12.335
जनमेजय उवाच॥
Janamejaya said.
श्रुतं भगवतस्तस्य माहात्म्यं परमात्मनः। जन्म धर्मगृहे चैव नरनारायणात्मकम् ॥ महावराहसृष्टा च पिण्डोत्पत्तिः पुरातनी ॥१२-३३५-१॥
The greatness of the divine, the supreme self, has been heard; his birth in the house of Dharma, having the nature of Nara and Nārāyaṇa, as well as the creation by the great boar and the ancient origin of the body. (12-335-1)
प्रवृत्तौ च निवृत्तौ च यो यथा परिकल्पितः। स तथा नः श्रुतो ब्रह्मन्कथ्यमानस्त्वयानघ ॥१२-३३५-२॥
O sinless one, O Brahman, as one is conceived in activity and in cessation, so he has been heard by us as you describe him. (12-335-2)
यच्च तत्कथितं पूर्वं त्वया हयशिरो महत्। हव्यकव्यभुजो विष्णोरुदक्पूर्वे महोदधौ ॥ तच्च दृष्टं भगवता ब्रह्मणा परमेष्ठिना ॥१२-३३५-३॥
That which was previously spoken by you, O great Horse-headed one, the eater of oblations and ancestral offerings of Viṣṇu, in the eastern part of the great ocean; that was also seen by the blessed one, Brahmā, the supreme lord. (12-335-3)
किं तदुत्पादितं पूर्वं हरिणा लोकधारिणा। रूपं प्रभावमहतामपूर्वं धीमतां वर ॥१२-३३५-४॥
What was that which was produced before by Hari, the sustainer of the worlds? O best among the wise, an unprecedented form of the great powers. (12-335-4)
दृष्ट्वा हि विबुधश्रेष्ठमपूर्वममितौजसम्। तदश्वशिरसं पुण्यं ब्रह्मा किमकरोन्मुने ॥१२-३३५-५॥
O sage, having seen that unprecedented, immeasurably powerful, auspicious horse-headed being, the best among the gods, what did Brahmā do? (12-335-5)
एतन्नः संशयं ब्रह्मन्पुराणज्ञानसम्भवम्। कथयस्वोत्तममते महापुरुषनिर्मितम् ॥ पाविताः स्म त्वया ब्रह्मन्पुण्यां कथयता कथाम् ॥१२-३३५-६॥
O Brahman, this is our doubt, which has arisen from ancient knowledge; please tell us, O one of excellent mind, that which was created by great persons. Indeed, we have been purified by you, O Brahman, through your narration of the meritorious story. (12-335-6)
वैशम्पायन उवाच॥
Vaiśampāyana said.
कथयिष्यामि ते सर्वं पुराणं वेदसंमितम्। जगौ यद्भगवान्व्यासो राज्ञो धर्मसुतस्य वै ॥१२-३३५-७॥
I will tell you the entire ancient story, in accordance with the Veda, which the revered Vyāsa once recited to the king, the son of Dharma. (12-335-7)
श्रुत्वाश्वशिरसो मूर्तिं देवस्य हरिमेधसः। उत्पन्नसंशयो राजा तमेव समचोदयत् ॥१२-३३५-८॥
Having heard about the form of Aśvaśiras, the god Harimedhas, the king, with doubt arising, urged him further. (12-335-8)
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
यत्तद्दर्शितवान्ब्रह्मा देवं हयशिरोधरम्। किमर्थं तत्समभवद्वपुर्देवोपकल्पितम् ॥१२-३३५-९॥
For what reason did Brahmā show that horse-headed god? For what purpose was that divine form contrived? (12-335-9)
व्यास उवाच॥
Vyāsa said.
