13.143
कृष्णमाहात्म्यम्
The greatness of Kṛṣṇa.
युधिष्ठिर उवाच॥
Yudhishthira said.
ब्राह्मणानर्चसे राजन्सततं संशितव्रतान्। कं तु कर्मोदयं दृष्ट्वा तानर्चसि नराधिप ॥१३-१४३-१॥
O king, you constantly worship brāhmaṇas who have firm vows. But, having seen which rise of ritual action, whom among them do you worship, O lord of men? (13-143-1)
कां वा ब्राह्मणपूजायां व्युष्टिं दृष्ट्वा महाव्रत। तानर्चसि महाबाहो सर्वमेतद्वदस्व मे ॥१३-१४३-२॥
O mighty-armed, having seen what deficiency in the worship of brāhmaṇas, O great vow-bearer, do you worship them? Please tell me all this. (13-143-2)
भीष्म उवाच॥
Bhīṣma said;
एष ते केशवः सर्वमाख्यास्यति महामतिः। व्युष्टिं ब्राह्मणपूजायां दृष्टव्युष्टिर्महाव्रतः ॥१३-१४३-३॥
This Keśava, great of intellect, will tell you everything; at dawn, during the worship of the Brāhmaṇa, having seen the dawn, the great vow-observer. (13-143-3)
बलं श्रोत्रे वाङ्मनश्चक्षुषी च; ज्ञानं तथा न विशुद्धं ममाद्य। देहन्यासो नातिचिरान्मतो मे; न चातितूर्णं सविताद्य याति ॥१३-१४३-४॥
Today, my strength in hearing, speech, mind, and vision, as well as my knowledge, is not clear. I do not consider establishing the body to take too long, and the sun too does not travel very quickly today. (13-143-4)
उक्ता धर्मा ये पुराणे महान्तो; ब्राह्मणानां क्षत्रियाणां विशां च। पौराणं ये दण्डमुपासते च; शेषं कृष्णादुपशिक्षस्व पार्थ ॥१३-१४३-५॥
The duties which are declared in the Purāṇa as great for Brāhmaṇas, Kṣatriyas, and Vaiśyas, and those who follow the ancient discipline, O Pārtha, the rest learn from Kṛṣṇa. (13-143-5)
अहं ह्येनं वेद्मि तत्त्वेन कृष्णं; योऽयं हि यच्चास्य बलं पुराणम्। अमेयात्मा केशवः कौरवेन्द्र; सोऽयं धर्मं वक्ष्यति संशयेषु ॥१३-१४३-६॥
I truly know this Kṛṣṇa, who he is, and the ancientness of his strength. Keśava, whose soul is immeasurable—he will declare dharma in times of doubt, O chief of the Kauravas. (13-143-6)
कृष्णः पृथ्वीमसृजत्खं दिवं च; वराहोऽयं भीमबलः पुराणः। अस्य चाधोऽथान्तरिक्षं दिवं च; दिशश्चतस्रः प्रदिशश्चतस्रः ॥ सृष्टिस्तथैवेयमनुप्रसूता; स निर्ममे विश्वमिदं पुराणम् ॥१३-१४३-७॥
Kṛṣṇa created the earth, the sky, and heaven; this boar of immense strength, the ancient one. And for this, beneath is the nether region, then the atmosphere and heaven; there are four directions and four intermediate directions. Thus, this creation has arisen in just this way; he fashioned this ancient universe. (13-143-7)
अस्य नाभ्यां पुष्करं सम्प्रसूतं; यत्रोत्पन्नः स्वयमेवामितौजाः। येनाच्छिन्नं तत्तमः पार्थ घोरं; यत्तत्तिष्ठत्यर्णवं तर्जयानम् ॥१३-१४३-८॥
From his navel arose a lotus, on which was born, by himself alone, one of immeasurable energy. By whom that terrible darkness, O Pārtha, was dispelled; and there remains that ocean, fearsome and formidable. (13-143-8)
कृते युगे धर्म आसीत्समग्र; स्त्रेताकाले ज्ञानमनुप्रपन्नः। बलं त्वासीद्द्वापरे पार्थ कृष्णः; कलावधर्मः क्षितिमाजगाम ॥१३-१४३-९॥
In the Kṛta Yuga, righteousness was complete; in the Tretā Yuga, knowledge prevailed. In the Dvāpara Yuga, O Pārtha, strength was dominant; but in the Kali Yuga, unrighteousness descended upon the earth. (13-143-9)
स पूर्वदेवो निजघान दैत्या; न्स पूर्वदेवश्च बभूव सम्राट्। स भूतानां भावनो भूतभव्यः; स विश्वस्यास्य जगतश्चापि गोप्ता ॥१३-१४३-१०॥
