12.328
जनमेजय उवाच॥
Janamejaya said.
अस्तौषीद्यैरिमं व्यासः सशिष्यो मधुसूदनम्। नामभिर्विविधैरेषां निरुक्तं भगवन्मम ॥३-३२८-१॥
Vyāsa, together with his disciple, praised this Madhusūdana by various names; O Lord, the etymology of these names is mine. (3-328-1)
वक्तुमर्हसि शुश्रूषोः प्रजापतिपतेर्हरेः। श्रुत्वा भवेयं यत्पूतः शरच्चन्द्र इवामलः ॥३-३२८-२॥
You ought to speak for the one who desires to hear about the lord of Prajāpati, about Hari; having heard, I may become purified like the spotless autumn moon. (3-328-2)
वैशम्पायन उवाच॥
Vaiśampāyana said.
शृणु राजन्यथाचष्ट फल्गुनस्य हरिर्विभुः। प्रसन्नात्मात्मनो नाम्नां निरुक्तं गुणकर्मजम् ॥३-३२८-३॥
O king, listen as Hari, the all-pervading one with a clear mind, explained to Phalguna the etymology of the names, which arise from qualities and actions. (3-328-3)
नामभिः कीर्तितैस्तस्य केशवस्य महात्मनः। पृष्टवान्केशवं राजन्फल्गुनः परवीरहा ॥३-३२८-४॥
O king, Phalguṇa (Arjuna), the destroyer of enemy heroes, asked Keśava, the great-souled one, about those names of Keśava that have been praised. (3-328-4)
अर्जुन उवाच॥
Arjuna said.
भगवन्भूतभव्येश सर्वभूतसृगव्यय। लोकधाम जगन्नाथ लोकानामभयप्रद ॥३-३२८-५॥
O Lord, master of the past and future, creator and destroyer of all beings, the abode of the world, Lord of the universe, and giver of fearlessness to all the worlds. (3-328-5)
यानि नामानि ते देव कीर्तितानि महर्षिभिः। वेदेषु सपुराणेषु यानि गुह्यानि कर्मभिः ॥३-३२८-६॥
O god, whatever your names have been proclaimed by great sages in the Vedas and in the Purāṇas, and whatever secret names (are known) through acts. (3-328-6)
तेषां निरुक्तं त्वत्तोऽहं श्रोतुमिच्छामि केशव। न ह्यन्यो वर्तयेन्नाम्नां निरुक्तं त्वामृते प्रभो ॥३-३२८-७॥
Keśava, I desire to hear from you the etymology of those (names). Indeed, no one else except you, O Lord, could explain the etymology of the names. (3-328-7)
श्रीभगवानुवाच॥
The blessed Lord said:
ऋग्वेदे सयजुर्वेदे तथैवाथर्वसामसु। पुराणे सोपनिषदे तथैव ज्योतिषेऽर्जुन ॥३-३२८-८॥
O Arjuna, in the Ṛgveda, Yajurveda, Atharva and Sāma Vedas, as well as in the Purāṇas, Upaniṣads, and Jyotiṣa, it is the same. (3-328-8)
साङ्ख्ये च योगशास्त्रे च आयुर्वेदे तथैव च। बहूनि मम नामानि कीर्तितानि महर्षिभिः ॥३-३२८-९॥
In Sāṅkhya, Yogaśāstra, and likewise in Āyurveda, many of my names have been mentioned by great sages. (3-328-9)
गौणानि तत्र नामानि कर्मजानि च कानिचित्। निरुक्तं कर्मजानां च शृणुष्व प्रयतोऽनघ ॥ कथ्यमानं मया तात त्वं हि मेऽर्धं स्मृतः पुरा ॥३-३२८-१०॥
There, some secondary names arising from actions; hear attentively, O sinless one, the etymology of those arising from actions. O dear one, what is being told by me, you were indeed formerly remembered as my half. (3-328-10)
नमोऽतियशसे तस्मै देहिनां परमात्मने। नारायणाय विश्वाय निर्गुणाय गुणात्मने ॥३-३२८-११॥
Salutations to the supremely glorious one, the supreme self of all embodied beings; to Nārāyaṇa, who is all, who is beyond qualities, and who is the very essence of all qualities. (3-328-11)
