12.330
श्रीभगवानुवाच॥
The splendid Lord said:
सूर्याचन्द्रमसौ शश्वत्केशैर्मे अंशुसञ्ज्ञितैः। बोधयंस्तापयंश्चैव जगदुत्तिष्ठतः पृथक् ॥३-३३०-१॥
The sun and the moon, with my eternal hairs known as rays, awaken and heat the world as they rise separately. (3-330-1)
बोधनात्तापनाच्चैव जगतो हर्षणं भवेत्। अग्नीषोमकृतैरेभिः कर्मभिः पाण्डुनन्दन ॥ हृषीकेशोऽहमीशानो वरदो लोकभावनः ॥३-३३०-२॥
From awakening and heating, the world attains delight. By these actions performed for Agni and Soma, O delight of the Pāṇḍus, I, Hṛṣīkeśa, am the lord, the bestower of boons, and the creator of the worlds. (3-330-2)
इडोपहूतयोगेन हरे भागं क्रतुष्वहम्। वर्णश्च मे हरिश्रेष्ठस्तस्माद्धरिरहं स्मृतः ॥३-३३०-३॥
O Hari, by being invoked by Iḍā, I am the portion in sacrifices; and my color, O best of Hari, therefore I am known as Hari. (3-330-3)
धाम सारो हि लोकानामृतं चैव विचारितम्। ऋतधामा ततो विप्रैः सत्यश्चाहं प्रकीर्तितः ॥३-३३०-४॥
The essence of the abodes of the worlds is indeed truth, and this has certainly been considered; therefore, I, whose abode is truth, am proclaimed as truth by the sages. (3-330-4)
नष्टां च धरणीं पूर्वमविन्दं वै गुहागताम्। गोविन्द इति मां देवा वाग्भिः समभितुष्टुवुः ॥३-३३०-५॥
I found the lost earth, which had formerly gone into the cave; therefore, the gods praised me with words as "Govinda". (3-330-5)
शिपिविष्टेति चाख्यायां हीनरोमा च यो भवेत्। तेनाविष्टं हि यत्किञ्चिच्छिपिविष्टं हि तत्स्मृतम् ॥३-३३०-६॥
Whoever is designated as 'śipiviṣṭa' and has scanty hair, whatever is possessed by him is indeed called 'śipiviṣṭa'. (3-330-6)
यास्को मामृषिरव्यग्रो नैकयज्ञेषु गीतवान्। शिपिविष्ट इति ह्यस्माद्गुह्यनामधरो ह्यहम् ॥३-३३०-७॥
Yāska, the sage, undisturbed, has sung about me in many sacrifices. From this, I am indeed the bearer of the secret name "Śipiviṣṭa". (3-330-7)
स्तुत्वा मां शिपिविष्टेति यास्को ऋषिरुदारधीः। मत्प्रसादादधो नष्टं निरुक्तमभिजग्मिवान् ॥३-३३०-८॥
After praising me as 'Śipiviṣṭa', the sage Yāska, endowed with noble intellect, by my grace, recovered the lost Nirukta from the depths. (3-330-8)
न हि जातो न जायेऽहं न जनिष्ये कदाचन। क्षेत्रज्ञः सर्वभूतानां तस्मादहमजः स्मृतः ॥३-३३०-९॥
I am not born, nor do I come into being, nor will I ever be born at any time. As the knower of the field in all beings, therefore I am known as the unborn one. (3-330-9)
नोक्तपूर्वं मया क्षुद्रमश्लीलं वा कदाचन। ऋता ब्रह्मसुता सा मे सत्या देवी सरस्वती ॥३-३३०-१०॥
I have never before spoken anything small or indecent. The truthful daughter of Brahmā, Sarasvatī, is my truthful goddess. (3-330-10)
सच्चासच्चैव कौन्तेय मयावेशितमात्मनि। पौष्करे ब्रह्मसदने सत्यं मामृषयो विदुः ॥३-३३०-११॥
