Mahabharata — Volume VIII (Dutt edition) — Chapter 174
MBh 8 174.1
शौनक उवाच श्रुतं भगवतस्तस्य माहात्म्यं परमात्मनः। जन्म धर्मगृहे चैव नरनारायणात्मकम्॥
śaunaka uvāca śrutaṃ bhagavatastasya māhātmyaṃ paramātmanaḥ| janma dharmagṛhe caiva naranārāyaṇātmakam||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.2
महावराहसृष्टा च पिण्डोत्पत्तिः पुरातनी। प्रवृत्तौ च निवृत्तौ च यो यथा परिकल्पितः॥
mahāvarāhasṛṣṭā ca piṇḍotpattiḥ purātanī| pravṛttau ca nivṛttau ca yo yathā parikalpitaḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.3
तथा च नः श्रुतो ब्रह्मन् कथ्यमानस्त्वयानघ। हव्यकव्यभुजो विष्णुरुदक्पूर्वे महोदधौ॥ यच्च तत् कथितं पूर्वं त्वया हयशिरो महत्। तच्च दृष्टं भगवता ब्रह्मणा परमेष्ठिना॥
tathā ca naḥ śruto brahman kathyamānastvayānagha| havyakavyabhujo viṣṇurudakpūrve mahodadhau|| yacca tat kathitaṃ pūrvaṃ tvayā hayaśiro mahat| tacca dṛṣṭaṃ bhagavatā brahmaṇā parameṣṭhinā||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.4
किं तदुत्पादितं पूर्वं हरिणा लोकधारिणा। रूपं प्रभावं महतामपूर्वं धीमतां वर॥
kiṃ tadutpāditaṃ pūrvaṃ hariṇā lokadhāriṇā| rūpaṃ prabhāvaṃ mahatāmapūrvaṃ dhīmatāṃ vara||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.5
दृष्ट्वा हि विबुधश्रेष्ठमपूर्वममितौजसम्। तदश्वशिरसं पुण्यं ब्रह्मा किमकरोन्मुने॥
dṛṣṭvā hi vibudhaśreṣṭhamapūrvamamitaujasam| tadaśvaśirasaṃ puṇyaṃ brahmā kimakaronmune||
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?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.6
एतन्नः संशयं ब्रह्मन् पुराणं ज्ञानसम्भवम्। कथयस्वोत्तममते महापुरुषनिर्मितम्॥ पाविताः स्म त्वया ब्रह्मन् पुण्यां कथयता कथाम्।
etannaḥ saṃśayaṃ brahman purāṇaṃ jñānasambhavam| kathayasvottamamate mahāpuruṣanirmitam|| pāvitāḥ sma tvayā brahman puṇyāṃ kathayatā kathām|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.7
सौतिरुवाच कथयिष्यामि ते सर्वं पुराणं वेदसम्मितम्॥ जगौ यद् भगवान् व्यासो राज्ञः पारिक्षितस्य वै।
sautiruvāca kathayiṣyāmi te sarvaṃ purāṇaṃ vedasammitam|| jagau yad bhagavān vyāso rājñaḥ pārikṣitasya vai|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.8
श्रुत्वाश्वशिरसो मूर्ति देवस्य हरिमेधसः॥ उत्पन्नसंशयो राजा एतदेवमचोदयत्।
śrutvāśvaśiraso mūrti devasya harimedhasaḥ|| utpannasaṃśayo rājā etadevamacodayat|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.9
जनमेजय उवाच यत्तद् दर्शितवान् ब्रह्मा देवं हयशिरोधरम्॥ किमर्थं तत् समभवत् तन्ममाचक्ष्व सत्तम।
janamejaya uvāca yattad darśitavān brahmā devaṃ hayaśirodharam|| kimarthaṃ tat samabhavat tanmamācakṣva sattama|
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?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.10
वैशम्पायन उवाच यत् किंचिदिह लोके वै देहसत्त्वं विशाम्पते॥ सर्वं पञ्चभिराविष्टं भूतैरीश्वरबुद्धिभिः।
vaiśampāyana uvāca yat kiṃcidiha loke vai dehasattvaṃ viśāmpate|| sarvaṃ pañcabhirāviṣṭaṃ bhūtairīśvarabuddhibhiḥ|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.11
ईश्वरो हि जगत्स्रष्टा प्रभुर्नारायणो विराट्॥ भूतान्तरात्मा वरदः सगुणो निर्गुणोऽपि च।
īśvaro hi jagatsraṣṭā prabhurnārāyaṇo virāṭ|| bhūtāntarātmā varadaḥ saguṇo nirguṇo'pi ca|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.12
भूतप्रलयमत्यन्तं शृणुष्व नृपसत्तम॥ धरण्यामथ लीनायामप्सु चैकार्णवे पुरा।
bhūtapralayamatyantaṃ śṛṇuṣva nṛpasattama|| dharaṇyāmatha līnāyāmapsu caikārṇave purā|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.13
ज्योतिर्भूते जले चापि लीने ज्योतिषि चानिले॥ वायौ चाकाशसंलीने आकाशे च मनोऽनुगे।
jyotirbhūte jale cāpi līne jyotiṣi cānile|| vāyau cākāśasaṃlīne ākāśe ca mano'nuge|
Water then merges into Fire, and Fire into Wind. Wind then merges into Ether, and Ether, in its turn, merges into Mind.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.14
व्यक्ते मनसि संलीने व्यक्त चाव्यक्ततां गते।॥ अव्यक्ते पुरुषं याते पुंसि सर्वगतेऽपि च।
vyakte manasi saṃlīne vyakta cāvyaktatāṃ gate||| avyakte puruṣaṃ yāte puṃsi sarvagate'pi ca|
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).