यत्किञ्चिदिह लोके वै देहबद्धं विशां पते। सर्वं पञ्चभिराविष्टं भूतैरीश्वरबुद्धिजैः ॥१२-३३५-१०॥
O lord of men, whatever in this world is bound to the body, all of it is pervaded by the five elements, which have arisen from the intellect of the Lord. (12-335-10)
ईश्वरो हि जगत्स्रष्टा प्रभुर्नारायणो विराट्। भूतान्तरात्मा वरदः सगुणो निर्गुणोऽपि च ॥ भूतप्रलयमव्यक्तं शृणुष्व नृपसत्तम ॥१२-३३५-११॥
Indeed, the lord, the creator of the world, the master, Nārāyaṇa, the cosmic form, the inner self of beings, the bestower of boons, is both with qualities and without qualities. Hear about the dissolution of beings and the unmanifest, O best of kings. (12-335-11)
धरण्यामथ लीनायामप्सु चैकार्णवे पुरा। ज्योतिर्भूते जले चापि लीने ज्योतिषि चानिले ॥१२-३३५-१२॥
Then, when the earth had merged, formerly in the waters and in the single ocean; when it had become light, it merged in water, and then in light and in air. (12-335-12)
वायौ चाकाशसंलीने आकाशे च मनोनुगे। व्यक्ते मनसि संलीने व्यक्ते चाव्यक्ततां गते ॥१२-३३५-१३॥
When air is merged into space, and space is merged following the mind; when the mind is merged in the manifest, and the manifest has attained the state of the unmanifest. (12-335-13)
अव्यक्ते पुरुषं याते पुंसि सर्वगतेऽपि च। तम एवाभवत्सर्वं न प्राज्ञायत किञ्चन ॥१२-३३५-१४॥
When the person entered the unmanifest, even in the all-pervading being, he alone became everything; nothing whatsoever was known. (12-335-14)
तमसो ब्रह्म सम्भूतं तमोमूलमृतात्मकम्। तद्विश्वभावसञ्ज्ञान्तं पौरुषीं तनुमास्थितम् ॥१२-३३५-१५॥
Brahman, arisen from darkness, whose root is darkness and whose essence is truth, that which ends with the designation of the nature of the universe, has assumed a masculine form. (12-335-15)
सोऽनिरुद्ध इति प्रोक्तस्तत्प्रधानं प्रचक्षते। तदव्यक्तमिति ज्ञेयं त्रिगुणं नृपसत्तम ॥१२-३३५-१६॥
He is called 'Aniruddha'; that is declared to be the primordial matter. That unmanifest is to be known as threefold in qualities, O best of kings. (12-335-16)
विद्यासहायवान्देवो विष्वक्सेनो हरिः प्रभुः। अप्स्वेव शयनं चक्रे निद्रायोगमुपागतः ॥ जगतश्चिन्तयन्सृष्टिं चित्रां बहुगुणोद्भवाम् ॥१२-३३५-१७॥
The god Viṣvaksena, Hari, the lord endowed with the aid of knowledge, made his bed in the waters, entering into the state of sleep, while contemplating the creation of the world, which is diverse and arises from many qualities. (12-335-17)
तस्य चिन्तयतः सृष्टिं महानात्मगुणः स्मृतः। अहङ्कारस्ततो जातो ब्रह्मा शुभचतुर्मुखः ॥ हिरण्यगर्भो भगवान्सर्वलोकपितामहः ॥१२-३३५-१८॥
As he contemplated creation, the great quality of self is said to have arisen; from that came ego, and then Brahmā, the auspicious four-faced one, Hiraṇyagarbha, the Lord and grandfather of all worlds. (12-335-18)
पद्मेऽनिरुद्धात्सम्भूतस्तदा पद्मनिभेक्षणः। सहस्रपत्रे द्युतिमानुपविष्टः सनातनः ॥१२-३३५-१९॥
Then, from Aniruddha, the eternal one with lotus-like eyes arose in the lotus, radiant and seated in the thousand-petaled lotus. (12-335-19)
ददृशेऽद्भुतसङ्काशे लोकानापोमयान्प्रभुः। सत्त्वस्थः परमेष्ठी स ततो भूतगणान्सृजत् ॥१२-३३५-२०॥