He, the ancient god, slew the demons; he, the ancient god, also became the sovereign. He is the creator of beings, the lord of past and future; he is also the guardian of this world and all the universe. (13-143-10)
यदा धर्मो ग्लायति वै सुराणां; तदा कृष्णो जायते मानुषेषु। धर्मे स्थित्वा स तु वै भावितात्मा; परांश्च लोकानपरांश्च याति ॥१३-१४३-११॥
Whenever dharma of the gods declines, then Kṛṣṇa is born among men. Abiding in dharma, he, possessing a purified self, attains both the higher and the lower worlds. (13-143-11)
त्याज्यांस्त्यक्त्वाथासुराणां वधाय; कार्याकार्ये कारणं चैव पार्थ। कृतं करिष्यत्क्रियते च देवो; मुहुः सोमं विद्धि च शक्रमेतम् ॥१३-१४३-१२॥
O Pārtha, having given up those who should be abandoned, for the destruction of the asuras: in matters of what should and should not be done, the true cause, indeed, is the god—everything done, to be done, or being done happens through him; know Soma and this Śakra to be the same. (13-143-12)
स विश्वकर्मा स च विश्वरूपः; स विश्वभृद्विश्वसृग्विश्वजिच्च। स शूलभृच्छोणितभृत्कराल; स्तं कर्मभिर्विदितं वै स्तुवन्ति ॥१३-१४३-१३॥
He is the all-doer, he is also of all forms; he is the supporter, creator, and conqueror of all. He is the wielder of the trident, the bearer of blood, the fearsome one; him, known by his deeds, they indeed praise. (13-143-13)
तं गन्धर्वा अप्सरसश्च नित्य; मुपतिष्ठन्ते विबुधानां शतानि। तं राक्षसाश्च परिसंवहन्ते; रायस्पोषः स विजिगीषुरेकः ॥१३-१४३-१४॥
The Gandharvas and Apsarases always attend upon him; hundreds of the gods serve him. The Rākṣasas also massage him on all sides; he, alone, full of prosperity and eager for victory. (13-143-14)
तमध्वरे शंसितारः स्तुवन्ति; रथन्तरे सामगाश्च स्तुवन्ति। तं ब्राह्मणा ब्रह्ममन्त्रैः स्तुवन्ति; तस्मै हविरध्वर्यवः कल्पयन्ति ॥१३-१४३-१५॥
The praisers glorify him at the sacrifice; in the Rathantara melody, the singers of the Sāma Veda praise him too. The Brāhmaṇas extol him with brahman mantras; the Adhvaryu priests offer him the oblation. (13-143-15)
स पौराणीं ब्रह्मगुहां प्रविष्टो; महीसत्रं भारताग्रे ददर्श। स चैव गामुद्दधाराग्र्यकर्मा; विक्षोभ्य दैत्यानुरगान्दानवांश्च ॥१३-१४३-१६॥
Having entered the ancient cave of Brahman, he saw the great sacrifice at the forefront of India. And he, of excellent deeds, uplifted the earth after stirring up the Daityas, those devoted (to her), and the Dānavas. (13-143-16)
तस्य भक्षान्विविधान्वेदयन्ति; तमेवाजौ वाहनं वेदयन्ति। तस्यान्तरिक्षं पृथिवी दिवं च; सर्वं वशे तिष्ठति शाश्वतस्य ॥१३-१४३-१७॥
They offer various kinds of food to him; they present him alone as a vehicle in battle. The mid-space, the earth, and even heaven—everything remains under the control of the Eternal One. (13-143-17)
स कुम्भरेताः ससृजे पुराणं; यत्रोत्पन्नमृषिमाहुर्वसिष्ठम्। स मातरिश्वा विभुरश्ववाजी; स रश्मिमान्सविता चादिदेवः ॥१३-१४३-१८॥
He whose seed was placed in a pot created the ancient being, from whom was born the sage whom they call Vasiṣṭha. He is Mātariśvan, the pervading one with the horse as his vehicle; he is the radiant Savitṛ and the primeval god. (13-143-18)
तेनासुरा विजिताः सर्व एव; तस्य विक्रान्तैर्विजितानीह त्रीणि। स देवानां मानुषाणां पितॄणां; तमेवाहुर्यज्ञविदां वितानम् ॥१३-१४३-१९॥
By him, all the demons were indeed conquered; by his heroic deeds, three (worlds) are conquered here. He is (the lord) of the gods, men, and ancestors; him alone the knowers of sacrifice declare as the spreader (upholder) (of sacrifice). (13-143-19)
