अर्जुन उवाच अग्नीषोमौ कथं पूर्वमेकयोनी प्रवर्तितौ। एष मे संशयो जातस्तं छिन्धि मधुसूदन॥
How did Agni and Soma, in days of yore, attain to uniformity with regard to their original nature? Thus doubt has arisen in my mind. Do you remove it, O slayer of Madhu.
श्रीभगवानुवाच हन्त ते वर्तयिष्यामि पुराणं पाण्डुनन्दन। आत्मतेजोद्भवं पार्थ शृणुष्वैकमना मम॥
I shall recite to you, O son of Pandu, an ancient story of events arising from my own energy. Do you listen to it with concentrated mind.
सम्प्रक्षालनकालेऽतिक्रान्ते चतुर्युगसहस्रान्ते अव्यक्ते सर्वभूते प्रलये सर्वभूतस्था वरजङ्गमे ज्योतिर्धरणिवायुरहितेऽन्धे तमसि जलैकार्णवे लोके॥
When four thousand divine cycles elapse, the dissolution of the universe sets in. The Manifest disappear into the Unmanifest. All creatures, mobile and immobile, meet with destruction. Fire, Earth, Wind, all disappear. Darkness covers the universe which becomes one endless expanse of water.
आप इत्येवं ब्रह्मभूतसंज्ञकेऽद्वितीये प्रतिष्ठिते॥ न वै रात्र्यां न दिवसे न सति नासति न व्यक्ते न चाप्यव्यक्ते व्यवस्थिते॥
When that infinite expanse of water only exists like Brahma without a second, it is neither day nor night. Neither aught nor naught exists; neither manifest nor unmanifest.
एवमस्यां व्यवस्थायां नारायणगुणाश्रयादजरामरादनिन्द्रियादग्राह्यादसम्भवात् सत्यादहिंस्राल्ललामाद् विविधप्रवृत्तिविशेषाद वैरादक्षयादमरादजरादमूर्तितः सर्वव्यापिनः सर्वकर्तुः शाश्वतस्तस्मात् पुरुषः प्रादुर्भूतो हरिरव्ययः॥ निदर्शनमपि ह्यत्र भवति॥
When such is the state of the universe, the foremost of Beings, viz., the Eternal and Immutable Hari originates from Ignorance, that combination of the qualities belonging to Narayana, that is indestructible and immortal, that is without senses, that is inconceivable and unborn, that is Truth's self fraught with mercy, that is endued with the form of existence which the rays of the gem called Chintamani have, that causes various kinds of inclinations to flow in diverse directions, that is divested of the principles of hostility and decay, and morality and decay, that is formless and all-pervading, and that is endued with the principle of universal Creation and of Eternity without beginning, middle, or end. There is authority for this assertion.
नासीदहो न रात्रिरासीन्न सदासीन्नासदासीत् तम एव पुरस्तादभवद् विश्वरूपम्। सा विश्वरूपस्य रजनी हि एवमस्यार्थोऽनुभाष्या॥
The Shruti declares,-Day was not. Night was not. Aught was not. Naught was not. In the beginning there was only Ignorance. She was of the form of the universe, and she is the night of Narayana of universal form. This is the meaning of the word of Tamas.
तस्येदानीं तमसः सम्भवस्य पुरुषस्य ब्रह्मयोनेर्ब्रह्मणः प्रादुर्भावे स पुरुषः प्रजाः सिसृक्षमाणो नेत्राभ्यामग्नीषोमौ ससर्ज। ततो भूतसर्गेषु सृष्टेषु प्रजाक्रमवशाद् ब्रह्मक्षत्रमुपातिष्ठत्। यः सोमस्तद् ब्रह्म यद् ब्रह्म ते ब्राह्मणा योऽग्निस्तत् क्षत्रं क्षत्राद् ब्रह्म बलवत्तरम्। कस्मादिति लोकप्रत्यक्षगुणमेतत्तद्यथा। ब्राह्मणेभ्यः परं भूतं नोत्पन्नपूर्व दीप्येमानेऽग्नौ जुहोति। यो ब्राह्मणमुखे जुहोतीति कृत्वा ब्रवीमि भूतसर्गः कृतो ब्रह्मणा भूर नि च प्रतिष्ठाप्य त्रैलोक्यं धार्यत इति मन्त्रवादोऽपि हि भवति॥
From that Purusha thus born of Tamas and having Brahma for his parent, came into existence the Being called Brahman. Brahman, wishing to create creatures caused Agni and Soma to originate from his own own eyes. Afterwards when creatures were to be created, the ceated persons came out in their due order as Brahmanas and Kshatriyas. He who came into being as Soma was none else than Brahma; and they that were born as Brahmanas were all Soma in sooth. He who came into Being as Agni was none else than Kshatriya. The Brahmanas became gifted with greater energy than the Kshatriyas. If you enquire about the reason thereof, the answer is that this superiority of the Brahmanas to the Kshatriyas is an attribute which is manifest to the whole world. It occurred as follows. The Brahmanas represent the eldest creation amonst men. None were created before who were superior to the Brahmanas. He who offers food into the mouth of a Brahmana is considered as pouring libations into a burning fire. I say that having arranged things thus, the creation of creatures was accomplished by Brahman. Having established all created beings in their respective positions, he keeps us the three worlds. There is a similar declaration in the Mantras of the Shrutis.
त्वमग्ने यज्ञानां होता विश्वेषां हितो देवानां मानुषाणां च जगत इति॥
You, O Agni, are the Hota in sacrifices, and the benefactor of the universe. You are the benefactor of the gods, of men and of all the worlds.
निदर्शनं एचात्र भवति विश्वेषामग्ने यज्ञानां त्वं होतेति। त्वं हितो देवैर्मनुष्यैर्जगत इति॥
There is other authority also for this You are, O Agni, the Hotri of the universe and of sacrifices. You are the instrument through which the gods and men do good to the universe.
अग्निहि यज्ञानां होता कर्ता स चाग्निब्रह्म॥ न हते मन्त्राणां हवनमस्ति न विना पुरुषं तपः सम्भवति। हविर्मन्त्राणां सम्पूजा विद्यते देवमानुषऋषीणामनेन त्वं होतेति नियुक्तः। ये च मानुषहोत्राधिकारास्ते च ब्राह्मणस्य हि याजनं विधीयते न क्षत्रवैश्ययोईिजात्योस्तस्माद् ब्राह्मणा ह्यग्निभूता यज्ञानुद्वहन्ति। यज्ञास्ते देवांस्तपर्यन्ति पृथिवीं भावयन्ति शतपथेऽपि हि ब्राह्मणमुखे भवति॥
Agni is truly the Hotri and the performer of sacrifices. Agni is again the Brahma of the sacrifice. No libations can be poured into the sacrificial fire without uttering Mantras; there can be no penances without a person to perform them; the worship of the gods and men and the Rishis is done by the libations poured with Mantras. Hence, O Agni, you have been considered as the Hotri in sacrifices. You are, again, all the other Mantras that have been declared with regard to the Homa rites of men. The duty of the Brahmanas is to officiate for others in the sacrifices they perform. The two other castes viz., Kshatriyas and Vaishyas, that are included within the twice-born class, have not the same duty, laid down for them. Hence, Brahmanas are like Agni, who uphold sacrifices. The sacrifices strengthen the gods. Thus, strengthened the gods fructify the Earth. But the result that may be gained by the foremost of sacrifices may as well be done through the mouth of the Brahmanas.
देवाः अग्नौ समिद्धे स जुहोति यो विद्वान् ब्राह्मणमुखेनाहुति जुहोति॥
That learned man who offers food into the mouth of a Brahmana is said to pour libations into the sacred fire for pleasing the gods.
एवमप्यग्निभूता ब्राह्मणा विद्वांसोऽग्नि भावयन्ति। अग्निर्विष्णुः सर्वभूतान्यनुप्रविश्य प्राणान् धारयति॥
In this way the Brahmanas have come to be considered as Agni. They who are endued with learning worship Agni. Agni is, again, Vishnu. Entering all creatures, he upholds their vital airs.
अपि चात्र सनत्कुमारगीताः श्लोका भवन्ति-ब्रह्मा विश्वं सृजत् पूर्वं सर्वादिर्निरवस्कृतम्। ब्रह्मघोषैर्दिवं गच्छन्त्यमरा ब्रह्मयोनयः॥ ब्राह्मणानां मतिर्वाक्यं कर्म श्रद्धां तपांसि च। धारयन्ति महीं द्यां च शैक्यो वागमृतं तथा॥
Regarding it there is a Verse sung by Sanatkumara. Brahman, in creating the universe, first created the Brahmanas. The Brahmanas become immortal by studying the Vedas, and go to heaven by virtue of such study. The intelligence, speech, acts and observances, faith, and the penances of the Brahmanas keep up both the Earth and the heaven like slings of strings upholding bovine nectar.