O son of Kunti, both the real and the unreal have been entered by me into the self; in Puṣkara, in the abode of Brahman, the sages have known me as the truth. (3-330-11)
सत्त्वान्न च्युतपूर्वोऽहं सत्त्वं वै विद्धि मत्कृतम्। जन्मनीहाभवत्सत्त्वं पौर्विकं मे धनञ्जय ॥३-३३०-१२॥
O Dhananjaya, know that I have never previously fallen from the essence; indeed, the essence was made by me. In this birth, the ancient essence became mine. (3-330-12)
निराशीःकर्मसंयुक्तं सात्वतं मां प्रकल्पय। सात्वतज्ञानदृष्टोऽहं सात्वतः सात्वतां पतिः ॥३-३३०-१३॥
Establish me, the Sātvata, as one engaged in action without expectation of results. I am perceived through the knowledge of the Sātvata, and I am the lord of the Sātvatas, belonging to the Sātvata. (3-330-13)
कृषामि मेदिनीं पार्थ भूत्वा कार्ष्णायसो महान्। कृष्णो वर्णश्च मे यस्मात्तस्मात्कृष्णोऽहमर्जुन ॥३-३३०-१४॥
O Arjuna, I cultivate the earth with a great iron plough; my color is black, and because of this, I am called Kṛṣṇa, O son of Pṛthā. (3-330-14)
मया संश्लेषिता भूमिरद्भिर्व्योम च वायुना। वायुश्च तेजसा सार्धं वैकुण्ठत्वं ततो मम ॥३-३३०-१५॥
By me, the earth was united with water, space with air; air together with fire, and from that, the state of Vaikuṇṭha is mine. (3-330-15)
निर्वाणं परमं सौख्यं धर्मोऽसौ पर उच्यते। तस्मान्न च्युतपूर्वोऽहमच्युतस्तेन कर्मणा ॥३-३३०-१६॥
Extinction is said to be the supreme happiness and this is the supreme duty. Therefore, I have never fallen; by that action, I remain unfallen. (3-330-16)
पृथिवीनभसी चोभे विश्रुते विश्वलौकिके। तयोः सन्धारणार्थं हि मामधोक्षजमञ्जसा ॥३-३३०-१७॥
The earth and the sky, both well-known and belonging to all worlds—for the purpose of sustaining those two, indeed, I, the transcendental, directly (support them). (3-330-17)
निरुक्तं वेदविदुषो ये च शब्दार्थचिन्तकाः। ते मां गायन्ति प्राग्वंशे अधोक्षज इति स्थितिः ॥३-३३०-१८॥
Those who know the Vedas and those who contemplate the meaning of words through etymology, they sing of me in the ancient lineage as 'Adhokṣaja'; this is the state. (3-330-18)
शब्द एकमतैरेष व्याहृतः परमर्षिभिः। नान्यो ह्यधोक्षजो लोके ऋते नारायणं प्रभुम् ॥३-३३०-१९॥
This statement has been unanimously declared by the supreme sages: in this world, there is truly no other transcendental lord except Nārāyaṇa. (3-330-19)
घृतं ममार्चिषो लोके जन्तूनां प्राणधारणम्। घृतार्चिरहमव्यग्रैर्वेदज्ञैः परिकीर्तितः ॥३-३३०-२०॥
Clarified butter, which is my flame in the world and the support of life for beings, is known as 'ghṛtārciḥ'—I am thus celebrated by undistracted Vedic scholars. (3-330-20)
त्रयो हि धातवः ख्याताः कर्मजा इति च स्मृताः। पित्तं श्लेष्मा च वायुश्च एष सङ्घात उच्यते ॥३-३३०-२१॥