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.15
तम एवाभवत् सर्वं न प्राज्ञायत किंचन॥ तमसो ब्रह्म सम्भूतं तमोमूलामृतात्मकम्।
tama evābhavat sarvaṃ na prājñāyata kiṃcana|| tamaso brahma sambhūtaṃ tamomūlāmṛtātmakam|
Then Darkness covers the universe, and nothing can be seen. From that primal Darkness originates Brahma. Darkness is primeval and immortal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.16
तद्विश्वभावसंज्ञान्तं पौरुषी तनुमाश्रितम्॥ सोऽनिरुद्ध इति प्रोक्तस्तत् प्रधानं प्रचक्षते।
tadviśvabhāvasaṃjñāntaṃ pauruṣī tanumāśritam|| so'niruddha iti proktastat pradhānaṃ pracakṣate|
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
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.17
तदव्यक्तभिति ज्ञेयं त्रिगुणं नृपसत्तम॥ विद्यासहायवान्देवो विष्वक्सेनो हरिः प्रभुः।
tadavyaktabhiti jñeyaṃ triguṇaṃ nṛpasattama|| vidyāsahāyavāndevo viṣvakseno hariḥ prabhuḥ|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.18
अप्स्वेव शयनं चक्रे निद्रायोगमुपागतः॥ जगतश्चिन्तयन् सृष्टिं चित्रां बहुगुणोद्भवाम्।
apsveva śayanaṃ cakre nidrāyogamupāgataḥ|| jagataścintayan sṛṣṭiṃ citrāṃ bahuguṇodbhavām|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.19
तस्य चिन्तयतः सृष्टिं महानात्मगुणः स्मृतः॥ अहंकारस्ततो जातो ब्रह्मा स तु चतुर्मुखः।
tasya cintayataḥ sṛṣṭiṃ mahānātmaguṇaḥ smṛtaḥ|| ahaṃkārastato jāto brahmā sa tu caturmukhaḥ|
While engaged in thinking of Creation, he recollects his own great qualities. From this originates the four-faced Brahman representing the Consciousness of Aniruddha.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.20
हिरण्यगर्भो भगवान् सर्वलोकपितामहः॥ पद्येऽनिरुद्धात् सम्भूतस्तदा पद्मनिभेक्षणः।
hiraṇyagarbho bhagavān sarvalokapitāmahaḥ|| padye'niruddhāt sambhūtastadā padmanibhekṣaṇaḥ|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.21
सहस्रपत्रे द्युतिमानुपविष्टः सनातनः॥ ददृशेऽद्भुतसंकाशो लोकानापोमयान् प्रभुः।
sahasrapatre dyutimānupaviṣṭaḥ sanātanaḥ|| dadṛśe'dbhutasaṃkāśo lokānāpomayān prabhuḥ|
Seated on that Lotus, the illustrious, powerful, and eternal Brahman of wonderful form saw that the waters were on all sides.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.22
सत्त्वस्थः परमेष्ठी स ततो भूतगणान् सृजन्॥ पूर्वमेव च पद्मस्य पत्रे सूर्यांशुसप्रभे। नारायणकृतौ विन्दू अपामास्तां गुणोत्तरौ॥ तावपश्यत् स भगवाननादिनिधनोऽच्युतः।
sattvasthaḥ parameṣṭhī sa tato bhūtagaṇān sṛjan|| pūrvameva ca padmasya patre sūryāṃśusaprabhe| nārāyaṇakṛtau vindū apāmāstāṃ guṇottarau|| tāvapaśyat sa bhagavānanādinidhano'cyutaḥ|
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,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.23
एकस्तत्राभवद् विन्दुर्मध्वाभो रुचिरप्रभः॥ स तामसो मधुर्जातस्तदा नारायणाज्ञया। कठिनस्त्वपरो विन्दुः कैटभो राजसस्तु स॥
ekastatrābhavad vindurmadhvābho ruciraprabhaḥ|| sa tāmaso madhurjātastadā nārāyaṇājñayā| kaṭhinastvaparo vinduḥ kaiṭabho rājasastu sa||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.24
तावभ्यधावतां श्रेष्ठौ तमसा रजसान्वितौ। बलवन्तौ गदाहस्तौ पद्मनालानुसारिणौ॥
tāvabhyadhāvatāṃ śreṣṭhau tamasā rajasānvitau| balavantau gadāhastau padmanālānusāriṇau||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.25
