12.335
janamejaya uvāca॥
Janamejaya said.
śrutaṃ bhagavatas tasya māhātmyaṃ paramātmanaḥ। janma dharmagṛhe caiva naranārāyaṇātmakam ॥ mahāvarāhasaṛṣṭā ca piṇḍotpattiḥ purātanī ॥12-335-1॥
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)
pravṛttau ca nivṛttau ca yo yathā parikalpitaḥ। sa tathā naḥ śruto brahman kathyamānas tvayānagha ॥12-335-2॥
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)
yacca tatkathitaṃ pūrvaṃ tvayā hayaśiro mahat। havyakavyabhujo viṣṇor udakpūrve mahodadhau ॥ tacca dṛṣṭaṃ bhagavatā brahmaṇā parameṣṭhinā ॥12-335-3॥
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)
kiṁ tadutpāditaṁ pūrvaṁ hariṇā lokadhāriṇā। rūpaṁ prabhāvamahatāmapūrvaṁ dhīmatāṁ vara ॥12-335-4॥
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)
dṛṣṭvā hi vibudhaśreṣṭham apūrvam amitaujasaṃ। tad aśvaśirasaṃ puṇyaṃ brahmā kim akarot mune ॥12-335-5॥
O sage, having seen that unprecedented, immeasurably powerful, auspicious horse-headed being, the best among the gods, what did Brahmā do? (12-335-5)
etannaḥ saṁśayaṁ brahman purāṇajñānasambhavam। kathayasvottamamate mahāpuruṣanirmitam ॥ pāvitāḥ sma tvayā brahman puṇyāṁ kathayatā kathām ॥12-335-6॥
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)
vaiśampāyana uvāca॥
Vaiśampāyana said.
kathayiṣyāmi te sarvaṃ purāṇaṃ vedasaṃmitam। jagau yadbhagavānvyāso rājño dharmasutasya vai ॥12-335-7॥
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)
śrutvāśvaśiraso mūrtiṃ devasya harimedhasaḥ। utpannasaṃśayo rājā tameva samacodayat ॥12-335-8॥
Having heard about the form of Aśvaśiras, the god Harimedhas, the king, with doubt arising, urged him further. (12-335-8)
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
yattad darśitavān brahmā devaṃ hayaśirodharam। kimarthaṃ tat samabhavad vapur devopakalpitam ॥12-335-9॥
For what reason did Brahmā show that horse-headed god? For what purpose was that divine form contrived? (12-335-9)
vyāsa uvāca॥
Vyāsa said.
yatkiñcid iha loke vai dehabaddhaṃ viśāṃ pate। sarvaṃ pañcabhir āviṣṭaṃ bhūtair īśvarabuddhijaiḥ ॥12-335-10॥
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)
īśvaro hi jagatsraṣṭā prabhur nārāyaṇo virāṭ। bhūtāntarātmā varadaḥ saguṇo nirguṇo'pi ca ॥ bhūtapralayamavyaktaṃ śṛṇuṣva nṛpasattama ॥12-335-11॥
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)
dharaṇyām atha līnāyām apsu ca ekārṇave purā। jyotirbhūte jale ca api līne jyotiṣi ca anile ॥12-335-12॥
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)
vāyau cākāśasaṁlīne ākāśe ca manonuge। vyakte manasi saṁlīne vyakte cāvyaktatāṁ gate ॥12-335-13॥
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)
avyakte puruṣaṃ yāte puṃsi sarvagate'pi ca। tam evābhavatsarvaṃ na prājñāyata kiñcana ॥12-335-14॥
When the person entered the unmanifest, even in the all-pervading being, he alone became everything; nothing whatsoever was known. (12-335-14)
tamaso brahma sambhūtaṃ tamomūlamṛtātmakam। tadviśvabhāvasañjñāntaṃ pauruṣīṃ tanumāsthitam ॥12-335-15॥
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)
so'niruddha iti proktas tat-pradhānaṃ pracakṣate। tad-avyaktam iti jñeyaṃ triguṇaṃ nṛpasattama ॥12-335-16॥
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)
vidyāsahāyavān devo viṣvakseno hariḥ prabhuḥ। apsveva śayanaṃ cakre nidrāyogamupāgataḥ ॥ jagataś cintayan sṛṣṭiṃ citrāṃ bahuguṇodbhavām ॥12-335-17॥
