326-79)
tayorye tvanvaye jātā bhaviṣyanti vanaukasaḥ। te sahāyā bhaviṣyanti surakārye mama dvija ॥3-326-80॥
O twice-born, those who are born in the lineage of those two and live in the forest will become my helpers in the work of the gods. (3-326-80)
tato rakṣaḥpatiṃ ghoraṃ pulastyakulapāṃsanam। haniṣye rāvaṇaṃ saṅkhye sagaṇaṃ lokakaṇṭakam ॥3-326-81॥
Then I shall slay Rāvaṇa, the terrible lord of the rākṣasas, the disgrace of the Pulastya lineage, the thorn of the worlds, together with his retinue, in battle. (3-326-81)
dvāparasya kaleścaiva sandhau paryavasānike। prādurbhāvaḥ kaṁsahetormathurāyāṁ bhaviṣyati ॥3-326-82॥
At the junction of Dvāpara and Kali, at the conclusion, there will be an appearance in Mathurā for the sake of Kaṁsa. (3-326-82)
tatrāhaṃ dānavānhatvā subahūndevakaṇṭakān। kuśasthalīṃ kariṣyāmi nivāsaṃ dvārakāṃ purīm ॥3-326-83॥
There, having slain the demons, the many thorns of the gods, I will make Kuśasthalī, the city of Dvārakā, my abode. (3-326-83)
vasānas tatra vai puryām aditervipriyaṅkaram। haniṣye narakaṃ bhaumaṃ muraṃ pīṭhaṃ ca dānavam ॥3-326-84॥
While residing there in the city, who caused displeasure to Aditi, I will slay Naraka, the son of Bhūmi, as well as Mura, Pīṭha, and the demon. (3-326-84)
prāgjyotiṣapuraṃ ramyaṃ nānādhana-samanvitam। kuśasthalīṃ nayiṣyāmi hatvā vai dānavottamān ॥3-326-85॥
I will lead (you) to the beautiful city of Prāgjyotiṣapura, endowed with many kinds of wealth, to Kuśasthalī, after having slain the foremost of the Dānavas. (3-326-85)
śaṅkaraṃ ca mahāsenaṃ bāṇapriyahitaiṣiṇam। parājeṣyāmyathodyuktau devalokanamaskṛtau ॥3-326-86॥
I shall defeat Śaṅkara and Mahāsena, who seek the welfare of Bāṇa's beloved, even though they are prepared and revered by the world of gods. (3-326-86)
tataḥ sutaṃ baler jitvā bāṇaṃ bāhu-sahasriṇam। vināśayiṣyāmi tataḥ sarvān saubha-nivāsinaḥ ॥3-326-87॥
Then, after defeating Bāṇa, the son of Bali who has a thousand arms, I will destroy all the inhabitants of Saubha. (3-326-87)
yaḥ kālayavanaḥ khyāto gargatejobhisaṁvṛtaḥ। bhaviṣyati vadhastasya matta eva dvijottama ॥3-326-88॥
O best of the twice-born, Kālayavana, who is famous and surrounded by the energies of Garga, will be slain by me. (3-326-88)
jarāsandhaś ca balavān sarva-rāja-virodhakaḥ। bhaviṣyaty asuraḥ sphīto bhūmipālo girivraje ॥ mama buddhi-parispandād vadhas tasya bhaviṣyati ॥3-326-89॥
Jarāsandha, the strong and the adversary of all kings, will become a powerful demon-like king in Girivraja. By the movement of my intellect, his slaying will occur. (3-326-89)
samāgateṣu baliṣu pṛthivyāṃ sarvarājasu। vāsaviḥ susahāyo vai mama hyeko bhaviṣyati ॥3-326-90॥
Among all the kings assembled for the tribute on earth, the son of Vāsava, with good allies, will indeed be my only one. (3-326-90)
evaṃ lokā vadiṣyanti naranārāyaṇāvṛṣī। udyuktau dahataḥ kṣatraṃ lokakāryārthamīśvarau ॥3-326-91॥
Thus, people will say that the sages Nara and Nārāyaṇa, being prepared, destroyed the kṣatriya class for the sake of the world's welfare, as the two lords. (3-326-91)
kṛtvā bhārāvataraṇaṃ vasudhāyā yathepsitam। sarvasātvatamukhyānāṃ dvārakāyāś ca sattama ॥3-326-92॥
Having removed the burden of the earth as desired, for all the chief Sātvatas and for Dvārakā, O best among beings. (3-326-92)
