13.143
kṛṣṇamāhātmyam
The greatness of Kṛṣṇa.
yudhiṣṭhira uvāca॥
Yudhishthira said.
brāhmaṇānarcase rājan satataṃ saṃśitavratān। kaṃ tu karmodayaṃ dṛṣṭvā tānarcasi narādhipa ॥13-143-1॥
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)
kāṁ vā brāhmaṇapūjāyāṁ vyuṣṭiṁ dṛṣṭvā mahāvrata। tānarcasi mahābāho sarvametad vadasva me ॥13-143-2॥
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)
bhīṣma uvāca॥
Bhīṣma said;
eṣa te keśavaḥ sarvam ākhyāsyati mahāmatiḥ। vyuṣṭiṃ brāhmaṇapūjāyāṃ dṛṣṭavyuṣṭir mahāvrataḥ॥13-143-3॥
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)
balaṃ śrotre vāṅ-manaś-cakṣuṣī ca; jñānaṃ tathā na viśuddhaṃ mamādya। dehanyāso nāticirān-mato me; na cātitūrṇaṃ savitādya yāti ॥13-143-4॥
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)
uktā dharmā ye purāṇe mahānto; brāhmaṇānāṃ kṣatriyāṇāṃ viśāṃ ca. paurāṇaṃ ye daṇḍam-upāsate ca; śeṣaṃ kṛṣṇād-upaśikṣasva pārtha ॥13-143-5॥
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)
ahaṃ hyenaṃ vedmi tattvena kṛṣṇaṃ; yo'yaṃ hi yaccāsya balaṃ purāṇam। ameyātmā keśavaḥ kauravendra; so'yaṃ dharmaṃ vakṣyati saṃśayeṣu ॥13-143-6॥
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)
kṛṣṇaḥ pṛthvīmasṛjat khaṃ divaṃ ca; varāho'yaṃ bhīmabalaḥ purāṇaḥ. asya cādho'thāntarikṣaṃ divaṃ ca; diśaś catasraḥ pradiśaś catasraḥ ॥ sṛṣṭis tathaiveyam anuprasūtā; sa nirmame viśvam idaṃ purāṇam ॥13-143-7॥
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)
asya nābhyāṃ puṣkaraṃ samprasūtaṃ; yatrotpannaḥ svayamevāmitaujāḥ। yenāchinnaṃ tattamaḥ pārtha ghoraṃ; yattattiṣṭhatyarṇavaṃ tarjayānam ॥13-143-8॥
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)
kṛte yuge dharma āsītsamagra; stretākāle jñānam anuprapannaḥ। balaṁ tv āsīd dvāpare pārtha kṛṣṇaḥ; kalāvadharmaḥ kṣitim ājagāma ॥13-143-9॥
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)
sa pūrvadevo nijaghāna daityān; sa pūrvadevaś ca babhūva samrāṭ। sa bhūtānāṃ bhāvano bhūtabhavyaḥ; sa viśvasyāsya jagataś cāpi goptā॥13-143-10॥
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)
yadā dharmo glāyati vai surāṇāṃ; tadā kṛṣṇo jāyate mānuṣeṣu. dharme sthitvā sa tu vai bhāvitātmā; parāṃś ca lokān aparāṃś ca yāti ॥13-143-11॥
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)
tyājyāṃstyaktvāthāsurāṇāṃ vadhāya; kāryākārye kāraṇaṃ caiva pārtha. kṛtaṃ kariṣyatkriyate ca devo; muhuḥ somaṃ viddhi ca śakrametam ॥13-143-12॥
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)
sa viśvakarmā sa ca viśvarūpaḥ; sa viśvabhṛd-viśvasṛg-viśvajic ca. sa śūlabhṛc choṇitabhṛt-karāla; staṃ karmabhir viditaṃ vai stuvanti ॥13-143-13॥
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)
taṁ gandharvā apsarasaś ca nitya; mupatiṣṭhante vibudhānāṁ śatāni। taṁ rākṣasāś ca parisaṁvahante; rāyaspoṣaḥ sa vijigīṣur ekaḥ ॥13-143-14॥
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)