It is said that the three constituents, known as being born of action, are remembered: bile, phlegm, and wind; this aggregate is so called. (3-330-21)
एतैश्च धार्यते जन्तुरेतैः क्षीणैश्च क्षीयते। आयुर्वेदविदस्तस्मात्त्रिधातुं मां प्रचक्षते ॥३-३३०-२२॥
A creature is supported by these, and when these are diminished, it is destroyed; therefore, the knowers of Ayurveda declare me to be three-humored. (3-330-22)
वृषो हि भगवान्धर्मः ख्यातो लोकेषु भारत। नैघण्टुकपदाख्यातं विद्धि मां वृषमुत्तमम् ॥३-३३०-२३॥
O Bhārata, the revered righteousness is indeed well-known as the bull in the worlds; know me as the highest bull, as declared by the word of the Naighaṇṭuka. (3-330-23)
कपिर्वराहः श्रेष्ठश्च धर्मश्च वृष उच्यते। तस्माद्वृषाकपिं प्राह कश्यपो मां प्रजापतिः ॥३-३३०-२४॥
The monkey, the boar, the best, and righteousness, and the bull are so called; therefore, Kaśyapa, the lord of creatures, called me the bull-monkey. (3-330-24)
न चादिं न मध्यं तथा नैव चान्तं; कदाचिद्विदन्ते सुराश्चासुराश्च। अनाद्यो ह्यमध्यस्तथा चाप्यनन्तः; प्रगीतोऽहमीशो विभुर्लोकसाक्षी ॥३-३३०-२५॥
Neither the beginning, nor the middle, nor indeed the end is ever known by gods or demons. I, the lord, who am without beginning, middle, or end, am praised as the all-pervading witness of the worlds. (3-330-25)
शुचीनि श्रवणीयानि शृणोमीह धनञ्जय। न च पापानि गृह्णामि ततोऽहं वै शुचिश्रवाः ॥३-३३०-२६॥
O Dhananjaya, I hear here only pure and worthy things; I do not accept evil things, therefore I am indeed one of pure fame. (3-330-26)
एकशृङ्गः पुरा भूत्वा वराहो दिव्यदर्शनः। इमामुद्धृतवान्भूमिमेकशृङ्गस्ततो ह्यहम् ॥३-३३०-२७॥
Once, having become a one-horned boar of divine appearance, I, the one-horned, indeed lifted up this earth. (3-330-27)
तथैवासं त्रिककुदो वाराहं रूपमास्थितः। त्रिककुत्तेन विख्यातः शरीरस्य तु मापनात् ॥३-३३०-२८॥
In the same way, I became the three-humped one, assuming the form of a boar. I am known as the three-humped because of the measurement of the body. (3-330-28)
विरिञ्च इति यः प्रोक्तः कपिलज्ञानचिन्तकैः। स प्रजापतिरेवाहं चेतनात्सर्वलोककृत् ॥३-३३०-२९॥
He who is called 'Brahmā' by those who contemplate the knowledge of Kapila, that lord of creatures is indeed myself, the creator of all worlds from consciousness. (3-330-29)
विद्यासहायवन्तं मामादित्यस्थं सनातनम्। कपिलं प्राहुराचार्याः साङ्ख्या निश्चितनिश्चयाः ॥३-३३०-३०॥
The teachers of Sāṅkhya, who are firmly resolved, call me, who possesses the help of knowledge, who is eternal and situated in the sun, as Kapila. (3-330-30)
हिरण्यगर्भो द्युतिमानेष यश्छन्दसि स्तुतः। योगैः सम्पूज्यते नित्यं स एवाहं विभुः स्मृतः ॥३-३३०-३१॥