ददृशातेऽरविन्दस्थं ब्रह्माणममितप्रभम्। सृजन्तं प्रथमं वेदांश्चतुरस्चारुविग्रहान्॥
dadṛśāte'ravindasthaṃ brahmāṇamamitaprabham| sṛjantaṃ prathamaṃ vedāṃścaturascāruvigrahān||
They saw within it Brahman of incomparable effulgence, engaged in creating the four Vedas, each gifted with the most charming form.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.26
ततो विग्रहवन्तौ तौ वेदान् दृष्ट्वासुरोत्तमौ। सहसा जगृहतुर्वेदान् ब्रह्मणः पश्यतस्तदा॥
tato vigrahavantau tau vedān dṛṣṭvāsurottamau| sahasā jagṛhaturvedān brahmaṇaḥ paśyatastadā||
Those two foremost of Asuras, having bodies, seeing the four Vedas, suddenly seized them in the very presence of their Creator.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.27
अथ तौ दानवश्रेष्ठौ वेदान् गृह्य सनातनान्। रसां विविशतुस्तूर्णमुदक्पूर्वे महोदधौ॥
atha tau dānavaśreṣṭhau vedān gṛhya sanātanān| rasāṃ viviśatustūrṇamudakpūrve mahodadhau||
Having seized the eternal Vedas, the two powerful Danavas, quickly dived into the ocean of waters which they saw and proceeded to its bottom.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.28
ततो हृतेषु वेदेषु ब्रह्मा कश्मलमाविशत्। ततो वचनमीशानं प्राह वेदैविनाकृतः॥
tato hṛteṣu vedeṣu brahmā kaśmalamāviśat| tato vacanamīśānaṃ prāha vedaivinākṛtaḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.29
ब्रह्मोवाच वेदा मे परमं चक्षुर्वेदा मे परमं बलम्। वेदा मे परमं धाम वेदा मे ब्रह्म चोत्तरम्॥
brahmovāca vedā me paramaṃ cakṣurvedā me paramaṃ balam| vedā me paramaṃ dhāma vedā me brahma cottaram||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.30
मम वेदा हृताः सर्वे दानवाभ्यां बलादितः। अन्धकारा हि मे लोका जाता वेदैविनाकृताः॥
mama vedā hṛtāḥ sarve dānavābhyāṃ balāditaḥ| andhakārā hi me lokā jātā vedaivinākṛtāḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.31
वेदानृते हि कुर्यां लोकानां सृष्टिमुत्तमाम्। अहो बत महद् दुःखं वेदनाशनजं मम॥
vedānṛte hi kuryāṃ lokānāṃ sṛṣṭimuttamām| aho bata mahad duḥkhaṃ vedanāśanajaṃ mama||
Without the Vedas, how shall I succeed in starting my Creation? Alas, great is the grief I suffer for the loss of the Vedas.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.32
प्राप्तं दुनोति हृदयं तीव्र शोकपरायणम्। को हि शोकार्णवे मग्नं मामितोऽद्य समुद्धरेत्॥ वेदांस्तांश्चानयेन्नष्टान् कस्य चाहं प्रियो भवे।
prāptaṃ dunoti hṛdayaṃ tīvra śokaparāyaṇam| ko hi śokārṇave magnaṃ māmito'dya samuddharet|| vedāṃstāṃścānayennaṣṭān kasya cāhaṃ priyo bhave|
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?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.33
इत्येवं भाषमाणस्य ब्रह्मणो नृपसत्तम॥ हरेः स्तोत्रार्थमुद्भूता बुद्धिर्बुद्धिमतां वर। ततो जगौ परं जप्यं साञ्जलिप्रग्रहः प्रभुः॥
ityevaṃ bhāṣamāṇasya brahmaṇo nṛpasattama|| hareḥ stotrārthamudbhūtā buddhirbuddhimatāṃ vara| tato jagau paraṃ japyaṃ sāñjalipragrahaḥ prabhuḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.34
ब्रह्मोवाच ॐनमस्ते ब्रह्महृदय नमस्ते मम पूर्वज। लोकाद्य भुवनश्रेष्ठ सांख्ययोगनिधे प्रभो॥ व्यक्ताव्यक्तकराचिन्त्य क्षेमं पन्थानमास्थित।
brahmovāca oṃnamaste brahmahṛdaya namaste mama pūrvaja| lokādya bhuvanaśreṣṭha sāṃkhyayoganidhe prabho|| vyaktāvyaktakarācintya kṣemaṃ panthānamāsthita|
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!
