शौनक उवाच श्रुतं भगवतस्तस्य माहात्म्यं परमात्मनः। जन्म धर्मगृहे चैव नरनारायणात्मकम्॥
Shaunaka said I heard from you the glory of the divine and Supreme Soul. I have heard also of the birth of Supreme God in the house of Dharma, in the form of Nara and Narayana.
महावराहसृष्टा च पिण्डोत्पत्तिः पुरातनी। प्रवृत्तौ च निवृत्तौ च यो यथा परिकल्पितः॥
I have also heard from you the origin of the Pinda (funeral cake), from the mighty Boar. I have heard from you about those gods and Rishis that were ordained for the religion of Action and of those that were ordained for the Religion of Renunciation.
तथा च नः श्रुतो ब्रह्मन् कथ्यमानस्त्वयानघ। हव्यकव्यभुजो विष्णुरुदक्पूर्वे महोदधौ॥ यच्च तत् कथितं पूर्वं त्वया हयशिरो महत्। तच्च दृष्टं भगवता ब्रह्मणा परमेष्ठिना॥
You have also, O twice-born one, described to us other topics. You have said also to us of that huge form, with the Divine head, of Vishnu, the eater of the libations and other offerings made in sacrifices,-the form, viz., cast. That form was seen by the illustrious Brahman, otherwise known by the name of Parameshthi.
किं तदुत्पादितं पूर्वं हरिणा लोकधारिणा। रूपं प्रभावं महतामपूर्वं धीमतां वर॥
What, however, were the real features, and what the energy, the like of which among all great objects had never appeared before, of that form which Hari, the upholder of the universe, showed at that time.
दृष्ट्वा हि विबुधश्रेष्ठमपूर्वममितौजसम्। तदश्वशिरसं पुण्यं ब्रह्मा किमकरोन्मुने॥
What did Brahman, do, 0 ascetic, after having beheld that foremost of gods, him whose like had never been witnessed before, him who was of incomparable energy, him who had the Equine head, and him who was Sacredness itself?
एतन्नः संशयं ब्रह्मन् पुराणं ज्ञानसम्भवम्। कथयस्वोत्तममते महापुरुषनिर्मितम्॥ पाविताः स्म त्वया ब्रह्मन् पुण्यां कथयता कथाम्।
O twice-born one, this doubt has occurred to us with respect to this ancient subject of knowledge. O you of foremost intelligence, why did the Supreme Deity put on that form and show himself in it to Brahman? You have, forsooth, sanctified us by describing to us these various sacred topics.
सौतिरुवाच कथयिष्यामि ते सर्वं पुराणं वेदसम्मितम्॥ जगौ यद् भगवान् व्यासो राज्ञः पारिक्षितस्य वै।
Sauti said I shall recount to you that ancient history, which is quite of a piece with the Vedas, and which the illustrious Vaishampayana recited to the son of Parikshit on the occasion of the great Snake-sacrifice.
श्रुत्वाश्वशिरसो मूर्ति देवस्य हरिमेधसः॥ उत्पन्नसंशयो राजा एतदेवमचोदयत्।
Having heard the account of the great form of Vishnu, that had a horse-head, the royal son of Parikshit too had entertained the same doubt and put the same questions to Vaishampayana.
जनमेजय उवाच यत्तद् दर्शितवान् ब्रह्मा देवं हयशिरोधरम्॥ किमर्थं तत् समभवत् तन्ममाचक्ष्व सत्तम।
Janamejaya said Tell me, O best of men, why did Hari appear in that powerful form, having a horsehead and which Brahman, the Creator, saw on the shores of the great northern Ocean on the occasion referred to by yourself?
वैशम्पायन उवाच यत् किंचिदिह लोके वै देहसत्त्वं विशाम्पते॥ सर्वं पञ्चभिराविष्टं भूतैरीश्वरबुद्धिभिः।
Vaishampayana said All existent objects, O king, in this world, are the outcome of a combination of the five principal elements, a cornbination due to the intelligence of the Supreme Lord.