The lord, abiding in sattva, the supreme creator, saw the worlds of wondrous appearance made of water, and then he created the groups of beings. (12-335-20)
पूर्वमेव च पद्मस्य पत्रे सूर्यांशुसप्रभे। नारायणकृतौ बिन्दू अपामास्तां गुणोत्तरौ ॥१२-३३५-२१॥
Earlier, on the lotus leaf shining with the brilliance of sun-rays, which was created by Nārāyaṇa, there existed drops of water that were of excellent quality. (12-335-21)
तावपश्यत्स भगवाननादिनिधनोऽच्युतः। एकस्तत्राभवद्बिन्दुर्मध्वाभो रुचिरप्रभः ॥१२-३३५-२२॥
Then the Lord, the beginningless and endless, the infallible, saw. There appeared a single drop, honey-like and beautifully radiant. (12-335-22)
स तामसो मधुर्जातस्तदा नारायणाज्ञया। कठिनस्त्वपरो बिन्दुः कैटभो राजसस्तु सः ॥१२-३३५-२३॥
Madhu, who was of the nature of darkness, was born then by the command of Nārāyaṇa. But another, a hard drop, Kaiṭabha, who was of the nature of passion, was also born. (12-335-23)
तावभ्यधावतां श्रेष्ठौ तमोरजगुणान्वितौ। बलवन्तौ गदाहस्तौ पद्मनालानुसारिणौ ॥१२-३३५-२४॥
Those two excellent ones, endowed with the qualities of darkness and passion, strong and holding maces in their hands, followed the lotus stalk and rushed forward. (12-335-24)
ददृशातेऽरविन्दस्थं ब्रह्माणममितप्रभम्। सृजन्तं प्रथमं वेदांश्चतुरश्चारुविग्रहान् ॥१२-३३५-२५॥
They beheld Brahmā, resplendent and seated upon a lotus, as he was creating the four Vedas in their beautiful forms. (12-335-25)
ततो विग्रहवन्तौ तौ वेदान्दृष्ट्वासुरोत्तमौ। सहसा जगृहतुर्वेदान्ब्रह्मणः पश्यतस्तदा ॥१२-३३५-२६॥
Then, those two best among the Asuras, having assumed forms, suddenly seized the Vedas of Brahmā as he watched. (12-335-26)
अथ तौ दानवश्रेष्ठौ वेदान्गृह्य सनातनान्। रसां विविशतुस्तूर्णमुदक्पूर्वे महोदधौ ॥१२-३३५-२७॥
Then, those two foremost Dānavas, having taken the eternal Vedas, swiftly entered the Rasā river towards the east into the great ocean. (12-335-27)
ततो हृतेषु वेदेषु ब्रह्मा कश्मलमाविशत्। ततो वचनमीशानं प्राह वेदैर्विनाकृतः ॥१२-३३५-२८॥
Then, after the Vedas were taken away, Brahmā fell into confusion. Deprived of the Vedas, he addressed the Lord with these words. (12-335-28)
वेदा मे परमं चक्षुर्वेदा मे परमं बलम्। वेदा मे परमं धाम वेदा मे ब्रह्म चोत्तमम् ॥१२-३३५-२९॥
The Vedas are to me the supreme eye, the supreme strength, the supreme abode, and the Vedas are to me Brahman and the highest. (12-335-29)
मम वेदा हृताः सर्वे दानवाभ्यां बलादितः। अन्धकारा हि मे लोका जाता वेदैर्विनाकृताः ॥ वेदानृते हि किं कुर्यां लोकान्वै स्रष्टुमुद्यतः ॥१२-३३५-३०॥
All my Vedas have been forcibly taken away from here by the two Dānavas. As a result, my worlds have become dark, being deprived of the Vedas. Indeed, without the Vedas, what could I possibly do as I attempt to create the worlds? (12-335-30)
अहो बत महद्दुःखं वेदनाशनजं मम। प्राप्तं दुनोति हृदयं तीव्रशोकाय रन्धयन् ॥१२-३३५-३१॥
Alas, indeed, great suffering born from the destruction of feeling has come to me, afflicting my heart, piercing it for intense grief. (12-335-31)
को हि शोकार्णवे मग्नं मामितोऽद्य समुद्धरेत्। वेदांस्तानानयेन्नष्टान्कस्य चाहं प्रियो भवे ॥१२-३३५-३२॥