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.35
विश्वभुक् सर्वभूतानामन्तरात्मन्नयोनिज। अहं प्रसादजस्तुभ्यं लोकधाम स्वयम्भुवः॥ त्वत्तो मे मानसं जन्म प्रथमं द्विजपूजितम्। चाक्षुषं वै द्वितीयं मे जन्म चासीत् पुरातनम्॥
viśvabhuk sarvabhūtānāmantarātmannayonija| ahaṃ prasādajastubhyaṃ lokadhāma svayambhuvaḥ|| tvatto me mānasaṃ janma prathamaṃ dvijapūjitam| cākṣuṣaṃ vai dvitīyaṃ me janma cāsīt purātanam||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.36
त्वत्प्रसादात् तु मे जन्म तृतीयं वाचिकं महत्। त्वत्तः श्रवणनं चापि चतुर्थं जन्म मे विभो॥
tvatprasādāt tu me janma tṛtīyaṃ vācikaṃ mahat| tvattaḥ śravaṇanaṃ cāpi caturthaṃ janma me vibho||
Through your favour, my third birth was from your speech. My fourth birth, O powerful Lord, was from your ears.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.37
नासिक्यं चापि मे जन्म त्वत्तः परममुच्यते। अण्डजं चापि मे जन्म त्वत्तः षष्ठं विनिर्मितम्॥
nāsikyaṃ cāpi me janma tvattaḥ paramamucyate| aṇḍajaṃ cāpi me janma tvattaḥ ṣaṣṭhaṃ vinirmitam||
My fifth birth, excellent in all ways, was from your nose, O Lord. My sixth birth was, through you, from an egg.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.38
इदं च सप्तमं जन्म पद्मजन्मेति वै प्रभो। सर्गे सर्गे ह्यहं पुत्रस्तव त्रिगुणवर्जित॥
idaṃ ca saptamaṃ janma padmajanmeti vai prabho| sarge sarge hyahaṃ putrastava triguṇavarjita||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.39
प्रथितः पुण्डरीकाक्ष प्रधानगुणकल्पितः। त्वमीश्वरः स्वभावश्च स्वयम्भूः पुरुषोत्तमः॥
prathitaḥ puṇḍarīkākṣa pradhānaguṇakalpitaḥ| tvamīśvaraḥ svabhāvaśca svayambhūḥ puruṣottamaḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.40
त्वया विनिर्मितोऽहं वै वेदचक्षुर्वयोतिगः। ते मे वेदा हताश्चक्षुरन्धो जातोऽस्मि जागृहि॥ ददस्व चढूंषि मम प्रियोऽहं ते प्रियोऽसि मे।
tvayā vinirmito'haṃ vai vedacakṣurvayotigaḥ| te me vedā hatāścakṣurandho jāto'smi jāgṛhi|| dadasva caḍhūṃṣi mama priyo'haṃ te priyo'si me|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.41
एवं स्तुतः स भगवान् पुरुषः सर्वतोमुखः॥ जहौ निद्रामथ तदा वेदकार्यार्थमुद्यतः। ऐश्वर्येण प्रयोगेण द्वितीयां तनुमास्थितः॥
evaṃ stutaḥ sa bhagavān puruṣaḥ sarvatomukhaḥ|| jahau nidrāmatha tadā vedakāryārthamudyataḥ| aiśvaryeṇa prayogeṇa dvitīyāṃ tanumāsthitaḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.42
सुनासिकेन कायेन भूत्वा चन्द्रप्रभस्तदा। कृत्वा हयशिरः शुभ्रं वेदानामालयं प्रभुः॥
sunāsikena kāyena bhūtvā candraprabhastadā| kṛtvā hayaśiraḥ śubhraṃ vedānāmālayaṃ prabhuḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.43
तस्य मूर्धा समभवद् द्यौः सनक्षत्रतारका। केशाश्चास्याभवन् दीर्घा रवेरंशुसमप्रभाः॥