ईश्वरो हि जगत्स्रष्टा प्रभुर्नारायणो विराट्॥ भूतान्तरात्मा वरदः सगुणो निर्गुणोऽपि च।
The powerful Narayana, endued with infinity, is the Supreme Lord and Creator of the universe. He is the inner Soul of all things, and the giver of boons. Shorn of qualities, he is again possessed of them.
भूतप्रलयमत्यन्तं शृणुष्व नृपसत्तम॥ धरण्यामथ लीनायामप्सु चैकार्णवे पुरा।
Listen now, O best of kings, to me as I recount to you, how the Destruction of all things is encompassed. A first, the element of Earth becomes merged in Water and nothing then is seen except one vast expanse of Water on all sides.
ज्योतिर्भूते जले चापि लीने ज्योतिषि चानिले॥ वायौ चाकाशसंलीने आकाशे च मनोऽनुगे।
Water then merges into Fire, and Fire into Wind. Wind then merges into Ether, and Ether, in its turn, merges into Mind.
व्यक्ते मनसि संलीने व्यक्त चाव्यक्ततां गते।॥ अव्यक्ते पुरुषं याते पुंसि सर्वगतेऽपि च।
Mind merges into the Manifest. The Manifest merges into the Unmanifest (or Nature). The Unmanifest (or Nature) merges into Purusha (Soul) and Purusha merges into the Supreme Soul (or Brahma).
तम एवाभवत् सर्वं न प्राज्ञायत किंचन॥ तमसो ब्रह्म सम्भूतं तमोमूलामृतात्मकम्।
Then Darkness covers the universe, and nothing can be seen. From that primal Darkness originates Brahma. Darkness is primeval and immortal.
तद्विश्वभावसंज्ञान्तं पौरुषी तनुमाश्रितम्॥ सोऽनिरुद्ध इति प्रोक्तस्तत् प्रधानं प्रचक्षते।
Brahma that originates from primeval Darkness develops into the idea of the universe, and assumes the form of Purusha. Such Purusha is called Aniruddha. Shorn of sex, it is called otherwise by the name of Pradhana
तदव्यक्तभिति ज्ञेयं त्रिगुणं नृपसत्तम॥ विद्यासहायवान्देवो विष्वक्सेनो हरिः प्रभुः।
That is also known by the name of Manifest, or the combination of the three qualities, O best of kings! He exists with Knowledge alone for his companion. That illustrious and powerful Being is otherwise called by the name of Vishvaksena or Hari.
अप्स्वेव शयनं चक्रे निद्रायोगमुपागतः॥ जगतश्चिन्तयन् सृष्टिं चित्रां बहुगुणोद्भवाम्।
Entering into Yoga-sleep, he lays himself down on the waters. He then thinks of the Creation of the Universe of various phenomena and qualities.
तस्य चिन्तयतः सृष्टिं महानात्मगुणः स्मृतः॥ अहंकारस्ततो जातो ब्रह्मा स तु चतुर्मुखः।
While engaged in thinking of Creation, he recollects his own great qualities. From this originates the four-faced Brahman representing the Consciousness of Aniruddha.
हिरण्यगर्भो भगवान् सर्वलोकपितामहः॥ पद्येऽनिरुद्धात् सम्भूतस्तदा पद्मनिभेक्षणः।
The illustrious Brahman, otherwise called Hiranyagarbha, is the Grandfather of all the worlds. Having eyes like lotus petals, he takes birth within the Lotus that originates from (the navel of) Aniruddha.
सहस्रपत्रे द्युतिमानुपविष्टः सनातनः॥ ददृशेऽद्भुतसंकाशो लोकानापोमयान् प्रभुः।
Seated on that Lotus, the illustrious, powerful, and eternal Brahman of wonderful form saw that the waters were on all sides.
