13.016
kṛṣṇa uvāca॥
Kṛṣṇa said.
mūrdhnā nipatya niyataḥ tejaḥ-saṃnicaye tataḥ। paramaṃ harṣam āgamya bhagavantam athābruvam ॥13-16-1॥
Having bowed my head in the mass of brilliance, with self-control, and having attained supreme joy, I then spoke to the Blessed One. (13-16-1)
dharme dṛḍhatvaṃ yudhi śatrughātaṃ; yaśas tathāgryaṃ paramaṃ balaṃ ca. yogapriyattvaṃ tava saṃnikarṣaṃ; vṛṇe sutānāṃ ca śataṃ śatāni ॥13-16-2॥
I choose firmness in dharma, the slaying of enemies in battle, fame and supreme strength, fondness for union, your closeness, and hundreds upon hundreds of sons. (13-16-2)
evam astv iti tad vākyam mayoktaḥ prāha śaṅkaraḥ। tato māṃ jagato mātā dharaṇī sarvapāvanī। uvāco mā praṇihitā śarvāṇī tapasāṃ nidhiḥ ॥13-16-4॥
Śaṅkara said, "So be it," to that statement spoken by me. Then the mother of the world, the all-purifying Earth, spoke to me; Umā, the attentive consort of Śiva, the treasure of austerities. (13-16-4)
datto bhagavatā putraḥ sāmbho nāma tavānagha। matto'py aṣṭau varāniṣṭān gṛhāṇa tvaṃ dadāmi te ॥ praṇamya śirasā sā ca mayoktā pāṇḍunandana ॥13-16-5॥
O sinless one, the blessed one has given you a son named Sāmba. Also, accept from me eight desired boons that I grant you. Having bowed her head, she was addressed by me, O descendant of Pāṇḍu. (13-16-5)
dvijeṣvakopaṃ pitṛtaḥ prasādaṃ; śataṃ sutānāmupabhogaṃ paraṃ ca। kule prītiṃ mātṛtaśca prasādaṃ; śamaprāptiṃ pravṛṇe cāpi dākṣyam ॥13-16-6॥
I choose absence of anger among the twice-born, grace from the father, the supreme enjoyment of a hundred sons, affection in the family, grace from the mother, attainment of tranquility, and also skill. (13-16-6)
devyuvāca॥
The goddess said.
evaṃ bhaviṣyaty amaraprabhāva; nāhaṃ mṛṣā jātu vade kadācit. bhāryāsahasrāṇi ca ṣoḍaśaiva; tāsu priyatvaṃ ca tathākṣayatvam ॥13-16-7॥
Thus it shall be by the power of the immortals; I never speak falsehood at any time. There will be sixteen thousand wives, and among them, dearness and imperishability. (13-16-7)
prītiṃ cāgryāṃ bāndhavānāṃ sakāśā; ddadāmi te vapuṣaḥ kāmyatāṃ ca. bhokṣyante vai saptatirvai śatāni; gṛhe tubhyamatithīnāṃ ca nityam ॥13-16-8॥
I grant you affection and the highest regard from your relatives, as well as desirability of form. Seventy hundred guests will always enjoy in your house. (13-16-8)
vāsudeva uvāca॥
Vāsudeva said.