kariṣye pralayaṃ ghoram ātmajñātivināśanam ॥3-326-92॥
I will bring about a terrible destruction that will annihilate myself and my relatives. (3-326-92)
karmāṇyaparimeyāni caturmūrtidharo hyaham। kṛtvā lokāngamiṣyāmi svānahaṃ brahmasatkṛtān ॥3-326-93॥
I, the bearer of four forms, indeed perform immeasurable actions; having created the worlds, I shall go to my own, those honored by Brahman. (3-326-93)
haṃso hayaśirāścaiva prādurbhāvā dvijottama। yadā vedaśrutirnaṣṭā mayā pratyāhṛtā tadā ॥ savedāḥ saśrutīkāśca kṛtāḥ pūrvaṃ kṛte yuge ॥3-326-94॥
O best of the twice-born, the manifestations as the Swan and the Horse-headed (forms) occurred; whenever the Vedic recitation was lost, I recovered it then. The Vedas along with their recitations were established by me in the former Kṛta Yuga. (3-326-94)
atikrāntāḥ purāṇeṣu śrutās te yadi vā kvacit। atikrāntāś ca bahavaḥ prādurbhāvā mamottamāḥ ॥ lokakāryāṇi kṛtvā ca punaḥ svāṃ prakṛtiṃ gatāḥ ॥3-326-95॥
Those who have transcended are heard of in the ancient texts, whether here or elsewhere. Many excellent manifestations of mine have also transcended. Having performed worldly duties, they again return to their own nature. (3-326-95)
na hy etad brahmaṇā prāptam īdṛśaṃ mama darśanam। yat tvayā prāptam adya iha ekāntagata-buddhinā ॥3-326-96॥
Indeed, even Brahmā has not obtained such a vision of me as you have attained today here, with your mind absorbed in solitude. (3-326-96)
etat te sarvam ākhyātaṃ brahman bhaktimato mayā। purāṇaṃ ca bhaviṣyaṃ ca sarahasyaṃ ca sattama ॥3-326-97॥
O best Brahman, all this—ancient, future, and secret—has been declared to you, who are devoted, by me. (3-326-97)
evaṃ sa bhagavān devo viśvamūrtidharo'vyayaḥ। etāvad uktvā vacanaṃ tatraiva antaradhīyata ॥3-326-98॥
Thus, the blessed god of imperishable and universal form, after speaking these words, disappeared right there. (3-326-98)
nārado'pi mahātejāḥ prāpyānugrahamīpsitam। naranārāyaṇau draṣṭuṃ prādravadbadarāśramam ॥3-326-99॥
Nārada, the highly radiant sage, having received the favor he desired, hastened to Badarāśrama to see Nara and Nārāyaṇa. (3-326-99)
idaṃ mahopaniṣadaṃ caturvedasamanvitam। sāṅkhyayogakṛtaṃ tena pañcarātrānuśabditam ॥3-326-100॥
This great Upaniṣad, which is endowed with the four Vedas and composed through Sāṅkhya and Yoga, was explained by him in accordance with the Pañcarātra. (3-326-100)
nārāyaṇamukhodgītaṃ nārado'śrāvayatpunaḥ। brahmaṇaḥ sadane tāta yathā dṛṣṭaṃ yathā śrutam ॥3-326-101॥
O dear one, Nārada again recited in the abode of Brahmā what was sung from the mouth of Nārāyaṇa, just as it was seen and heard. (3-326-101)
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
etad-āścarya-bhūtaṃ hi māhātmyaṃ tasya dhīmataḥ। kiṃ brahmā na vijānīte yataḥ śuśrāva nāradāt ॥3-326-102॥
Indeed, this greatness of the wise one is wonderful; what is there that Brahmā does not know, since he heard it from Nārada? (3-326-102)
pitāmaho hi bhagavāṃs tasmād devād anantaraḥ। kathaṃ sa na vijānīyāt prabhāvam amitaujasaḥ ॥3-326-103॥
Indeed, the venerable Grandfather, who comes immediately after that god—how could he not know the power of one of immeasurable energy? (3-326-103)
bhīṣma uvāca॥
Bhishma said.