यस्य प्रसादजो ब्रह्मा रुद्रश्च क्रोधसम्भवः। योऽसौ योनिर्हि सर्वस्य स्थावरस्य चरस्य च ॥३-३२८-१२॥
He, from whose grace Brahmā is born and from whose anger Rudra is born, who indeed is the origin of all, both the immovable and the movable. (3-328-12)
अष्टादशगुणं यत्तत्सत्त्वं सत्त्ववतां वर। प्रकृतिः सा परा मह्यं रोदसी योगधारिणी ॥ ऋता सत्यामराजय्या लोकानामात्मसञ्ज्ञिता ॥३-३२८-१३॥
O best among those possessing essence, that which is the eighteenfold quality, that essence is the supreme nature for me, the two worlds, supporter of union. She is truthful, real, belonging to the immortal, called the self of the worlds. (3-328-13)
तस्मात्सर्वाः प्रवर्तन्ते सर्गप्रलयविक्रियाः। ततो यज्ञश्च यष्टा च पुराणः पुरुषो विराट् ॥ अनिरुद्ध इति प्रोक्तो लोकानां प्रभवाप्ययः ॥३-३२८-१४॥
From that, all creations, dissolutions, and transformations arise. From that also come sacrifice, the sacrificer, and the ancient cosmic person, Virāṭ. He is called Aniruddha, the origin and dissolution of the worlds. (3-328-14)
ब्राह्मे रात्रिक्षये प्राप्ते तस्य ह्यमिततेजसः। प्रसादात्प्रादुरभवत्पद्मं पद्मनिभेक्षण ॥ तत्र ब्रह्मा समभवत्स तस्यैव प्रसादजः ॥३-३२८-१५॥
When the night of Brahmā ended, by the grace of him of immeasurable splendor, a lotus with eyes like a lotus manifested. There, Brahmā arose, born solely from his grace. (3-328-15)
अह्नः क्षये ललाटाच्च सुतो देवस्य वै तथा। क्रोधाविष्टस्य सञ्जज्ञे रुद्रः संहारकारकः ॥३-३२८-१६॥
At the decline of the day, from the forehead of the god, indeed thus, the son was born—Rudra, the agent of destruction, was born from the one possessed by anger. (3-328-16)
एतौ द्वौ विबुधश्रेष्ठौ प्रसादक्रोधजौ स्मृतौ। तदादेशितपन्थानौ सृष्टिसंहारकारकौ ॥ निमित्तमात्रं तावत्र सर्वप्राणिवरप्रदौ ॥३-३२८-१७॥
These two, the foremost among the wise, born from grace and anger, are known to follow the path set by him and are the agents of creation and destruction. They are merely instruments here, granting boons to all living beings. (3-328-17)
कपर्दी जटिलो मुण्डः श्मशानगृहसेवकः। उग्रव्रतधरो रुद्रो योगी त्रिपुरदारुणः ॥३-३२८-१८॥
He is one with matted hair, with twisted locks, sometimes shaven-headed, the servant of the cremation ground, the holder of fierce vows, Rudra, the ascetic, and the destroyer of Tripura. (3-328-18)
दक्षक्रतुहरश्चैव भगनेत्रहरस्तथा। नारायणात्मको ज्ञेयः पाण्डवेय युगे युगे ॥३-३२८-१९॥
O descendant of Pāṇḍu, know that in every age, the destroyer of Dakṣa's sacrifice and the destroyer of Bhaga's eye is indeed of the nature of Nārāyaṇa. (3-328-19)
तस्मिन्हि पूज्यमाने वै देवदेवे महेश्वरे। सम्पूजितो भवेत्पार्थ देवो नारायणः प्रभुः ॥३-३२८-२०॥
O Pārtha, when the great Lord, the God of gods, is truly worshipped, then the god Nārāyaṇa, the Lord, is also worshipped. (3-328-20)
अहमात्मा हि लोकानां विश्वानां पाण्डुनन्दन। तस्मादात्मानमेवाग्रे रुद्रं सम्पूजयाम्यहम् ॥३-३२८-२१॥