tam adhvare śaṁsitāraḥ stuvanti; rathantare sāmagāś ca stuvanti. taṁ brāhmaṇā brahmamantraiḥ stuvanti; tasmai havir adhvaryavaḥ kalpayanti ॥13-143-15॥
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)
sa paurāṇīṃ brahmaguhāṃ praviṣṭo; mahīsatraṃ bhāratāgre dadarśa. sa caiva gāmuddadhā rāgryakarmā; vikṣobhya daityānuragān dānavāṃś ca ॥13-143-16॥
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)
tasya bhakṣān vividhān vedayanti; tam eva ājau vāhanam vedayanti. tasya antarikṣam pṛthivī divaṃ ca; sarvaṃ vaśe tiṣṭhati śāśvatasya ॥13-143-17॥
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)
sa kumbharetaḥ sasṛje purāṇaṃ; yatrātpannamṛṣimāhurvasiṣṭham। sa mātarishvā vibhuraśvavājī; sa raśmimānsavitā cādidevaḥ ॥13-143-18॥
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)
tenāsurā vijitāḥ sarva eva; tasya vikrāntair vijitāni iha trīṇi. sa devānām mānuṣāṇām pitṝṇām; tam eva āhuḥ yajñavidām vitānam ||13-143-19||
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)
sa eva kālaṁ vibhajannudeti; tasyottaraṁ dakṣiṇaṁ cāyane dve. tasyaivordhvaṁ tiryagadhashcaranti; gabhastayo medinīṁ tāpayantaḥ ॥13-143-20॥
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)
taṁ brāhmaṇā vedavido juṣanti; tasyādityo bhām-upayujya bhāti. sa māsi māsyadhvarakṛd-vidhatte; tam adhvare vedavidaḥ paṭhanti ॥13-143-21॥
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)
sa ekayukcakram idaṃ trinābhi; saptāśvayuktaṃ vahate vai tridhāmā. mahātejāḥ sarvagaḥ sarvasiṃhaḥ; kṛṣṇo lokān dhārayate tathaikaḥ || aśnann anaśnaṃś ca tathaiva dhīraḥ; kṛṣṇaṃ sadā pārtha kartāram ehi ||13-143-22||
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)
sa ekadā kakṣagato mahātmā; tṛpto vibhuḥ khāṇḍave dhūmaketuḥ. sa rākṣasānuragāṃścāvajitya; sarvatragaḥ sarvamagnau juhoti ॥13-143-23॥
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)
sa evāśvaḥ śvetam aśvaṃ prayaccha; tsa evāśvān atha sarvāṃś cakāra. trivandhuraḥ tasya rathaḥ tricakraḥ; trivṛtśirāḥ caturasraś ca tasya ॥13-143-24॥
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)
sa vihāyo vyadadhāt pañcanābhiḥ; sa nirmame gāṃ divam antarikṣam। evaṃ ramyān asṛjat parvatāṃś ca; hṛṣīkeśo'mitadīptāgnitejāḥ ॥13-143-25॥
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)
sa laṅghayan vai sarito jighāṁsa; nsa taṁ vajraṁ praharan taṁ nirāsa. sa mahendraḥ stūyate vai mahādhvare; viprair eko ṛk-sahasraiḥ purāṇaiḥ ॥13-143-26॥
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)
durvāsā vai tena nānyena śakyo; gṛhe rājan vāsayituṃ mahaujāḥ। tam evāhur ṛṣim ekaṃ purāṇam; sa viśvakṛd vidadhāty ātmabhāvān ॥13-143-27॥
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)
vedāṃś ca yo vedayate'dhidevo; vidhīṃś ca yaś cāśrayate purāṇān. kāme vede laukike yat phalaṃ ca; viṣvaksene sarvam etat pratīhi ॥13-143-28॥
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.