नास्ति सत्यात् परो धर्मो नास्ति मातृसमो गुरुः। ब्राह्मणेभ्यः परं नास्ति प्रेत्य चेह च भूतये॥
There is no duty higher than Truth. There is no one more worthy of respect than the mother. There is none more efficient than the Brahmana for conferring happiness both in this world and the next.
नैषामुक्षा वहति नोत वाहा न गर्गरो मध्यति सम्प्रदाने। अपध्वस्ता दस्युभूता भवन्ति येषां राष्ट्र ब्राह्मणा वृत्तिहीनाः॥
The inhabitants of those kingdoms where Brahinanas have certain means of inaintenance become very wretched. There the no oxen do not carry the people or draw the plough, nor do cars of any kind bear them. There milk kept in jars is never churned for producing butter. On the other hand, the dwellers become shorn of every prosperity, and follow the ways of robbers.
वेदपुराणेतिहासप्रामाण्यान्नारायणमुखोद्गताः सर्वात्मानः सर्वकर्तारः सर्वभावाश्च ब्राह्मणाश्च॥ वाक्संयमकाले हितस्य वरप्रदस्य देवदेवस्य ब्राह्मणाः प्रथमं प्रादुर्भूता ब्राह्मणेभ्यश्च शेषा वर्णाः प्रादुर्भूताः॥ इत्थं च सुरासुरविशिष्टा ब्राह्मणा य एव मया ब्रह्मभूतेन पुरा स्वयमेवोत्पादिताः सुरासुरमहर्षयो भूतविशेषाः स्थापिता निगृहीताश्च॥ अहल्याधर्षणनिमित्तं हि गौतमाद्धरिश्मश्रुतामिन्द्रः प्राप्तः कौशिकनिमित्तं चेन्द्रो मुष्कवियोगं मेषवृषणत्वं चावाप।॥ अश्विनोर्ग्रहप्रतिषेधोद्यतवज्रस्य पुरन्दरस्य च्यवनेन स्तम्भितौ बाहू॥ क्रतुवधप्राप्तमन्युना च दक्षेण भूयस्तपसा चात्मानं सयोज्य नेत्राकृतिरन्या ललाटे रुद्रस्योत्पादिता।॥ त्रिपुरवधार्थं दीक्षामुपगतस्य रुद्रस्य उशनसा जटा: शिरस उत्कृत्य प्रयुक्तास्ततः प्रादुर्भूता भुजगास्तैरस्य भुजगैः पीड्यमानः कण्ठो नीलतामुपगतः पूर्वे च मन्वन्तरे स्वायम्भुवे नारायणहस्तग्रहणान्नीलकण्ठत्वमेव च॥ अमृतोत्पादने पुरश्चरणतामुपगतस्याङ्गिरसो बृहस्पतेरुपस्पृशतो न प्रसादं गतवत्यः किलापः, अथ बृहस्पतिरपां चुक्रोध यस्मान्ममोपस्पृशतः कलुषीभूता न च प्रसादमुपगतास्तस्मादद्यप्रभृति झषमकरकच्छपजन्तुभिः कलुषीभवतेति, तदा प्रभृत्यापो यादोभिः संकीर्णाः सम्प्रवृत्ताः॥ विश्वरूपो हि वै त्वाष्ट्रः पुरोहितो देवानामासीत्, स्वस्रीयोऽसुराणां स प्रत्यक्षं देवेभ्यो भागमदात् परोक्षमसुरेभ्यः॥ अथ हिरण्यकशिपुं पुरस्कृत्य विश्वरूपमातरं स्वसारमसुरा वरमयाचन्त हे स्वसरयं ते पुत्रस्त्वाष्ट्रो विश्वरूपस्त्रिशिरा देवानां पुरोहितः प्रत्यक्षं देवेभ्यो भागमदात् परोक्षमस्माकं ततो देवा वर्धन्ते वयं क्षीयामस्तदेनं त्वं वारयितुमर्हसि तथा यथास्मान् भजेदिति॥ अथ विश्वरूपं नन्दनवनमुपगतं मातोवाच पुत्र किं परपक्षवर्धनस्त्वं मातुलपक्षं नाशयसि नार्हस्येवं कर्तुमिति स विश्वरूपो मातुर्वाक्यमनतिक्रमणीयमिति मत्वा सम्पूज्य हिरण्यकशिपुमगात्॥ हैरण्यगर्भाच्च वसिष्ठाद्धिरण्यकशिपुः शापं प्राप्तवान् यस्मात् त्वयान्यो वृतो होता तस्मादसमाप्तयज्ञस्त्वमपूर्वात् सत्त्वजाताद् वधं प्रायसीति तच्छापदानाद्धिरण्यकशिपुः प्राप्तवान् वधम्॥ अथ विश्वरूपो मातृपक्षवर्धनोऽत्यर्थं तपस्यभवत् तस्य व्रतभङ्गार्थमिन्द्रो बह्वीःश्रीमत्योऽप्सरसो नियुयोज ताश्च दृष्ट्वा मनः क्षुभितं तस्याभवत् तासु चाप्सरःसु नचिरादेव सक्तोऽभवत् सक्तं चैनं ज्ञात्वा अप्सरस ऊचुर्गच्छामहे वयं यथागतमिति॥ तास्त्वाष्ट्र उवाच क्व गमिष्यथास्यतां तावन्मया सह श्रेयो भविष्यन्तीति तास्तमब्रुवन् वयं देवस्त्रियोऽप्सरस इन्द्रं देवं वरदं पुरा प्रभविष्णुं वृणीमह इति॥ अथ ता विश्वरूपोऽब्रवीदद्यैव सेन्द्रा देवा न भविष्यन्तीति ततो मन्त्रान् जजाप तैर्मन्त्रैरवर्धत त्रिशिरा एकेनास्येन सर्वलोकेषु यथावद् द्विजैः क्रियावद्भियज्ञेषु सुहुतं सोमं पपावेकेनान्नमेकेन सेन्द्रान् देवानथेन्द्रस्तं विवर्धमानं सोमपानाप्यायितसर्वगात्रं दृष्ट्वा चिन्तामापेदे देवैः॥ ते देवाः सेन्द्रा ब्रह्माणमभिजग्मुस्त ऊचुर्विश्वरूपेण सर्वयज्ञेषु सुहुतः सोमः पीयते वयमभागाः संवृत्ता असुरपक्षो वर्धते वयं क्षीयामस्तदर्हसि नो विधातुं श्रेयोऽनन्तरमिति॥ तान् ब्रह्मोवाच ऋषिर्भार्गवस्तपस्तप्यते दधीचः स याच्यतां वरं स यथा कलेवरं जह्यात् तथा विधीयतां तस्यास्थिभिर्वजं क्रियतामिति॥ ततो देवास्तत्रागच्छन् यत्र दधीचो भगवानृषिस्तपस्तेपे सेन्द्रा देवास्तं तथाभिगम्योचुर्भगवंस्तपः सुकुशलमभिन्न चेति॥ तान् दधीच उवाच स्वागतं भवद्ध्य उच्यतां किं क्रियतामिति यद् वक्ष्यथ तत् करिष्यामि॥ सह अथ ते तमब्रुवशरीरपरित्यागं लोकहितार्थं भगवान् कर्तुमर्हतीति॥ अथ दधीचस्तथैवाविमनाः सुखदुःखमहो महायोगी आत्मानं समाधाय शरीर परित्यागं चकार॥ तस्य परमात्मन्यपसृते तान्यस्थीनि धाता संगृह्य वज्रमकरोत् तेन वज्रेणाभेद्येनामप्रधृष्येण ब्रह्मास्थिसम्भूतेन विष्णुप्रविष्टेनेन्द्रो विश्वरूपं जघान शिरसां चास्य च्छेदनमकरोत् तस्मादनन्तरं विश्वरूपगात्रमथनसम्भवं त्वष्ट्रोत्पादितमेवारि वृत्रमिन्द्रो जघान॥ तस्यां द्वैधीभूतायां ब्रह्मवध्यायां भयादिन्द्रो देवराज्यं पर्यत्यजदप्सु सम्भवां च शीतला मानससरोगतां नलिनी प्रतिपेदे तत्र चैश्वर्ययोगादणुमात्रो भूत्वा विसग्रन्थिं प्रविवेश॥ ब्रह्मवध्याभयप्रणष्टे त्रैलोक्यनाथे शचीपतौ जगदनीश्वरं बभूव देवान् रजस्तमश्चाविवेश मन्त्रा न प्रावर्तन्त महर्षीणां रक्षांसि प्रादुरभवन् ब्रह्म चोत्सादनं जगामानिन्द्राचाबला लोकाः सुप्रधृष्या बभूवुः॥ देवा ऋषयश्चायुषः पुत्रं नहुषं देवराज्येऽभिपिषिचुनर्हषः पञ्चभिः शतैयॊतिषां ललाटे ज्वलद्भिः सर्वतेजोहरैस्त्रिविष्टपं पालयांबभूव।॥ अथ लोकाः प्रकृतिमापेदिरे स्वस्थाश्च बभूवुः॥ अथोवाच नहुषः सर्वं मां शक्रोपभुक्तमुपस्थितमृते शचीमिति स एवमुक्त्वा शचीसमीपमगमदुवाचैनां सुभगेऽहमिन्द्रो देवानां भजस्व मामिति तं शची प्रत्युवाच प्रकृत्या त्वं धर्मवत्सलः सोमवंशोद्भवश्च नार्हसि परपत्नीधर्षणं कर्तुमिति॥ तामथोवाच नहुष ऐन्द्र पदमध्यास्ते मयाऽहमिन्द्रस्य राज्यरत्नहरो नात्राधर्मः कश्चित् त्वमिन्द्रोपभुक्तेति सा तमुवाचास्ति मम किंचिद् व्रतमपर्यवसितं तस्यावभृथे त्वामुपगमिष्यामि कैश्चिदेवाहोभिरिति स शच्येवमभिहितो अथ हृष्टाश्च जगाम॥ अथ शची दुःखशोकार्ता भर्तृदर्शनलालसा नहुषभयगृहीता बृहस्पतिमुपागच्छत् स च तामत्युद्विग्नां दृष्ट्वैव ध्यानं प्रविश्य भर्तृकार्यतत्परां ज्ञात्वा बृहस्पतिरुवाचानेनैव व्रतेन तपसा चान्विता देवी वरदामुपश्रुतिमाह्वय तदा सा ते इन्द्रं दर्शयिष्यतीति साथ महानियमस्थिता देवीं वरदामुपश्रुति मन्त्रैराह्वयति सोपश्रुतिः शचीसमीपमगादुवाच चैनामियमस्मीति त्वयाऽऽहूतोपस्थिता किं ते प्रियं करवाणीति तां मूर्धा प्रणम्योवाच शची भगवत्यर्हसि मे भर्तारं दर्शयितुं त्वं सत्या ऋता चेति सैनां मानसं सरोऽनयत् तत्रेन्द्र बिसग्रन्थिगतमदर्शयत्॥ तामथ पत्नी कृशां ग्लानां चेन्द्रो दृष्ट्वा चिन्तयाम्बभूव अहो मम दुःखमिदमुपगतं नष्टं हि मामियमन्विष्य यत्पल्यभ्यगमद् दुःखार्तेति तामिन्द्र उवाच कथं वर्तयसीति सा तमुवाच नहुषो मामाह्वयति पत्नी कर्तुं कालश्चास्य मा कृत इति तामिन्द्र उवाच गच्छ नहुषस्त्वया वाच्योऽपूर्वेण मामृषियुक्तेन यानेन त्वमधिरूढ उद्वहस्वेति इन्द्रस्य महान्ति वाहनानि सन्ति मन:प्रियाण्यधिरूढानि मया त्वमन्येनोपयातुमर्हसीति सैवमुक्ता हृष्टा जगामेन्द्रोऽपि बिसग्रन्थिमेवाविवेश भूयः॥
In the Vedas, the Puranas, the histories, and other authoritative writings, it is said that the Brahmanas, who are the souls of all creatures, who are the creators of all things, and who are at one with all existent objects, originated from the mouth of Narayana. Indeed, it is said that the Brahmanas first issued of that great boongiving gods mouth when he had controlled his speech as a penance. The Brahmanas are distinguished above the gods and Asuras, since they created by myself in my indescribable form as Brahma as I have created the gods and the Asuras and the great Rishis and placed them in their respective situations and have to punish them occasionally. On account of his amorous assault on Ahalya, Indra was cursed by Gautama, her husband, through which Indra got a green beard on his face. Through that curse of Kaushika, Indra lost also, his own testicles which loss was afterwards compensated by the substitution of the testicles of a ram. When in the sacrifice of king Sarjjati, the great Rishi Chyavana wanted to make the twin Ashvins sharers of the were sacrificial