The radiant Hiranyagarbha, who is praised in the Vedas, is always worshipped through yogic practices; he is indeed myself, the all-pervading one, who is remembered. (3-330-31)
एकविंशतिशाखं च ऋग्वेदं मां प्रचक्षते। सहस्रशाखं यत्साम ये वै वेदविदो जनाः ॥३-३३०-३२॥
They call me the Ṛgveda with twenty-one branches. The Sāma, which has a thousand branches, is known by those people who are indeed knowers of the Veda. (3-330-32)
गायन्त्यारण्यके विप्रा मद्भक्तास्तेऽपि दुर्लभाः ॥३-३३०-३२॥
Even those brāhmaṇas who are my devotees, singing in the forest, are rare. (3-330-32)
षट्पञ्चाशतमष्टौ च सप्तत्रिंशतमित्युत। यस्मिञ्शाखा यजुर्वेदे सोऽहमाध्वर्यवे स्मृतः ॥३-३३०-३३॥
In the Yajurveda, in the branch where there are fifty-six, eight, and thirty-seven (sections), I am remembered as the Adhvaryu. (3-330-33)
पञ्चकल्पमथर्वाणं कृत्याभिः परिबृंहितम्। कल्पयन्ति हि मां विप्रा अथर्वाणविदस्तथा ॥३-३३०-३४॥
The sages who know the Atharva Veda, which is endowed with five rituals and encompassed by rites, indeed establish me in this way. (3-330-34)
शाखाभेदाश्च ये केचिद्याश्च शाखासु गीतयः। स्वरवर्णसमुच्चाराः सर्वांस्तान्विद्धि मत्कृतान् ॥३-३३०-३५॥
Know that all the divisions of branches, whatever songs are in the branches, and all the pronunciations of tones and syllables, all these have been made by me. (3-330-35)
यत्तद्धयशिरः पार्थ समुदेति वरप्रदम्। सोऽहमेवोत्तरे भागे क्रमाक्षरविभागवित् ॥३-३३०-३६॥
O Pārtha, that which is called Dhayaśiras, which arises as the bestower of boons, I am indeed that in the latter part, the knower of the division of syllables in order. (3-330-36)
रामादेशितमार्गेण मत्प्रसादान्महात्मना। पाञ्चालेन क्रमः प्राप्तस्तस्माद्भूतात्सनातनात् ॥ बाभ्रव्यगोत्रः स बभौ प्रथमः क्रमपारगः ॥३-३३०-३७॥
By the path instructed by Rāma and through my grace, the great-souled Pāñcāla attained the order from that eternal being. He, of the Bābhravya lineage, shone as the first and as one who had mastered the order. (3-330-37)
नारायणाद्वरं लब्ध्वा प्राप्य योगमनुत्तमम्। क्रमं प्रणीय शिक्षां च प्रणयित्वा स गालवः ॥३-३३०-३८॥
Having obtained a boon from Nārāyaṇa and attained unsurpassed union, having established order and imparted instruction, Gālava (did so). (3-330-38)
कण्डरीकोऽथ राजा च ब्रह्मदत्तः प्रतापवान्। जातीमरणजं दुःखं स्मृत्वा स्मृत्वा पुनः पुनः ॥ सप्तजातिषु मुख्यत्वाद्योगानां सम्पदं गतः ॥३-३३०-३९॥
Then Kaṇḍarīka and the powerful king Brahmadatta, repeatedly remembering the suffering arising from birth and death, attained the highest attainment of yogic practices over seven births. (3-330-39)
पुराहमात्मजः पार्थ प्रथितः कारणान्तरे। धर्मस्य कुरुशार्दूल ततोऽहं धर्मजः स्मृतः ॥३-३३०-४०॥
O Pārtha, formerly I was known as the son for another reason; but now, O best of Kurus, I am remembered as the son of Dharma. (3-330-40)