सत्त्वस्थः परमेष्ठी स ततो भूतगणान् सृजन्॥ पूर्वमेव च पद्मस्य पत्रे सूर्यांशुसप्रभे। नारायणकृतौ विन्दू अपामास्तां गुणोत्तरौ॥ तावपश्यत् स भगवाननादिनिधनोऽच्युतः।
Following the quality of Goodness, Brahman, otherwise called Parameshthi, then began to create the universe. In the primeval Lotus that was effulgent like the Sun, two drops of water had been grown by Narayana that were fraught with great merit. The illustrious Narayana, without beginning and without end, and above destruction, cast his eyes on those two drops of water,
एकस्तत्राभवद् विन्दुर्मध्वाभो रुचिरप्रभः॥ स तामसो मधुर्जातस्तदा नारायणाज्ञया। कठिनस्त्वपरो विन्दुः कैटभो राजसस्तु स॥
One of those two drops of water, very beautiful and bright, looked like a drop of honey. From that drop originates, at the behest of Narayana, a Daitya of the name of Madhu made up of the quality of Ignorance. The other drop of water within the Lotus was very hard. From it originated the Daitya Kaitabha made up of the quality of Darkness.
तावभ्यधावतां श्रेष्ठौ तमसा रजसान्वितौ। बलवन्तौ गदाहस्तौ पद्मनालानुसारिणौ॥
Endued thus with the qualities of Ignorance and Darkness, the two Daityas possessed of might and armed with maces, immediately after their birth, began to rove within that huge primeval Lotus.
ददृशातेऽरविन्दस्थं ब्रह्माणममितप्रभम्। सृजन्तं प्रथमं वेदांश्चतुरस्चारुविग्रहान्॥
They saw within it Brahman of incomparable effulgence, engaged in creating the four Vedas, each gifted with the most charming form.
ततो विग्रहवन्तौ तौ वेदान् दृष्ट्वासुरोत्तमौ। सहसा जगृहतुर्वेदान् ब्रह्मणः पश्यतस्तदा॥
Those two foremost of Asuras, having bodies, seeing the four Vedas, suddenly seized them in the very presence of their Creator.
अथ तौ दानवश्रेष्ठौ वेदान् गृह्य सनातनान्। रसां विविशतुस्तूर्णमुदक्पूर्वे महोदधौ॥
Having seized the eternal Vedas, the two powerful Danavas, quickly dived into the ocean of waters which they saw and proceeded to its bottom.
ततो हृतेषु वेदेषु ब्रह्मा कश्मलमाविशत्। ततो वचनमीशानं प्राह वेदैविनाकृतः॥
Seeing the Vedas forcibly taken away from him, Brahman became stricken with grief. Robbed of the Vedas thus, Brahman then addressed the Supreme Lord in these words.
ब्रह्मोवाच वेदा मे परमं चक्षुर्वेदा मे परमं बलम्। वेदा मे परमं धाम वेदा मे ब्रह्म चोत्तरम्॥
Brahman said The Vedas form my great eyes! The Vedas are my great strength! The Vedas are my great refuge! The Vedas are my high Brahma.
मम वेदा हृताः सर्वे दानवाभ्यां बलादितः। अन्धकारा हि मे लोका जाता वेदैविनाकृताः॥
All the Vedas, however, have been by force taken away from me by the two Danavas! Deprived of the Vedas, the world I have created have become covered with darkness.
वेदानृते हि कुर्यां लोकानां सृष्टिमुत्तमाम्। अहो बत महद् दुःखं वेदनाशनजं मम॥
Without the Vedas, how shall I succeed in starting my Creation? Alas, great is the grief I suffer for the loss of the Vedas.
प्राप्तं दुनोति हृदयं तीव्र शोकपरायणम्। को हि शोकार्णवे मग्नं मामितोऽद्य समुद्धरेत्॥ वेदांस्तांश्चानयेन्नष्टान् कस्य चाहं प्रियो भवे।
My heart is aching. It has become the seat of a great sorrow. Who is there who will save me from this ocean of grief in which I am sunk for the loss I have suffered? Who is there who will bring me the Vedas I have lost? Who is there who will take mercy on me?