O descendant of Pāṇḍu, I am indeed the self of all the worlds; therefore, I first worship Rudra as the very self. (3-328-21)
यद्यहं नार्चयेयं वै ईशानं वरदं शिवम्। आत्मानं नार्चयेत्कश्चिदिति मे भावितं मनः ॥ मया प्रमाणं हि कृतं लोकः समनुवर्तते ॥३-३२८-२२॥
If I do not worship the Lord, the bestower of boons, Śiva, then no one would worship themselves; thus my mind is resolved. I have set the standard, and the world follows accordingly. (3-328-22)
प्रमाणानि हि पूज्यानि ततस्तं पूजयाम्यहम्। यस्तं वेत्ति स मां वेत्ति योऽनु तं स हि मामनु ॥३-३२८-२३॥
The authorities are indeed worthy of worship; therefore, I worship him. Whoever knows him, knows me; whoever follows him, he indeed follows me. (3-328-23)
रुद्रो नारायणश्चैव सत्त्वमेकं द्विधाकृतम्। लोके चरति कौन्तेय व्यक्तिस्थं सर्वकर्मसु ॥३-३२८-२४॥
Rudra and Nārāyaṇa are indeed one essence, made twofold; O son of Kunti, in the world, this essence moves in all actions, abiding in individuals. (3-328-24)
न हि मे केनचिद्देयो वरः पाण्डवनन्दन। इति सञ्चिन्त्य मनसा पुराणं विश्वमीश्वरम् ॥ पुत्रार्थमाराधितवानात्मानमहमात्मना ॥३-३२८-२५॥
O joy of the Pāṇḍavas, no boon is to be given to me by anyone. Thus, having considered this in my mind, I worshipped the ancient lord of the universe, the self, by myself, for the sake of obtaining a son. (3-328-25)
न हि विष्णुः प्रणमति कस्मैचिद्विबुधाय तु। ऋत आत्मानमेवेति ततो रुद्रं भजाम्यहम् ॥३-३२८-२६॥
Indeed, Viṣṇu does not bow to any wise one; knowing the self as truth only, therefore, I worship Rudra. (3-328-26)
सब्रह्मकाः सरुद्राश्च सेन्द्रा देवाः सहर्षिभिः। अर्चयन्ति सुरश्रेष्ठं देवं नारायणं हरिम् ॥३-३२८-२७॥
The gods, along with Brahmā, Rudras, Indra, and the sages, worship Nārāyaṇa, Hari, the best among the gods. (3-328-27)
भविष्यतां वर्ततां च भूतानां चैव भारत। सर्वेषामग्रणीर्विष्णुः सेव्यः पूज्यश्च नित्यशः ॥३-३२८-२८॥
O Bhārata, among all beings of the future, present, and past, Viṣṇu, the foremost, is always to be served and worshipped. (3-328-28)
नमस्व हव्यदं विष्णुं तथा शरणदं नम। वरदं नमस्व कौन्तेय हव्यकव्यभुजं नम ॥३-३२८-२९॥
Bow to Viṣṇu, the giver of oblations, and also to the giver of refuge; salute the giver of boons, O son of Kuntī, and bow to the enjoyer of oblations and ancestral offerings. (3-328-29)
चतुर्विधा मम जना भक्ता एवं हि ते श्रुतम्। तेषामेकान्तिनः श्रेष्ठास्ते चैवानन्यदेवताः ॥ अहमेव गतिस्तेषां निराशीःकर्मकारिणाम् ॥३-३२८-३०॥
My devotees are of four kinds, as you have heard. Among them, those who are single-minded and whose deity is none other (than me) are the best. I am indeed the goal of those who act without expectation. (3-328-30)
ये च शिष्टास्त्रयो भक्ताः फलकामा हि ते मताः। सर्वे च्यवनधर्माणः प्रतिबुद्धस्तु श्रेष्ठभाक् ॥३-३२८-३१॥
Those remaining three types of devotees, who desire results, are indeed considered to be of decaying nature; but the awakened one partakes of the best. (3-328-31)