jyotīṁṣi śuklāni ca sarvaloke; trayo lokā lokapālāstrayaśca। trayo'gnayo vyāhṛtayaśca tisraḥ; sarve devā devakīputra eva ॥13-143-29॥
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)
saṁvatsaraḥ sa ṛtuḥ so'rdhamāsaḥ; so'horātraḥ sa kalā vai sa kāṣṭhāḥ. mātrā muhūrtāś ca lavāḥ kṣaṇāś ca; viṣvaksene sarvam etat pratīhi ॥13-143-30॥
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)
candrādityau grahanakṣatratārāḥ; sarvāṇi darśānyatha paurṇamāsyaḥ. nakṣatrayogā ṛtavaśca pārtha; viṣvaksenātsarvametatprasūtam ॥13-143-31॥
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)
rudrādityā vasavo’thāśvinau ca; sādhyā viśve marutāṃ ṣaḍgaṇāś ca. prajāpatis devamātāditis ca; sarve kṛṣṇā dṛṣayaś caiva sapta ॥13-143-32॥
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)
vāyur bhūtvā vikṣipate ca viśva; magnir bhūtvā dahate viśvarūpaḥ. āpo bhūtvā majjayate ca sarvaṃ; brahmā bhūtvā sṛjate viśvasaṅghān ॥13-143-33॥
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)
vedyaṃ ca yad vedayate ca vedāḥ; nvidhiś ca yaś cāśrayate vidheyān. dharme ca vede ca bale ca sarvaṃ; carācaraṃ keśavaṃ tvaṃ pratīhi ॥13-143-34॥
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)
jyotirbhūtaḥ paramo'sau purastāt prakāśayan prabhayā viśvarūpaḥ| apaḥ sṛṣṭvā hyātmabhūr ātmayonih purākarot sarvam evātha viśvam॥13-143-35॥
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)
ṛtūnutpātān vividhāny adbhutāni; meghān vidyut sarvam airāvataṁ ca। sarvaṁ kṛṣṇāt sthāvaraṁ jaṅgamaṁ ca; viśvākhyātād viṣṇum enaṁ pratīhi॥13-143-36॥
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)
viśvāvāsaṃ nirguṇaṃ vāsudevaṃ; saṅkarṣaṇaṃ jīvabhūtaṃ vadanti. tataḥ pradyumnam aniruddhaṃ caturtha; mājñāpayaty ātmayonir mahātmā ॥13-143-37॥
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)
sa pañcadhā pañcajanopapannaṃ; sañcodayan viśvam idaṃ sisṛkṣuḥ. tataś cakārāvanim ārutau ca; khaṃ jyotir āpaś ca tathaiva pārtha ॥13-143-38॥
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)
sa sthāvaraṃ jaṅgamaṃ caivameta; caturvidhaṃ lokamimaṃ ca kṛtvā. tato bhūmiṃ vyadadhātpañca-bījāṃ; dyauḥ pṛthivyāṃ dhāsyati bhūri vāri ॥ tena viśvaṃ kṛtametaddhi rājan; sa jīvatyātmanaivātmayoniḥ ॥13-143-39॥
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)
tato devānasurān mānuṣāṁś ca; lokān ṛṣīṁś cātha pitṝn prajāś ca. samāsena vividhān prāṇilokān sarvān sadā bhūtapatiḥ sisṛkṣuḥ ॥13-143-40॥
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)
śubhāśubhaṁ sthāvaraṁ jaṅgamaṁ ca; viṣvaksenātsarvametatpratīhi। yadvartate yacca bhaviṣyatīha; sarvametatkeśavaṁ tvaṁ pratīhi ॥13-143-41॥
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)
mṛtyuścaiva prāṇināmantakāle; sākṣātkṛṣṇaḥ śāśvato dharmavāhaḥ। bhūtaṃ ca yaccēha na vidma kiṃ ci; dviṣvaksenātsarvametatpratīhi ॥13-143-42॥
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)
yat praśastaṃ ca lokeṣu puṇyaṃ yac ca śubhāśubham। tat sarvaṃ keśavo'cintyo viparītam ato bhavet ॥13-143-43॥
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)
etādṛśaḥ keśavo'yaṃ svayambhūr nārāyaṇaḥ paramaś cāvyayaś ca. madhyaṃ cāsya jagatas tasthuṣaś ca; sarveṣāṃ bhūtānāṃ prabhavaś cāpyayaś ca ॥13-143-44॥
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)
