जनमेजय उवाच अस्तौषीद् यैरिमं व्यासः स शिष्यो मधुसूदनम्। नामभिर्विविधैरेषां निरुक्तं भगवन् मम॥ वक्तुमर्हसि शुश्रूषोः प्रजापतिपतेर्हरेः। श्रुत्वा भवेयं यत् पूतः शरच्चन्द्र इवामलः॥
O Holy One, you should tell me the meanings of those various names uttering which the great Rishi Vyasa with his disciples sang the praises of the illustrious killer of Madhu. I wish to hear those names of Hari, that Supreme Lord of all creatures. Indeed, by hearing of those names, I shall be sanctified and cleansed like the bright autumnal moon.
वैशम्पायन उवाच शृणु राजन यथाऽऽचष्ट फाल्गुनस्य हरिः प्रभुः। प्रसन्नात्माऽऽत्मनो नाम्नां निरुक्तं गुणकर्मजम्॥
Vaishampayana said, Listen, O king, to what the meanings are of the various names, due to attributes and acts, of Hari as the powerful Hari himself of cheerful soul explained them to Phalguna.
नामभिः कीर्तितैस्तस्य केशवस्य महात्मनः। पृष्टवान् केशवं राजन् फाल्गुनः परवीरहा॥
That killer of hostile heroes, viz., Phalguna, had at one time asked Keshava, enquiring after the meanings of the some of the names by which the great Keshava is worshipped.
अर्जुन उवाच भगवन् भूतभव्येश सर्वभूतसृगव्यय। लोकधाम जगन्नाथ लोकानामभयप्रद॥
O Holy One, O supreme ordainer of the Past and the Future, O Creator of all Beings, O Immutable one, O Refuge of all the worlds, O Lord of the universe, O Remover of the fears of all persons.
यानि नामानि ते देव कीर्तितानि महर्षिभिः। वेदेषु सपुराणेषु यानि गुह्यानि कर्मभिः॥ तेषां निरुक्तं त्वत्तोऽहं श्रोतुमिच्छामि केशव। न ह्यन्यो वर्ण येन्नाम्नां निरुक्तं त्वामृते प्रभो॥
I wish to hear from you in detail, O Keshava, the meanings of all those names of yours, O God, which have been mentioned by the great Rishis in the Vedas and the Puranas on account of various acts of yours! None else than you, O Lord, is capable to explain the mcanings of those names.
श्रीभगवानुवाच ऋग्वेदे सयजुर्वेदे तथैवाथर्वसामसु। पुराणे सोपनिषदे तथैव ज्यौतिषेऽर्जुन॥ सांख्ये च योगशास्त्रे च आयुर्वेदे तथैव च। बहूनि मम नामानि कीर्तितानि महर्षिभिः॥ गौणानि तत्र नामानि कर्मजानि च कानिचित्। निरुक्तं कर्मजानां त्वं शृणुष्व प्रयतोऽनघ॥
The Holy One said, In the Rigveda, in the Yajurveda, in the Atharvans and the Samans, in the Puranas and the Upanishads, as also in the works on Astrology, O Arjuna, in the Sankhya treatises, in the Yoga Scriptures, and in the treatises also on the Science of Life, many are the names that have been mentioned by the great Rishis. Some of those names refer to my attributes and some of them refer to my deeds. Do you hear, with rapt attention, O Sinless One, what the meaning is of each of those names referring to my acts.
कथ्यमानं मया तात त्वं हि मेऽर्धं स्मृतः पुरा। नमोऽतियशसे तस्मै देहिनां परमात्मने॥
As I recite them to you. It is said that in days of yore you formed half my body. Salutations to Him of great glory. Him, viz., that is the Supreme Soul of all embodied creatures.
नारायणाय विश्वाय निर्गुणाय गुणात्मने। यस्य प्रसादजो ब्रह्मा रुद्रश्च क्रोधसम्भवः॥
Salutations to Narayana, to Him that is at one with the universe, to .Him who is above the three qualities, to Him, that is again, the Soul of those qualities. From His grace has originated Brahman, and from His anger has arisen Rudra.
