12.330
śrībhagavānuvāca॥
The splendid Lord said:
sūryācandramasau śaśvatkeśairme aṃśusañjñitaiḥ। bodhayaṃstāpayaṃścaiva jagaduttiṣṭhataḥ pṛthak ॥3-330-1॥
The sun and the moon, with my eternal hairs known as rays, awaken and heat the world as they rise separately. (3-330-1)
bodhanāttāpanāccaiva jagato harṣaṇaṃ bhavet। agnīṣomakṛtairebhiḥ karmabhiḥ pāṇḍunandana ॥ hṛṣīkeśo'hamīśāno varado lokabhāvanaḥ ॥3-330-2॥
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)
iḍopahūtayogena hare bhāgaṃ kratuṣvaham। varṇaśca me hariśreṣṭhastasmāddharirahaṃ smṛtaḥ ॥3-330-3॥
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)
dhāma sāro hi lokānāmṛtaṃ caiva vicāritam। ṛtadhāmā tato vipraiḥ satyaścāhaṃ prakīrtitaḥ ॥3-330-4॥
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)
naṣṭāṃ ca dharaṇīṃ pūrvam avindaṃ vai guhāgatām। govinda iti māṃ devā vāgbhiḥ samabhituṣṭuvuḥ ॥3-330-5॥
I found the lost earth, which had formerly gone into the cave; therefore, the gods praised me with words as "Govinda". (3-330-5)
śipiviṣṭeti cākhyāyāṃ hīnaromā ca yo bhavet। tenāviṣṭaṃ hi yatkiñcicchipiviṣṭaṃ hi tatsmṛtam ॥3-330-6॥
Whoever is designated as 'śipiviṣṭa' and has scanty hair, whatever is possessed by him is indeed called 'śipiviṣṭa'. (3-330-6)
yāsko mām ṛṣir avyagro naika-yajñeṣu gītavān। śipiviṣṭa iti hy asmād guhya-nāma-dharo hy aham ॥3-330-7॥
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)
stutvā māṃ śipiviṣṭeti yāsko ṛṣirudāradhīḥ। matprasādādadho naṣṭaṃ niruktamabhijagmivān ॥3-330-8॥
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)
na hi jāto na jāye'ham na janiṣye kadācana। kṣetrajñaḥ sarvabhūtānāṃ tasmād aham ajaḥ smṛtaḥ ॥3-330-9॥
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)
noktapūrvaṃ mayā kṣudramaślīlaṃ vā kadācana। ṛtā brahmasutā sā me satyā devī sarasvatī ॥3-330-10॥
I have never before spoken anything small or indecent. The truthful daughter of Brahmā, Sarasvatī, is my truthful goddess. (3-330-10)
saccāsaccai̇va kaunteya mayāveśitamātmani। pauṣkare brahmasadane satyaṃ māmṛṣayo viduḥ ॥3-330-11॥
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)
sattvānna cyutapūrvo'haṃ sattvaṃ vai viddhi matkṛtam। janmanīhābhavatsattvaṃ paurvikaṃ me dhanañjaya ॥3-330-12॥
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)
nirāśīḥ-karma-saṃyuktaṃ sātvataṃ māṃ prakalpaya। sātvata-jñāna-dṛṣṭo'ham sātvataḥ sātvatāṃ patiḥ ॥3-330-13॥
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)
kṛṣāmi medinīṃ pārtha bhūtvā kārṣṇāyaso mahān। kṛṣṇo varṇaś ca me yasmāt tasmāt kṛṣṇo'ham arjuna ॥3-330-14॥
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)
mayā saṁśleṣitā bhūmiradbhirvyoma ca vāyunā। vāyuśca tejasā sārdhaṁ vaikuṇṭhatvaṁ tato mama ॥3-330-15॥
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)
nirvāṇaṃ paramaṃ saukhyaṃ dharmo'sau para ucyate। tasmān na cyutapūrvo'ham acyutas tena karmaṇā ॥3-330-16॥
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)
pṛthivī-nabhasī cobhe viśrute viśvalaukike। tayoḥ sandhāraṇārthaṃ hi mām adhokṣajam añjasā ॥3-330-17॥
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)