offerings, Indra objected. Upon Chyavanas insisting, Indra tried to hurl his thunderbolt at him. The Rishi paralysed Indras arms. Enraged at the destruction of his sacrifice by Rudra, the great Rishi Daksha once more began to practise severe austerities, and attaining to high power caused something like a third eye to appear on the forehead of Rudra. When Rudra became ready for the destruction of the triple city belonging to the Asuras, the preceptor of the Asuras, viz., Ushanas, provoked beyond patience, tore a matted lock from his own head and hurled it at Rudra. From that matted lock of Ushanas originated many serpents. Those serpents began to bite Rudra, at which his throat became blue. During a period, long gone by, at the time of the selfborn Manu, it is said that Narayana had seized Rudra by the throat and hence did Rudras throat become blue. On the occasion of churning the Ocean for ambrosia, Brihaspati of Angiras's family sat on the shores of the Ocean for performing the rite of Puruscharana. When he took up a little water for the purpose of the initial rinsing, the water seemed to him to be very muddy. At this Brihaspati became angry and cursed the Ocean, saying,-Since you continue to be so dirty without caring for the fact of my having come to touch you, since you have not become clear and transparent, therefore from this day you shall be tainted with fishes and sharks and tortoises and other aquatic animals! From that time, the waters of the ocean have become filled with various sorts of sea-animals and monsters. Vishvarupa, the son of Tashtri, formerly, became the priest of the gods. He was, on his mothers side, connected with the Asuras, for his mother was the daughter of an Asura. While publicly offering to the gods their shares of sacrificial offerings, he privately offered shares thereof to the Asuras. The Asuras, headed by their king Hiranyakashipu, then went to their sister, the mother of Vishvarupa, and begged a boon from her, saying,-Your son Vishvarupa by Tashtri, otherwise called Trishiras, is now the priest of the gods. While he gives to the gods their shares of sacrificial offerings publicly, he gives us our shares of the same privately. On account of this, the gods are being advanced and we are being weakened. You should, therefore, curse. influence him that he may take up our cause! Thus addressed by them, the mother of Vishvarupa went to her son who was then living in the Nandana forest (of Indra) and said to him,-How is it, son, that you are engaged in advancing the interests of your enemies and weakening that of your maternal uncles? You should not act in this way. Thus begged by his mother, Vishvarupa thought that he should not disobey her words, and as the result of that thought he went over to the side of Hiranyakashipu, after having paid proper respects to his mother. Upon the arrival of Trishiras, king Hiranyakashipu dismissed his old Priest, viz., Vashishtha the son of Brahman, and appointed Trishiras to that office. Enraged at this, Vashishtha cursed Hiranyakashipu, saying,-Since you dismiss me and appoint another person, as your Priest, this Sacrifice of yours shall not be completed, and some being, the like of whom has not existed before, will kill you! On account of this Hiranyakashipu was killed by Vishnu in the form of a man-lion. Vishvarupa, having taken up the side of his maternal relations, began to practise severe austerities for advancing them. Moved by the desire of making him swerve from his vows, Indra sent, to handsome Apsaras. Seeing those celestialnymphs of transcendent beauty, the heart of Vishvarupa became moved. Within a very short time he became greatly attached to them, the celestial nymphs said to him one day,-We shall not tarry here any longer. In fact, we shall return to that place whence we came! The son of Tashtri replied,-Where will you go? Stay with me. I shall do you good! Hearing him say so, the Apsaras rejoined, We are celestial nymphs called Apsaras. We chose in days of old the illustrious and boongiving Indra of great power!-Vishvarupa then said to them, This very day I shall so ordain that all the gods with Indra at their head shall cease to be!-Saying this, Trishiras began to recite mentally certain sacred Mantras of great efficacy. By virtue of those Mantras he began to increase in energy. With one of his mouths he began to drink all the Soma that Brahmanas devoted Sacrifices poured on their sacred fires with due rites. With a second mouth he began to eat all the food. With his him many third mouth he began to drink up the energy of all the gods headed by Indra. Seeing him swelling with energy in every part of his body that was strengthened by the Soma he was drinking, all the gods then, with Indra in their company, went to the Grandfather Brahman. Arrived at his presence, they addressed him and said, — All the Soma that is duly offered in the sacrifices celebrated everywhere is being drunk by Vishvarupa. We no longer get our shares. The Asuras are being advanced, while we are being weakened! You should, therefore, ordain what is for our behoof! After the gods ceased, the Grandfather replied, — The great Rishi Dadhichi of Bhrigu's race is now engaged in practising severe austerities. Go, ye gods, to him and solicit a boon from him. Do ye so arrange that he may renounce his body! With is bones let a new weapon be made called the Thunder-bolt!-Thus instructed by the Grandfather, the gods proceeded to that place where the holy Rishi Dadhichi was practising austerities. The gods, headed by Indra, addressed the sage, saying.-O Holy One, your austerities, we trust, are being well performed and uninterrupted !-The sage Dadhichi said,-Welcome to all of you! Tell me what I should do for you! I shall certainly do what you will say!-They then told him,You should renounce your body for benefiting all the worlds!—Thus prayed, the sage Dadhichi, who was a great Yogin and who considered happiness and misery equally, without being at all dispirited, concentrated his Soul by his Yoga power and renounced his body. When his Soul left its temporary tenement of clay, Dhatri, taking his bones, created a dreadful weapon called the Thunderbolt. With the Thunder-bolt thus created of the bones of a Brahmana, which was impenetrable by other weapons and irresistible and permeated by the energy of Vishnu, Indra struck Vishvarupa the son of Tashtri. Having killed the son of Tashtri thus, Indra cut off the head from the body. From the lifeless body, however, of Vishvarupa, when it was pressed, the energy that was still living in it gave birth to a powerful Asura named Vritra. Vritra became the enemy of Indra, but Indra killed him also with the Thunder-bolt. On account of the sin being thus doubled of Brahmanicide, Indra became stricken with a great fear and as the consequence thereof he had to relinquish the sovereignty of heaven. He entered a cool lotus-stalk that grew in the Manasa lake. On account of the Yoga power of lightness, he became very minute and entered the fibres of that lotus-stalk. When the king of the three worlds, the husband of Shachi, had thus disappeared from sight through fear of the sin of Brahmanicide, the universe became kingless The qualities of Darkness and Ignorance attacked the gods. The Mantras uttered by the great Rishis lost all efficacy. Rakshasas appeared on all sides. The Vedas were about to disappear. The denizens of all the worlds, having no king, lost their strength and began to fall an easy prey to Rakshasas and other evil Beings. Then the gods and the Rishis, in a body, made Nahusha, the son of Ayush, the king of the three worlds and duly crowned him as such. Nahusha had on his forehead full fivehundred luminaries of great effulgence, which had the virtue of defeating every creature of energy. Thus equipt Nahusha continued to govern heaven. The three worlds were restored to their normal state. The inhabitants of the universe more became happy and cheerful. Nahusha then said,-Everything that Indra used to enjoy is before me. Only, his wife Shachi is not by!