योऽसौ योनिर्हि सर्वस्य स्थावरस्य चरस्य च। अष्टादशगुणं यत् तत् सत्त्वं सत्त्ववतां वर॥ प्रकृतिः सा परा मह्यं रोदसी योगधारिणी।
He is the source whence have originated all mobile and immobile creatures. O foremost of all persons gifted with Sattva (Goodness), the attribute of Sattva consists of eighteen qualities. That attribute is Supreme Nature having for her soul the Sky and Earth and succeeding by her creative forces in keeping up the universe.
ऋता सत्यामराजय्या लोकानामात्मसंज्ञिता॥ तस्मात् सर्वाः प्रवर्तन्ते सर्गप्रलयविक्रियाः।
That Nature is at one with the fruit of all acts. She is also the pure Chit. She is immortal, and invincible, and is called the Soul of the universe. From her proceed all the changes of both Creation and Destruction,
तपो यज्ञश्च यष्टा च पुराणः पुरुषो विराट्॥ अनिरुद्ध इति प्रोक्तो लोकानां प्रभवाप्ययः।
Divested of sex, She or He is the penances that people practise. He is both the sacrifice that is performed and the sacrificer who celebrates the sacrifice. He is the ancient and the infinite Purusha. He is otherwise called Aniruddha and is the source of the Creation and the Destruction of the universe.
ब्राह्मे रात्रिक्षये प्राप्ते तस्य ह्यमिततेजसः॥ प्रसादात् प्रादुरभवत् पद्मं पद्मनिभेक्षण।
When Brahmana's night was passed, through the grace of that Being of great energy, a lotus made its appearance first, you having eyes like lotus petals.
ततो ब्रह्मा समभवत् स तस्यैव प्रसादजः॥ अह्नः क्षये ललाटाच्च सुतो देवस्य वै तथा। क्रोधाविष्टस्य संजज्ञे रुद्रः संहारकारकः॥ एतौ द्वौ विबुधश्रेष्ठौ प्रसादक्रोधजावुभौ।
Within that lotus was born Brahman, originating from Aniruddha's grace. Towards the evening of Brahman's day, Aniruddha became filled with anger, and as a consequence of this, there originated from his forehead a son called Rudra gifted with the power of destroying everything. These two, viz., Brahman and Rudra, are the foremost of all the gods, having originated respectively from the Cheerfulness and the Anger (of Aniruddha).
तदादेशितपन्थानौ सृष्टिसंहारकारकौ॥ निमित्तमात्रं तावत्र सर्वप्राणिवरप्रदौ।
Acting according to Aniruddha's directions, these two gods Create and Destroy. Although capable of granting boons to all creatures, they are, however, in their own work, (viz., Creation and Destruction), merely instruments in the hands of Aniruddha.
कपर्दी जटिला मुण्डः श्मशान गृहसेवकः॥ उग्रव्रतचरो रुद्रो योगी परमदारुणः।
Rudra is otherwise called Kaparddin. He has matted locks on his head, some times shows a bald head. He loves to live in the midst of crematoriums which form his home. He practises the austerest vows. He is a Yogin of mighty power and energy.
दक्षक्रतुहरश्चैव भगनेत्रहरस्तथा।॥ नारायणात्मको ज्ञेयः पाण्डवेय युगे युगे।
He is the destroyer of Daksha's sacrifice and the tearer of Bhaga's eyes. O son of Pandu, Rudra should be known to have always Narayana for his Soul.
तस्मिन् हि पूज्यमाने वै देवदेवे महेश्वरे॥ सम्पूजितो भवेत् पार्थ देवो नारायणः प्रभुः।
If that god of gods, viz., Mahesvara, be adored, then, O Partha, is the powerful Narayana also adored.
