12.330
The splendid Lord said:
The sun and the moon, with my eternal hairs known as rays, awaken and heat the world as they rise separately. (3-330-1)
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)
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)
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)
I found the lost earth, which had formerly gone into the cave; therefore, the gods praised me with words as "Govinda". (3-330-5)
Whoever is designated as 'śipiviṣṭa' and has scanty hair, whatever is possessed by him is indeed called 'śipiviṣṭa'. (3-330-6)
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)
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)
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)
I have never before spoken anything small or indecent. The truthful daughter of Brahmā, Sarasvatī, is my truthful goddess. (3-330-10)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
Once, having become a one-horned boar of divine appearance, I, the one-horned, indeed lifted up this earth. (3-330-27)
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)
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)
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)
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)
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)
Even those brāhmaṇas who are my devotees, singing in the forest, are rare. (3-330-32)
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)
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)
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)
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)
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)
Having obtained a boon from Nārāyaṇa and attained unsurpassed union, having established order and imparted instruction, Gālava (did so). (3-330-38)
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)
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)
In former times, Nara and Nārāyaṇa practiced imperishable austerities. Mounted on the chariot of righteousness, they were on Mount Gandhamādana. (3-330-41)
At that very time, Daksha's sacrifice took place. But Daksha did not assign a portion to Rudra, O Bhārata. (3-330-42)
Then, following Dadhīci's words, he destroyed Dakṣa's sacrifice. In his anger, he created a blazing trident again and again. (3-330-43)
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)
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)
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)
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)
Nārāyaṇa, who is the soul of all, by him, the state of having a blue throat belongs to him. (3-330-47)
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)
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 said.
But in this battle, O Vārṣṇeya, destroyer of the three worlds, who obtained victory then? Tell me this, O Janārdana. (3-330-50)
The blessed Lord said.
When Rudra and Nārāyaṇa, as the two selves, were engaged in battle, then suddenly all the worlds became completely disturbed. (3-330-51)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
From today onwards, let this Śrīvatsa, marked with the trident, be so. You, marked on my hand, will also become Śrīkaṇṭha. (3-330-65)
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)
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)
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)
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)
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)
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)