Who indeed could lift me, immersed in the ocean of sorrow, out from here today? Who would bring back those lost Vedas, and to whom would I become dear? (12-335-32)
इत्येवं भाषमाणस्य ब्रह्मणो नृपसत्तम। हरेः स्तोत्रार्थमुद्भूता बुद्धिर्बुद्धिमतां वर ॥ ततो जगौ परं जप्यं साञ्जलिप्रग्रहः प्रभुः ॥१२-३३५-३३॥
Thus, as Brahmā was speaking in this way, O best of kings, the intellect for praising Hari arose in the best of the wise; then the lord, with joined palms, sang the supreme hymn. (12-335-33)
नमस्ते ब्रह्महृदय नमस्ते मम पूर्वज। लोकाद्य भुवनश्रेष्ठ साङ्ख्ययोगनिधे विभो ॥१२-३३५-३४॥
Salutations to you, O heart of Brahman; salutations to you, my ancestor; origin of the worlds, best among beings, treasure of Sāṅkhya and Yoga, O all-pervading one. (12-335-34)
व्यक्ताव्यक्तकराचिन्त्य क्षेमं पन्थानमास्थित। विश्वभुक्सर्वभूतानामन्तरात्मन्नयोनिज ॥१२-३३५-३५॥
The inner self, not born from a womb, who is the eater of all, the inner soul of all beings, has taken the path of welfare that is inconceivable, made by the manifest and unmanifest. (12-335-35)
अहं प्रसादजस्तुभ्यं लोकधाम्ने स्वयम्भुवे। त्वत्तो मे मानसं जन्म प्रथमं द्विजपूजितम् ॥१२-३३५-३६॥
I, born from grace, offer myself to you, the abode of the worlds, the self-born; from you, my first mental birth was honored by the twice-born. (12-335-36)
चाक्षुषं वै द्वितीयं मे जन्म चासीत्पुरातनम्। त्वत्प्रसादाच्च मे जन्म तृतीयं वाचिकं महत् ॥१२-३३५-३७॥
Indeed, my second birth was in the era of Cākṣuṣa Manu, which was ancient. By your grace, my third birth is a great verbal one. (12-335-37)
त्वत्तः श्रवणजं चापि चतुर्थं जन्म मे विभो। नासिक्यं चापि मे जन्म त्वत्तः पञ्चममुच्यते ॥१२-३३५-३८॥
O Lord, my fourth birth, which is from the ear, is also from you; and my nasal birth, which is also from you, is said to be the fifth. (12-335-38)
अण्डजं चापि मे जन्म त्वत्तः षष्ठं विनिर्मितम्। इदं च सप्तमं जन्म पद्मजं मेऽमितप्रभ ॥१२-३३५-३९॥
My sixth birth, the egg-born one, was also created by you. And this, my seventh birth as the lotus-born, O Amitaprabha. (12-335-39)
सर्गे सर्गे ह्यहं पुत्रस्तव त्रिगुणवर्जितः। प्रथितः पुण्डरीकाक्ष प्रधानगुणकल्पितः ॥१२-३३५-४०॥
O lotus-eyed one, in every creation, I, your son, though truly beyond the three qualities, am well-known as being associated with the qualities of Pradhāna. (12-335-40)
त्वमीश्वरस्वभावश्च स्वयम्भूः पुरुषोत्तमः। त्वया विनिर्मितोऽहं वै वेदचक्षुर्वयोतिगः ॥१२-३३५-४१॥
You are of the nature of the Lord, self-born, the supreme person; by you, I, who have the Veda as my eye and transcend age, have indeed been created. (12-335-41)
ते मे वेदा हृताश्चक्षुरन्धो जातोऽस्मि जागृहि। ददस्व चक्षुषी मह्यं प्रियोऽहं ते प्रियोऽसि मे ॥१२-३३५-४२॥
My Vedas have been taken away, and I have become blind. Awaken! Grant me sight. I am dear to you, and you are dear to me. (12-335-42)
एवं स्तुतः स भगवान्पुरुषः सर्वतोमुखः। जहौ निद्रामथ तदा वेदकार्यार्थमुद्यतः ॥ ऐश्वरेण प्रयोगेण द्वितीयां तनुमास्थितः ॥१२-३३५-४३॥