evaṃ dattvā varān devo mama devī ca bhārata। antarhitaḥ kṣaṇe tasmin sagaṇo bhīmapūrvaja ॥13-16-9॥
O Bhārata, thus, after granting the boons, the god and my goddess disappeared in that very moment along with his attendants, the elder brother of Bhīma. (13-16-9)
etad atyadbhutaṃ sarvaṃ brāhmaṇāyātitejase। upamanyave mayā kṛtsnam ākhyātaṃ kauravottama ॥13-16-10॥
O best of the Kauravas, I have told all this very wonderful account to the brāhmaṇa of great brilliance, Upamanyu. (13-16-10)
namaskṛtvā tu sa prāha devadevāya suvrata। nāsti śarvasamo dāne nāsti śarvasamo raṇe ॥ nāsti śarvasamo devo nāsti śarvasamā gatiḥ ॥13-16-11॥
After bowing, he spoke to the god of gods, "O virtuous one, there is none equal to Śarva (Śiva) in giving, none equal to Śarva in battle. There is no god equal to Śarva, nor any refuge equal to Śarva." (13-16-11)
ṛṣir āsīt kṛte tāta taṇḍir ityeva viśrutaḥ। daśa varṣasahasrāṇi tena devaḥ samādhinā ॥ ārādhito'bhūd bhaktena tasyodarkaṃ niśāmaya ॥13-16-12॥
O dear one, in the Kṛta Yuga, the sage known as Taṇḍi was renowned. For ten thousand years, he worshipped the god through meditation. See the result of his devotion. (13-16-12)
sa dṛṣṭavān mahādevam astauṣīc ca stavair vibhum। pavitrāṇāṃ pavitras tvaṃ gatir gatimatāṃ vara॥ atyugraṃ tejasāṃ tejas tapasāṃ paramaṃ tapaḥ॥13-16-13॥
Having seen Mahadeva, he praised the all-pervading Lord with hymns. You are the purest among the pure, the supreme goal, the best among those who seek the goal. You are the most intense energy among energies, the supreme austerity among austerities. (13-16-13)
viśvāvasuhiraṇyākṣapuruhūtanamaskṛta। bhūrikalyāṇada vibho purusatya namo'stu te ॥13-16-14॥
Saluted by Viśvāvasu, Hiraṇyākṣa, and Indra, O Lord, bestower of abundant auspiciousness, truly among men, my salutations be to you. (13-16-14)
jātīmaraṇabhīrūṇāṃ yatīnām yatatāṃ vibho। nirvāṇada sahasrāṃśo namaste'stu sukhāśraya ॥13-16-15॥
O Lord, who is the thousand-rayed giver of liberation, the refuge of happiness, to you salutations from the ascetics and those striving who fear birth and death. May it be so. (13-16-15)
brahmā śatakraturviṣṇurviśvedevā maharṣayaḥ। na vidustvāṃ tu tattvena kuto vetsyāmahe vayam ॥13-16-16॥
Brahmā, Indra, Viṣṇu, all the gods, and the great sages do not know you in reality; so how could we possibly know you? (13-16-16)
tvattaḥ pravartate kālas tvayi kālaś ca līyate। kālākhyaḥ puruṣākhyaś ca brahmākhyaś ca tvam eva hi ॥13-16-17॥
Time originates from you and merges back into you; you are indeed called Time, Puruṣa, and Brahma. (13-16-17)
tanavas te smṛtās tisraḥ purāṇajñaiḥ surarṣibhiḥ। adhipauruṣamadhyātmam adhibhūtādhidaivatam ॥ adhilokyādhivijñānam adhiyajñas tvam eva hi ॥13-16-18॥
Your forms are remembered as three by the knowers of the Purāṇas and by divine sages: as the supreme person, the self, the beings, the gods, the worlds, knowledge, and sacrifice; you alone are indeed all these. (13-16-18)
tvāṃ viditvātmadehasthaṃ durvidaṃ daivatairapi। vidvāṃso yānti nirmuktāḥ paraṃ bhāvamanāmayam ॥13-16-19॥
The wise, having realized you as the self within the body—who are difficult even for the gods to know—become liberated and attain the supreme, untroubled state. (13-16-19)
anicchatas tava vibho janma-mṛtyur anekataḥ। dvāraṃ tvaṃ svarga-mokṣāṇām ākṣeptā tvaṃ dadāsi ca ॥13-16-20॥
O Lord, for those unwilling, birth and death occur in many ways. You are the door and the opener to heaven and liberation; you also grant them. (13-16-20)
tvam eva mokṣaḥ svargaś ca kāmaḥ krodhas tvam eva hi। sattvaṃ rajas tamaś caiva adhaś cordhvaṃ tvam eva hi ॥13-16-21॥