इत्येवं भाषमाणस्य ब्रह्मणो नृपसत्तम॥ हरेः स्तोत्रार्थमुद्भूता बुद्धिर्बुद्धिमतां वर। ततो जगौ परं जप्यं साञ्जलिप्रग्रहः प्रभुः॥
While Brahman was saying these words, O best of kings, the resolution suddenly arose in his mind, O foremost of intelligent persons, for singing the praises of Hari in these words. The powerful Brahman then, with hands joined in reverence, and seizing the feet of his progenitor, sang this highest of hymns in honour of Narayana.
ब्रह्मोवाच ॐनमस्ते ब्रह्महृदय नमस्ते मम पूर्वज। लोकाद्य भुवनश्रेष्ठ सांख्ययोगनिधे प्रभो॥ व्यक्ताव्यक्तकराचिन्त्य क्षेमं पन्थानमास्थित।
Brahman said I bow to you, O heart of Brahman! I bow to you who has been born before me! You are the origin of the universe! You are the foremost of all abodes. You, O powerful one, are the ocean of Yoga with all its branches. You are the Creator of both what is Manifest and what is Unmanifest! You travel the path of great auspiciousness!
विश्वभुक् सर्वभूतानामन्तरात्मन्नयोनिज। अहं प्रसादजस्तुभ्यं लोकधाम स्वयम्भुवः॥ त्वत्तो मे मानसं जन्म प्रथमं द्विजपूजितम्। चाक्षुषं वै द्वितीयं मे जन्म चासीत् पुरातनम्॥
You are the consumer of the universe. You are the inner self of all creatures. You are without any origin. You are the refuge of the universe. You are self create, for you have no origin. As for myself, I have originated from your Cheerfulness. From you have I derived my birth. My first birth from you, which is considered sacred by all twice-born ones, was due to your will. My second birth in days of yore was from your eyes.
त्वत्प्रसादात् तु मे जन्म तृतीयं वाचिकं महत्। त्वत्तः श्रवणनं चापि चतुर्थं जन्म मे विभो॥
Through your favour, my third birth was from your speech. My fourth birth, O powerful Lord, was from your ears.
नासिक्यं चापि मे जन्म त्वत्तः परममुच्यते। अण्डजं चापि मे जन्म त्वत्तः षष्ठं विनिर्मितम्॥
My fifth birth, excellent in all ways, was from your nose, O Lord. My sixth birth was, through you, from an egg.
इदं च सप्तमं जन्म पद्मजन्मेति वै प्रभो। सर्गे सर्गे ह्यहं पुत्रस्तव त्रिगुणवर्जित॥
This is my seventh birth. It has taken place, O Lord, within this Lotus. At each Creation I take birth from you as your son, O you who are shorn of the three qualities.
प्रथितः पुण्डरीकाक्ष प्रधानगुणकल्पितः। त्वमीश्वरः स्वभावश्च स्वयम्भूः पुरुषोत्तमः॥
Indeed, O lotus-eyed one, I take birth as your eldest son, made up of the foremost of three qualities, Sattva. You are endued with that nature which is Supreme. You originate from yourself.
त्वया विनिर्मितोऽहं वै वेदचक्षुर्वयोतिगः। ते मे वेदा हताश्चक्षुरन्धो जातोऽस्मि जागृहि॥ ददस्व चढूंषि मम प्रियोऽहं ते प्रियोऽसि मे।
I have been created by you. The Vedas are my eyes. Hence, I am above Time. Those Vedas, which form my eyes, have been taken away from me. I have, therefore, become blind. Do you awake from this Yoga-sleep. Give me back my eye. I am dear to you and you are dear to me.