स एव कालं विभजन्नुदेति; तस्योत्तरं दक्षिणं चायने द्वे। तस्यैवोर्ध्वं तिर्यगधश्चरन्ति; गभस्तयो मेदिनीं तापयन्तः ॥१३-१४३-२०॥
He alone, dividing time, rises; he has two courses — northern and southern. His rays move above, across, and below, warming the earth. (13-143-20)
तं ब्राह्मणा वेदविदो जुषन्ति; तस्यादित्यो भामुपयुज्य भाति। स मासि मास्यध्वरकृद्विधत्ते; तमध्वरे वेदविदः पठन्ति ॥१३-१४३-२१॥
Brāhmaṇas, who know the Veda, revere him; the Sun, having taken his radiance, shines. Month by month, the performer of sacrifice arranges for him; in the ritual, the knowers of the Veda recite him. (13-143-21)
स एकयुक्चक्रमिदं त्रिनाभि; सप्ताश्वयुक्तं वहते वै त्रिधामा। महातेजाः सर्वगः सर्वसिंहः; कृष्णो लोकान्धारयते तथैकः ॥ अश्नन्ननश्नंश्च तथैव धीरः; कृष्णं सदा पार्थ कर्तारमेहि ॥१३-१४३-२२॥
He with a single-yoked wheel, this one of three naves, drawn by seven horses, moves on having three abodes. Endowed with great brilliance, pervading all, lion of all, Kṛṣṇa alone upholds the worlds. Whether eating or not eating, likewise the wise should always, O Pārtha, approach Kṛṣṇa as the doer. (13-143-22)
स एकदा कक्षगतो महात्मा; तृप्तो विभुः खाण्डवे धूमकेतुः। स राक्षसानुरगांश्चावजित्य; सर्वत्रगः सर्वमग्नौ जुहोति ॥१३-१४३-२३॥
Once, Dhūmaketu, the great-souled Fire-god, having entered the Khāṇḍava forest, being satisfied and all-pervading, after conquering all those favored by the Rākṣasas, offered everything into the fire. (13-143-23)
स एवाश्वः श्वेतमश्वं प्रयच्छ; त्स एवाश्वानथ सर्वांश्चकार। त्रिवन्धुरस्तस्य रथस्त्रिचक्र; स्त्रिवृच्छिराश्चतुरस्रश्च तस्य ॥१३-१४३-२४॥
He himself, as the horse, gave the white horse; he himself then created all the horses. His chariot had three yokes, three wheels; with three fronts and quadrangular was his. (13-143-24)
स विहायो व्यदधात्पञ्चनाभिः; स निर्ममे गां दिवमन्तरिक्षम्। एवं रम्यानसृजत्पर्वतांश्च; हृषीकेशोऽमितदीप्ताग्नितेजाः ॥१३-१४३-२५॥
He, having cast away, formed with five spokes; he created the earth, heaven, and the mid-space. In this way he also created the beautiful mountains—Hṛṣīkeśa, whose radiance is like a limitless blazing fire. (13-143-25)
स लङ्घयन्वै सरितो जिघांस; न्स तं वज्रं प्रहरन्तं निरास। स महेन्द्रः स्तूयते वै महाध्वरे; विप्रैरेको ऋक्सहस्रैः पुराणैः ॥१३-१४३-२६॥
He, while crossing the rivers and wishing to slay, repelled him who was striking with the thunderbolt. That great Indra is indeed praised by the sages alone in the great sacrifice, with thousands of ancient Ṛk hymns. (13-143-26)
दुर्वासा वै तेन नान्येन शक्यो; गृहे राजन्वासयितुं महौजाः। तमेवाहुरृषिमेकं पुराणं; स विश्वकृद्विदधात्यात्मभावान् ॥१३-१४३-२७॥
O king, only he of great energy can have Durvāsā stay in his house; no one else can do so. That ancient sage, whom they declare to be unique, himself the creator of all, arranges the states of beings. (13-143-27)
वेदांश्च यो वेदयतेऽधिदेवो; विधींश्च यश्चाश्रयते पुराणान्। कामे वेदे लौकिके यत्फलं च; विष्वक्सेने सर्वमेतत्प्रतीहि ॥१३-१४३-२८॥
O Viṣvaksena, know and understand all this: whoever knows the Vedas (the presiding deity), whoever resorts to rites and Purāṇas, and whatever fruit in desire, in the Veda, and in the world—know all this.