Thus praised, the Lord, the all-faced Person, abandoned sleep at that time, having arisen for the purpose of Vedic work. By the application of his lordly power, he assumed a second body. (12-335-43)
सुनासिकेन कायेन भूत्वा चन्द्रप्रभस्तदा। कृत्वा हयशिरः शुभ्रं वेदानामालयं प्रभुः ॥१२-३३५-४४॥
Then Chandraprabha, having assumed a body with a beautiful nose, made Hayashira (the horse-headed one) the pure abode of the Vedas, the Lord. (12-335-44)
तस्य मूर्धा समभवद्द्यौः सनक्षत्रतारका। केशाश्चास्याभवन्दीर्घा रवेरंशुसमप्रभाः ॥१२-३३५-४५॥
His head became the sky adorned with stars and constellations; and his hair grew long, shining with a brilliance equal to the rays of the sun. (12-335-45)
कर्णावाकाशपाताले ललाटं भूतधारिणी। गङ्गा सरस्वती पुण्या भ्रुवावास्तां महानदी ॥१२-३३५-४६॥
Let the great river Gaṅgā, the meritorious Sarasvatī, who holds beings, be present at the ears, in the sky, in the netherworld, on the forehead, and at the eyebrows. (12-335-46)
चक्षुषी सोमसूर्यौ ते नासा सन्ध्या पुनः स्मृता। ओङ्कारस्त्वथ संस्कारो विद्युज्जिह्वा च निर्मिता ॥१२-३३५-४७॥
Your eyes are Soma and Sūrya, your nose is again considered to be Sandhyā. Oṅkāra and then purification, and a tongue of lightning are made. (12-335-47)
दन्ताश्च पितरो राजन्सोमपा इति विश्रुताः। गोलोको ब्रह्मलोकश्च ओष्ठावास्तां महात्मनः ॥ ग्रीवा चास्याभवद्राजन्कालरात्रिर्गुणोत्तरा ॥१२-३३५-४८॥
O king, the teeth are said to be the ancestors, renowned as drinkers of Soma; Goloka and Brahmaloka became the two lips of the great-souled one. His neck, O king, became Kālarātrī, who excels in qualities. (12-335-48)
एतद्धयशिरः कृत्वा नानामूर्तिभिरावृतम्। अन्तर्दधे स विश्वेशो विवेश च रसां प्रभुः ॥१२-३३५-४९॥
After creating this horse-head and surrounding it with various forms, the lord of all disappeared and entered Rasā, the netherworld. (12-335-49)
रसां पुनः प्रविष्टश्च योगं परममास्थितः। शैक्षं स्वरं समास्थाय ओमिति प्रासृजत्स्वरम् ॥१२-३३५-५०॥
Having once again entered the essences and assumed the supreme union, taking up the student tone, he uttered the sound "Om". (12-335-50)
स स्वरः सानुनादी च सर्वगः स्निग्ध एव च। बभूवान्तर्महीभूतः सर्वभूतगुणोदितः ॥१२-३३५-५१॥
He, that sound, resonant, all-pervading and smooth, indeed became present within the element of earth, manifesting the qualities of all beings. (12-335-51)
ततस्तावसुरौ कृत्वा वेदान्समयबन्धनान्। रसातले विनिक्षिप्य यतः शब्दस्ततो द्रुतौ ॥१२-३३५-५२॥
Then those two Asuras, after binding the Vedas by agreements and casting them into the netherworld, quickly went to the place from where the sound arose. (12-335-52)
एतस्मिन्नन्तरे राजन्देवो हयशिरोधरः। जग्राह वेदानखिलान्रसातलगतान्हरिः ॥ प्रादाच्च ब्रह्मणे भूयस्ततः स्वां प्रकृतिं गतः ॥१२-३३५-५३॥
Meanwhile, O king, the god Hari, in the form of the horse-headed one, seized all the Vedas that had gone to the netherworld and gave them back to Brahmā; then he returned to his own nature. (12-335-53)
स्थापयित्वा हयशिर उदक्पूर्वे महोदधौ। वेदानामालयश्चापि बभूवाश्वशिरास्ततः ॥१२-३३५-५४॥
After placing the horse-head in the eastern part of the great ocean, the abode of the Vedas also became known as Aśvaśiras from that time. (12-335-54)
