12.328
janamejaya uvāca॥
Janamejaya said.
astauṣīdyairimaṃ vyāsaḥ saśiṣyo madhusūdanam। nāmabhirvividhāireṣāṃ niruktaṃ bhagavanmama ॥3-328-1॥
Vyāsa, together with his disciple, praised this Madhusūdana by various names; O Lord, the etymology of these names is mine. (3-328-1)
vaktum arhasi śuśrūṣoḥ prajāpati-pater hareḥ। śrutvā bhaveyaṃ yat pūtaḥ śarat-candra iva amalaḥ ॥3-328-2॥
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)
vaiśampāyana uvāca॥
Vaiśampāyana said.
śṛṇu rājanya tathā ācaṣṭa phalgunasya hariḥ vibhuḥ। prasannātmā ātmanaḥ nāmnāṃ niruktaṃ guṇa-karma-jam ॥3-328-3॥
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)
nāmbhiḥ kīrtitais tasya keśavasya mahātmanaḥ। pṛṣṭavān keśavaṃ rājan phalguṇaḥ paravīrahā ॥3-328-4॥
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)
arjuna uvāca॥
Arjuna said.
bhagavanbhūtabhavyeśa sarvabhūtasṛgavyaya। lokadhāma jagannātha lokānāmabhayaprada ॥3-328-5॥
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)
yāni nāmāni te deva kīrtitāni maharṣibhiḥ। vedeṣu sapurāṇeṣu yāni guhyāni karmabhiḥ ॥3-328-6॥
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)
teṣāṃ niruktaṃ tvatto'haṃ śrotumicchāmi keśava। na hyanyo vartayennāmnāṃ niruktaṃ tvāmṛte prabho ॥3-328-7॥
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)
śrībhagavānuvāca॥
The blessed Lord said:
ṛgvede sayajurvede tathaivātharvasāmasu। purāṇe sopaniṣade tathaiva jyotiṣe'rjuna ॥3-328-8॥
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)
sāṅkhye ca yogaśāstre ca āyurvede tathaiva ca। bahūni mama nāmāni kīrtitāni maharṣibhiḥ ॥3-328-9॥
In Sāṅkhya, Yogaśāstra, and likewise in Āyurveda, many of my names have been mentioned by great sages. (3-328-9)
gauṇāni tatra nāmāni karmajāni ca kānicit। niruktaṃ karmajānāṃ ca śṛṇuṣva prayato'nagha ॥ kathyamānaṃ mayā tāta tvaṃ hi me'rdhaṃ smṛtaḥ purā ॥3-328-10॥
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)
namo-'ti-yaśase tasmai dehināṃ paramātmane। nārāyaṇāya viśvāya nirguṇāya guṇātmane ॥3-328-11॥
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)
yasya prasādajo brahmā rudraś ca krodhasambhavaḥ। yo'sau yonir hi sarvasya sthāvarasya carasya ca ॥3-328-12॥
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)
aṣṭādaśaguṇaṃ yattatsattvaṃ sattvavatāṃ vara। prakṛtiḥ sā parā mahyaṃ rodasī yogadhāriṇī ॥ ṛtā satyāmarāyayyā lokānāmātmasañjñitā ॥3-328-13॥
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)
tasmātsarvāḥ pravartante sargapralayavikriyāḥ। tato yajñaś ca yaṣṭā ca purāṇaḥ puruṣo virāṭ ॥ aniruddha iti prokto lokānāṃ prabhavāpyayaḥ ॥3-328-14॥
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)
brāhme rātrikṣaye prāpte tasya hyamitatejasaḥ। prasādātprādurabhavatpadmaṃ padmanibhekṣaṇa ॥ tatra brahmā samabhavatsa tasyaiva prasādajaḥ ॥3-328-15॥
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)
ahnaḥ kṣaye lalāṭāc ca suto devasya vai tathā। krodhāviṣṭasya sañjajñe rudraḥ saṃhārakārakaḥ ॥3-328-16॥
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)
etau dvau vibudhaśreṣṭhau prasādakrodhajau smṛtau। tadādeśitapanthānau sṛṣṭisaṃhārakārakau ॥ nimittamātraṃ tāvatra sarvaprāṇivarapradau ॥3-328-17॥
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)
kapardī jaṭilo muṇḍaḥ śmaśānagṛhasevakaḥ। ugravratadharo rudro yogī tripuradāruṇaḥ ॥3-328-18॥
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)
dakṣakratu-haraś caiva bhaganetra-haras tathā। nārāyaṇātmako jñeyaḥ pāṇḍaveya yuge yuge ॥3-328-19॥