नरनारायणौ पूर्वं तपस्तेपतुरव्ययम्। धर्मयानं समारूढौ पर्वते गन्धमादने ॥३-३३०-४१॥
In former times, Nara and Nārāyaṇa practiced imperishable austerities. Mounted on the chariot of righteousness, they were on Mount Gandhamādana. (3-330-41)
तत्कालसमयं चैव दक्षयज्ञो बभूव ह। न चैवाकल्पयद्भागं दक्षो रुद्रस्य भारत ॥३-३३०-४२॥
At that very time, Daksha's sacrifice took place. But Daksha did not assign a portion to Rudra, O Bhārata. (3-330-42)
ततो दधीचिवचनाद्दक्षयज्ञमपाहरत्। ससर्ज शूलं क्रोधेन प्रज्वलन्तं मुहुर्मुहुः ॥३-३३०-४३॥
Then, following Dadhīci's words, he destroyed Dakṣa's sacrifice. In his anger, he created a blazing trident again and again. (3-330-43)
तच्छूलं भस्मसात्कृत्वा दक्षयज्ञं सविस्तरम्। आवयोः सहसागच्छद्बदर्याश्रममन्तिकात् ॥ वेगेन महता पार्थ पतन्नारायणोरसि ॥३-३३०-४४॥
That spear, after reducing Dakṣa's sacrifice completely to ashes, suddenly departed from the vicinity of the Badarī hermitage where we were. With great speed, O Pārtha, it fell upon the chest of Nārāyaṇa. (3-330-44)
ततः स्वतेजसाविष्टाः केशा नारायणस्य ह। बभूवुर्मुञ्जवर्णास्तु ततोऽहं मुञ्जकेशवान् ॥३-३३०-४५॥
Then, Nārāyaṇa's hairs, filled with his own radiance, turned the color of muñja grass; thus, I became one with muñja-colored hair. (3-330-45)
तच्च शूलं विनिर्धूतं हुङ्कारेण महात्मना। जगाम शङ्करकरं नारायणसमाहतम् ॥३-३३०-४६॥
That spear, shaken loose by the roar of the great-souled one, was struck by Nārāyaṇa and returned to Śaṅkara's hand. (3-330-46)
अथ रुद्र उपाधावत्तावृषी तपसान्वितौ। तत एनं समुद्धूतं कण्ठे जग्राह पाणिना ॥३-३३०-४७॥
Then Rudra approached those two bulls who were endowed with austerity. He then seized him, who was completely shaken, by the throat with his hand. (3-330-47)
नारायणः स विश्वात्मा तेनास्य शितिकण्ठता ॥३-३३०-४७॥
Nārāyaṇa, who is the soul of all, by him, the state of having a blue throat belongs to him. (3-330-47)
अथ रुद्रविघातार्थमिषीकां जगृहे नरः। मन्त्रैश्च संयुयोजाशु सोऽभवत्परशुर्महान् ॥३-३३०-४८॥
Then, for the purpose of slaying Rudra, the man took a reed; and by quickly joining it with mantras, it became a great axe. (3-330-48)
क्षिप्तश्च सहसा रुद्रे खण्डनं प्राप्तवांस्तदा। ततोऽहं खण्डपरशुः स्मृतः परशुखण्डनात् ॥३-३३०-४९॥
I was thrown suddenly at Rudra and then achieved the breaking. Therefore, I am remembered as Khandaparaśu, from the splitting by the axe. (3-330-49)
अर्जुन उवाच॥
Arjuna said.
अस्मिन्युद्धे तु वार्ष्णेय त्रैलोक्यमथने तदा। जयं कः प्राप्तवांस्तत्र शंसैतन्मे जनार्दन ॥३-३३०-५०॥
But in this battle, O Vārṣṇeya, destroyer of the three worlds, who obtained victory then? Tell me this, O Janārdana. (3-330-50)
श्रीभगवानुवाच॥
The blessed Lord said.