You alone are liberation, heaven, desire, and anger; you alone are purity, passion, and darkness; you are both below and above, you alone indeed. (13-16-21)
brahmā viṣṇuś ca rudraś ca skandendrāu savitā yamaḥ। varuṇendū manur dhātā vidhātā tvaṃ dhaneśvaraḥ ॥13-16-22॥
You are Brahmā, Viṣṇu, Rudra, Skanda, Indra, Savitṛ, Yama, Varuṇa, Indu (the Moon), Manu, Dhātṛ, Vidhātṛ, and the lord of wealth (Kubera). (13-16-22)
bhūrvāyurjyotirāpaśca vāgbuddhistvaṃ matirmanaḥ। karma satyānṛte cobhe tvamevāsti ca nāsti ca ॥13-16-23॥
You are earth, air, light, waters, speech, intellect, understanding, and mind; you are action, truth and untruth, both existence and non-existence. (13-16-23)
indriyāṇīndriyārthāś ca tat paraṃ prakṛter dhruvam। viśvāviśvaparo bhāvaś cintyācintyās tvam eva hi ॥13-16-24॥
You are indeed the senses, the objects of the senses, and that which is supreme and eternal beyond nature; you are the state that is all and not all, transcendent, thinkable and unthinkable. (13-16-24)
yaccaitat paramaṃ brahma yac ca tat paramaṃ padam। yā gatiḥ sāṅkhyayogānāṃ sa bhavān nātra saṃśayaḥ ॥13-16-25॥
That which is called the supreme Brahman, and that which is the supreme state; the goal attained by Sāṅkhya and Yoga, that is you—there is no doubt about this here. (13-16-25)
nūnam adya kṛtārthāḥ sma nūnaṃ prāptāḥ satāṃ gatim। yāṃ gatiṃ prāpnuvantīha jñāna-nirmala-buddhayaḥ ॥13-16-26॥
Certainly, today we have truly fulfilled our purpose, for we have attained the path of the virtuous, the very path here attained by those whose intellects are purified by knowledge. (13-16-26)
aho mūḍhāḥ sma suciram imaṃ kālam acetasaḥ। yan na vidmaḥ paraṃ devaṃ śāśvataṃ yaṃ vidur budhāḥ ॥13-16-27॥
Alas, we have indeed been fools, unconscious for a long time in this time, not knowing that supreme, eternal divine whom the wise know. (13-16-27)
so'ayam āsāditaḥ sākṣād bahubhir janmabhir mayā। bhaktānugrahakṛd devo yaṃ jñātvāmṛtam aśnute ॥13-16-28॥
He, having been directly attained by me after many births, is the god who bestows favor upon devotees; knowing whom, one attains immortality. (13-16-28)
devāsuramanuṣyāṇāṃ yac ca guhyaṃ sanātanam। guhāyāṃ nihitaṃ brahma durvijñeyaṃ surair api ॥13-16-29॥
That eternal secret, which is hidden in the cave and is difficult to comprehend even by the gods, demons, and humans, is Brahman. (13-16-29)
sa eṣa bhagavān devaḥ sarvakṛt sarvatomukhaḥ। sarvātmā sarvadarśī ca sarvagaḥ sarvavedita ॥13-16-30॥
He, this glorious God, is the doer of all, faces all directions, is the self of all, sees everything, is all-pervading, and the knower of all. (13-16-30)
prāṇakṛt-prāṇabhṛt-prāṇī prāṇadaḥ prāṇināṃ gatiḥ। dehakṛt-dehabhṛt-dehī dehabhug-dehināṃ gatiḥ ॥13-16-31॥
He is the creator of prāṇa, sustainer of prāṇa, the living being, the giver of prāṇa, the goal of living beings; the creator of the body, sustainer of the body, the embodied one, enjoyer of the body, and the goal of embodied beings. (13-16-31)
adhyātmagatiniṣṭhānāṃ dhyāninām ātmavedinām। apunar mārakāmānāṃ yā gatiḥ so'yam īśvaraḥ ॥13-16-32॥
This Lord is the path which is not again for those desiring death, for those established in the path of the self, for meditators, and for knowers of the self. (13-16-32)
ayaṃ ca sarvabhūtānāṃ śubhāśubhagatipradaḥ। ayaṃ ca janmamaraṇe vidadhyātsarvajantuṣu ॥13-16-33॥
He is the one who grants all beings their auspicious and inauspicious destinies. He also arranges birth and death for all creatures. (13-16-33)
ayaṃ ca siddhikāmānām ṛṣīṇāṃ siddhidaḥ prabhuḥ। ayaṃ ca mokṣakāmānāṃ dvijānāṃ mokṣadaḥ prabhuḥ ॥13-16-34॥