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)
tasmin hi pūjyamāne vai devadeve maheśvare। sampūjito bhavet pārtha devo nārāyaṇaḥ prabhuḥ ॥3-328-20॥
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)
aham-ātmā hi lokānāṃ viśvānāṃ pāṇḍunandana। tasmād ātmānam eva agre rudraṃ sampūjayāmi aham ॥3-328-21॥
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)
yadyahaṃ nārcayeyam vai īśānaṃ varadaṃ śivam। ātmānaṃ nārcayetkaściditi me bhāvitaṃ manaḥ ॥ mayā pramāṇaṃ hi kṛtaṃ lokaḥ samanuvartate ॥3-328-22॥
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)
pramāṇāni hi pūjyāni tatastaṃ pūjayāmyaham। yastaṃ vetti sa māṃ vetti yo'nu taṃ sa hi māmanu ॥3-328-23॥
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)
rudro nārāyaṇaścaiva sattvamekaṃ dvidhākṛtam। loke carati kaunteya vyaktisthaṃ sarvakarmasu ॥3-328-24॥
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)
na hi me kenaciddeyo varaḥ pāṇḍavanandana। iti sañcintya manasā purāṇaṃ viśvamīśvaram ॥ putrārtham ārādhitavān ātmānam aham ātmanā ॥3-328-25॥
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)
na hi viṣṇuḥ praṇamati kasmaicid vibudhāya tu। ṛta ātmānam eva iti tato rudraṃ bhajāmi aham ॥3-328-26॥
Indeed, Viṣṇu does not bow to any wise one; knowing the self as truth only, therefore, I worship Rudra. (3-328-26)
sabrahmakāḥ sarudrāś ca sendrā devāḥ saharṣibhiḥ। arcayanti suraśreṣṭhaṃ devaṃ nārāyaṇaṃ harim ॥3-328-27॥
The gods, along with Brahmā, Rudras, Indra, and the sages, worship Nārāyaṇa, Hari, the best among the gods. (3-328-27)
bhaviṣyatāṃ vartatāṃ ca bhūtānāṃ caiva bhārata। sarveṣāmagraṇīrviṣṇuḥ sevyaḥ pūjyaśca nityaśaḥ ॥3-328-28॥
O Bhārata, among all beings of the future, present, and past, Viṣṇu, the foremost, is always to be served and worshipped. (3-328-28)
namasva havyadaṃ viṣṇuṃ tathā śaraṇadaṃ nama। varadaṃ namasva kaunteya havyakavyabhujaṃ nama ॥3-328-29॥
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)
caturvidhā mama janā bhaktā evaṃ hi te śrutam। teṣāmekāntinaḥ śreṣṭhāste caivānanyadevatāḥ ॥ ahameva gatisteṣāṃ nirāśīḥkarmakāriṇām ॥3-328-30॥
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)
ye ca śiṣṭās trayo bhaktāḥ phalakāmā hi te matāḥ। sarve cyavanadharmāṇaḥ pratibuddhas tu śreṣṭhabhāk ॥3-328-31॥
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)
brahmāṇaṃ śitikaṇṭhaṃ ca yāś cānyā devatāḥ smṛtāḥ। prabuddhavaryāḥ sevante mām eva eṣyanti yat param ॥ bhaktaṃ prati viśeṣas te eṣa pārthānukīrtitaḥ ॥3-328-32॥
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)
tvaṃ caivāhaṃ ca kaunteya naranārāyaṇau smṛtau। bhārāvataraṇārthaṃ hi praviṣṭau mānuṣīṃ tanum ॥3-328-33॥
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)
jānāmy adhyātmayogāṁś ca yo'ham yasmāc ca bhārata। nivṛttilakṣaṇo dharmas tathābhyudayiko'pi ca ॥3-328-34॥
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)
narāṇām ayanaṃ khyātam aham ekaḥ sanātanaḥ। āpo nārā iti proktā āpo vai narasūnavaḥ॥ ayanaṃ mama tat pūrvam ato nārāyaṇo hy aham॥3-328-35॥
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)
chādayāmi jagad-viśvaṃ bhūtvā sūrya iva aṃśubhiḥ। sarva-bhūta-adhivāsaś ca vāsudevas tato hy aham ॥3-328-36॥
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)
gatiś ca sarvabhūtānāṃ prajānāṃ cāpi bhārata। vyāptā me rodasī pārtha kāntiś cābhyadhikā mama ॥3-328-37॥
O Bhārata, I am the movement of all beings and creatures; O Pārtha, my splendor pervades the two worlds and surpasses all.