mahākalpasahasrāṇi mahākalpaśatāni ca। samatītāni rājendra sargāś ca pralayāś ca ha ॥3-326-104॥
O king, thousands and hundreds of great aeons have completely passed; indeed, many creations and dissolutions have occurred. (3-326-104)
sargasyādau smṛto brahmā prajāsargakaraḥ prabhuḥ। jānāti devapravaraṃ bhūyaścāto'dhikaṃ nṛpa ॥ paramātmānam īśānam ātmanaḥ prabhavaṃ tathā ॥3-326-105॥
At the beginning of creation, Brahmā, the lord and creator of progeny, is remembered; he knows the foremost of the gods, and, O king, even more than this, the supreme self, the lord, and the origin of himself as well. (3-326-105)
ye tvan·ye brahma-sadane siddha-saṅghāḥ samāgatāḥ। tebhyas tac chrāvayāmāsa purāṇaṃ veda-saṃmitam ॥3-326-106॥
But the other groups of Siddhas who had assembled in the assembly of Brahman, to them he caused that Purāṇa, which is equal to the Veda, to be heard. (3-326-106)
teṣāṃ sakāśātsūryaśca śrutvā vai bhāvitātmanām। ātmānugāmināṃ brahma śrāvayāmāsa bhārata ॥3-326-107॥
O Bhārata, having heard from them, the Sun indeed caused the Veda to be heard to those whose minds are purified and who follow the self. (3-326-107)
ṣaṭṣaṣṭir hi sahasrāṇi ṛṣīṇāṃ bhāvitātmanām। sūryasya tapato lokān nirmitā ye puraḥsarāḥ ॥ teṣām akathayat sūryaḥ sarveṣāṃ bhāvitātmanām ॥3-326-108॥
Indeed, sixty-six thousand sages whose selves were purified, the leaders among them, were created by the Sun performing austerity. To all those purified sages, the Sun spoke. (3-326-108)
sūryānugāmibhis tāta ṛṣibhis tair mahātmabhiḥ। merau samāgatā devāḥ śrāvitāś cedam uttamam ॥3-326-109॥
O dear one, the gods assembled on Mount Meru by those sun-following sages of great soul, and were made to hear this excellent matter. (3-326-109)
devānāṃ tu sakāśād vai tataḥ śrutvā asitaḥ dvijaḥ। śrāvayām āsa rājendra pitṝṇāṃ munisattamaḥ ॥3-326-110॥
O king, the best among sages, the twice-born Asita, having heard this from the presence of the gods, indeed caused it to be heard to the ancestors. (3-326-110)
mama cāpi pitā tāta kathayāmāsa śantanuḥ। tato mayaitacchrutvā ca kīrtitaṃ tava bhārata ॥3-326-111॥
My father also, O dear one, Śantanu, told (this); then, having heard this, I have declared it to you, O Bhārata. (3-326-111)
surairvā munibhirvāpi purāṇaṃ yairidaṃ śrutam। sarve te paramātmānaṃ pūjayanti punaḥ punaḥ ॥3-326-112॥
Whether by gods or by sages, whoever has heard this Purāṇa, all of them worship the Supreme Self again and again. (3-326-112)
idam ākhyānam ārṣeyam pāramparyāgataṃ nṛpa। na avāsudevabhaktāya tvayā deyaṃ kathaṃcana ॥3-326-113॥
O king, this narrative of the ṛṣis, received through tradition, should never be given by you to anyone who is not a devotee of Vāsudeva. (3-326-113)
matto'nyāni ca te rājan nupākhyānaśatāni vai। yāni śrutāni dharmyāṇi teṣāṃ sāro'yam uddhṛtaḥ ॥3-326-114॥