-Having said this, Nahusha proceeded to where Shachi and, addressing her said,-blessed lady, I have become the king of the gods! Do you accept me!-Shachi replied, saying,-You are by nature, of a pious conduct. You belong, again, to the race of Soma. You should not attack another person's wife!-Nahusha, thus addressed by her, said,-I now occupy the position of Indra, I deserve to enjoy the dominions and all the precious possession of Indra. There is no sin in wishing to enjoy you. You were Indra's and, therefore, should be mine!-Shachi then said to him, I am observing a vow that has not yet been finished. After performing the final ablutions I shall come to you within a few days! Taking this promise from Indra's wife, Nahusha left her. Meanwhile Shachi, stricken with pain and grief, anxious to find her lord and assailed by her fear of Nahusha, went to Brihaspati. At the first sight Brihaspati took her to be stricken once was with anxiety. He immediately took to Yogameditation and learnt that she was intent upon doing what was necessary for restoring her husband to his true position. Brihaspati then addressed her, saying,-Equipt with penances and the merit that will be yours on account of this vow that you are observing, do you invoke the boon-giving goddess Upashruti! Invoked by you, she will appear and show you where your husband is living!—While observing that very austere vow, she invoked with the help of proper Mantras the boon-giving goddess Upashruti. Invoked by Shachi, the goddess appeared before her and said, I am here at your command! Invoked by you, I have come! What wish of yours shall I satisfy.-Bowing to her with the head down, Shachi-blessed lady, you should show me where my husband is! You are Truth! You are Rita! Thus addressed, the goddess Upashruti took her to the lake Manasa. Arrived there, she pointed out to Shachi her lord Indra living within the fibres of a lotus-stalk. Seeing his wife pale and emaciated, Indra became highly anxious. And the king of heaven said to himself,-Alas, great is the sorrow that has befallen me! I have fallen off from the position that is mine! This my wife, stricken with grief on my account, finds out my lost self and comes to me here! Having thought thus, Indra addressed his dear wife and said, In what condition are you now?-She answered him,-Nahusha asks me to become his wife. I have obtained leave from him, having fixed the time when I am to go to him! Indra then said to her,-Go and say to Nahusha that he should come to you on a car never used before, viz., one to which some Rishis should be yoked, and arriving at yours in that state he should marry you! Indra has many beautiful and charming vehicles. All these have borne you. Nahusha, however, should come on such a vehicle that Indra himself had never used! Thus advised by her husband, Shachi left that place with a joyous heart. Indra also once more entered the fibres of that lotus stalk. Seeing the queen of Indra return to heaven, Nahusha addressed her saying,-
अथेन्द्राणीमभ्यागतां दृष्ट्वा तामुवाच नहुषः पूर्णः स काल इति तं शच्यब्रवीच्छक्रेण यथोक्तं स महर्षियुक्तं वाहनमधिरूढः शचीसमीपमुपागच्छत्॥
The time you had fixed is over!-Shachi said to him, as directed by Indra. YO king a number of great Rishis to the car he rode, Nahusha started from his place for coming to where Shachi was living.
अथ मैत्रावरुणिः कुम्भयोनिरगस्त्य ऋषिवरो महर्षीन् धिक्क्रियमाणांस्तान् नहुषेणापश्यत् पट्यांच तेनास्पृश्यत तत: स नहुषमब्रवीदकार्यप्रवृत्त पाप पतस्व महीं सर्पो भव यावद्भूमिर्गिरयश्च तिष्ठेयुस्तावदिति स तिष्ठेयुस्तावदिति स महर्षिवाक्यसमकालमेव तस्माद् यानादवापतत्॥
The foremost of Rishis, viz., Agastya born within a jar, of the semen of Maitra-varuna, saw those foremost of Rishis insulted by Nahusha in that way. Nahusha struck Him with his foot. Agastya said to him,-Wretch, as you are doing a highly improper act, do you fall down on the Earth! Be changed into a snake and do you continue to live in that form as long as the Earth and her hills continue!-As soon as these words were uttered by the great Rishi, Nahusha dropped down from that vehicle.
अथानिन्द्रं पुनस्त्रैलोक्यमभवत् ततो देवा ऋषयश्च भगवन्तं विष्णुं शरणमिन्द्रार्थेऽभिजग्मुरूचुश्चैनं भगवन्निन्द्रं ब्रह्महत्याभिभूतं त्रातुमर्हसीति ततः स वरदस्तानब्रवीदश्वमेधं यज्ञं वैष्णवं शक्रोऽभियजतां ततः स्वस्थानं प्राप्स्यतीति ततो देवा ऋषयश्चेन्द्रं नापश्यन् यदा तदा शचीमूचुर्गच्छ सुभगे इन्द्रमानयस्वेति सा पुनस्तत्सरः समभ्यगच्छदिन्द्रश्च तस्मात् सरसः प्रत्युत्थाय बृहस्पतिमभिजगाम बृहस्पतिश्चाश्वमेधं महाक्रतुं शक्रायाहरत् तत्र कृष्णसारङ्गं मेध्यमश्वमुत्सृज्य वाहनं तमेव कृत्वा इन्द्र मरुत्पति बृहस्पति: स्वं स्थान प्रापयामास॥
The three worlds once more became kingless. The gods and the Rishis then in a body proceeded to where Vishnu was and appealed to him for encompassing the restoration of Indra. Approaching him they said,-O holy one, you should rescue Indra who is overwhelmed by the sin of Brahmanicide!-The boon-giving Vishnu replied to them, saying,-Let Shakra perform a Horse-sacrifice in honour of Vishnu. He will then be restored to his pristine position!-The gods and Rishis began to search for Indra, but when they could not find him they went to Shachi and said to her,-0 blessed lady, go to Indra and bring him here! Requested by them Shachi once more went to the lake Manasa, rising from the lake, Indra came to Brihaspati. The celestial priest Brihaspati then inade arrangements for a great Horse-sacrifice, substituting a black antelope for a good horse every way fit to be offered up in sacrifice. Causing Indra, the lord of the Maruts, to ride upon that very house Brihaspati led him to his own place.
ततः स देवराड् देवैर्ऋषिभिः स्तूयमानस्त्रिविष्टपस्थो निष्कल्मषो बभूव ह ब्रह्मवध्यां चतुर्पु स्थानेषु वनिताग्निवनस्पतिगोषु व्यभजदेवमिन्द्रो ब्रह्मतेजः प्रभावोपबृंहितः शत्रुवधं कृत्वा स्वं स्थान प्रापितः॥
The lord of heaven was then worshipped with hymns by all the gods and the Rishis. He continued to rule in heaven, purged off of the sin of Brahmanicide which was divided into four parts and ordained to live in woman, fire, trees, and kine. It was thus that Indra, strengthened by the energy of a Brahmana, succeeded in killing his enemy it was thus that Indra once more regained his position.