एवं स्तुतः स भगवान् पुरुषः सर्वतोमुखः॥ जहौ निद्रामथ तदा वेदकार्यार्थमुद्यतः। ऐश्वर्येण प्रयोगेण द्वितीयां तनुमास्थितः॥
Thus landed by Brahman, the illustrious Purusha, with face turned towards every side, then renounced his sleep, resolved to recover the Vedas. Applying his Yoga-power, he put on a second form.
सुनासिकेन कायेन भूत्वा चन्द्रप्रभस्तदा। कृत्वा हयशिरः शुभ्रं वेदानामालयं प्रभुः॥
His body, have an excellent nose, became as bright as the Moon. He assumed an equine head of great lustre, that head which was the abode of the Vedas.
तस्य मूर्धा समभवद् द्यौः सनक्षत्रतारका। केशाश्चास्याभवन् दीर्घा रवेरंशुसमप्रभाः॥
The sky, with all its luminaries and constellations, became the crown of his head. His locks of hair were long and flowing, and had the sheen of the solar rays.
कर्णावाकाशपाताले ललाटं भूतधारिणी। गङ्गा सरस्वती श्रोण्यौ भ्रुवावास्तां महोदधी॥
The regions above and below became his two ears. The Earth became his forehead. The two rivers Ganga and Sarasvati became his two eye-brows,
चक्षुषी सोमसूर्यो ते नासा संध्या पुनः स्मृता। ॐकारस्त्वथ संस्कारो विद्युज्जिह्वा च निर्मिता॥
The Sun and the Moon became his two eyes. The twilight became his nose. The syllable OM became his memory and intelligence. The lightning became his tongue.
दन्ताश्च पितरो राजन् सोमपा इति विश्रुताः। गोलोको ब्रह्मलोकश्च ओष्ठावास्तां महात्मनः॥ ग्रीवा चास्याभवद् राजन् कालरात्रिर्गुणोत्तरा।
The Soma-drinking departed manes became, it is said, his teeth. The two regions of happiness viz., Goloka and Brahmaloka, became his upper and lower lips. The dreadful night after universal destruction, and that is above the three qualities, became his neck.
एतद्धयशिरः कृत्वा नानामूर्तिभिरावृतम्॥ अन्तर्दधौ स विश्वेशो विवेश च रसां प्रभुः।
Having put on this form endued with the equine head and having various things for its various limbs, the Lord of the universe disappeared then and there, and went to the nether regions. was
रसां पुनः प्रविष्टश्च योगं परममास्थितः॥ शैक्ष्यं स्वरं समास्थाय उद्गीतं प्रासृजत् स्वरम्।
Having reached those regions he began Yoga. Adopting a voice governed by the rules of the science called Shiksha, he began to chant Vedic Mantras,
स स्वरः सानुनादी च सर्वशः स्निग्ध एव च॥ बभूवान्तर्महीभूतः सर्वभूतगुणोदितः।
His pronunciation distinct and reverberated through the air, and was sweet the sound of his voice filled the nether region from end to end. Gifted with the properties of all elements it yielded great benefits.
ततस्तावसुरौ कृत्वा वेदान् समयबन्धनान्।५६॥ रसातले विनिक्षिप्य यतः शब्दस्ततो दुतौ।
The two Asuras, making a compact with the Vedas about the time when they would return to take them up again, threw them down in the nether region, and ran towards the spot hence those sounds seemed to come.
एतस्मिन्नन्तरे राजन् देवो हयशिरोधरः॥ जग्राह वेदानखिलान् रसातलगतान् हरिः।
Meanwhile, O king, the Supreme Lord with the equine head, otherwise called Hari, who was himself in the nether region, took up all the Vedas.
प्रादाच्च ब्रह्मणे भूयस्ततः स्वां प्रकृतिं गतः॥ स्थापयित्वा हयशिर उदक्पूर्वे महोदधौ। वेदानामालयं चापि बभूवाश्वशिरास्ततः॥
Returning to where Brahman was living, he gave the Vedas to him. Having restored the Vedas to Brahman, the Supreme Lord once more returned to his own nature. The Supreme Lord also established his form with the horsehead in the north-eastern region of the great ocean. Having established him who was the abode of the Vedas, he once more became the horse-headed from that he was.