O king, from me you have indeed heard hundreds of other righteous stories; of those, this is the essence that has been extracted. (3-326-114)
surāsurair yathā rājan nirmathyāmṛtam uddhṛtam। evam etat purā vipraiḥ kathāmṛtam iho'dhṛtam ॥3-326-115॥
O king, just as the gods and demons once churned and extracted nectar, so too, in former times, the Brāhmaṇas have here extracted the nectar of stories. (3-326-115)
yaś cedaṃ paṭhate nityaṃ yaś cedaṃ śṛṇuyān naraḥ। ekāntabhāvopagata ekānte susamāhitaḥ ॥3-326-116॥
Whoever recites this always, and whoever, being a man, hears this, having attained the state of solitude, being well concentrated in solitude. (3-326-116)
prāpya śvetaṃ mahādvīpaṃ bhūtvā candraprabho naraḥ। sa sahasrārciṣaṃ devaṃ praviśennātra saṃśayaḥ॥3-326-117॥
Having reached the white great continent and having become radiant like the moon, the man enters the thousand-rayed deity; there is no doubt about this. (3-326-117)
mucyed ārtaḥ tathā rogāt śrutvā imām āditaḥ kathām। jijñāsuḥ labhate kāmān bhaktaḥ bhaktigatim vrajet ॥3-326-118॥
An afflicted person may be freed, and likewise from disease, by hearing this story from the beginning; one who seeks knowledge attains his desires, and a devotee attains the state of devotion. (3-326-118)
tvayāpi satataṃ rājannabhyarcyaḥ puruṣottamaḥ। sa hi mātā pitā caiva kṛtsnasya jagato guruḥ ॥3-326-119॥
O king, you too must always worship the Supreme Person, for he is truly the mother, father, and the teacher of the entire world. (3-326-119)
brahmaṇyadevo bhagavān prīyatāṃ te sanātanaḥ। yudhiṣṭhira mahābāho mahābāhur janārdanaḥ ॥3-326-120॥
May the god devoted to Brahman, the eternal Lord, be pleased with you. O Yudhishthira, O mighty-armed one, Janardana, the mighty-armed.
vaiśampāyana uvāca॥
Vaiśampāyana said.
śrutvaitadākhyānavaraṃ dharmarāḍjanamejaya. bhrātaraś cāsya te sarve nārāyaṇaparābhavan ॥3-326-121॥
After hearing this excellent story, King Janamejaya and all his brothers became devoted to Nārāyaṇa. (3-326-121)
jitaṃ bhagavatā tena puruṣeṇeti bhārata। nityaṃ japyaparā bhūtvā sarasvatīmudīrayan ॥3-326-122॥
O Bhārata, it is said, "That man has conquered by the blessed one;" always being devoted to recitation, uttering Sarasvatī. (3-326-122)
yo hy asmākaṃ guruḥ śreṣṭhaḥ kṛṣṇadvaipāyano muniḥ। sa jagau paramaṃ japyaṃ nārāyaṇam udīrayan ॥3-326-123॥
He who is indeed our best teacher, the sage Kṛṣṇa Dvaipāyana, sang the supreme recitation, uttering 'Nārāyaṇa'. (3-326-123)
gatvāntarikṣātsatataṃ kṣīrodamamṛtāśayam। pūjayitvā ca deveśaṃ punarāyātsvamāśramam ॥3-326-124॥
He always went from the sky to the milk-ocean, the abode of nectar; after worshipping the lord of the gods, he returned again to his own hermitage. (3-326-124)