ब्रह्माणं शितिकण्ठं च याश्चान्या देवताः स्मृताः। प्रबुद्धवर्याः सेवन्ते मामेवैष्यन्ति यत्परम् ॥ भक्तं प्रति विशेषस्ते एष पार्थानुकीर्तितः ॥३-३२८-३२॥
Brahmā, Śiva, and all other deities who are remembered—the most awakened serve only me and will attain that which is supreme. This special distinction regarding the devotee, O Pārtha, has been recounted to you. (3-328-32)
त्वं चैवाहं च कौन्तेय नरनारायणौ स्मृतौ। भारावतरणार्थं हि प्रविष्टौ मानुषीं तनुम् ॥३-३२८-३३॥
You and I, O son of Kunti, are known as Nara and Nārāyaṇa; indeed, for the purpose of relieving the burden (of the earth), we have entered into human bodies. (3-328-33)
जानाम्यध्यात्मयोगांश्च योऽहं यस्माच्च भारत। निवृत्तिलक्षणो धर्मस्तथाभ्युदयिकोऽपि च ॥३-३२८-३४॥
O Bhārata, I know the spiritual disciplines, who I am, and their origins; I also know the dharma characterized by renunciation as well as that which leads to prosperity. (3-328-34)
नराणामयनं ख्यातमहमेकः सनातनः। आपो नारा इति प्रोक्ता आपो वै नरसूनवः ॥ अयनं मम तत्पूर्वमतो नारायणो ह्यहम् ॥३-३२८-३५॥
I am known as the eternal, sole resting place of men. The waters are called nārāḥ; indeed, the waters are the offspring of Nara. My resting place existed before that; therefore, I am called Nārāyaṇa. (3-328-35)
छादयामि जगद्विश्वं भूत्वा सूर्य इवांशुभिः। सर्वभूताधिवासश्च वासुदेवस्ततो ह्यहम् ॥३-३२८-३६॥
Having become like the sun with its rays, I cover the entire world and universe; as the indweller of all beings, I am Vāsudeva—therefore, indeed, I am (that). (3-328-36)
गतिश्च सर्वभूतानां प्रजानां चापि भारत। व्याप्ता मे रोदसी पार्थ कान्तिश्चाभ्यधिका मम ॥३-३२८-३७॥
O Bhārata, I am the movement of all beings and creatures; O Pārtha, my splendor pervades the two worlds and surpasses all.
अधिभूतानि चान्तेऽहं तदिच्छंश्चास्मि भारत। क्रमणाच्चाप्यहं पार्थ विष्णुरित्यभिसञ्ज्ञितः ॥३-३२८-३८॥
O Bhārata, I am the one pertaining to the elements at their end, desiring that; and, O Pārtha, I am also called Viṣṇu because of movement. (3-328-38)
दमात्सिद्धिं परीप्सन्तो मां जनाः कामयन्ति हि। दिवं चोर्वीं च मध्यं च तस्माद्दामोदरो ह्यहम् ॥३-३२८-३९॥
People desiring perfection through restraint indeed desire me; heaven, earth, and the middle regions as well, therefore I am indeed Dāmodara. (3-328-39)
पृश्निरित्युच्यते चान्नं वेदा आपोऽमृतं तथा। ममैतानि सदा गर्भे पृश्निगर्भस्ततो ह्यहम् ॥३-३२८-४०॥
Pṛśni is thus called, and so are food, the Vedas, water, and nectar; all these are always in my womb. Therefore, I am called Pṛśnigarbha. (3-328-40)
ऋषयः प्राहुरेवं मां त्रितकूपाभिपातितम्। पृश्निगर्भ त्रितं पाहीत्येकतद्वितपातितम् ॥३-३२८-४१॥
The seers said: 'I have been cast into the well of Trita. O Pṛśnigarbha, protect Trita who has been thrown down by one, another, and a second.' (3-328-41)
ततः स ब्रह्मणः पुत्र आद्यो ऋषिवरस्त्रितः। उत्ततारोदपानाद्वै पृश्निगर्भानुकीर्तनात् ॥३-३२८-४२॥