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)
tasya cintayataḥ sṛṣṭiṃ mahān ātmaguṇaḥ smṛtaḥ। ahaṅkāras tato jāto brahmā śubhacaturmukhaḥ॥ hiraṇyagarbho bhagavān sarvalokapitāmahaḥ॥12-335-18॥
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)
padme'niruddhātsambhūtas tadā padmanibhekṣaṇaḥ। sahasrapatre dyutimānupaviṣṭaḥ sanātanaḥ ॥12-335-19॥
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)
dadṛśe-'dbhuta-saṅkāśe lokān āpomayān prabhuḥ। sattvasthaḥ parameṣṭhī sa tato bhūtagarān sṛjat ॥12-335-20॥
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)
pūrvameva ca padmasya patre sūryāṃśusaprabhe। nārāyaṇakṛtau bindū apāmāstāṃ guṇottarau ॥12-335-21॥
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)
tāvapaśyatsa bhagavān anādinidhano'cyutaḥ। ekas tatrābhavad bindur madhvābho ruciraprabhaḥ ॥12-335-22॥
Then the Lord, the beginningless and endless, the infallible, saw. There appeared a single drop, honey-like and beautifully radiant. (12-335-22)
sa tāmaso madhurjātastadā nārāyaṇājñayā। kaṭhinastvaparo binduḥ kaiṭabho rājasastu saḥ ॥12-335-23॥
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)
tāv abhyadhāvatāṃ śreṣṭhau tamo-raja-guṇānvitau। balavantau gadā-hastau padma-nāla-anusāriṇau ॥12-335-24॥
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)
dadṛśāte'ravindasthaṃ brahmāṇam amitaprabham। sṛjantaṃ prathamaṃ vedāṃś caturaś cāruvigrahān ॥12-335-25॥
They beheld Brahmā, resplendent and seated upon a lotus, as he was creating the four Vedas in their beautiful forms. (12-335-25)
tato vigrahavantau tau vedāndṛṣṭvā asurottamau। sahasā jagṛhatur vedān brahmaṇaḥ paśyataḥ tadā ॥12-335-26॥
Then, those two best among the Asuras, having assumed forms, suddenly seized the Vedas of Brahmā as he watched. (12-335-26)
atha tau dānavaśreṣṭhau vedān gṛhya sanātanān। rasāṃ viviśatus tūrṇam udakpūrve mahodadhau ॥12-335-27॥
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)
tato hṛteṣu vedeṣu brahmā kaśmalam āviśat। tato vacanam īśānaṃ prāha vedair vinākṛtaḥ ॥12-335-28॥
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)
vedā me paramaṃ cakṣurvedā me paramaṃ balam। vedā me paramaṃ dhāma vedā me brahma cottamam ॥12-335-29॥
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)
mama vedā hṛtāḥ sarve dānavābhyāṃ balāditaḥ। andhakārā hi me lokā jātā vedairvinākṛtāḥ ॥ vedānṛte hi kiṃ kuryāṃ lokān vai sraṣṭumudyataḥ ॥12-335-30॥
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)
aho bata mahadduḥkhaṃ vedanāśanajaṃ mama। prāptaṃ dunoti hṛdayaṃ tīvraśokāya randhayan ॥12-335-31॥
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)
ko hi śokārṇave magnaṃ mām ito'dya samuddharet। vedāṃs tān anayen naṣṭān kasya cāhaṃ priyo bhave ॥12-335-32॥
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)
ityevaṃ bhāṣamāṇasya brahmaṇo nṛpasattama। hareḥ stotrārthamudbhūtā buddhirbuddhimatāṃ vara ॥ tato jagau paraṃ japyaṃ sāñjalipragrahaḥ prabhuḥ ॥12-335-33॥
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)
namaste brahmahṛdaya namaste mama pūrvaja। lokādya bhuvanaśreṣṭha sāṅkhyayoganidhe vibho ॥12-335-34॥
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)
vyaktāvyaktakarācintya kṣemaṃ panthānamāsthita। viśvabhuksarvabhūtānāmantarātmannayonija ॥12-335-35॥