adhibhūtāni cānte'ham tadicchaṃścāsmi bhārata। kramaṇāccāpyahaṃ pārtha viṣṇurityabhisañjñitaḥ ॥3-328-38॥
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)
damātsiddhiṃ parīpsanto māṃ janāḥ kāmayanti hi। divaṃ corvīṃ ca madhyaṃ ca tasmāddāmodaro hyaham ॥3-328-39॥
People desiring perfection through restraint indeed desire me; heaven, earth, and the middle regions as well, therefore I am indeed Dāmodara. (3-328-39)
pṛśnir ity ucyate cānnaṃ vedā āpo 'mṛtaṃ tathā। mama etāni sadā garbhe pṛśnigarbhas tato hy aham ॥3-328-40॥
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)
ṛṣayaḥ prāhurevaṁ māṁ tritakūpābhipātitam। pṛśnigarbha tritaṁ pāhityekatadvitapātitam ॥3-328-41॥
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)
tataḥ sa brahmaṇaḥ putra ādyo ṛṣivarastritaḥ। uttatārodapānādvai pṛśnigarbhānukīrtanāt ॥3-328-42॥
Then Trita, the first and best of sages, son of Brahmā, rose up from the well by reciting the Pṛśnigarbha hymn. (3-328-42)
sūryasya tapato lokānagneḥ somasya cāpyuta। aṃśavo ye prakāśante mama te keśasañjñitāḥ ॥ sarvajñāḥ keśavaṃ tasmānmāmāhurdvijasattamāḥ ॥3-328-43॥
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)
svapatnyām āhito garbha utathyena mahātmanā। utathye'ntarhite caiva kadācid devamāyayā ॥ bṛhaspatir athāvindat tāṃ patnīṃ tasya bhārata ॥3-328-44॥
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)
tato vai tam ṛṣiśreṣṭhaṃ maithunopagataṃ tathā। uvāca garbhaḥ kaunteya pañcabhūtasamanvitaḥ ॥3-328-45॥
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)
pūrvāgato'ham varada nārhasyambāṃ prabādhitum। etad bṛhaspatiḥ śrutvā cukrodha ca śaśāpa ca ॥3-328-46॥
I came here first, O giver of boons; you should not trouble the mother. Hearing this, Bṛhaspati became angry and cursed. (3-328-46)
maithunopagato yasmāttvayāhaṃ vinivāritaḥ। tasmādandho jāsyasi tvaṃ macchāpānnātra saṃśayaḥ ॥3-328-47॥
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)
sa śāpād ṛṣimukhyasya dīrghaṃ tam upeyivān। sa hi dīrghatamā nāma nāmnā hy āsīd ṛṣiḥ purā ॥3-328-48॥
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)
vedān avāpya caturaḥ sāṅgopāṅgān sanātanān। prayojayāmāsa tadā nāma guhyam idaṃ mama ॥3-328-49॥
Having acquired the four eternal Vedas along with their limbs and sub-limbs, he then set forth this secret of mine. (3-328-49)
ānupūrvyeṇa vidhinā keśaveti punaḥ punaḥ। sa cakṣuṣmān samabhavad gautamaś cābhavat punaḥ ॥3-328-50॥
By the prescribed order and method, repeatedly uttering ‘Keśava’, he regained his sight; Gautama also became so again. (3-328-50)
evaṃ hi varadaṃ nāma keśaveti mamārjuna। devānām atha sarveṣām ṛṣīṇāṃ ca mahātmanām ॥3-328-51॥
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)
agniḥ somena saṁyukta ekayoni mukhaṁ kṛtam। agnīṣomātmakaṁ tasmājjagatkṛtsnaṁ carācaram ॥3-328-52॥
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)
api hi purāṇe bhavati ekayon'yātmakāv agnīṣomau devāś cāgnimukhā iti ekayonitvāc ca parasparaṃ mahayanto lokān dhārayata iti ॥3-328-53॥
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)