He is the lord who grants accomplishment to sages desiring success, and he is also the lord who grants liberation to twice-born desiring liberation. (13-16-34)
bhūrādyān sarvabhuvanān utpādya sadivaukasah। vibharti devas tanubhir aṣṭābhiś ca dadāti ca ॥13-16-35॥
Having created all the worlds starting from the earth, the god, together with the gods, supports them with eight bodies and also bestows them. (13-16-35)
ataḥ pravartate sarvamasmin sarvaṃ pratiṣṭhitam। asmiṃś ca pralayaṃ yāti ayam ekaḥ sanātanaḥ ॥13-16-36॥
From this, everything arises; in this, all is established; into this, all dissolves; this one is eternal. (13-16-36)
ayaṃ sa satyakāmānāṃ satyalokaḥ paraḥ satām। apavargaś ca muktānāṃ kaivalyaṃ cātmavādinām ॥13-16-37॥
This is the supreme world of truth for those whose desire is truth, the highest realm for the virtuous; it is liberation for the liberated, and absolute oneness for those who speak of the Self. (13-16-37)
ayaṃ brahmādibhiḥ siddhair guhāyāṃ gopitaḥ prabhuḥ। devāsuramanuṣyāṇāṃ na prakāśo bhaved iti ॥13-16-38॥
This Lord has been hidden in the cave by Brahmā and other accomplished beings, so that there should be no manifestation to gods, demons, or men. (13-16-38)
taṁ tvāṁ devāsuranarās tattvena na vidur bhavam। mohitāḥ khalv anenaiva hṛcchayena praveśitāḥ ॥13-16-39॥
Gods, demons, and men do not truly know your real nature. Indeed, deluded by this very desire of the heart, they have been led astray. (13-16-39)
ye cai naṃ samprapadyante bhaktiyogena bhārata। teṣāmevātmana ātmānaṃ darśayatyeṣa hṛcchayaḥ ॥13-16-40॥
O Bhārata, those who approach him through the yoga of devotion, to them alone this desire of the heart reveals the self to the self. (13-16-40)
yaṃ jñātvā na punarjanma maraṇaṃ cāpi vidyate। yaṃ viditvā paraṃ vedyaṃ veditavyaṃ na vidyate ॥13-16-41॥
By knowing which, there is neither rebirth nor death; and by realizing which, the supreme object of knowledge, nothing else remains to be known. (13-16-41)
yaṃ labdhvā paramaṃ lābhaṃ manyate nādhikaṃ punaḥ। prāṇasūkṣmāṃ parāṃ prāptim āgacchat akṣayāvahām ॥13-16-42॥
Having attained that which is the supreme gain, one does not consider anything greater again; having reached the supreme, subtle attainment of the vital force, which brings the imperishable. (13-16-42)
yaṃ sāṅkhyā guṇatattvajñāḥ sāṅkhyaśāstraviśāradāḥ। sūkṣmajñānaratāḥ pūrvaṃ jñātvā mucyanti bandhanaiḥ ॥13-16-43॥
Those whom the followers of Sāṅkhya, who are experts in the science of Sāṅkhya and knowers of the principles of the guṇas, and who delight in subtle knowledge, having known beforehand, are freed from bondage. (13-16-43)
yaṃ ca vedavido vedyaṃ vedānteṣu pratiṣṭhitam। prāṇāyāmaparā nityaṃ yaṃ viśanti japanti ca ॥13-16-44॥
That whom the knowers of the Veda declare as the object to be known, established in the Vedāntas, whom those devoted to prāṇāyāma always enter and recite— (13-16-44)
ayaṃ sa devayānānām ādityo dvāram ucyate। ayaṃ ca pitṛyānānāṃ candramā dvāram ucyate ॥13-16-45॥
This sun is called the door of the paths of the gods; and this moon is called the door of the paths of the ancestors. (13-16-45)
eṣa kālagatiś citrā saṃvatsarayugādiṣu। bhāvābhāvau tadātve ca ayane dakṣiṇottare ॥13-16-46॥
This movement of time is diverse in years, yugas, and so on; existence and non-existence occur at those times and during the southern and northern solstices. (13-16-46)
evaṃ prajāpatiḥ pūrvam ārādhya bahubhiḥ stavaiḥ। varayāmāsa putratve nīlalo-hita-saṃjñitam ॥13-16-47॥
Thus, Prajāpati, after previously worshipping with many praises, chose Nīlalohita as his son. (13-16-47)
ṛgbhir yam anuśaṁsanti tantre karmaṇi bahvṛcaḥ। yajurbhir yaṁ tridhā vedyaṁ juhvaty adhvaryavo 'dhvare ॥13-16-48॥