अहमात्मा हि लोकानां विश्वेषां पाण्डुनन्दन॥ तस्मादात्मानमेवाग्रे रुद्रं सम्पूजयाम्यहम्।
I am the Soul, O son of Pandu, of all the worlds, of all the universe. Rudra again, is my Soul. It is for this that I always worship him.
यद्यहं नार्चयेयं वै ईशानं वरदं शिवम्॥ आत्मानं नार्चयेत् कश्चिदिति मे भावितात्मनः।
If I do not worship the auspicious and boon-giving Ishana, nobody would then worship my own self.
मया प्रमाणं हि कृतं लोकः समनुवर्तते॥ प्रमाणानि हि पूज्यानि ततस्तं पूजयाम्यहम्।
The ordinances I set are followed by all the worlds. Those ordinances should always be worshipped, and it is, therefore, that I worship them.
यस्तं वेत्ति स मां वेत्ति योऽनु तं स हि मामनु॥ रुद्रो नारायणश्चैव सत्त्वमेकं द्विधाकृतम्।
He who knows Rudra knows myself, and he who knows myself, knows Rudra. He who follows Rudra follows me. Rudra is Narayana. Both are one; and one is shown in two different forms.
लोके चरति कौन्तेय व्यक्तिस्थं सर्वकर्मसु॥ न हि मे केनचिद् देयो वरः पाण्डवनन्दन।
Rudra and Narayana, forming one person, pervade all displayed things and cause them to act. No one else than Rudra is capable to grant me a boon, O son of Pandu.
इति संचिन्त्य मनसा पुराणं रुद्रमीश्वरम्॥ पुत्रार्थमाराधितवानहमात्मानमात्मना।
Having settled this in my mind, I worshipped in days of yore the ancient and powerful Rudra, for getting the boon of a son. In worshipping Rudra thus, I worshipped my own self.
न हि विष्णुः प्रणमति कस्मैचिद् विबुधाय च॥ ऋते आत्मानमेवेति ततो रुद्रं भजाम्यहम्।
Vishnu never bows his head to any god except his own self. It is therefore that I worship Rudra.
सब्रह्मकाः सरुद्राश्च सेन्द्रा देवाः सहर्षिभिः॥ अर्चयन्ति सुरश्रेष्ठं देवं नारायणं हरिम्।
All the gods, including Brahman and Indra and the gods and the great Rishis, worship Narayana, that foremost of gods, otherwise called by the name of Hari.
भविष्यतां वर्ततां च भूतानां चैव भारत॥ सर्वेषामग्रणीविष्णः सेव्यः पूज्यश्च नित्यशः।
Vishnu is the foremost of all Beings past, present, or future, and as such should always be worshipped with respect.
नमस्व हव्यदं विष्णुं तथा शरणदं नम॥ वरदं नमस्व कौन्तेय हव्यकव्यभुजं नम। चतुर्विधा मन जना भक्ता एव हि मे श्रुतम्॥
Do you bow your head to Vishnu. Do you bow your head to Him who gives protection to all. Do you bow,, O son of Kunti, to that great boon-giving god, that foremost of gods, who eats the offerings made to him in sacrifices.
तेषामेकान्तिनः श्रेष्ठा ये चैवानन्यदेवताः। अहमेव गतिस्तेषां निराशी: कर्मकारिणाम्॥
I have heard that there are four kinds of worshippers. Among them all, they that are devoted to me wholly and do not worship any other god, are the foremost. I am the end they seek, and though engaged in deeds, they never seek the fruits thereof.
ये च शिष्टास्त्रयो भक्ताः फलकामा हि ते मताः। सर्वे च्यवनधर्मास्ते प्रतिबुद्धस्तु श्रेष्ठभाक्॥
The three remaining classes of my worshippers are those who seek the fruits of their acts. They acquire regions of great happiness, but then they have to drop down therefrom upon the exhaustion of their merits. Those amongst my worshippers, therefore, who are fully awakened obtain what is foremost.