अथ किञ्चिदपश्यन्तौ दानवौ मधुकैटभौ। पुनराजग्मतुस्तत्र वेगितौ पश्यतां च तौ ॥ यत्र वेदा विनिक्षिप्तास्तत्स्थानं शून्यमेव च ॥१२-३३५-५५॥
Then, when the two Dānavas, Madhu and Kaiṭabha, could not see anything, they swiftly returned to that place, being observed by others. Where the Vedas had been deposited, that place was indeed completely empty. (12-335-55)
तत उत्तममास्थाय वेगं बलवतां वरौ। पुनरुत्तस्थतुः शीघ्रं रसानामालयात्तदा ॥ ददृशाते च पुरुषं तमेवादिकरं प्रभुम् ॥१२-३३५-५६॥
Then, the two foremost among the strong, having assumed excellent speed, quickly rose again from the abode of the juices. And they saw that man, the very prime mover, the lord. (12-335-56)
श्वेतं चन्द्रविशुद्धाभमनिरुद्धतनौ स्थितम्। भूयोऽप्यमितविक्रान्तं निद्रायोगमुपागतम् ॥१२-३३५-५७॥
White and shining with the purity of the moon, situated in the body of Aniruddha. Again, the one of immeasurable stride entered the state of sleep. (12-335-57)
आत्मप्रमाणरचिते अपामुपरि कल्पिते। शयने नागभोगाढ्ये ज्वालामालासमावृते ॥१२-३३५-५८॥
On the bed, created by his own measure and imagined above the waters, rich with the coils of serpents and surrounded by a garland of flames. (12-335-58)
निष्कल्मषेण सत्त्वेन सम्पन्नं रुचिरप्रभम्। तं दृष्ट्वा दानवेन्द्रौ तौ महाहासममुञ्चताम् ॥१२-३३५-५९॥
Seeing him endowed with pure essence and beautiful radiance, the two lords of the Dānavas burst into great laughter. (12-335-59)
ऊचतुश्च समाविष्टौ रजसा तमसा च तौ। अयं स पुरुषः श्वेतः शेते निद्रामुपागतः ॥१२-३३५-६०॥
They both said this, being enveloped by rajas and tamas. This white man lies here, having fallen asleep. (12-335-60)
अनेन नूनं वेदानां कृतमाहरणं रसात्। कस्यैष को नु खल्वेष किं च स्वपिति भोगवान् ॥१२-३३५-६१॥
By this, certainly, the Vedas have been taken away from the netherworld. Whose is this, who indeed is this, and what is it that the enjoyer sleeps? (12-335-61)
इत्युच्चारितवाक्यौ तौ बोधयामासतुर्हरिम्। युद्धार्थिनौ तु विज्ञाय विबुद्धः पुरुषोत्तमः ॥१२-३३५-६२॥
Thus, after those two had spoken, they informed Hari. Realizing that they sought battle, the awakened supreme person, Hari, understood. (12-335-62)
निरीक्ष्य चासुरेन्द्रौ तौ ततो युद्धे मनो दधे। अथ युद्धं समभवत्तयोर्नारायणस्य च ॥१२-३३५-६३॥
Having observed, the two lords of the asuras set their minds on battle. Then, a battle arose between those two and Nārāyaṇa. (12-335-63)
रजस्तमोविष्टतनू तावुभौ मधुकैटभौ। ब्रह्मणोपचितिं कुर्वञ्जघान मधुसूदनः ॥१२-३३५-६४॥
Madhusūdana killed both Madhu and Kaiṭabha, whose bodies were pervaded by passion and darkness, as they were causing trouble to Brahmā. (12-335-64)
ततस्तयोर्वधेनाशु वेदापहरणेन च। शोकापनयनं चक्रे ब्रह्मणः पुरुषोत्तमः ॥१२-३३५-६५॥
Then, by quickly killing those two and taking away the Vedas, the Supreme Person removed the sorrow of Brahmā. (12-335-65)
ततः परिवृतो ब्रह्मा हतारिर्वेदसत्कृतः। निर्ममे स तदा लोकान्कृत्स्नान्स्थावरजङ्गमान् ॥१२-३३५-६६॥
Then Brahmā, honored by the Veda and the destroyer of enemies, surrounded by all, created at that time all the worlds, both stationary and moving. (12-335-66)