अथ किंचिदपश्यन्तौ दानवौ मधुकैटभौ। पुनराजग्मतुस्तत्र वेगितौ पश्यतां च तौ॥ यत्र वेदा विनिक्षिप्तास्तत् स्थानं शून्यमेव च।
The two Danavas Madhu and Kaitabha, not finding the person from whom those sounds came, speedily returned there. They cast their eyes around but saw that the spot on which they had thrown the Vedas was vacant.
तत उत्तममास्थाय वेगं बलवतां वरौ॥ पुनरुत्तस्थतुः शीघ्रं रसानामालयात् तदा।
Proceeding quickly those two foremost of powerful Beings, rose from the nether region.
ददृशाते च पुरुषं तमेवादिकरं प्रभुम्॥ श्वेतं चन्द्रविशुद्धाभमनिरुद्धतनौ स्थितम्।
Returning to where the primeval Lotus was that had given them birth, they saw the powerful Being, the original Creator, living in the form of Aniruddha of fair complexion and endued with a moon-like splendour.
भूयोऽप्यमितविक्रान्तं निद्रायोगमुपागतम्॥ आत्मप्रमाणरचिते अपामुपरि कल्पिते।
Of immeasurable prowess, he was under Yoga-sleep, his body stretched on the waters and occupying a space as vast as itself.
शयने नागभोगाढ्ये ज्वालामालासपावृते॥ निष्कल्मषेण सत्त्वेन सम्पन्नं रुचिरप्रभम्।
Highly effulgent and endued with the pure quality of Goodness, the body of the Supreme Lord lay on the excellent hood of a snake that seemed to throw out flames of fire for the resplendence attaching to it.
तं दृष्ट्वा दानवेन्द्रौ तौ महाहासममुञ्चताम्॥ उचतुश्च समाविष्टौ रजसा तमसा च तौ। अयं स पुरुषः श्वेतः शेते निद्रामुपागतः॥ अनेन नूनं वेदानां कृतमाहरणं रसात्।
Seeing the Lord thus lying, the two foremost of Danavas roared out a loud laugh. Having the qualities of Darkness and Ignorance, they said. This is that Being of white complexion. He is no lying asleep. Forsooth, this one has brought the Vedas away from the nether region.
कस्यैष को नु खल्वेष किं न स्वपिति भोगवान्॥ इत्युच्चारितवाक्यौ तौ बोधयामासतुर्हरिम्।
Whose is he? Who is he? Why is he thus asleep on the hood of a snake? Saying these words, the two Danavas awakened Hari from his Yoga-sleep.
युद्धार्थिनौ हि विज्ञाय विबुद्धः पुरुषोत्तमः॥ निरीक्ष्य चासुरेन्द्रौ तौ ततो युद्धे मनो दधे।
The foremost of Beings, (viz., Narayana), thus awakened understood that the two Danavas intended to fight with him. Seeing the two foremost of Asuras prepared to battle with him, he also wished to satisfy that desire of theirs.
अथ युद्धं समभवत् तयोर्नारायणस्य वै॥ रजस्तमोविष्टतनू तावुभौ मधुकैटभौ। ब्रह्मणोपचितिं कुर्वन् जघान मधुसूदनः॥
Thereupon an encounter took place between those two and Narayana. The Asuras Madhu and Kaitabha were embodiments of the qualities of Darkness and Ignorance. Narayana killed them both for pleasing Brahman. He thence passed by the name of Madhusudana (slayer of Madhu).
ततस्तयोर्वधेनाशु वेदापहरणेन च। शोकापनयनं चक्रे ब्रह्मणः पुरुषोत्तमः॥
Having brought about the destruction of the two Asuras and restored the Vedas to Brahman, the Supreme Being removed the sorrow of Brahman.