ज्योतींषि शुक्लानि च सर्वलोके; त्रयो लोका लोकपालास्त्रयश्च। त्रयोऽग्नयो व्याहृतयश्च तिस्रः; सर्वे देवा देवकीपुत्र एव ॥१३-१४३-२९॥
The bright lights in all worlds, the three worlds, the three guardians of the worlds, the three fires, and the three vyāhṛtis—indeed, all these gods are the son of Devakī. (13-143-29)
संवत्सरः स ऋतुः सोऽर्धमासः; सोऽहोरात्रः स कला वै स काष्ठाः। मात्रा मुहूर्ताश्च लवाः क्षणाश्च; विष्वक्सेने सर्वमेतत्प्रतीहि ॥१३-१४३-३०॥
O Viṣvaksena, know that the year is he, the season is he, the half-month is he, the day-and-night is he, the part is indeed he, the time-divisions are he; measures, muhurtas and instants and moments—all this is he. (13-143-30)
चन्द्रादित्यौ ग्रहनक्षत्रताराः; सर्वाणि दर्शान्यथ पौर्णमास्यः। नक्षत्रयोगा ऋतवश्च पार्थ; विष्वक्सेनात्सर्वमेतत्प्रसूतम् ॥१३-१४३-३१॥
O Pārtha, the moon and sun, planets, constellations, stars, all new and full moon sacrifices, the conjunctions of constellations and the seasons — all this is produced from Viṣvaksena. (13-143-31)
रुद्रादित्या वसवोऽथाश्विनौ च; साध्या विश्वे मरुतां षड्गणाश्च। प्रजापतिर्देवमातादितिश्च; सर्वे कृष्णादृषयश्चैव सप्त ॥१३-१४३-३२॥
The Rudras and Ādityas, the Vasus, then the Aśvins; the Sādhyas, Viśvas, and the six classes of Maruts; Prajāpati, Aditi the mother of the gods; and all seven of the Krishna sages as well. (13-143-32)
वायुर्भूत्वा विक्षिपते च विश्व; मग्निर्भूत्वा दहते विश्वरूपः। आपो भूत्वा मज्जयते च सर्वं; ब्रह्मा भूत्वा सृजते विश्वसङ्घान् ॥१३-१४३-३३॥
Becoming the wind, he scatters the universe; as fire, the all-formed one burns; as water, he submerges everything; as Brahmā, he creates the worlds. (13-143-33)
वेद्यं च यद्वेदयते च वेदा; न्विधिश्च यश्चाश्रयते विधेयान्। धर्मे च वेदे च बले च सर्वं; चराचरं केशवं त्वं प्रतीहि ॥१३-१४३-३४॥
That which is to be known, which the Vedas reveal, the ritual injunction and that which relies on what is enjoined—in dharma, in the Veda, in strength, all that is moving and unmoving, O Keśava, you comprehend all of it. (13-143-34)
ज्योतिर्भूतः परमोऽसौ पुरस्ता; त्प्रकाशयन्प्रभया विश्वरूपः। अपः सृष्ट्वा ह्यात्मभूरात्मयोनिः; पुराकरोत्सर्वमेवाथ विश्वम् ॥१३-१४३-३५॥
That supreme being, having become light and appearing first, illuminating with his radiance, and of universal form, indeed created the waters—he, self-born and self-originated, formerly made all this and then the entire universe. (13-143-35)
ऋतूनुत्पातान्विविधान्यद्भुतानि; मेघान्विद्युत्सर्वमैरावतं च। सर्वं कृष्णात्स्थावरं जङ्गमं च; विश्वाख्याताद्विष्णुमेनं प्रतीहि ॥१३-१४३-३६॥
Perceive seasons, portents, various wondrous things, clouds, lightning, everything, Airāvata and all that is stationary and moving from Kṛṣṇa—perceive this Viṣṇu who is renowned in the world. (13-143-36)