tasya mūrdhā samabhavad dyauḥ sanakṣatratārakā| keśāścāsyābhavan dīrghā raveraṃśusamaprabhāḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.44
कर्णावाकाशपाताले ललाटं भूतधारिणी। गङ्गा सरस्वती श्रोण्यौ भ्रुवावास्तां महोदधी॥
karṇāvākāśapātāle lalāṭaṃ bhūtadhāriṇī| gaṅgā sarasvatī śroṇyau bhruvāvāstāṃ mahodadhī||
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,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.45
चक्षुषी सोमसूर्यो ते नासा संध्या पुनः स्मृता। ॐकारस्त्वथ संस्कारो विद्युज्जिह्वा च निर्मिता॥
cakṣuṣī somasūryo te nāsā saṃdhyā punaḥ smṛtā| oṃkārastvatha saṃskāro vidyujjihvā ca nirmitā||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.46
दन्ताश्च पितरो राजन् सोमपा इति विश्रुताः। गोलोको ब्रह्मलोकश्च ओष्ठावास्तां महात्मनः॥ ग्रीवा चास्याभवद् राजन् कालरात्रिर्गुणोत्तरा।
dantāśca pitaro rājan somapā iti viśrutāḥ| goloko brahmalokaśca oṣṭhāvāstāṃ mahātmanaḥ|| grīvā cāsyābhavad rājan kālarātrirguṇottarā|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.47
एतद्धयशिरः कृत्वा नानामूर्तिभिरावृतम्॥ अन्तर्दधौ स विश्वेशो विवेश च रसां प्रभुः।
etaddhayaśiraḥ kṛtvā nānāmūrtibhirāvṛtam|| antardadhau sa viśveśo viveśa ca rasāṃ prabhuḥ|
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
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.48
रसां पुनः प्रविष्टश्च योगं परममास्थितः॥ शैक्ष्यं स्वरं समास्थाय उद्गीतं प्रासृजत् स्वरम्।
rasāṃ punaḥ praviṣṭaśca yogaṃ paramamāsthitaḥ|| śaikṣyaṃ svaraṃ samāsthāya udgītaṃ prāsṛjat svaram|
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,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.49
स स्वरः सानुनादी च सर्वशः स्निग्ध एव च॥ बभूवान्तर्महीभूतः सर्वभूतगुणोदितः।
sa svaraḥ sānunādī ca sarvaśaḥ snigdha eva ca|| babhūvāntarmahībhūtaḥ sarvabhūtaguṇoditaḥ|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.50
ततस्तावसुरौ कृत्वा वेदान् समयबन्धनान्।५६॥ रसातले विनिक्षिप्य यतः शब्दस्ततो दुतौ।
tatastāvasurau kṛtvā vedān samayabandhanān|56|| rasātale vinikṣipya yataḥ śabdastato dutau|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.51
एतस्मिन्नन्तरे राजन् देवो हयशिरोधरः॥ जग्राह वेदानखिलान् रसातलगतान् हरिः।
etasminnantare rājan devo hayaśirodharaḥ|| jagrāha vedānakhilān rasātalagatān hariḥ|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.52
प्रादाच्च ब्रह्मणे भूयस्ततः स्वां प्रकृतिं गतः॥ स्थापयित्वा हयशिर उदक्पूर्वे महोदधौ। वेदानामालयं चापि बभूवाश्वशिरास्ततः॥
prādācca brahmaṇe bhūyastataḥ svāṃ prakṛtiṃ gataḥ|| sthāpayitvā hayaśira udakpūrve mahodadhau| vedānāmālayaṃ cāpi babhūvāśvaśirāstataḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.53