आकाशगङ्गागतश्च पुरा भरद्वाजो महर्षिरुपास्पृशत् त्रीन् क्रमान् क्रमता विष्णुनाभ्यासादित: स भरद्वाजेन ससलिलेन पाणिनोरसि ताडितः सलक्षणोरस्कः संवृत्तः॥ भृगुणा महर्षिणा शप्तोऽग्निः सर्वभक्षत्वमुपानीतः॥
In days of yore, while the great Rishi Bharadvaja was saying his prayers by the side of the divine Ganga, one of the three feet of Vishnu, when he assumed his three-footed form, reached that place. Seeing that strange spectacle Bharadvaja attacked Vishnu with a handful of water, upon which Vishnu's bosom received a (mystic mark). Cursed by that foremost of Rishis, viz., Bhrigu, Agni was obliged to become a devourer of all things.
अदितिर्वे देवानामन्नमपचदेद् भुक्त्वासुरान् हनिष्यन्तीति तत्र बुधो व्रतचर्यासमाप्तावागच्छददितिं चावोचद् भिक्षा देहीति तत्र देवैः पूर्वमेतत् प्राश्यं नान्येनेत्यदि तिर्भिक्षा नादादथ भिक्षाप्रत्याख्यानरुषितेन बुधेन ब्रह्मभूतेनादितिः शप्ता अदितेरुदरे भविष्यति व्यथा विवस्वतो द्वितीयजन्मन्यण्डसंज्ञितस्य अण्डं मातुरदित्या मारितं स मार्तण्डो विवस्वानभवच्छ्राद्धदेवः॥
Once on a time, Aditi, the mother of gods, cooked some food for her sons. She thought that, eating that food and strengthened by it, the gods would succeed in killing the Asuras. After the food had been cooked, Vudha, having finished the observance of an austere vow, came before Aditi and said her,Give me alms! Though thus solicited Aditi gave him none, thinking that no one should eat of the food she had cooked before her sons, the gods, had first taken it. Enraged at the conduct of Aditi who thus refused to give him alms, Vudha who was Brahma's self through the austere vow he had finished, cursed her, saying that as Aditi had refused him alms she would have a pain in her womb when Vivasvat, in his second birth in the womb of Aditi, would be born in the form of an egg. Aditi reminded Vivasvat at that time of the curse of Vudha, and it is, therefore, the Vivasvat, the god who is worshipped in Shraddhas, coming out of the womb of Aditi, passed by the name of Martanda.
दक्षस्य या वै दुहितरः षष्टिरासंस्ताभ्यः कश्यपाय त्रयोदश प्रादाद् दश धर्माय दश मनवे सप्तविंशतिमिन्दवे तासु तुल्यासु नक्षत्राख्यां गतासु सोमो रोहिण्यामभ्यधिकं प्रीतिमानभूत् ततस्ताः शिष्टाः पल्य ईर्ष्यावत्यः पितुः समीपं गन्वेममर्थं शशंसुर्भगवन्नस्मासु तुल्यप्रभावासु सोमो रोहिणी प्रत्यधिकं भजतीति सोऽब्रवीद् यक्ष्मैनमाविश्यतेति दक्षशापात् सोमं राजानं यक्ष्मा विवेश स यक्ष्मणाऽविष्टो दक्षमगाद् दक्षश्चैनमब्रवीन्न समं वर्तयसीति तत्रर्षयः सोममब्रुवन् क्षीयसे यक्ष्मणा पश्चिमायां दिशि समुद्रे हिरण्यसरस्तीर्थं तत्र गत्वा आत्मानमभिषेचयस्वेत्यथागच्छत् सोमस्तत्र हिरण्यसरस्तीर्थं गत्वा चात्मनः सेचनमकरोत् स्नात्वा चात्मानं पाप्मनो मोक्षयामास तत्र चावभासितस्तीर्थे यदा सोमस्तदा प्रभृति च तीर्थं तत् प्रभासमिति नाम्ना ख्यातं बभूव॥ तच्छापादद्यापि क्षीयते सोमोऽमावास्यान्तरस्थः पौर्णमासीमात्रेऽधिष्ठितो मेघलेखाप्रतिच्छन्नं वपुर्दर्शयति मेघसदृशं वर्णमगमत् तदस्य शशलक्ष्म विमलमभवत्॥
The Prajapati Daksha begat sixty daughters. Amongst them, thirteen were bestowed by him upon Kashyapa; ten upon Dharma; ten upon Manu; and twenty-seven upon Soma. Although all the the twenty-seven who called Nakshatras and conferred upon Soma were cqual in beauty and accomplishments, yet Soma became more attached to one, viz., Rohini, than the rest. Filled with jealousy, the rest of his wives, leaving him, went to their husband, saying,-O holy one, although all of us are equal in beauty, yet our husband Soma is wholly attached to our sister Rohini!-Enraged at this representation of his daughters, the celestial Rishi Daksha cursed Soma, saying, that thenceforth the disease phthisis should attach his son-in-law and live in him. Through this curse of Daksha, phthisis attacked the powerful Soma and entered into his person. Attacked by phthisis thus Soma came to Daksha. The latter addressed him, saying,-1 have cursed you because of your unequal conduct towards your wives. The Rishi then said unto Soma,—You are being reduced by the disease phthisis that has attacked you. There is a sacred water called Hiranyasarah in the Western ocean. Going to that sacred water, do you bathe there!-Advised by the Rishi, Soma went there. Arrived at Hiranyasarah, Soma bathed in that sacred water. Performing his oblation, he purged himself off of the sin. And because that sacred water saw illumined (abhasita) by Soma, therefore was it from that day called by the name of Prabhasa. On account, however, of the curse imprecated upon him in day of yore by Daksha, Soma, to this day, begins to decrease from the night of the full moon till his total disappearance on the night of the new moon whence he once more begins to increase till the night of full moon. The brightness also of the lunar disc from that time got a stain, for the body of Soma, since then, has come to show certain black spots. In fact, the splendid disc of the moon has, from that day, come to show the mark of a hare.
स्थूलशिरा महर्षिर्मेसेः प्रागुत्तरे दिग्विभागे तपस्तेपे ततस्तस्य तपस्तप्यमानस्य सर्वगन्धवहः शुचिर्वायुर्वायमानः शरीरमस्पृशत् स तपसा तापितशरीरः कृशो वायुनोपवीज्यमानो हृदये परितोषमगमत् तत्र किल तस्यानिलव्यजनकृतपरितोषस्य सद्यो वनस्पतयः पुष्पशोभा निदर्शितवन्त इति स एताशशाप न सर्वकालं पुष्पवन्तो भविष्यथेति॥
Once on a time, a Rishi name Sthulashiras was practising very severe austerities on the northern breasts of the mountains of Meru. While engaged in those austerities a pure breeze, full of all sorts of delicious perfumes, began to blow there and fan his body. Scorched as his body was by the very severe austerities he was practising, and living as he did upon air alone to the excusion of every sort of food, he became highly pleased at that delicious breeze which blew around him. While he was thus pleased with the delicious breeze that fanned him, the trees around him, showed their flowers for making a display and extorting his praise. Displeased at this conduct of the trees which has the outcome of jealousy, the Rishi cursed them, saying,-Henceforth, you shall not be able to put fourth your flowers at all times.
नारायणो लोकहितार्थं वडवामुखो नाम पुरा महर्षिर्बभूव मेरी तपस्तप्यतः समुद्र आहूतो नागतस्तेनामर्षितेनात्मगात्रोष्मणा समुद्रः स्तिमितजलः कृतः स्वेदप्रस्यन्दनसदृशश्चाप्य लवणभावो जनितः॥ उक्तश्चाप्यपेयो भविष्यस्येतच्च ते तोयं वडवामुखसंज्ञितेन पेपीयमानं मधुरं भविष्यति तदेतदद्यापि वडवामुखसंज्ञितेनानुवर्तिना तोयं समुद्रात् पीयते॥
In days of yore, for doing good to the world, Narayana was born as the great Rishi Vadavamukha. While practising severe austerities on the breast of Meru, he called the Ocean to his presence. The Ocean, however, disobeyed his command. Engaged at this, the Rishi, with the heat of his body, solidified the waters of the Ocean and made them as saltish in taste as the hurnan sweat. The Rishi further said, your waters will henceforth be not drinkable. Only when the Equine-head, roving within you, will drink your waters, they will be as sweet as honey!-It is for this curse that the waters of the Ocean to this day are saltish and are drunk by no one else than the Equine-head.
हिमवतो गिरेर्दुहितरमुमां कन्यां रुद्रश्चकमे भृगुरपि च महर्षिर्हिमवन्तमागत्याब्रवीत् कन्यामिमां मे देहीति तमब्रवीद्धिमवानभिलक्षितो वरो रुद्र इति तमब्रवीद् भृगुर्यस्मात् त्वयाहं कन्यावरणकृतभावः प्रत्याख्यातस्तस्मान्न रत्नानां भवान् भाजनं भविष्यतीति॥ अद्यप्रभृत्येतदवस्थितमृषिवचनं तदेवंविधं माहात्म्यं ब्राह्मणानाम्॥
The daughter, named Uma, of the Himavat mountains, was sought by Rudra in marriage. (Ater Himavat) had promised the hand of Uma to Mahadeva the great Rishi Bhrigu, approaching Himvat, said to him-Give this daughter of yours to in marriage!-Himavat replied to him-Rudra is the bridegroom already selected by me for my daughter!-Enraged at this reply, Bhrigu said-Since you refuse my suit for the hand of your daughter and insult me thus, you will no longer contain jewels and gems!—To this day, on account of the Rishi's words, the mountains of Himavat have not any jewels and gems. Such is the glory of the Brahmanas.