विश्वावासं निर्गुणं वासुदेवं; सङ्कर्षणं जीवभूतं वदन्ति। ततः प्रद्युम्नमनिरुद्धं चतुर्थ; माज्ञापयत्यात्मयोनिर्महात्मा ॥१३-१४३-३७॥
They say that Vāsudeva, the abode of all and devoid of qualities, is followed by Saṅkarṣaṇa, who constitutes the living being; then come Pradyumna and Aniruddha as the third and fourth. The self-born great soul commands thus. (13-143-37)
स पञ्चधा पञ्चजनोपपन्नं; सञ्चोदयन्विश्वमिदं सिसृक्षुः। ततश्चकारावनिमारुतौ च; खं ज्योतिरापश्च तथैव पार्थ ॥१३-१४३-३८॥
He, wishing to create this universe, divided it into five forms endowed with five beings. Then, O Pārtha, he made earth, air, space, light, and waters likewise. (13-143-38)
स स्थावरं जङ्गमं चैवमेत; च्चतुर्विधं लोकमिमं च कृत्वा। ततो भूमिं व्यदधात्पञ्चबीजां; द्यौः पृथिव्यां धास्यति भूरि वारि ॥ तेन विश्वं कृतमेतद्धि राज; न्स जीवयत्यात्मनैवात्मयोनिः ॥१३-१४३-३९॥
He created this fourfold world, consisting of both immobile and mobile beings, established the earth with five seeds, and heaven will send abundant water onto the earth. By him, O king, this universe has been created, and the self-born one himself gives it life. (13-143-39)
ततो देवानसुरान्मानुषांश्च; लोकानृषींश्चाथ पितॄन्प्रजाश्च। समासेन विविधान्प्राणिलोका; न्सर्वान्सदा भूतपतिः सिसृक्षुः ॥१३-१४३-४०॥
Then, desiring to create, the lord of beings (bhūtapatiḥ) always (sadā) created all—the gods, asuras, men, sages, ancestors, beings, and various worlds of living beings (prāṇilokān)—summarily (samāsena). (13-143-40)
शुभाशुभं स्थावरं जङ्गमं च; विष्वक्सेनात्सर्वमेतत्प्रतीहि। यद्वर्तते यच्च भविष्यतीह; सर्वमेतत्केशवं त्वं प्रतीहि ॥१३-१४३-४१॥
Know that all things, whether auspicious or inauspicious, immobile or mobile, come from Viṣvaksena. Whatever exists here and whatever will exist hereafter—know all this is Keśava, you. (13-143-41)
मृत्युश्चैव प्राणिनामन्तकाले; साक्षात्कृष्णः शाश्वतो धर्मवाहः। भूतं च यच्चेह न विद्म किं चि; द्विष्वक्सेनात्सर्वमेतत्प्रतीहि ॥१३-१४३-४२॥
Death at the last moment of living beings is verily Kṛṣṇa himself, the eternal bearer of dharma. Whatever has existed, and whatever here we do not know—understand all this as coming from Dviṣvaksena (Kṛṣṇa). (13-143-42)
यत्प्रशस्तं च लोकेषु पुण्यं यच्च शुभाशुभम्। तत्सर्वं केशवोऽचिन्त्यो विपरीतमतो भवेत् ॥१३-१४३-४३॥
Whatever is praised or virtuous or considered auspicious or inauspicious in the worlds, all that, in the case of the inconceivable Keśava, may be the reverse. (13-143-43)
एतादृशः केशवोऽयं स्वयम्भू; र्नारायणः परमश्चाव्ययश्च। मध्यं चास्य जगतस्तस्थुषश्च; सर्वेषां भूतानां प्रभवश्चाप्ययश्च ॥१३-१४३-४४॥
Such is Keśava, this self-born Nārāyaṇa, the supreme, the imperishable, the center of the world and all that exists; he is the origin and the dissolution of all beings. (13-143-44)