दत्त्वा पितामहायाग्र्यां बुद्धिं लोकविसर्गिकीम्। तत्रैवान्तर्दधे देवो यत एवागतो हरिः ॥१२-३३५-६७॥
After imparting to the supreme sacrifice of the Grandfather the intellect concerning the creation of the worlds, the god Hari disappeared right there, returning to the place from which he had come. (12-335-67)
तौ दानवौ हरिर्हत्वा कृत्वा हयशिरस्तनुम्। पुनः प्रवृत्तिधर्मार्थं तामेव विदधे तनुम् ॥१२-३३५-६८॥
Hari, having slain those two demons and having assumed a horse-headed form, again created that very body for the sake of pravṛtti-dharma (active duty). (12-335-68)
एवमेष महाभागो बभूवाश्वशिरा हरिः। पौराणमेतदाख्यातं रूपं वरदमैश्वरम् ॥१२-३३५-६९॥
Thus, this greatly fortunate one, Hari, became horse-headed. This ancient, divine form, the bestower of boons, has been narrated. (12-335-69)
यो ह्येतद्ब्राह्मणो नित्यं शृणुयाद्धारयेत वा। न तस्याध्ययनं नाशमुपगच्छेत्कदाचन ॥१२-३३५-७०॥
Whoever is the brāhmaṇa that always hears or retains this, his study will never be destroyed at any time. (12-335-70)
आराध्य तपसोग्रेण देवं हयशिरोधरम्। पाञ्चालेन क्रमः प्राप्तो रामेण पथि देशिते ॥१२-३३५-७१॥
Having worshipped the god Hayaśīrṣa with intense austerity, Drupada obtained the method from Rāma on the path shown. (12-335-71)
एतद्धयशिरो राजन्नाख्यानं तव कीर्तितम्। पुराणं वेदसमितं यन्मां त्वं परिपृच्छसि ॥१२-३३५-७२॥
O king, this Dhayaśiraḥ narrative has been recounted to you; it is the Purāṇa compiled from the Vedas, about which you have thoroughly questioned me. (12-335-72)
यां यामिच्छेत्तनुं देवः कर्तुं कार्यविधौ क्वचित्। तां तां कुर्याद्विकुर्वाणः स्वयमात्मानमात्मना ॥१२-३३५-७३॥
Whenever a god wishes to assume any particular form for the performance of some act, he creates that very form, transforming himself by himself. (12-335-73)
एष वेदनिधिः श्रीमानेष वै तपसो निधिः। एष योगश्च साङ्ख्यं च ब्रह्म चाग्र्यं हरिर्विभुः ॥१२-३३५-७४॥
He is the treasure of the Veda, the possessor of fortune, truly the treasure of austerity. He is yoga, Sāṅkhya, Brahman, the supreme, Hari, the all-pervading. (12-335-74)
नारायणपरा वेदा यज्ञा नारायणात्मकाः। तपो नारायणपरं नारायणपरा गतिः ॥१२-३३५-७५॥
The Vedas are devoted to Nārāyaṇa, sacrifices are of the nature of Nārāyaṇa, austerity is supreme in Nārāyaṇa, and the ultimate goal is Nārāyaṇa. (12-335-75)
नारायणपरं सत्यमृतं नारायणात्मकम्। नारायणपरो धर्मः पुनरावृत्तिदुर्लभः ॥१२-३३५-७६॥
The supreme truth is Nārāyaṇa, who is immortal and of the nature of Nārāyaṇa. Righteousness devoted to Nārāyaṇa makes rebirth difficult to attain. (12-335-76)
प्रवृत्तिलक्षणश्चैव धर्मो नारायणात्मकः। नारायणात्मको गन्धो भूमौ श्रेष्ठतमः स्मृतः ॥१२-३३५-७७॥
The characteristic of activity and indeed dharma are of the nature of Nārāyaṇa; the fragrance that is of the nature of Nārāyaṇa is remembered as the most excellent on earth. (12-335-77)
अपां चैव गुणो राजन्रसो नारायणात्मकः। ज्योतिषां च गुणो रूपं स्मृतं नारायणात्मकम् ॥१२-३३५-७८॥
O king, the quality of waters is essence, which is of the nature of Nārāyaṇa; and the quality of luminaries, which is form, is also remembered as of the nature of Nārāyaṇa. (12-335-78)