क्षत्रमपि च ब्राह्मणप्रसादादेव शाश्वतीमव्ययां च पृथिवीं पत्नीमभिगम्य बुभुजे॥ यदेतद् ब्रह्माग्नीषोमीयं तेन जगद् धार्यते॥
It is through the favour of the Brahmanas that the Kshatriyas are able to possess the eternal and undecaying Earth as their wife and me enjoy her. The power of the Brahmanas, again, is made up of Agni and Soma. The universe is kept up by that power and, therefore, is upheld by Agni and Soma united together.
सूर्याचन्द्रमसौ चक्षुः केशाश्चैवांशवः स्मृताः। बोधयंस्तापयंश्चैव जगदुत्तिष्ठते पृथक्॥
It is said that the Sun and the Moon are the eyes of Narayana. The rays of the Sun form the eyes. Each of them, viz., the Sun and the Moon, give strength and heat to the universe respectively.
बोधनात् तापनाच्चैव जगतो हर्षणं भवेत्। अग्नीषोमकृतैरेभिः कर्मभिः पाण्डुनन्दन। हृषीकेशोऽहमीशानो वरदो लोकभावनः॥
And because of the Sun and the Moon thus warming and strengthening the universe, they are considered as the Harsha (joy) of the universe. It is on account of these acts of Agni and Soma that keeps up the universe that I pass by the name of Hrishikesha, O son of Pandu! Indeed, I am the boon-giving Ishana the Creator of the universe.
इलोपहूतयोगेन हरे भागं क्रतुष्वहम्। वर्णश्च मे हरिः श्रेष्ठस्तस्माद्धरिरहं स्मृतः॥
Through potency of the Mantras with which libations of clarified butter are poured on the sacred fire, I take and appropriate the share of offerings made in sacrifices. My complexion also is of that in sacrifices. My complexion also is of that foremost of gems called Harit. It is for these reasons that I pass by the name of Hari.
धाम सारो हि भूतानामृतं चैव विचारितम्। ऋतधामा ततो विप्रैः सद्यश्चाहं प्रकीर्तितः॥
I am the substantial residence of all creatures and am considered by persons wellversed in the scriptures to be at one with Truth or Necta. I am, therefore, called by learned Brahmanas by the name of Ritadhama.
नष्टां च धरणी पूर्वमविन्दं वै गुहागताम्। गोविन्द इति तेनाहं देवैर्वाग्भिरभिष्टुतः॥
When in days of old the Earth became submerged in the waters and was not seen, I the discovered her and raised her from the Ocean. Therefore the gods worshipped me by the name of Govinda.
शिपिविष्टेति चाख्यायां हीनरोमा च यो भवेत्। तेनाविष्टं तु यत्किचिच्छिपिविष्टेति च स्मृतः॥
Shipivishta is a name. The word Shipi means a person who has no hair on his body. He who pervades all things in the form of Shipi passes by the name of Shipivishta.
यास्को मामृषिरव्यग्रो नैकयज्ञेषु गीतवान्। शिपिविष्ट इति ह्यस्माद् गुह्यनामधरो ह्यहम्॥
The Rishi Yashka, with quiet soul, in many a sacrifice invoked me by the name Shipvishta. It is therefore that I came to bear this secret name.
स्तुत्वा मां शिपिविष्टेति यास्क ऋषिरुदारधीः। मत्प्रसादादधो नष्टं निरुक्तमभिजग्मिवान्॥
Having adored me by the me by the name of Shipivishta, the highly intelligent Yashka, succeeded in restoring the Niruktas which were lost on the Earth and sunk into the nether regions.
न हि जातो न जायेयं न जनिष्ये कदाचन। क्षेत्रज्ञः सर्वभूतानां तस्मादहमजः स्मृतः॥
I was never born. I never take birth. Nor shall I ever be born. I am the Soul of all creatures. Hence I pass by the name of Aja (unborn).
नोक्तपूर्वं मया क्षुद्रम श्लीलं वा कदाचन। ऋता ब्रह्मसुता सा मे सत्या देवी सरस्वती॥
I have never uttered anything mean or obscene. The divine Sarasvati who is Truth, who is the daughter of Brahman and is named Rita, represents my speech and always lives in my tongue.
सच्चासच्चैव कौन्तेय मयाऽऽवेशितमात्मनि। पौष्करे ब्रह्मसदने सत्यं मामृषयो विदुः॥
The existent and the non-existent have been merged by me in my Soul. The Rishis living in Pushkara which is considered as the residence of Brahmana called me by the name of Truth. even
सत्त्वान्न च्युतपूर्वोऽहं सत्त्वं वै विद्धि मत्कृतम्। जन्मनीहा भवेत् सत्त्वं पौर्विकं मे धनंजय॥ निराशी:कर्मसंयुक्तः सत्त्वतश्चाप्यकल्मषः। सात्वतज्ञानदृष्टोऽहं सत्त्वतामिति सात्त्वतः॥
I have never swerved from the quality of Goodness, and know that the quality of Goodness has emanated from me. In this birth also of mine, O Dhananjaya, my ancient quality of Goodness has not left me so that in this life, establishing myself on Goodness, I began to perform acts without ever wishing for their fruits. Purged off of all sins as I am by virtue of the quality of Goodness which is my nature, I can be seen by the help of that knowledge only which flows from adoption of the quality of Goodness. I am reckoned also among those who follow that quality. For these reasons am I known by the name of Satvata.
कृषामि मेदिनी पार्थ भूत्वा कार्णायसो महान्। कृष्णो वर्णश्च मे यस्मात् तस्मात् कृष्णोऽहमर्जुन॥
I till the Earth, taking the form of a large plough-share of black iron. And because my complexion is dark, therefore, am I called Vaikuntha.
मया सं श्लषिता भूमिरद्भिर्योम च वायुना। वायुश्च तेजसा सार्धं वैकुण्ठत्वं ततो मम॥
I have united the Earth with Water, Ether with Mind, and Wind with Fire. Therefore am I called Vaikuntha.
निर्वाणं परमं ब्रह्म धर्मोऽसौ पर उच्यते। तस्मान्न च्युतपूर्वोऽहमच्युतस्तेन कर्मणा॥
The cessation of separate conscious existence by identification with Supreme Brahma is the highest stage for a living agent to acquire. And since I have never swered from that condition, I am, therefore, called by the name of Achyuta.
पृथिवीनभसी चोभे विश्रुते विश्वतोमुखे तयोः संधारणार्थं हि मामधोक्षजमञ्जसा॥
The Earth and the sky are known to extend on all sides. And because I uphold them both, therefore, am I called by the name of Adhokshaja.
निरुक्तं वेदविदुषो वेदशब्दार्थचिन्तकाः। ते मां गायन्ति प्राग्वंशे अधोक्षज इति स्थितिः॥
Persons well-versed in the Vedas and engaged in interpreting the words used in those scriptures worship me in sacrifices by calling upon me by the same name.
शब्द एकपदैरेष व्याहृतः परमर्षिभिः। नान्यो ह्यधाक्षजो लोके ऋते नारायणं प्रभुम्॥
In days of yore, the great Rishis, while practising severe austerities, said,-No one else in the universe, save the powerful Narayana, is capable of being called by the name of Adhokshaja.
घृतं ममार्चिषो लोके जन्तूनां प्राणधारणम्। घृतार्चिरहमव्यग्रैर्वेदज्ञैः परिकीर्तितः॥
Clarified butter which keeps up the lives of all creatures in the universe forms my effulgence. It is, therefore, that Brahmanas well-versed in the Vedas and possessed of concentrated souls call me by the name of Ghritarchis.
त्रयो हि धातवः ख्याताः कर्मजा इति मे स्मृताः। पित्तं श्लेष्मा च वायुश्च एष संघात उच्यते॥ एतैश्च धार्यते जन्तुरेतैः क्षीणैश्च क्षीयते। आयुर्वेदविदस्तस्मात् त्रिधातुं मां प्रचक्षते॥
There are three well-known ingredients of the body. They have their origin in action, and are called Bile, Phlegm, and Wind. The body is called a union of these three. All living creatures are kept up by these three, and when these three become weakened, living creatures also become weakened. It is, therefore, that all persons well-versed in the scriptures of the science of Life call me by the name of Tridhatu.
वृषो हि भगवान् धर्मः ख्यातो लोकेषु भारत। नैघण्टुकपदाख्याने विद्धि मां वृषमुत्तमम्॥
The holy Dharma is known among all creatures by the name of Vrisha, O Bharata! Hence it is that I am called the excellent Vrisha in the Vedic lexicon called Nighantuka.