अथ किंचिदपश्यन्तौ दानवौ मधुकैटभौ। पुनराजग्मतुस्तत्र वेगितौ पश्यतां च तौ॥ यत्र वेदा विनिक्षिप्तास्तत् स्थानं शून्यमेव च।
atha kiṃcidapaśyantau dānavau madhukaiṭabhau| punarājagmatustatra vegitau paśyatāṃ ca tau|| yatra vedā vinikṣiptāstat sthānaṃ śūnyameva ca|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.54
तत उत्तममास्थाय वेगं बलवतां वरौ॥ पुनरुत्तस्थतुः शीघ्रं रसानामालयात् तदा।
tata uttamamāsthāya vegaṃ balavatāṃ varau|| punaruttasthatuḥ śīghraṃ rasānāmālayāt tadā|
Proceeding quickly those two foremost of powerful Beings, rose from the nether region.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.55
ददृशाते च पुरुषं तमेवादिकरं प्रभुम्॥ श्वेतं चन्द्रविशुद्धाभमनिरुद्धतनौ स्थितम्।
dadṛśāte ca puruṣaṃ tamevādikaraṃ prabhum|| śvetaṃ candraviśuddhābhamaniruddhatanau sthitam|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.56
भूयोऽप्यमितविक्रान्तं निद्रायोगमुपागतम्॥ आत्मप्रमाणरचिते अपामुपरि कल्पिते।
bhūyo'pyamitavikrāntaṃ nidrāyogamupāgatam|| ātmapramāṇaracite apāmupari kalpite|
Of immeasurable prowess, he was under Yoga-sleep, his body stretched on the waters and occupying a space as vast as itself.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.57
शयने नागभोगाढ्ये ज्वालामालासपावृते॥ निष्कल्मषेण सत्त्वेन सम्पन्नं रुचिरप्रभम्।
śayane nāgabhogāḍhye jvālāmālāsapāvṛte|| niṣkalmaṣeṇa sattvena sampannaṃ ruciraprabham|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.58
तं दृष्ट्वा दानवेन्द्रौ तौ महाहासममुञ्चताम्॥ उचतुश्च समाविष्टौ रजसा तमसा च तौ। अयं स पुरुषः श्वेतः शेते निद्रामुपागतः॥ अनेन नूनं वेदानां कृतमाहरणं रसात्।
taṃ dṛṣṭvā dānavendrau tau mahāhāsamamuñcatām|| ucatuśca samāviṣṭau rajasā tamasā ca tau| ayaṃ sa puruṣaḥ śvetaḥ śete nidrāmupāgataḥ|| anena nūnaṃ vedānāṃ kṛtamāharaṇaṃ rasāt|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.59
कस्यैष को नु खल्वेष किं न स्वपिति भोगवान्॥ इत्युच्चारितवाक्यौ तौ बोधयामासतुर्हरिम्।
kasyaiṣa ko nu khalveṣa kiṃ na svapiti bhogavān|| ityuccāritavākyau tau bodhayāmāsaturharim|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.60
युद्धार्थिनौ हि विज्ञाय विबुद्धः पुरुषोत्तमः॥ निरीक्ष्य चासुरेन्द्रौ तौ ततो युद्धे मनो दधे।
yuddhārthinau hi vijñāya vibuddhaḥ puruṣottamaḥ|| nirīkṣya cāsurendrau tau tato yuddhe mano dadhe|
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.61
अथ युद्धं समभवत् तयोर्नारायणस्य वै॥ रजस्तमोविष्टतनू तावुभौ मधुकैटभौ। ब्रह्मणोपचितिं कुर्वन् जघान मधुसूदनः॥
atha yuddhaṃ samabhavat tayornārāyaṇasya vai|| rajastamoviṣṭatanū tāvubhau madhukaiṭabhau| brahmaṇopacitiṃ kurvan jaghāna madhusūdanaḥ||
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).
