12.328
Janamejaya said.
Vyāsa, together with his disciple, praised this Madhusūdana by various names; O Lord, the etymology of these names is mine. (3-328-1)
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 said.
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)
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 said.
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)
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)
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)
The blessed Lord said:
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)
In Sāṅkhya, Yogaśāstra, and likewise in Āyurveda, many of my names have been mentioned by great sages. (3-328-9)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
Indeed, Viṣṇu does not bow to any wise one; knowing the self as truth only, therefore, I worship Rudra. (3-328-26)
The gods, along with Brahmā, Rudras, Indra, and the sages, worship Nārāyaṇa, Hari, the best among the gods. (3-328-27)
O Bhārata, among all beings of the future, present, and past, Viṣṇu, the foremost, is always to be served and worshipped. (3-328-28)
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)
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)
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)
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)
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)
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)
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)
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)
O Bhārata, I am the movement of all beings and creatures; O Pārtha, my splendor pervades the two worlds and surpasses all.
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)
People desiring perfection through restraint indeed desire me; heaven, earth, and the middle regions as well, therefore I am indeed Dāmodara. (3-328-39)
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)
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)
Then Trita, the first and best of sages, son of Brahmā, rose up from the well by reciting the Pṛśnigarbha hymn. (3-328-42)
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)
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)
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)
I came here first, O giver of boons; you should not trouble the mother. Hearing this, Bṛhaspati became angry and cursed. (3-328-46)
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)
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)
Having acquired the four eternal Vedas along with their limbs and sub-limbs, he then set forth this secret of mine. (3-328-49)
By the prescribed order and method, repeatedly uttering ‘Keśava’, he regained his sight; Gautama also became so again. (3-328-50)
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)
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)
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)