तयोः संलग्नयोर्युद्धे रुद्रनारायणात्मनोः। उद्विग्नाः सहसा कृत्स्ना लोकाः सर्वेऽभवंस्तदा ॥३-३३०-५१॥
When Rudra and Nārāyaṇa, as the two selves, were engaged in battle, then suddenly all the worlds became completely disturbed. (3-330-51)
नागृह्णात्पावकः शुभ्रं मखेषु सुहुतं हविः। वेदा न प्रतिभान्ति स्म ऋषीणां भावितात्मनाम् ॥३-३३०-५२॥
The fire did not accept the pure and well-offered oblation in the sacrifices; the Vedas did not manifest to the sages whose minds were purified. (3-330-52)
देवान्रजस्तमश्चैव समाविविशतुस्तदा। वसुधा सञ्चकम्पेऽथ नभश्च विपफाल ह ॥३-३३०-५३॥
At that time, the gods, along with passion and darkness, all entered together; the earth trembled, and then the sky split apart. (3-330-53)
निष्प्रभाणि च तेजांसि ब्रह्मा चैवासनाच्च्युतः। अगाच्छोषं समुद्रश्च हिमवांश्च व्यशीर्यत ॥३-३३०-५४॥
The lights became devoid of radiance, and Brahmā too fell from his seat; the ocean dried up, and the Himalaya was shattered. (3-330-54)
तस्मिन्नेवं समुत्पन्ने निमित्ते पाण्डुनन्दन। ब्रह्मा वृतो देवगणैरृषिभिश्च महात्मभिः ॥ आजगामाशु तं देशं यत्र युद्धमवर्तत ॥३-३३०-५५॥
O descendant of Pāṇḍu, when such a cause had arisen, Brahmā, accompanied by hosts of gods, sages, and great souls, quickly came to the place where the battle was taking place. (3-330-55)
साञ्जलिप्रग्रहो भूत्वा चतुर्वक्त्रो निरुक्तगः। उवाच वचनं रुद्रं लोकानामस्तु वै शिवम् ॥ न्यस्यायुधानि विश्वेश जगतो हितकाम्यया ॥३-३३०-५६॥
With joined palms, having assumed four faces and being a knower of etymology, he spoke to Rudra: "Let there indeed be auspiciousness for the worlds." Having set aside the weapons, O Lord of the universe, for the welfare of the world. (3-330-56)
यदक्षरमथाव्यक्तमीशं लोकस्य भावनम्। कूटस्थं कर्तृनिर्द्वंद्वमकर्तेति च यं विदुः ॥३-३३०-५७॥
They know that imperishable, unmanifest Lord, the creator of the world, who is unchanging, the doer, free from duality, and also as the non-doer. (3-330-57)
व्यक्तिभावगतस्यास्य एका मूर्तिरियं शिवा। नरो नारायणश्चैव जातौ धर्मकुलोद्वहौ ॥३-३३०-५८॥
This is the one auspicious form of the one who has attained individuality; Nara and Nārāyaṇa, the upholders of the family of dharma, were indeed born. (3-330-58)
तपसा महता युक्तौ देवश्रेष्ठौ महाव्रतौ। अहं प्रसादजस्तस्य कस्मिंश्चित्कारणान्तरे ॥ त्वं चैव क्रोधजस्तात पूर्वसर्गे सनातनः ॥३-३३०-५९॥
Engaged in great austerity, both of you are the best among gods and holders of great vows. I was born of his grace for some other reason, while you, O dear one, were indeed born of anger in a previous creation, being eternal. (3-330-59)
मया च सार्धं वरदं विबुधैश्च महर्षिभिः। प्रसादयाशु लोकानां शान्तिर्भवतु माचिरम् ॥३-३३०-६०॥
Together with me, the bestower of boons, the wise and the great sages, quickly propitiate so that peace may come to the worlds without delay. (3-330-60)
ब्रह्मणा त्वेवमुक्तस्तु रुद्रः क्रोधाग्निमुत्सृजन्। प्रसादयामास ततो देवं नारायणं प्रभुम् ॥ शरणं च जगामाद्यं वरेण्यं वरदं हरिम् ॥३-३३०-६१॥