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.62
ततस्तयोर्वधेनाशु वेदापहरणेन च। शोकापनयनं चक्रे ब्रह्मणः पुरुषोत्तमः॥
tatastayorvadhenāśu vedāpaharaṇena ca| śokāpanayanaṃ cakre brahmaṇaḥ puruṣottamaḥ||
Having brought about the destruction of the two Asuras and restored the Vedas to Brahman, the Supreme Being removed the sorrow of Brahman.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.63
ततः परिवृतो ब्रह्मा हरिणा वेदसत्कृतः। निर्ममे स तदा लोकान् कृत्स्नान् स्थावरजङ्गमान्॥
tataḥ parivṛto brahmā hariṇā vedasatkṛtaḥ| nirmame sa tadā lokān kṛtsnān sthāvarajaṅgamān||
Helped then by Hari and assisted by the Vedas, Brahman created all worlds with their mobile and immobile creatures.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.64
दत्त्वा पितामहाया यां मतिं लोकविसर्गिकीम्। तत्रैवान्तर्दधे देवो यत एवागतो हरिः॥
dattvā pitāmahāyā yāṃ matiṃ lokavisargikīm| tatraivāntardadhe devo yata evāgato hariḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.65
तौ दानवौ हरिहत्वा कृत्वा हयशिरस्तनुम्। पुनः प्रवृत्तिधर्मार्थं तामेव विदधे तनुम्॥
tau dānavau harihatvā kṛtvā hayaśirastanum| punaḥ pravṛttidharmārthaṃ tāmeva vidadhe tanum||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.66
एवमेव महाभागो बभूवाश्वशिरा हरिः। पौराणमेतत् प्रख्यातं रूपं वरदमैश्वरम्॥
evameva mahābhāgo babhūvāśvaśirā hariḥ| paurāṇametat prakhyātaṃ rūpaṃ varadamaiśvaram||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.67
यो ह्येतद् ब्राह्मणो नित्यं शृणुयाद् धारयेत वा। न तस्याध्ययनं नाशमुपगच्छेत् कदाचन॥
yo hyetad brāhmaṇo nityaṃ śṛṇuyād dhārayeta vā| na tasyādhyayanaṃ nāśamupagacchet kadācana||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.68
आराध्य तपसोग्रेण देवं हयशिरोधरम्। पाञ्चालेन क्रमः प्राप्तो देवेन पथि देशिते॥
ārādhya tapasogreṇa devaṃ hayaśirodharam| pāñcālena kramaḥ prāpto devena pathi deśite||
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).
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.69
एतद्धयशिरो राजन्नाख्यानं तव कीर्तितम्। पुराणं वेदसमितं यन्मां त्वं परिपृच्छसि॥
etaddhayaśiro rājannākhyānaṃ tava kīrtitam| purāṇaṃ vedasamitaṃ yanmāṃ tvaṃ paripṛcchasi||
I have thus recounted to you, O king, the old story of Hayashiras, agreeable to the Vedas, about which you had asked me.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.70
यां यामिच्छेत् तनुं देवः कर्तुं कार्यविधौ क्वचित्। तां तां कुर्याद् विकुर्वाणः स्वयमात्मानमात्मना।॥
yāṃ yāmicchet tanuṃ devaḥ kartuṃ kāryavidhau kvacit| tāṃ tāṃ kuryād vikurvāṇaḥ svayamātmānamātmanā|||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.71
एष वेदनिधिः श्रीमानेष वै तपसो निधिः। एष योगश्च सांख्यं च ब्रह्म चाग्र्यं हविर्विभुः॥
eṣa vedanidhiḥ śrīmāneṣa vai tapaso nidhiḥ| eṣa yogaśca sāṃkhyaṃ ca brahma cāgryaṃ havirvibhuḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.72
नारायणपरा वेदा यज्ञा नारायणात्मकाः। तपो नारायणपरं नारायणपरा गतिः॥
nārāyaṇaparā vedā yajñā nārāyaṇātmakāḥ| tapo nārāyaṇaparaṃ nārāyaṇaparā gatiḥ||
The Vedas are the soul of Narayana, all sacrifices are the form of Narayana, Penances are Narayana and the highest end is also Narayana.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.73
नारायणपरं सत्यमृतं नारायणात्मकम्। नारायणपरो धर्मः पुनरावृत्तिदुर्लभः॥
nārāyaṇaparaṃ satyamṛtaṃ nārāyaṇātmakam| nārāyaṇaparo dharmaḥ punarāvṛttidurlabhaḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.74