ततः परिवृतो ब्रह्मा हरिणा वेदसत्कृतः। निर्ममे स तदा लोकान् कृत्स्नान् स्थावरजङ्गमान्॥
Helped then by Hari and assisted by the Vedas, Brahman created all worlds with their mobile and immobile creatures.
दत्त्वा पितामहाया यां मतिं लोकविसर्गिकीम्। तत्रैवान्तर्दधे देवो यत एवागतो हरिः॥
After this, Hari, giving to the Grandfather intelligence of the foremost order regarding the Creation, disappeared there and then for going to the place he had come from.
तौ दानवौ हरिहत्वा कृत्वा हयशिरस्तनुम्। पुनः प्रवृत्तिधर्मार्थं तामेव विदधे तनुम्॥
It was thus that Narayana, having assumed the form equipped with the horse-head, killed the two Danavas Madhu and Kaitabha. Once more, however, he assumed the same form for making the Religion of Action to prevent the universe.
एवमेव महाभागो बभूवाश्वशिरा हरिः। पौराणमेतत् प्रख्यातं रूपं वरदमैश्वरम्॥
Thus did the blessed Hari assume in days of yore that grand form having the horse-head. This, of all his forms, endued with power, is celebrated as the most ancient.
यो ह्येतद् ब्राह्मणो नित्यं शृणुयाद् धारयेत वा। न तस्याध्ययनं नाशमुपगच्छेत् कदाचन॥
That person who frequently listens or mentally recites this history of the assumption by Narayana of the form with the horse-head, will never forget his Vedic or other learning.
आराध्य तपसोग्रेण देवं हयशिरोधरम्। पाञ्चालेन क्रमः प्राप्तो देवेन पथि देशिते॥
Having worshipped with the austerest penances the illustrious god with the horsehead, the Rishi Panchala acquired the science of Karma by going along the path pointed out by the god (Rudra).
एतद्धयशिरो राजन्नाख्यानं तव कीर्तितम्। पुराणं वेदसमितं यन्मां त्वं परिपृच्छसि॥
I have thus recounted to you, O king, the old story of Hayashiras, agreeable to the Vedas, about which you had asked me.
यां यामिच्छेत् तनुं देवः कर्तुं कार्यविधौ क्वचित्। तां तां कुर्याद् विकुर्वाणः स्वयमात्मानमात्मना।॥
Whatever forms the Supreme Deity wishes to assume with a view to the governing of the affairs of the universe, he assumes immediately by his own inherent powers.
एष वेदनिधिः श्रीमानेष वै तपसो निधिः। एष योगश्च सांख्यं च ब्रह्म चाग्र्यं हविर्विभुः॥
The Supreme God, endued with every prosperity, is the receptacle of the Vedas. He is the receptacle of Penances also. The powerful Hari is Yoga. He is the embodiment of the Sankhya philosophy. He is that foremost Brahma of which we hear.
नारायणपरा वेदा यज्ञा नारायणात्मकाः। तपो नारायणपरं नारायणपरा गतिः॥
The Vedas are the soul of Narayana, all sacrifices are the form of Narayana, Penances are Narayana and the highest end is also Narayana.
नारायणपरं सत्यमृतं नारायणात्मकम्। नारायणपरो धर्मः पुनरावृत्तिदुर्लभः॥
Truth has Narayana for its refuge. Rita has Narayana for its soul. The Religion of Renunciation in which there is no return, had Narayana for its high region.
प्रवृत्तिलक्षणश्चैव धर्मो नारायणात्मकः। नारायणात्मको गन्धो भूमौ श्रेष्ठतमः स्मृतः॥
The other Religion which has Action for its root, has equally Narayana for its Soul. The foremost of all the qualities that belong to the element of Earth is scent. Scent has Narayana for its soul.
अपां चापि गुणा राजन् रसा नारायणात्मकाः। ज्योतिषां च परं रूपं स्मृतं नारायणात्मकम्॥
The properties of Water, O king, are called the Tastes. These Tastes have Narayana for their soul. The foremost property of Fire is form. Form also has Narayana for its soul.