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)
ahaṃ prasādajastubhyaṃ lokadhāmne svayambhuve। tvatto me mānasaṃ janma prathamaṃ dvijapūjitam ॥12-335-36॥
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)
cākṣuṣaṃ vai dvitīyaṃ me janma cāsīt purātanam। tvatprasādāc ca me janma tṛtīyaṃ vācikaṃ mahat ॥12-335-37॥
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)
tvattaḥ śravaṇajaṃ cāpi caturthaṃ janma me vibho। nāsikyaṃ cāpi me janma tvattaḥ pañcamam ucyate ॥12-335-38॥
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)
aṇḍajaṃ cāpi me janma tvattaḥ ṣaṣṭhaṃ vinirmitam। idaṃ ca saptamaṃ janma padmajaṃ me'mitaprabha ॥12-335-39॥
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)
sarge sarge hyahaṃ putras tava triguṇavarjitaḥ। prathitaḥ puṇḍarīkākṣa pradhānaguṇakalpitaḥ ॥12-335-40॥
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)
tvam īśvarasvabhāvaś ca svayambhūḥ puruṣottamaḥ। tvayā vinirmito'ham vai vedacakṣur vayotigaḥ ॥12-335-41॥
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)
te me vedā hṛtāś cakṣur-andho jāto'smi jāgṛhi। dadasva cakṣuṣī mahyaṃ priyo'haṃ te priyo'si me ॥12-335-42॥
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)
evaṃ stutaḥ sa bhagavān puruṣaḥ sarvatomukhaḥ। jahau nidrām atha tadā vedakāryārtham udyataḥ ॥ aiśvareṇa prayogeṇa dvitīyāṃ tanum āsthitaḥ ॥12-335-43॥
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)
sunāsikena kāyena bhūtvā candraprabhastadā। kṛtvā hayaśiraḥ śubhraṃ vedānāmālayaṃ prabhuḥ ॥12-335-44॥
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)
tasya mūrdhā samabhavad dyauḥ sa-nakṣatra-tārakā। keśāś ca asya abhavan dīrghāḥ raver aṃśu-sama-prabhāḥ ॥12-335-45॥
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)
karṇāvākāśapātāle lalāṭaṃ bhūtadhāriṇī। gaṅgā sarasvatī puṇyā bhruvāvastāṃ mahānadī ॥12-335-46॥
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)
cakṣuṣī somasūryau te nāsā sandhyā punaḥ smṛtā। oṅkāras tv atha saṃskāro vidyujjihvā ca nirmitā ॥12-335-47॥
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)
dantāś ca pitaro rājan somapā iti viśrutāḥ। goloko brahmalokaś ca oṣṭhāv āstāṃ mahātmanaḥ॥ grīvā cāsyābhavad rājan kālarātrir guṇottarā॥12-335-48॥
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)
etaddhayaśiraḥ kṛtvā nānāmūrtibhir āvṛtam। antardadhe sa viśveśo viveśa ca rasāṃ prabhuḥ ॥12-335-49॥
After creating this horse-head and surrounding it with various forms, the lord of all disappeared and entered Rasā, the netherworld. (12-335-49)
rasāṃ punaḥ praviṣṭaś ca yogaṃ paramam āsthitaḥ। śaikṣaṃ svaraṃ samāsthāya om iti prāsṛjat svaram ॥12-335-50॥
Having once again entered the essences and assumed the supreme union, taking up the student tone, he uttered the sound "Om". (12-335-50)
sa svaraḥ sānunādī ca sarvagaḥ snigdha eva ca। babhūvāntarmahībhūtaḥ sarvabhūtaguṇoditaḥ ॥12-335-51॥
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)
tatastāvasurau kṛtvā vedānsamayabandhanān। rasātale vinikṣipya yataḥ śabdastato drutau ॥12-335-52॥
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)
etasminn-antare rājan devo hayaśirodharaḥ। jagrāha vedān akhilān rasātala-gatān hariḥ॥ prādāc ca brahmaṇe bhūyas tataḥ svāṃ prakṛtiṃ gataḥ॥12-335-53॥
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)