niruktaṃ vedaviduṣo ye ca śabdārthacintakāḥ। te māṃ gāyanti prāgvaṃśe adhokṣaja iti sthitiḥ ॥3-330-18॥
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)
śabda ekamatai reṣa vyāhṛtaḥ paramarṣibhiḥ। nānyo hy adhokṣajo loke ṛte nārāyaṇaṃ prabhum ॥3-330-19॥
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)
ghṛtaṃ mamārciṣo loke jantūnāṃ prāṇadhāraṇam। ghṛtārcirahamavyagrairvedajñaiḥ parikīrtitaḥ ॥3-330-20॥
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)
trayo hi dhātavaḥ khyātāḥ karmaja iti ca smṛtāḥ। pittaṃ śleṣmā ca vāyuśca eṣa saṅghāta ucyate ॥3-330-21॥
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)
etaiś ca dhāryate jantur etaiḥ kṣīṇaiś ca kṣīyate. āyurvedavidas tasmāt tridhātuṃ mām pracakṣate ॥3-330-22॥
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)
vṛṣo hi bhagavān dharmaḥ khyāto lokeṣu bhārata। naighaṇṭukapadākhyātaṃ viddhi māṃ vṛṣam uttamam ॥3-330-23॥
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)
kapirvarāhaḥ śreṣṭhaśca dharmaśca vṛṣa ucyate। tasmādvṛṣākapiṃ prāha kaśyapo māṃ prajāpatiḥ ॥3-330-24॥
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)
na cādiṁ na madhyaṁ tathā naiva cāntaṁ; kadācid vidante surāś cāsurāś ca। anādyo hy amadhyas tathā cāpy anantaḥ; pragīto'ham īśo vibhur lokasākṣī ॥3-330-25॥
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)
śucīni śravaṇīyāni śṛṇomīha dhanañjaya। na ca pāpāni gṛhṇāmi tato'haṃ vai śuciśravāḥ ॥3-330-26॥
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)
ekaśṛṅgaḥ purā bhūtvā varāho divyadarśanaḥ। imām uddhṛtavān bhūmim ekaśṛṅgaḥ tato hy aham ॥3-330-27॥
Once, having become a one-horned boar of divine appearance, I, the one-horned, indeed lifted up this earth. (3-330-27)
tathaivāsaṃ trikakudo vārāhaṃ rūpamāsthitaḥ। trikakuttena vikhyātaḥ śarīrasya tu māpanāt ॥3-330-28॥
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)
viriñca iti yaḥ proktaḥ kapilajñānacintakaiḥ। sa prajāpatiḥ eva aham cetanāt sarvalokakṛt ॥3-330-29॥
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)
vidyāsahāyavantaṃ mām ādityasthaṃ sanātanam। kapilaṃ prāhur ācāryāḥ sāṅkhyā niścitaniścayāḥ ॥3-330-30॥
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)
hiraṇyagarbho dyutimāneṣa yaś chandasi stutaḥ। yogaiḥ sampūjyate nityaṃ sa evāhaṃ vibhuḥ smṛtaḥ ॥3-330-31॥
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)
ekaviṃśatiśākhaṃ ca ṛgvedaṃ māṃ pracakṣate। sahasraśākhaṃ yat sāma ye vai vedavido janāḥ ॥3-330-32॥
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)
gāyantyāraṇyake viprā madbhaktāste'pi durlabhāḥ ॥3-330-32॥
Even those brāhmaṇas who are my devotees, singing in the forest, are rare. (3-330-32)
ṣaṭpañcāśatamaṣṭau ca saptatriṃśamit yuta। yasmiñchākhā yajurvede so'hamādhvaryave smṛtaḥ ॥3-330-33॥
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)
pañcakalpam atharvāṇaṃ kṛtyābhiḥ paribṛṃhitam। kalpayanti hi māṃ viprā atharvāṇavidas tathā ॥3-330-34॥
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)
śākhābhedāś ca ye kecid yāś ca śākhāsu gītayaḥ। svaravarṇasamuccārāḥ sarvān tān viddhi matkṛtān ॥3-330-35॥
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)