प्रवृत्तिलक्षणश्चैव धर्मो नारायणात्मकः। नारायणात्मको गन्धो भूमौ श्रेष्ठतमः स्मृतः॥
pravṛttilakṣaṇaścaiva dharmo nārāyaṇātmakaḥ| nārāyaṇātmako gandho bhūmau śreṣṭhatamaḥ smṛtaḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.75
अपां चापि गुणा राजन् रसा नारायणात्मकाः। ज्योतिषां च परं रूपं स्मृतं नारायणात्मकम्॥
apāṃ cāpi guṇā rājan rasā nārāyaṇātmakāḥ| jyotiṣāṃ ca paraṃ rūpaṃ smṛtaṃ nārāyaṇātmakam||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.76
नारायणात्मकश्चापि स्पर्शो वायुगुणः स्मृतः। नारायणात्मकश्चैव शब्द आकाशसम्भवः॥
nārāyaṇātmakaścāpi sparśo vāyuguṇaḥ smṛtaḥ| nārāyaṇātmakaścaiva śabda ākāśasambhavaḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.77
मनश्चापि ततो भूतमव्यक्तगुणलक्षणम्। नारायणपरः कालो ज्योतिषामयनं च यत्॥
manaścāpi tato bhūtamavyaktaguṇalakṣaṇam| nārāyaṇaparaḥ kālo jyotiṣāmayanaṃ ca yat||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.78
नारायणपरा कीर्तिः श्रीश्च लक्ष्मीश्च देवताः। नारायणपरं सांख्यं योगो नारायणात्मकः॥
nārāyaṇaparā kīrtiḥ śrīśca lakṣmīśca devatāḥ| nārāyaṇaparaṃ sāṃkhyaṃ yogo nārāyaṇātmakaḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.79
कारणं पुरुषो ह्येषां प्रधानं चापि कारणम्। स्वभावश्चैव कर्माणि दैवं येषां च कारणम्॥
kāraṇaṃ puruṣo hyeṣāṃ pradhānaṃ cāpi kāraṇam| svabhāvaścaiva karmāṇi daivaṃ yeṣāṃ ca kāraṇam||
The Supreme Being is the cause of all this, as Soul. He is, again, the cause of everything, as Nature.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.80
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्। विविधा च तथा चेष्टा दैवं चैवात्र पञ्चमम्॥
adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham| vividhā ca tathā ceṣṭā daivaṃ caivātra pañcamam||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.81
पञ्चकारणसंख्यातो निष्ठा सर्वत्र वै हरिः। तत्त्वं जिज्ञासमानानां हेतुभिः सर्वतोमुखैः॥
pañcakāraṇasaṃkhyāto niṣṭhā sarvatra vai hariḥ| tattvaṃ jijñāsamānānāṃ hetubhiḥ sarvatomukhaiḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.82
तत्त्वमेको महायोगी हरिर्नारायणः प्रभुः। ब्रह्मादीनां स लोकानामृषीणां च महात्मनाम्॥ सांख्यानां योगिनां चापि यतीनामात्मवेदिनाम्। मनीषितं विजानाति केशवो न तु तस्य ते॥
tattvameko mahāyogī harirnārāyaṇaḥ prabhuḥ| brahmādīnāṃ sa lokānāmṛṣīṇāṃ ca mahātmanām|| sāṃkhyānāṃ yogināṃ cāpi yatīnāmātmavedinām| manīṣitaṃ vijānāti keśavo na tu tasya te||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.83
ये केचित् सर्वलोकेषु दैवं पित्र्यं च कुर्वते। दानानि च प्रयच्छन्ति तप्यन्ते च तपो महत्॥ सर्वेषामाश्रयो विष्णुरैश्वरं विधिमास्थितः। सर्वभूतकृतावसो वासुदेवेति चोच्यते॥
ye kecit sarvalokeṣu daivaṃ pitryaṃ ca kurvate| dānāni ca prayacchanti tapyante ca tapo mahat|| sarveṣāmāśrayo viṣṇuraiśvaraṃ vidhimāsthitaḥ| sarvabhūtakṛtāvaso vāsudeveti cocyate||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.84
महाविभूतिर्गुणवर्जिताख्यः। गुणैश्च संयोगमुपैति शीघ्र कालो यथर्तावृतुसम्प्रयुक्तः॥
mahāvibhūtirguṇavarjitākhyaḥ| guṇaiśca saṃyogamupaiti śīghra kālo yathartāvṛtusamprayuktaḥ||
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).
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 174.85
नैवास्य विन्दन्ति गतिं महात्मनो न चागतिं कश्चिदिहानुपश्यति। ज्ञानात्मका: सन्ति हि ये महर्षयः पश्यन्ति नित्यं पुरुषं गुणाधिकम्॥
naivāsya vindanti gatiṃ mahātmano na cāgatiṃ kaścidihānupaśyati| jñānātmakā: santi hi ye maharṣayaḥ paśyanti nityaṃ puruṣaṃ guṇādhikam||
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,
— tr. M.N. Dutt (1891–96) (public domain)