नारायणात्मकश्चापि स्पर्शो वायुगुणः स्मृतः। नारायणात्मकश्चापि शब्द आकाशसम्भवः ॥१२-३३५-७९॥
Touch, which is the attribute of wind, is also considered to have the nature of Nārāyaṇa. Likewise, sound, which originates from space, is also of the nature of Nārāyaṇa. (12-335-79)
मनश्चापि ततो भूतमव्यक्तगुणलक्षणम्। नारायणपरः कालो ज्योतिषामयनं च यत् ॥१२-३३५-८०॥
The mind also, from that element characterized by the qualities of the unmanifest, time devoted to Nārāyaṇa, and the course of the luminaries, and that which (is so). (12-335-80)
नारायणपरा कीर्तिः श्रीश्च लक्ष्मीश्च देवताः। नारायणपरं साङ्ख्यं योगो नारायणात्मकः ॥१२-३३५-८१॥
Fame is centered on Nārāyaṇa; prosperity, Lakṣmī, and the deities are devoted to him. The Sāṅkhya philosophy regards Nārāyaṇa as supreme, and Yoga is of the nature of Nārāyaṇa. (12-335-81)
कारणं पुरुषो येषां प्रधानं चापि कारणम्। स्वभावश्चैव कर्माणि दैवं येषां च कारणम् ॥१२-३३५-८२॥
For those for whom the person is the cause, and primordial matter is also the cause; for whom their own nature, actions, and fate are the cause. (12-335-82)
पञ्चकारणसङ्ख्यातो निष्ठा सर्वत्र वै हरिः। तत्त्वं जिज्ञासमानानां हेतुभिः सर्वतोमुखैः ॥१२-३३५-८३॥
Hari, who is established everywhere, is known as the fivefold cause; for those who seek the truth, the principle is explained through causes from every direction. (12-335-83)
तत्त्वमेको महायोगी हरिर्नारायणः प्रभुः। सब्रह्मकानां लोकानामृषीणां च महात्मनाम् ॥१२-३३५-८४॥
The one principle, the great yogi, Hari Nārāyaṇa, the lord, he is of those who have attained Brahman, of the worlds, of the sages, and of the great souls. (12-335-84)
साङ्ख्यानां योगिनां चापि यतीनामात्मवेदिनाम्। मनीषितं विजानाति केशवो न तु तस्य ते ॥१२-३३५-८५॥
Keśava knows the intentions of the Sāṅkhyas, Yogins, ascetics, and knowers of the self, but not those of him to you. (12-335-85)
ये केचित्सर्वलोकेषु दैवं पित्र्यं च कुर्वते। दानानि च प्रयच्छन्ति तप्यन्ति च तपो महत् ॥१२-३३५-८६॥
Whoever, in all worlds, perform rites for the gods and ancestors, give gifts, and undertake great austerities, (12-335-86)
सर्वेषामाश्रयो विष्णुरैश्वरं विधिमास्थितः। सर्वभूतकृतावासो वासुदेवेति चोच्यते ॥१२-३३५-८७॥
Viṣṇu is the support of all, established in sovereign order; as the maker and abode of all beings, he is called "Vāsudeva". (12-335-87)
अयं हि नित्यः परमो महर्षि; र्महाविभूतिर्गुणवान्निर्गुणाख्यः। गुणैश्च संयोगमुपैति शीघ्रं; कालो यथर्तावृतुसम्प्रयुक्तः ॥१२-३३५-८८॥
This truly eternal, supreme great sage, who possesses great powers, is endowed with qualities and is called 'without qualities', quickly attains union with the qualities; just as time, when joined with the season, acts accordingly. (12-335-88)
नैवास्य विन्दन्ति गतिं महात्मनो; न चागतिं कश्चिदिहानुपस्यति। ज्ञानात्मकाः संयमिनो महर्षयः; पश्यन्ति नित्यं पुरुषं गुणाधिकम् ॥१२-३३५-८९॥
Truly, none find the path of that great soul, nor does anyone here perceive his coming. The great sages, who are self-restrained and of the nature of knowledge, always see the person who is superior in qualities. (12-335-89)