yattaddhayaśiraḥ pārtha samudeti varapradam। so'hamevottare bhāge kramākṣaravibhāgavit ॥3-330-36॥
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)
rāmādeśitamārgeṇa matprasādān mahātmanā। pāñcālena kramaḥ prāptas tasmād bhūtāt sanātanāt ॥ bābhravyagotraḥ sa babhau prathamaḥ kramapāragaḥ ॥3-330-37॥
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)
nārāyaṇād varaṃ labdhvā prāpya yogam anuttamam। kramaṃ praṇīya śikṣāṃ ca praṇayitvā sa gālavaḥ ॥3-330-38॥
Having obtained a boon from Nārāyaṇa and attained unsurpassed union, having established order and imparted instruction, Gālava (did so). (3-330-38)
kaṇḍarīko'tha rājā ca brahmadattaḥ pratāpavān। jātīmaraṇajaṃ duḥkhaṃ smṛtvā smṛtvā punaḥ punaḥ ॥ sapta-jātiṣu mukhyatvād-yogānāṃ sampadaṃ gataḥ ॥3-330-39॥
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)
purāhamātmajaḥ pārtha prathitaḥ kāraṇāntare। dharmasya kuruśārdūla tato'haṃ dharmajaḥ smṛtaḥ ॥3-330-40॥
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)
naranārāyaṇau pūrvaṃ tapastepaturavyayam। dharmayānaṃ samārūḍhau parvate gandhamādane ॥3-330-41॥
In former times, Nara and Nārāyaṇa practiced imperishable austerities. Mounted on the chariot of righteousness, they were on Mount Gandhamādana. (3-330-41)
tatkālasamayaṃ caiva dakṣayajño babhūva ha। na caivākalpayad bhāgaṃ dakṣo rudrasya bhārata ॥3-330-42॥
At that very time, Daksha's sacrifice took place. But Daksha did not assign a portion to Rudra, O Bhārata. (3-330-42)
tato dadhīcivacanāddakṣayajñamapāharat। sasarja śūlaṃ krodhena prajvalantaṃ muhurmuhuḥ ॥3-330-43॥
Then, following Dadhīci's words, he destroyed Dakṣa's sacrifice. In his anger, he created a blazing trident again and again. (3-330-43)
tacchūlaṃ bhasmasātkṛtvā dakṣayajñaṃ savistaram। āvayoḥ sahasāgacchadbadaryāśramamantikāt ॥ vegena mahatā pārtha patannārāyaṇorasi ॥3-330-44॥
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)
tataḥ svatejasāviṣṭāḥ keśā nārāyaṇasya ha। babhūvurmuñjavarṇāstu tato'haṃ muñjakeśavān ॥3-330-45॥
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)
tac ca śūlaṃ vinirdhūtaṃ huṅkāreṇa mahātmanā। jagāma śaṅkarakaraṃ nārāyaṇasamāhatam ॥3-330-46॥
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)
atha rudra upādhāvattāvṛṣī tapasānvitau। tata enaṃ samuddhūtaṃ kaṇṭhe jagrāha pāṇinā ॥3-330-47॥
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)
nārāyaṇaḥ sa viśvātmā tenāsya śitikaṇṭhatā ॥3-330-47॥
Nārāyaṇa, who is the soul of all, by him, the state of having a blue throat belongs to him. (3-330-47)
atha rudravighātārthamiṣīkāṃ jagṛhe naraḥ। mantraiś ca saṃyuyojāśu so'bhavat paraśur mahān ॥3-330-48॥
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)
kṣiptaś ca sahasā rudre khaṇḍanaṃ prāptavāṃs tadā। tato'haṃ khaṇḍaparaśuḥ smṛtaḥ paraśukhaṇḍanāt ॥3-330-49॥
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)
arjuna uvāca॥
Arjuna said.
asminyuddhe tu vārṣṇeya trailokyamathane tadā। jayaṃ kaḥ prāptavāṃstatra śaṃsaitanme janārdana ॥3-330-50॥
But in this battle, O Vārṣṇeya, destroyer of the three worlds, who obtained victory then? Tell me this, O Janārdana. (3-330-50)
śrībhagavānuvāca॥
The blessed Lord said.