He whom the Bahvṛcas praise with Ṛg hymns in the ritual system and action, whom the Adhvaryus offer oblations to with Yajus formulas in the sacrifice as the one to be known in three ways. (13-16-48)
sāmabhiryaṃ ca gāyanti sāmagāḥ śuddhabuddhayaḥ। yajñasya paramā yoniḥ patiś cāyaṃ paraḥ smṛtaḥ ॥13-16-49॥
The pure-minded singers of Sāma sing of Him with Sāma hymns; He is remembered as the supreme source and lord of the sacrifice, and this one is regarded as the highest. (13-16-49)
rātryahaḥśrotranayanaḥ pakṣamāśaśirobhujaḥ। ṛtuvīryastapodhairyo hyabdaguhyorupādavān ॥13-16-50॥
He has night as his form, day as his form, ears, eyes, fortnights, months, head, arms, seasons, strength, austerity, fortitude, indeed, years, secret parts, thighs, and feet. (13-16-50)
mṛtyur yamo hutāśaś ca kālaḥ saṃhāravegavān। kālasya paramā yoniḥ kālaś cāyaṃ sanātanaḥ ॥13-16-51॥
Death, Yama, Agni, and Time, all possess the force of destruction; the supreme source of Time is Time itself, and this Time is eternal. (13-16-51)
candrādityau sanakṣatrau sagrahau saha vāyunā। dhruvaḥ saptarṣayaścaiva bhuvanāḥ sapta eva ca ॥13-16-52॥
The moon, the sun, the stars, the planets, along with the wind; Dhruva, the seven sages, and indeed the seven worlds. (13-16-52)
pradhānaṃ mahadavyaktaṃ viśeṣāntaṃ savaikṛtam। brahmādi stambaparyantaṃ bhūtādi sadasacca yat ॥13-16-53॥
That which is primordial matter, the great principle, the unmanifest, ending in particulars with all modifications; from Brahmā down to the grass, from all beings, both existent and non-existent — that (is described here). (13-16-53)
aṣṭau prakṛtayaś caiva prakṛtibhyaś ca yat param। asya devasya yad bhāgaṃ kṛtsnaṃ samparivartate ॥13-16-54॥
There are eight natures, and beyond these natures, whatever is superior; the entire portion of this god completely revolves. (13-16-54)
etat paramam ānandaṃ yat tac chāśvatam eva ca। eṣā gatir viraktānām eṣa bhāvaḥ paraḥ satām ॥13-16-55॥
This is the supreme bliss, which is truly eternal; this is the path for the dispassionate, this state is the highest for the virtuous. (13-16-55)
etatpadamanudvignametadbrahma sanātanam। śāstravedāṅgaviduṣāmetaddhyānaṃ paraṃ padam ॥13-16-56॥
This undisturbed state is the eternal Brahman. For those learned in the scriptures and Vedāṅgas, this meditation is the supreme state. (13-16-56)
iyaṃ sā paramā kāṣṭhā iyaṃ sā paramā kalā। iyaṃ sā paramā siddhir iyaṃ sā paramā gatiḥ ॥13-16-57॥
She is this supreme limit, she is this supreme part, she is this supreme accomplishment, she is this supreme path. (13-16-57)
iyaṃ sā paramā śāntiriyaṃ sā nirvṛtiḥ parā। yaṃ prāpya kṛtakṛtyāḥ sma ityamanyanta vedhasaḥ ॥13-16-58॥
This is the supreme peace; this is the highest liberation. Having attained this, the sages considered themselves as having fulfilled their purpose. (13-16-58)
iyaṃ tuṣṭir iyaṃ siddhir iyaṃ śrutir iyaṃ smṛtiḥ। adhyātmagati-niṣṭhānāṃ viduṣāṃ prāptir avyayā ॥13-16-59॥
This contentment, this accomplishment, this hearing, this memory—these are the imperishable attainments of the wise who are established in the path of the self. (13-16-59)
yajatāṃ yajñakāmānāṃ yajñairvipuladakṣiṇaiḥ। yā gatirdaivatairdivyā sā gatistvaṃ sanātana ॥13-16-60॥
You are the eternal goal, the divine destination attained by the gods through sacrifices with abundant gifts, sought by those who perform and desire sacrifice. (13-16-60)
japyahomavrataiḥ kṛcchrairniyamairdehapātanaiḥ। tapyatāṃ yā gatirdeva vairāje sā gatirbhavān ॥13-16-61॥
O divine one, the state which is attained in the Viraja by those who practice austerities through muttered prayers, sacrificial offerings, vows, severe penances, restraints, and mortifications of the body, that very state is yours. (13-16-61)