Then Trita, the first and best of sages, son of Brahmā, rose up from the well by reciting the Pṛśnigarbha hymn. (3-328-42)
सूर्यस्य तपतो लोकानग्नेः सोमस्य चाप्युत। अंशवो ये प्रकाशन्ते मम ते केशसञ्ज्ञिताः ॥ सर्वज्ञाः केशवं तस्मान्मामाहुर्द्विजसत्तमाः ॥३-३२८-४३॥
The rays of the shining sun, of fire, and of soma, which shine upon the worlds, are called my hairs; therefore, O best of twice-born, the all-knowing call me Keśava. (3-328-43)
स्वपत्न्यामाहितो गर्भ उतथ्येन महात्मना। उतथ्येऽन्तर्हिते चैव कदाचिद्देवमायया ॥ बृहस्पतिरथाविन्दत्तां पत्नीं तस्य भारत ॥३-३२८-४४॥
O Bhārata, the great-souled Utathya placed an embryo in his own wife; when Utathya had disappeared at some time by divine illusion, then Bṛhaspati found her, his wife. (3-328-44)
ततो वै तमृषिश्रेष्ठं मैथुनोपगतं तथा। उवाच गर्भः कौन्तेय पञ्चभूतसमन्वितः ॥३-३२८-४५॥
Then, O son of Kunti, the embryo endowed with the five elements spoke thus to that best among sages who was engaged in union. (3-328-45)
पूर्वागतोऽहं वरद नार्हस्यम्बां प्रबाधितुम्। एतद्बृहस्पतिः श्रुत्वा चुक्रोध च शशाप च ॥३-३२८-४६॥
I came here first, O giver of boons; you should not trouble the mother. Hearing this, Bṛhaspati became angry and cursed. (3-328-46)
मैथुनोपगतो यस्मात्त्वयाहं विनिवारितः। तस्मादन्धो जास्यसि त्वं मच्छापान्नात्र संशयः ॥३-३२८-४७॥
Because you prevented me when I was about to engage in sexual union, therefore, by my curse, you will become blind; there is no doubt about this. (3-328-47)
स शापादृषिमुख्यस्य दीर्घं तम उपेयिवान्। स हि दीर्घतमा नाम नाम्ना ह्यासीदृषिः पुरा ॥३-३२८-४८॥
He, due to the curse of the chief of sages, had attained that long duration. He was indeed the sage formerly known by the name Dīrghatamā. (3-328-48)
वेदानवाप्य चतुरः साङ्गोपाङ्गान्सनातनान्। प्रयोजयामास तदा नाम गुह्यमिदं मम ॥३-३२८-४९॥
Having acquired the four eternal Vedas along with their limbs and sub-limbs, he then set forth this secret of mine. (3-328-49)
आनुपूर्व्येण विधिना केशवेति पुनः पुनः। स चक्षुष्मान्समभवद्गौतमश्चाभवत्पुनः ॥३-३२८-५०॥
By the prescribed order and method, repeatedly uttering ‘Keśava’, he regained his sight; Gautama also became so again. (3-328-50)
एवं हि वरदं नाम केशवेति ममार्जुन। देवानामथ सर्वेषामृषीणां च महात्मनाम् ॥३-३२८-५१॥
Thus, O Arjuna, "Keśava" is the name of the bestower of boons to me, and then, of all the gods, sages, and great-souled ones. (3-328-51)
अग्निः सोमेन संयुक्त एकयोनि मुखं कृतम्। अग्नीषोमात्मकं तस्माज्जगत्कृत्स्नं चराचरम् ॥३-३२८-५२॥
Fire, united with Soma, was made the single origin and source; thus, the entire world of moving and unmoving beings is of the nature of Agni and Soma. (3-328-52)
अपि हि पुराणे भवति एकयोन्यात्मकावग्नीषोमौ देवाश्चाग्निमुखा इति एकयोनित्वाच्च परस्परं महयन्तो लोकान्धारयत इति ॥३-३२८-५३॥
Indeed, it is stated in the Purāṇa that Agni and Soma are of one origin in essence, and the gods, with Agni as their foremost, because of having one origin, mutually honor and support the worlds. (3-328-53)