But when thus addressed by Brahmā, Rudra, releasing the fire of anger, then began to appease the god Nārāyaṇa, the lord. He went for refuge to Hari, the first, the most excellent, the bestower of boons. (3-330-61)
ततोऽथ वरदो देवो जितक्रोधो जितेन्द्रियः। प्रीतिमानभवत्तत्र रुद्रेण सह सङ्गतः ॥३-३३०-६२॥
Then, the god who bestows boons, having conquered anger and the senses, became full of joy there, being united together with Rudra. (3-330-62)
ऋषिभिर्ब्रह्मणा चैव विबुधैश्च सुपूजितः। उवाच देवमीशानमीशः स जगतो हरिः ॥३-३३०-६३॥
He, Hari, the lord of the world, who was well-honored by sages, Brahmā, and the wise, spoke to the god, the lord. (3-330-63)
यस्त्वां वेत्ति स मां वेत्ति यस्त्वामनु स मामनु। नावयोरन्तरं किञ्चिन्मा ते भूद्बुद्धिरन्यथा ॥३-३३०-६४॥
Whoever knows you knows me; whoever follows you follows me. There is not even the slightest difference between us two—let not your understanding be otherwise. (3-330-64)
अद्य प्रभृति श्रीवत्सः शूलाङ्कोऽयं भवत्वयम्। मम पाण्यङ्कितश्चापि श्रीकण्ठस्त्वं भविष्यसि ॥३-३३०-६५॥
From today onwards, let this Śrīvatsa, marked with the trident, be so. You, marked on my hand, will also become Śrīkaṇṭha. (3-330-65)
एवं लक्षणमुत्पाद्य परस्परकृतं तदा। सख्यं चैवातुलं कृत्वा रुद्रेण सहितावृषी ॥ तपस्तेपतुरव्यग्रौ विसृज्य त्रिदिवौकसः ॥३-३३०-६६॥
Thus, after establishing the mark and forming a mutual bond, the two bulls, having made an unequalled friendship with Rudra, together performed austerities undisturbed, having left behind the dwellers of heaven. (3-330-66)
एष ते कथितः पार्थ नारायणजयो मृधे। नामानि चैव गुह्यानि निरुक्तानि च भारत ॥ ऋषिभिः कथितानीह यानि सङ्कीर्तितानि ते ॥३-३३०-६७॥
O Pārtha, I have told you here about the victory of Nārāyaṇa in battle, as well as the names, both secret and explained, O Bhārata. These have been recited to you as told by the sages. (3-330-67)
एवं बहुविधै रूपैश्चरामीह वसुन्धराम्। ब्रह्मलोकं च कौन्तेय गोलोकं च सनातनम् ॥ मया त्वं रक्षितो युद्धे महान्तं प्राप्तवाञ्जयम् ॥३-३३०-६८॥
Thus, in many different forms, I move here on the earth, in Brahma's world, and in the eternal Goloka, O son of Kunti. By my protection in battle, you have achieved great victory. (3-330-68)
यस्तु ते सोऽग्रतो याति युद्धे सम्प्रत्युपस्थिते। तं विद्धि रुद्रं कौन्तेय देवदेवं कपर्दिनम् ॥३-३३०-६९॥
O son of Kunti, know that he who goes before you in battle at the very moment of engagement is Rudra, the god of gods, the matted-haired one. (3-330-69)
कालः स एव कथितः क्रोधजेति मया तव। निहतांस्तेन वै पूर्वं हतवानसि वै रिपून् ॥३-३३०-७०॥
That time, which I told you as 'born of anger', it was he who previously slew your enemies; by him, indeed, your enemies were slain. (3-330-70)
अप्रमेयप्रभावं तं देवदेवमुमापतिम्। नमस्व देवं प्रयतो विश्वेशं हरमव्ययम् ॥३-३३०-७१॥
Bow with devotion to that god of gods, the consort of Umā, whose power is immeasurable, to the imperishable Hara, the lord of the universe. (3-330-71)