sthāpayitvā hayaśira udakpūrve mahodadhau। vedānām ālayaś cāpi babhūvāśvaśirās tataḥ ॥12-335-54॥
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)
atha kiñcid apaśyantau dānavau madhukaiṭabhau। punar ājagmatustatra vegitau paśyatāṃ ca tau ॥ yatra vedā vinikṣiptās tatsthānaṃ śūnyam eva ca ॥12-335-55॥
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)
tat uttamam āsthāya vegaṃ balavatāṃ varau। punar uttasthatuḥ śīghraṃ rasānām ālayāt tadā ॥ dadṛśāte ca puruṣaṃ tam evādikaraṃ prabhum ॥12-335-56॥
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)
śvetaṃ candraviśuddhābham aniruddhatanau sthitam। bhūyo'py amitavikrāntaṃ nidrāyogam upāgatam ॥12-335-57॥
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)
ātmapramāṇaracite apām-upari kalpite। śayane nāgabhogāḍhye jvālāmālā-samāvṛte ॥12-335-58॥
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)
niṣkalmaṣeṇa sattvena sampannaṃ ruciraprabham। taṃ dṛṣṭvā dānavendrau tau mahāhāsam amuñcatām ॥12-335-59॥
Seeing him endowed with pure essence and beautiful radiance, the two lords of the Dānavas burst into great laughter. (12-335-59)
ūcatuś ca samāviṣṭau rajasā tamasā ca tau। ayaṃ sa puruṣaḥ śvetaḥ śete nidrām upāgataḥ ॥12-335-60॥
They both said this, being enveloped by rajas and tamas. This white man lies here, having fallen asleep. (12-335-60)
anena nūnaṃ vedānāṃ kṛtam āharaṇaṃ rasāt। kasya eṣa ko nu khalv eṣa kiṃ ca svapiti bhogavān ॥12-335-61॥
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)
ity uccāritavākyau tau bodhayāmāsatur harim। yuddhārthinau tu vijñāya vibuddhaḥ puruṣottamaḥ ॥12-335-62॥
Thus, after those two had spoken, they informed Hari. Realizing that they sought battle, the awakened supreme person, Hari, understood. (12-335-62)
nirīkṣya cāsurendrau tau tato yuddhe mano dadhe. atha yuddhaṃ samabhavattayornārāyaṇasya ca ॥12-335-63॥
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)
rajastamoviṣṭatanū tāvubhau madhukaiṭabhau। brahmaṇopacitiṃ kurvañjaghāna madhusūdanaḥ ॥12-335-64॥
Madhusūdana killed both Madhu and Kaiṭabha, whose bodies were pervaded by passion and darkness, as they were causing trouble to Brahmā. (12-335-64)
tatastayorvadhenāśu vedāpaharaṇena ca। śokāpanayanaṃ cakre brahmaṇaḥ puruṣottamaḥ ॥12-335-65॥
Then, by quickly killing those two and taking away the Vedas, the Supreme Person removed the sorrow of Brahmā. (12-335-65)
tataḥ parivṛto brahmā hatārir vedasatkṛtaḥ। nirmame sa tadā lokān kṛtsnān sthāvarajaṅgamān ॥12-335-66॥
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)
dattvā pitāmahāyāgryāṃ buddhiṃ lokavisargikīm। tatraivāntardadhe devo yata evāgato hariḥ ॥12-335-67॥
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)
tau dānavau harirhatvā kṛtvā hayaśirastanum। punaḥ pravṛttidharmārthaṃ tāmeva vidadhe tanum ॥12-335-68॥
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)
evameṣa mahābhāgo babhūvāśvaśirā hariḥ। paurāṇametadākhyātaṃ rūpaṃ varadamaiśvaram ॥12-335-69॥
Thus, this greatly fortunate one, Hari, became horse-headed. This ancient, divine form, the bestower of boons, has been narrated. (12-335-69)
yo hy etad brāhmaṇo nityaṃ śṛṇuyād dhārayeta vā। na tasya adhyayanaṃ nāśam upagacchet kadācana ॥12-335-70॥
Whoever is the brāhmaṇa that always hears or retains this, his study will never be destroyed at any time. (12-335-70)