कपिर्वराहः श्रेष्ठश्च धर्मश्च वृष उच्यते। तस्माद् वृषाकपि प्राह कश्यपो मां प्रजापतिः॥
The word ‘Kapi' signifies the foremost of boars, and Dharma is otherwise known by the name of Vrisha. It is, therefore, that that lord of all creature, viz., Kashyapa, the common father of the gods and the Asuras, called me by the name Vrishakapi.
न चाद्यं न मध्यं तथा चैव नान्तं कदाचिद् विदन्ते सुराश्चासुराश्च। अनाद्यो ह्यमध्यस्तथा चाप्यनन्तः प्रगीतोऽहमीशो विभुलॊकसाक्षी॥
The gods and the Asuras have never been able to know my beginning, my middle, or my end. It is, therefore, that I am sung as Anadi, Amadhya, Ananta. I am the Supreme Lord, gifted with power, and I am the eternal witness of the universe.
शुचानि श्रवणीयानि शृणोमीह धनंजय। न च पापानि गृह्णामि ततोऽहं वै शुचिश्रवाः॥
I always hear words that are pure and holy, O Dhananjaya, and never catch anything that is sinful. Hence am I called by the name of Shuchishravas.
एक शृङ्गः पुरा भूत्वा वराहो नन्दिवर्धनः। इमां चवोद्धृतवान् भूमिमेक शृङ्गस्ततो ह्यहम्॥
Putting on, in days of yore, the form of a boar with a single tusk, O increaser of the joys of others, I raised the sub-merged Earth from the bottom of the ocean. Therefore am I called by the name of Ekashringa.
तथैवासं त्रिककुदो वाराहं रूपमास्थितः। त्रिककुत् तेन विख्यातः शरीरस्य तु मापनात्॥
While I put on the form of a powerful boar for this purpose, I had three humps on my back. Indeed on account of this peculiarity of my form at that time that I have come to be called by the name of Trikakud (threehumped).
विरिञ्च इति यत् प्रोक्तं कापिलज्ञानचिन्तकैः। स प्रजापतिरेवाहं चेतनात् सर्वलोककृत्॥
Those who are well-versed in the science of Kapila call the Supreme Soul by the name Virincha. That Virincha is otherwise called the great Prajapati (or Brahman). Verily, I am at one with Him called Virincha on account of my imparting animation to all living creatures, for I am the Creator of the universe.
विद्यासहायवन्तं मामादित्यस्थं सनातनम्। कपिलं प्राहुराचार्याः सांख्या निश्चितनिश्चयाः॥
The preceptors of Sankhya philosophy, who have settled conclusions, call me the eternal Kapila living in the midst of the solar disc with but Knowledge for my companion.
हिरण्यगर्भो द्युतिमान् य एष च्छन्दसि स्तुतः। योगैः सम्पूज्यतं नित्यं स एवाहं भुवि स्मृतः॥
On Earth I am known to be at one with Him who has been sung in the Vedic hymns as the effulgent Hiranyagarbha and who is always adored by Yogins.
एकविंशतिसाहस्रं ऋग्वेदं मां प्रचक्षते। सहस्रशाखं यत् साम ये वै वेदविदो जनाः॥ गायत्त्यारण्यके विप्रा मद्भक्तास्ते हि दुर्लभाः।
I am considered as the embodied form of the Rich Veda consisting of twenty-one thousand verses. Persons well-versed in the Vedas also call me the embodiment of the Samans of a thousand branches. Thus do learned Brahmanas who are my devoted worshippers and who are few in number sing me in the Aranyakas.
षट्पञ्चाशतमष्टौ च सप्तत्रिंशतमित्युत॥ यस्मिशाखा यजुर्वेदे सोऽहमाध्वर्यवे स्मृतः।
In the Adhyaryus I am sung as the YajurVeda of fifty-six and fifteen and thirty branches.
पञ्चकल्पमथर्वाणं कृत्याभिः परिर्वृहितम्॥ कल्पयन्ति हि मां विप्रा अथर्वाणविदस्तथा।
Learned Brahmanas well-versed in the Atharvans consider me as identical with the Atharvanas consisting of five Kalpas and all the Krityas.
शाखाभेदाश्च ये केचिद् याश्च शाखासु गीतयः।।१००। स्वरवर्णसमुच्चाराः सर्वांस्तान् विद्धि मत्कृतान्।
All the sub-divisions of the different Vedas with their branches, and all the verses that compose these branches, and all the vowels that occur in those verses, and all the rules of pronunciation, know, O Dhanajaya, are my work.
यत् तद्धयशिरः पार्थ समुदेति वरप्रदम्॥ सोऽहमेवोत्तरे भागे क्रमाक्षरविभागवित्।
O Partha, He who rises and who gives various gods, is none else then myself. I am He who is the repository of the science of syllables and pronunciation that is treated of in the supplemental parts of the Vedas.
वामादेशितमार्गेण मत्प्रसादान्महात्मना॥ पाञ्चालेन क्रमः प्राप्तस्तस्माद् भूतात् सनातनात्। बाभ्रव्यगोत्र: स बभौ प्रथम क्रमपारगः॥ नारायणाद् वरं लब्ध्वा प्राप्य योगमनुत्तमम्। क्रमं प्रणीय शिक्षां च प्रणयित्वा स गालवः॥ कण्डरीकोऽथ राजा च ब्रह्मदत्तः प्रतापवान्। जातीमरणजं दुःखं स्मृत्वा स्मृत्वा पुनः पुनः॥ सप्तजातिषु मुख्यत्वाद् योगानां सम्पदं गतः।
Following the path pointed out by Vamadeva, the great Rishi Panchala, through my favour obtained from that eternal Being the rules of the division of syllables and words, Indeed, Galava, born in the Vabhravya race, having acquired high ascetic success and obtained a boon from Narayana, compiled the rules about the division of syllables and words and those about emphasis and accent in utterance, and appeared as the first scholar who became conversant with those two subjects. Repeatedly thinking of the sorrow of birth and death, Kundarika and king Brahmadatta attained to that property which is acquired by persons devoted to Yoga, in course of seven births, through my favour.
पुराहमात्मजः पार्थ प्रथितः कारणान्तरे॥ धर्मस्य कुरुशार्दूल ततोऽहं धर्मजः स्मृतः।
In days of yore, O Partha, I was, for some reason, born as the son of Dharma, O Kuruchief, and owing to such birth of mind I was celebrated under the name of Dharmaja.
नरनारायणौ पूर्वं तपस्तेपतुरव्ययम्॥ धर्मयानं समारूढौ पर्वते गन्धमादने।
I took birth in two forms, viz., as Nara and Narayana. Riding on the car that helps the performance of scriptural and other duties, I practised, in those two forms, eternal austerities on the breast of Gandhamadana,
तत्कालसमये चैव दक्षयज्ञो बभूव ह॥ न चैवाकल्पयद् भागं दक्षो रुद्रस्य भारत।
At that time the great sacrifice of Daksha took place. Daksha, however, in that sacrifice of his, refused to dedicate a share to Rudra, O Bharata, of the sacrificial offerings.
ततो दधीचिवचनाद् दक्षयज्ञमपाहरत्॥ ससर्ज शूलं कोपेन प्रज्वलन्तं मुहुर्मुहुः।
Moved by the sage Dadhichi, Rudra destroyed that sacrifice. He hurled a flaming dart.
तच्छूलं भस्मसात्कृत्वा दक्षयज्ञं सविस्तरम्॥ आवयोः सहसागच्छद् बदर्याश्रममन्तिकात्।
That dart, having consumed all the articles of Daksha's sacrifice, came with great force towards us at the retreat of Badari.
वेगेन महता पार्थ पतन्नारायणोरसि॥ ततस्तत् तेजसाऽऽविष्टाः केशा नारायणस्य ह। बभूवुर्मुञ्जवर्णास्तु ततोऽहं मुञ्जकेशवान्॥
With great violence the dart then dropped upon the chest of Narayana. Attacked by the violence of that dart, the hair on the head of Narayana became green. In fact, on account of this change in the colour of my hair I came to be called by the name of Munjakesha.
तच्च शूलं विनिर्धूतं हुंकारेण महात्मना। जगाम शंकरकरं नारायणसमाहतम्॥ अथ रुद्र उपाधावत् तावृषी तपसान्वितौ।
Driven off by an exclamation of Hun which Narayana uttered, this dart, losing its power, returned to Shankara's hands. At this, Rudra became greatly enraged and as the outcome thereof he rushed towards the Rishis Nara and Narayana gifted with the power of severe austerities.
तत एनं समुद्भूतं कण्ठे जग्राह पाणिना॥ नारायणः स विश्वात्मा तेनास्य शितिकण्ठता।
Narayana then seized the rushing Rudra with his hand by the throat. Caught by Narayana, the lord of the universe, Rudra's throat changed colour and became dark. From that time forth Rudra came to be called by the name of Shitikantha.