karmanyāsakṛtānāṃ ca viraktānāṃ tatas tataḥ। yā gatir brahmabhavane sā gatis tvaṃ sanātana ॥13-16-62॥
You are the eternal state that is attained in the abode of Brahman by those who have renounced actions and by the dispassionate. (13-16-62)
apunarmārakāmānāṃ vairāgye vartatāṃ pare। vikṛtīnāṃ layānāṃ ca sā gatistvaṃ sanātana ॥13-16-63॥
You are the eternal goal for those who, having no renewed desire for objects, abide in dispassion in the Supreme; you are also the goal for the dissolutions of modifications. (13-16-63)
jñānavijñānaniṣṭhānāṃ nirupākhyā nirañjanā। kaivalyā yā gatirdeva paramā sā gatirbhavān ॥13-16-64॥
O divine one, you are the supreme state of liberation, which is indescribable and stainless, and is attained by those established in knowledge and discernment. (13-16-64)
vedaśāstrapurāṇoktāḥ pañcaitā gatayaḥ smṛtāḥ। tvatprasādād dhi labhyante na labhyante'nyathā vibho ॥13-16-65॥
The five paths described in the Vedas, treatises, and Purāṇas are known to exist; O Lord, they are attained only by your grace and not by any other means. (13-16-65)
iti ṭaṇḍis tapoyogāt tuṣṭāveśānam avyayam। jagau ca paramaṃ brahma yat purā lokakṛj jagau ॥13-16-66॥
Thus, Ṭaṇḍi, through austerity and union, praised the imperishable Lord and sang of the supreme Brahman, which the creator of the worlds had sung in ancient times. (13-16-66)
brahmā śatakraturviṣṇurviśvedevā maharṣayaḥ। na vidustvāmiti tatastuṣṭaḥ provāca taṃ śivaḥ ॥13-16-67॥
Brahmā, Indra, Viṣṇu, all the gods, and the great sages did not know you; then, being pleased, Śiva spoke to him. (13-16-67)
akṣayaś cāvyayaś caiva bhavitā duḥkhavarjitaḥ। yaśasvī tejasā yukto divyajñānasamanvitaḥ ॥13-16-68॥
He will be imperishable and indestructible, free from sorrow; glorious, endowed with brilliance, and possessed of divine knowledge. (13-16-68)
ṛṣīṇām abhigamyas ca sūtrakartā sutas tava। matprasādād dvijaśreṣṭha bhaviṣyati na saṃśayaḥ॥13-16-69॥
By my grace, O best of the twice-born, your son will become approachable to the seers and a composer of aphorisms; there is no doubt about this. (13-16-69)
kaṁ vā kāmaṁ dadāmyadya brūhi yadvatsa kāṅkṣase। prāñjaliḥ sa uvācedaṁ tvayi bhaktirdṛḍhāstu me ॥13-16-70॥
"Tell me, O child, which desire you wish for, I shall grant it today." With folded hands, he said: "Let firm devotion to you be mine." (13-16-70)
evaṃ dattvā varaṃ devo vandyamānaḥ surarṣibhiḥ. stūyamānaś ca vibudhais tatraivāntaradhīyata ॥13-16-71॥
Thus, after granting the boon, the god, worshipped by the divine sages and praised by the wise, disappeared right there. (13-16-71)
antarhite bhagavati sānuge yādaveśvara। ṛṣirāśramam āgamya mama etat proktavān iha ॥13-16-72॥
After the Lord, along with his attendants, had withdrawn, O Lord of the Yādavas, the sage came to the hermitage and told me this here. (13-16-72)
yāni ca prathitāny ādau taṇḍir ākhyātavān mama। nāmāni mānavaśreṣṭha tāni tvaṃ śṛṇu siddhaye ॥13-16-73॥
O best of men, listen to those names of mine which Taṇḍira first declared and which are well-known, for your success. (13-16-73)
daśa nāmasahasrāṇi vedeṣvāha pitāmahaḥ। śarvasya śāstreṣu tathā daśa nāmaśatāni vai ॥13-16-74॥
The Grandfather (Brahmā) declared ten thousand names in the Vedas, and likewise, for Śarva (Śiva), ten hundred names in the śāstras indeed. (13-16-74)
guhyānīmāni nāmāni taṇḍirbhagavato'cyuta। devaprasādāddeveśa purā prāha mahātmane ॥13-16-75॥
Taṇḍi, by the grace of the gods, once spoke these secret names of Lord Acyuta to the great-souled one, O Lord of the gods. (13-16-75)