नारायणात्मकश्चापि स्पर्शो वायुगुणः स्मृतः। नारायणात्मकश्चैव शब्द आकाशसम्भवः॥
Touch, which is the property of Wind, is also said to have Narayana for its soul. Sound, which is a property of Air, has, like the others, Narayana for its soul.
मनश्चापि ततो भूतमव्यक्तगुणलक्षणम्। नारायणपरः कालो ज्योतिषामयनं च यत्॥
Mind also, which is the property of Nature, has Narayana for its soul. Time which is measured by the motion to the celestial luminaries has similarly Narayana for its soul.
नारायणपरा कीर्तिः श्रीश्च लक्ष्मीश्च देवताः। नारायणपरं सांख्यं योगो नारायणात्मकः॥
The presiding gods of Fame, of Beauty, and of Prosperity, have the same Supreme Deity for their soul. Both the Sankhya philosophy and Yoga have Narayana for their soul.
कारणं पुरुषो ह्येषां प्रधानं चापि कारणम्। स्वभावश्चैव कर्माणि दैवं येषां च कारणम्॥
The Supreme Being is the cause of all this, as Soul. He is, again, the cause of everything, as Nature.
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्। विविधा च तथा चेष्टा दैवं चैवात्र पञ्चमम्॥
He is the basis on which all things depend. He is the doer or agent, and He is the cause of that variety in the universe. He is the various kinds of power which act in the universe. Fifthly, he is that all controlling unseen power of which people speak.
पञ्चकारणसंख्यातो निष्ठा सर्वत्र वै हरिः। तत्त्वं जिज्ञासमानानां हेतुभिः सर्वतोमुखैः॥
Those engaged in investigating the several subjects of enquiry with the help of such reasons as are of wide application, consider Hari to be at one with the five reasons referred to above and as the final refuge of all things.
तत्त्वमेको महायोगी हरिर्नारायणः प्रभुः। ब्रह्मादीनां स लोकानामृषीणां च महात्मनाम्॥ सांख्यानां योगिनां चापि यतीनामात्मवेदिनाम्। मनीषितं विजानाति केशवो न तु तस्य ते॥
Indeed, the powerful Narayana, endued with the highest Yoga-power, is the one subject of (enquiry). Keshava perfectly knows the thoughts of men including Brahman and the great Rishis, of those that are Sankhyas and Yogins, of those that are Yatis, and of those, generally, that are conversant with the Soul, but none of these can know what his thoughts are.
ये केचित् सर्वलोकेषु दैवं पित्र्यं च कुर्वते। दानानि च प्रयच्छन्ति तप्यन्ते च तपो महत्॥ सर्वेषामाश्रयो विष्णुरैश्वरं विधिमास्थितः। सर्वभूतकृतावसो वासुदेवेति चोच्यते॥
Whatever acts are performed in honour of the gods or the departed manes, whatever gifts are made, whatever penances are performed, have Vishnu for their refuge,-Vishnu who is established upon his own supreme ordinances. He is named Vasudeva because of his being the adobe of all creatures.
महाविभूतिर्गुणवर्जिताख्यः। गुणैश्च संयोगमुपैति शीघ्र कालो यथर्तावृतुसम्प्रयुक्तः॥
He is immutable. He is Supreme. He is the. foremost of Rishis. He is endued with the highest power. He is said to be above the three qualities. As Time assumes marks when it manifests itself in the form of successive seasons, so He, though really shorn of qualities, assumes qualities (for manifesting Himself).
नैवास्य विन्दन्ति गतिं महात्मनो न चागतिं कश्चिदिहानुपश्यति। ज्ञानात्मका: सन्ति हि ये महर्षयः पश्यन्ति नित्यं पुरुषं गुणाधिकम्॥
Even the high-souled do not succeed in understanding his motions. Only those foremost of Rishis who have knowledge for their Souls, succeed in seeing in their hearts that Purusha who is above all qualities,