अथ रुद्रविघातार्थमिषीका नर उद्धरन्॥ मन्त्रैश्च संयुयोजाशु सोऽभवत् परशुर्महान्।
In the meantime Nara, for destroying Rudra, took up a blade of grass and inspired it with Mantras. The blade of grass, thus inspired, was converted into a powerful battle-axe.
क्षिप्तश्च सहसा तेन खण्डनं प्राप्तवास्तदा॥ ततोऽहं खण्डपरशुः स्मृतः परशुखण्डनात्।
Nara suddenly hurled that battle-axe at Rudra but it broke into pieces. For that weapon thus breaking into pieces, I came to be called by the name of Khandaparashu.
अर्जुन उवाच अस्मिन् युद्धे तु वार्ष्णेय त्रैलोक्यशमने तदा॥ को जयं प्राप्तवांस्तत्र शंसैतन्मे जनार्दन।
Arjuna said In the battle capable of encompassing the destruction of the three worlds, who acquired the victory, O Janarddana, do you tell me this.
श्रीभगवानुवाच तयोः संलग्नयोर्युद्धे रुद्रनारायणात्मनोः॥ उद्विग्नाः सहसा कृत्स्नाः सर्वे लोकास्तदाभवन्।
The Blessed and Holy One said When Rudra and Narayana thus fought all the universe became suddenly stricken with anxiety.
नागृह्णात् पावकः शुभं मखेषु सुहुतं हविः॥ वेदा न प्रतिभान्ति स्म ऋषीणां भावितात्मनाम्।
The god of fire ceased to accept duly poured in sacrifices with the help of Vedic Miantras. The Vedas no longer shone by inward light in the minds of the Rishis of purified souls.
देवान् रजस्तमश्चैव समाविविशतुस्तदा॥ वसुधा संचकम्पे च नभश्च विचचाल ह।
The quality of Darkness and Ignorance possessed the gods. The Earth shook. The vault of the sky seemed to divide in two parts.
निष्प्रभाणि च तेजांसि ब्रह्मा चैवासनच्युतः॥ अगाच्छोषं समुद्रश्च हिमवांश्च व्यशीर्यत।
All the luminaries became deprived of their effulgence. The Creator, Brahman, himself dropped from his seat. The Ocean himself became dry. The mountains of Himavat became riven.
तस्मिन्नेवं समुत्पन्ने निमित्ते पाण्डुनन्दन॥ ब्रह्मा वृतो देवगणैर्ऋषिभिश्च महात्मभिः। आजगामाशु तं देशं यत्र युद्धमवर्तत॥ सोऽञ्जलिप्रग्रहो भूत्वा चतुर्वक्त्रो निरुक्तगः।
When such dreadful portents appeared everywhere, O son of Pandu, Brahman, attended by all the gods and the great Rishis, soon come to the place where the battle was going on. The four-headed Brahman, capable of being understood with the help of only the Niruktas, joined his hands and addressing Rudras, saidउवाच वचनं रुद्रं लोकानामस्तु वै शिवम्॥
न्यस्यायुधानि विश्वेश जगतो हितकाम्यया।
Let good happen to the three worlds. Throw down your weapons, O lord of the universe, for doing good to the world.
यदक्षरमथाव्यक्तमीशं लोकस्य भावनम्॥ कूटस्थं कर्तृ निर्द्वन्द्वमकर्तेति च यं विदुः। व्यक्तिभावगतस्यास्य एका मूर्तिरियं शुभा॥ नरो नारायणश्चैव जातौ ,धर्मकुलोद्वहौ।
That which is indestructible, immutable, supreme, the origin of the universe, uniform, and the supreme actor, that which is above all pairs of opposites, and inactive, has, chosing to be shown, been pleased to assume this one blessed form. This Nara and Narayana have taken birth in the race of Dharma.
तपसा महता युक्तौ देवश्रेष्ठौ महाव्रतौ॥ अहं प्रसादजस्तस्य कुतश्चित् कारणान्तरे।
The foremost of all gods, these two are observers of the highest vows and gifted with the severest penances. Through some reason best known to Him. I myself have originated from the quality of His Grace.
त्वं चैव क्रोधजस्तात पूर्वसर्गे सनातनः॥ मया च सार्धं वरद विबुधैश्च महर्षिभिः। प्रसादयाशु लोकानां शान्तिर्भवतु मा चिरम्॥
Eternal as you are, for you have ever existed since all the past creations, you too have originated from His anger. With myself then, these gods, and all the great Rishis, do you worship this displayed form of Brahma and let peace be to all the worlds forthwith!
ब्रह्मणा त्वेवमुक्तस्तु रुद्रः क्रोधाग्निमुत्सृजन्। प्रसादयामास ततो देवं नारायणं प्रभुम्। शरणं च जगामाद्यं वरेण्यं वरदं प्रभुम्॥
Thus addressed by Brahman, Rudra iminediately renounced the fire of his anger and began to please the illustrious and powerful Narayana. Indeed, he soon placed himself at the disposal of the worshipful, boongiving, and powerful Narayana.
ततोऽथ वरदो देवो जितक्रोधो जितेन्द्रियः। प्रीतिमानभवत् तत्र रुद्रेण सह संगतः॥
That boon-giving god who has his anger and the senses under control, became soon pleased and reconciled with Rudra.
ऋषिभिर्ब्रह्मणा चैव विबुधैश्च सुपूजितः। उवाच देवमीशानमीशः स जगतो हरिः॥
Well-worshipped by the Rishis, by Brahmana, and by all the gods the great God, the Lord of the universe, otherwise called by the name of Hari, then addressed the illustrious
यस्त्वां वेत्ति स मां वेत्ति यस्त्वामनु स मामनु। नावयोरन्तरं किंचिन्मा तेऽभूद् बुद्धिरन्यथा॥
He who knows you knows me. He who follows you follows me! There is no difference between you and me. Do you never think otherwise.
अद्यप्रभृति श्रीवत्सः शूलाको मे भवत्वयम्। मम पाण्यङ्कितश्चापि श्रीकण्ठस्त्वं भविष्यसि॥
The mark made by your lance on my chest will from this day put on the form of a beautiful whirl, and the mark of my hand on your throat will also assume a beautiful shape on account of which you shall, from this day forth, be called by the name of Shreekantha.
श्रीभगवानुवाच एवं लक्षणमुत्पाद्य परस्परकृतं तदा। सख्यं चैवातुलं कृत्वा रुद्रेण सहितावृषी॥ तपस्तेपतुरव्यग्रौ विसृज्य त्रिदिवौकसः। एष ते कथितः पार्थ नारायणजयो मृधे॥
Having mutually caused such marks on each other's body, the two Rishis Nara and Narayana thus made friends with Rudra and sending away the gods, once more began to practise penances with a tranquil souls. I have thus told you, O son of Pritha, how in that battle which occurred in days of yore between Rudra and Narayana, the latter got the victory.
नामानि चैव गुह्यानि निरुक्तानि च भारत। ऋषिभिः कथितानीह यानि संकीर्तितानि ते॥
I have told you the many secret names by which Narayana is called, and what the meanings, O Bharata, are of those names, which, as I have told you the Rishis have bestowed upon the great God.
एवं बहुविधै रूपैश्चरामीह वसुन्धराम्। ब्रह्मलोकं च कौन्तेय गोलोकं च सनातनम्॥ मया त्वं रक्षितो युद्धे महान्तं प्राप्तवाञ्जयम्।
In this way, O son of Kunti, assuming various forms do I rove at will, through the Earth, the region of Brahman himself, and that other high and eternal region of happiness called Goloka. Protected by me in the great battle, you have acquired a great victory.
यस्तु ते सोऽग्रतो याति युद्धे सम्प्रत्युपस्थिते॥ तं विद्धि रुद्र कौन्तेय देवदेवं कपर्दिनम्।
That Being whom, at the time of all your battles, you saw stalking in your van, know, O son of Kunti, is no other than Rudra, that god of gods, otherwise called by the name of Kaparddin.
कालः स एव कथितः क्रोधजेति मया तव॥ निहतास्तेन वै पूर्वं हतवानसि यान् रिपून्।
He is otherwise known by the name of Kala and should be known as one that has originated from my anger. The enemies whom you have killed were all, in the first instance, killed by him.
अप्रमेयप्रभावं तं देवदेवमुमापतिम्। नमस्व देवं प्रयतो विश्वेशं हरमक्षयम्॥
Do you bend your head to that god of gods, the lord of Uma, gifted with immeasurable power. With concentrated soul, do you bend your head to that illustrious Lord of the universe, that indestructible god, otherwise called by the name of Hara.
यश्च ते कथितः पूर्वं क्रोधजेति पुनः पुनः। तस्य प्रभाव एकाग्रे यच्छ्रुतं ते धनंजय॥
He is none else than that god who, I have repeatedly said to you, has originated from my anger. You have before this, heard, O Dhananjaya, of the power and energy which live in him.