tayoḥ saṁlagnayor yuddhe rudranārāyaṇātmanoḥ। udvignāḥ sahasā kṛtsnā lokāḥ sarve 'bhavaṁs tadā ॥3-330-51॥
When Rudra and Nārāyaṇa, as the two selves, were engaged in battle, then suddenly all the worlds became completely disturbed. (3-330-51)
nāgṛhṇātpāvakaḥ śubhraṃ makheṣu suhutaṃ haviḥ। vedā na pratibhānti sma ṛṣīṇāṃ bhāvitātmanām ॥3-330-52॥
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)
devān rajastamaś caiva samāviviśatus tadā। vasudhā sañcakampe 'tha nabhaś ca vipaphāla ha ॥3-330-53॥
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)
niṣprabhāṇi ca tejāṃsi brahmā caivāsanāccyutaḥ। agāc choṣaṃ samudraś ca himavāṃś ca vyaśīryata ॥3-330-54॥
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)
tasminnevaṁ samutpanne nimitte pāṇḍunandana। brahmā vṛto devagaṇairṛṣibhiśca mahātmabhiḥ॥ ājagāmāśu taṁ deśaṁ yatra yuddhamavartata॥3-330-55॥
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)
sāñjalipragraho bhūtvā caturvaktro niruktagah। uvāca vacanaṃ rudraṃ lokānāmas tu vai śivam ॥ nyasyāyudhāni viśveśa jagato hitakāmyayā ॥3-330-56॥
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)
yad akṣaram athāvyaktam īśaṃ lokasya bhāvanam। kūṭasthaṃ kartṛ-nirdvandvam akarteti ca yaṃ viduḥ ॥3-330-57॥
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)
vyaktibhāva-gatasya asya ekā mūrtir iyaṃ śivā। naraḥ nārāyaṇaḥ ca eva jātau dharma-kula-udvahau ॥3-330-58॥
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)
tapasā mahatā yuktau devaśreṣṭhau mahāvratau। ahaṃ prasādajastasya kasmiṃścitkāraṇāntare॥ tvaṃ caiva krodhajastāta pūrvasarge sanātanaḥ॥3-330-59॥
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)
mayā ca sārdhaṃ varadaṃ vibudhaiś ca maharṣibhiḥ। prasādayāśu lokānāṃ śāntir bhavatu māciram ॥3-330-60॥
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)
brahmaṇā tvevamuktastu rudraḥ krodhāgnim utsṛjan। prasādayām āsa tato devaṃ nārāyaṇaṃ prabhum ॥ śaraṇaṃ ca jagāmādyaṃ vareṇyaṃ varadaṃ harim ॥3-330-61॥
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)
tato'tha varado devo jitakrodho jitendriyaḥ। prītimānabhavattatra rudreṇa saha saṅgataḥ ॥3-330-62॥
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)
ṛṣibhir brahmaṇā caiva vibudhaiś ca supūjitaḥ। uvāca devam īśānam īśaḥ sa jagato hariḥ ॥3-330-63॥
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)
yastvāṃ vetti sa māṃ vetti yastvām-anu sa mām-anu। nāvayor antaraṃ kiñcin mā te bhūd buddhir anyathā ॥3-330-64॥
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)
adya prabhṛti śrīvatsaḥ śūlāṅko'yaṃ bhavatvayam। mama pāṇyaṅkitaścāpi śrīkaṇṭhastvaṃ bhaviṣyasi ॥3-330-65॥
From today onwards, let this Śrīvatsa, marked with the trident, be so. You, marked on my hand, will also become Śrīkaṇṭha. (3-330-65)
evaṁ lakṣaṇam utpādya parasparakṛtaṁ tadā। sakhyaṁ caiva atulaṁ kṛtvā rudreṇa sahitau vṛṣī॥ tapas tepatur avyagrau visṛjya tridivaukasaḥ॥3-330-66॥
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)
eṣa te kathitaḥ pārtha nārāyaṇajayo mṛdhe। nāmāni caiva guhyāni niruktāni ca bhārata॥ ṛṣibhiḥ kathitāni iha yāni saṅkīrtitāni te॥3-330-67॥
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)
evaṃ bahuvidhai rūpaiś carāmīha vasundharām। brahmalokaṃ ca kaunteya golokaṃ ca sanātanam ॥ mayā tvaṃ rakṣito yuddhe mahāntaṃ prāptavāñ jayām ॥3-330-68॥
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)
yastu te so'grato yāti yuddhe sampratyupasthite। taṃ viddhi rudraṃ kaunteya devadevaṃ kapardinam ॥3-330-69॥
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)
kālaḥ sa eva kathitaḥ krodhajeti mayā tava। nihatāṃs tena vai pūrvaṃ hatavān asi vai ripūn ॥3-330-70॥
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)
aprameyaprabhāvaṃ taṃ devadevamumāpatim। namasva devaṃ prayato viśveśaṃ haramavyayam ॥3-330-71॥
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)