ārādhya tapasogreṇa devaṃ hayaśirodharam। pāñcālena kramaḥ prāpto rāmeṇa pathi deśite ॥12-335-71॥
Having worshipped the god Hayaśīrṣa with intense austerity, Drupada obtained the method from Rāma on the path shown. (12-335-71)
etaddhayaśiro rājannākhyānaṃ tava kīrtitam। purāṇaṃ vedasamitaṃ yanmāṃ tvaṃ paripṛcchasi ॥12-335-72॥
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)
yāṃ yām icchet tanum devaḥ kartuṃ kāryavidhau kvacit। tāṃ tāṃ kuryād vikurvāṇaḥ svayam ātmānam ātmanā ॥12-335-73॥
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)
eṣa vedanidhiḥ śrīmāneṣa vai tapaso nidhiḥ। eṣa yogaśca sāṅkhyaṃ ca brahma cāgryaṃ harirvibhuḥ ॥12-335-74॥
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)
nārāyaṇaparā vedā yajñā nārāyaṇātmakaḥ। tapo nārāyaṇaparaṃ nārāyaṇaparā gatiḥ ॥12-335-75॥
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)
nārāyaṇaparaṃ satyamṛtaṃ nārāyaṇātmakam। nārāyaṇaparo dharmaḥ punarāvṛttidurlabhaḥ ॥12-335-76॥
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)
pravṛttilakṣaṇaścaiva dharmo nārāyaṇātmakaḥ। nārāyaṇātmako gandho bhūmau śreṣṭhatamaḥ smṛtaḥ ॥12-335-77॥
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)
apāṃ caiva guṇo rājan raso nārāyaṇātmakaḥ। jyotiṣāṃ ca guṇo rūpaṃ smṛtaṃ nārāyaṇātmakam ॥12-335-78॥
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)
nārāyaṇātmakaścāpi sparśo vāyuguṇaḥ smṛtaḥ। nārāyaṇātmakaścāpi śabda ākāśasambhavaḥ ॥12-335-79॥
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)
manaś cāpi tato bhūtam avyaktaguṇalakṣaṇam। nārāyaṇaparaḥ kālo jyotiṣām ayanaṃ ca yat ॥12-335-80॥
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)
nārāyaṇaparā kīrtiḥ śrīś ca lakṣmīś ca devatāḥ। nārāyaṇaparaṃ sāṅkhyaṃ yogo nārāyaṇātmakaḥ ॥12-335-81॥
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)
kāraṇaṃ puruṣo yeṣāṃ pradhānaṃ cāpi kāraṇam। svabhāvaścaiva karmāṇi daivaṃ yeṣāṃ ca kāraṇam ॥12-335-82॥
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)
pañcakāraṇasaṅkhyāto niṣṭhā sarvatra vai hariḥ। tattvaṃ jijñāsamānānāṃ hetubhiḥ sarvatomukhaiḥ ॥12-335-83॥
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)
tattvameko mahāyogī harirnārāyaṇaḥ prabhuḥ। sabrahmakānāṃ lokānāmṛṣīṇāṃ ca mahātmanām ॥12-335-84॥
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)
sāṅkhyānāṃ yogināṃ cāpi yatīnām ātmavedinām। manīṣitaṃ vijānāti keśavo na tu tasya te ॥12-335-85॥
Keśava knows the intentions of the Sāṅkhyas, Yogins, ascetics, and knowers of the self, but not those of him to you. (12-335-85)
ye kecit sarvalokeṣu daivaṃ pitryaṃ ca kurvate। dānāni ca prayacchanti tapyanti ca tapo mahat ॥12-335-86॥
Whoever, in all worlds, perform rites for the gods and ancestors, give gifts, and undertake great austerities, (12-335-86)
sarveṣām āśrayo viṣṇur aiśvaraṃ vidhim āsthitaḥ। sarvabhūtakṛtāvāso vāsudeveti cocyate ॥12-335-87॥
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)
ayaṃ hi nityaḥ paramo maharṣiḥ; mahāvibhūtir guṇavān nirguṇākhyaḥ. guṇaiś ca saṃyogam upaiti śīghraṃ; kālo yathartāv ṛtusamprayuktaḥ ॥12-335-88॥
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)
naivāsya vindanti gatiṃ mahātmanaḥ; na cāgatiṃ kaścidihānupasyati. jñānātmakāḥ saṃyaminō maharṣayaḥ; paśyanti nityaṃ puruṣaṃ guṇādhikam ॥12-335-89॥
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)