ब्रह्माणं शितिकण्ठं च याश्चान्या देवताः स्मृताः। प्रबुद्धचर्याः सेवन्तो मामेवैष्यन्ति यत् परम्॥
Those who are awakened and whose conduct shows such enlightenment, may be engaged in worshipping Brahman or Mahadeva or the other gods who live in heaven, but they succeed at least in getting to myself.
भक्तं प्रति विशेषस्ते एष पार्थानुकीर्तितः। त्वं चैवाहं च कौन्तेय नरनारायणौ स्मृतौ॥ भारावतरणार्थं तु प्रविष्टौ मानुषीं तनुम्।
I have thus told you, O Partha, what the destinations are between my worshippers. Yourself, O son of Kunti, and myself are known as Nara and Narayana. Both of us have taken human bodies only for the purpose of lightening the load of the Earth.
जानाम्यध्यात्मयोगांश्च योऽहं यस्माच्च भारत॥ निवृत्तिलक्षणो धर्मस्तथाऽऽभ्युदयिकोऽपि च।
I know the different sorts of Yoga that rest on the Soul. I know who I am and whence I am, O Bharata. I know the Religion of Renunciation, and all that contributes to the prosperity of creatures.
नराणामयनं ख्यातमहमेकः सनातनः॥ आपो नारा इति प्रोक्ता आपो वै नरसूनवः। अयनं मम तत् पूर्वमतो नारायणो ह्यहम्॥
Eternal as I am, I am the one sole Refuge of all men. The waters have been called by the name of Nara, for they originated from Him called Nara. And since the waters, in former times, were my refuge, I am, therefore, called by the name of Narayana.
छादयामि जगद् विश्वं भूत्वा सूर्य इवांशुभिः। सर्वभूताधिवासश्च वासुदेवस्ततो ह्यहम्॥
Taking the form of the Sun I cover the universe, with my rays. And because I am the home of all creatures, therefore, am I called by the name of Vasudeva.
गतिश्च सर्वभूतानां प्रजनश्चापि भारत। व्याप्ता मे रोदसी पार्थ कान्तिश्चाभ्यधिका मम॥
I am the end of all creatures and their father, O Bharata. I pervade the entire sky and the Earth. O Partha. and my splendour transcends every other splendour.
अधिभूतानि चान्तेषु तदिच्छंश्चास्मि भारत। क्रमणाच्चाप्यहं पार्थ विष्णुरित्यभिसंज्ञितः॥
I am He, O Bharata, whom all creatures wish to attain to at the end. And because I overwhelm all the universe, I am called by the name of Vishnu.
दमात् सिद्धिं परीप्सन्तो मां जनाः कामयन्ति ह। दिवं चोर्वी च मध्यं च तस्माद् दामोदरो ह्यहम्॥
Desirous of acquiring success through control of their senses, people seek to obtain to me who am heaven and Earth and the sky between the two. For this am I called Damodara.
पृश्निरित्युच्यते चान्नं वेद आपोऽमृतं तथा। ममैतानि सदा गर्भः पृश्निगर्भस्ततो ह्यहम्॥
The word Prishni includes food, the Vedas, water, and nectar. These four are always in my stomach. Hence am I called Prishnigarbha.
ऋषयः प्राहुरेवं मां त्रितं कूपनिपातितम्। पृश्निगर्भ त्रितं पाहीत्येकतद्वितपातितम्॥
The Rishis have said that once on a time when the Rishi Trita was thrown into a well by Ekata and Dvita, the distressed Trita invoked me, saying,-O Prishnigarbha, do you save the fallen Trita.
ततः स ब्रह्मणः पुत्र आद्यो ह्यषिवरस्त्रितः। उत्ततारोदपानाद् वै पृश्निगर्भानुकीर्तनात्॥
That foremost of Rishis, viz., Trita, the spiritual son of Brahma, having called on me thus, was saved from the pit.
सूर्यस्य तपतो लोकानग्नेः सोमस्य चाप्युत। अंशवो यत् प्रकाशन्ते ममैते केशसंज्ञिताः॥ सर्वज्ञाः केशवं तस्मान्मामाहुर्द्विजसत्तमाः।
The rays that come out of the Sun who gives heat to the world, from the blazing fire, and from the Moon, form my hair. Hence do foremost of learned Brahmanas call me by the name of Keshava.
स्वपल्यामाहितो गर्भ उतथ्येन महात्मना॥ उतथ्येऽन्तर्हिते चैव कदाचिद्देवमायया। बृहस्पतिस्थाविन्दत्पत्नीं तस्य महात्मनः॥
The great Utathya having impregnated his wife disappeared from her side through an illusion of the gods. The younger brother Brihaspati then appeared before that great one's wife.
ततौ वै तमृषिश्रेष्ठं मैथुनोपगतं तथा। उवाच गर्भ: कौन्तेय पञ्चभूतसमन्वितः॥ पूर्वागतोऽहं नरद नार्हस्यम्बां प्रबाधितुम्। एतबृहस्पतिः श्रुत्वा चुक्रोध च शशाप च॥ मैथुनायागतो यस्मात्त्वयाऽहं विनिवारितः। तस्मादन्धो यास्यसि त्वं मच्छापान्नात्र संशयः॥
To that foremost of Rishis who had gone there for holding sexual intercourse, the child in the womb of Utathya's wife, O son of Kunti, whose body had already been formed to the five principal elements, said,-O giver of boons, I have already entered into this womb. You should not attack my mother!-Hearing these words of the unborn child, Brihaspati became filled with anger and imprecated a curse on him, saying,-Since you obstruct me thus when I have come there from desire of the pleasures of sexual union, therefore shall you, through my curse, be visited by blindness.
स शापदृष्टिमुख्यस्य दीर्घ तम उपेयिवान्। स हि दीर्घतमा नाम नाम्ना ह्यासीदृषिः पुरा
Through this curse of the foremost of Rishis, the child of Utathya was born blind and remained so for a long time. It was, therefore, that that Rishi, in days of yore, passed by the name of Dirghatamas.
वेदानवाप्य चतुरः सांगोपांगासनातनान्। प्रयोजयामास तदा नाम गुह्यमिदं मम।।५५
He, however, acquired the four Vedas with their eternal limbs and subsidiary parts. After that-he frequently invoked me by this secret name of mine. Indeed, according to the ordinance as laid down he repeatedly called me by the name of Keshava.
आनुपूर्येण विधिना केशवेति पुनः पुनः। स चक्षुष्मान्समभवद्गोतमश्चाभवत्पुनः॥
Through the merit he acquired by uttering this name repeatedly, he became cured of his blindness and then passed by the name of Gotama.
एवं हि वरदं नाम केशवेति ममार्जुन। देवानामथ सर्वेषामृषीणां च महात्मनाम्॥
This name of mine, therefore, O Arjuna, is productive of boons to them who utter it among all the gods and the great Rishis.
अग्नि: सोमेन संयुक्त एकयोनित्वमागतः। अग्नीषोममयं तस्माज्जगत् कृत्स्नं चराचरम्॥
The god of fire and Soma, blending together, become transfused into one and the same substance. It is, therefore, that the entire universe of mobile and immobile creatures is said to be pervaded by those two gods.
अपि हि पुराणे भवति एकयोन्यात्मकाव ग्नीषोमौ देवाश्चाग्निमुखा इति एकयोनित्वाच्च परस्परमर्हन्तो लोकान् धारयन्त इति॥
In the Puranas, Agni and Soma are spoken of at possessing natures that had one and the same result. The gods also are said to have Agni for their mouth. It is on account of these two beings gifted with natures leading to the same result that they are said to be deserving of each other and upholders of the universe."