Krishna Explains His Names to Arjuna

Verse 1 (12.350.1)

अस्तौषीद्वैदिकैर्व्यासः सशिष्यो मधुसूदनम् । नामभिर्विविधैरेषां निरुक्तं भगवन्मम ॥

astauṣīdvaidikairvyāsaḥ saśiṣyo madhusūdanam | nāmabhirvividhaireṣāṃ niruktaṃ bhagavanmama

Vyasa, together with his disciples, praised Madhusudana with Vedic names. Revered sir, tell me the explanation of those many names.

Note on the text: Adhyaya note: the page is the right adhyaya (59 table rows; colophon पञ्चाशदधिकत्रिशततमोऽध्यायः । 350), and the text is the critical edition's 12.328 (the CE numbers this adhyaya 328). Besides the table, which is the base text, the page also prints a <poem> block (numbered 1-53 with repeats, ending "12.341.51") that is a second copy of the same adhyaya in the critical-edition-like wording; it is not used as base (it served only to confirm the misprints below). It is not a copy of another adhyaya. The glosses printed after the colophon (12-350-1 … 12-350-45) are not added. No Appendix I passage occurs here. Line 1 reads वैदिकैः (CE yair imaṃ), a recension variant, kept.

Verse 2 (12.350.2)

वक्तुमर्हसि शुश्रूषोः प्रजापतिपतेर्हरेः । श्रुत्वा भवेयं यत्पूतः शरच्चन्द्र इवामलः ॥

vaktumarhasi śuśrūṣoḥ prajāpatipaterhareḥ | śrutvā bhaveyaṃ yatpūtaḥ śaraccandra ivāmalaḥ

I am eager to hear, and you ought to tell me about Hari, the lord even of the lord of creatures. Having heard it, may I become pure, spotless as the autumn moon.

Note on the text: Corrected हरः → हरेः (misprint in Wikisource; the genitive is needed after प्रजापतिपतेः; CE 12.328.2 has hareḥ).

Verse 3 (12.350.3)

शृणु राजन्यथाचष्ट फल्गुनस्य हरिः प्रभुः । प्रसन्नात्मात्मनो नाम्नां निरुक्तं गुणकर्मजम् ॥

śṛṇu rājanyathācaṣṭa phalgunasya hariḥ prabhuḥ | prasannātmātmano nāmnāṃ niruktaṃ guṇakarmajam

Listen, O king, to how the almighty Hari, serene in spirit, explained to Phalguna the meaning of his own names, which arise from his qualities and his deeds.

Verse 4 (12.350.4)

नामभिः कीर्तितैस्तस्य केशवस्य महात्मनः । पृष्टवान्केशवं राजन्फल्गुनः परवीरहा ॥

nāmabhiḥ kīrtitaistasya keśavasya mahātmanaḥ | pṛṣṭavānkeśavaṃ rājanphalgunaḥ paravīrahā

O king, concerning those recited names of the great-souled Keshava, Phalguna, slayer of enemy heroes, questioned Keshava.

Note on the text: Corrected फगुनः → फल्गुनः (misprint in Wikisource; the conjunct ल्ग is lost; CE 12.328.4 has phalgunaḥ).

Verse 5 (12.350.5)

भगवन्भूतभव्येश सर्वभूतसृगव्यय । लोकधाम जगन्नाथ लोकानामभयप्रद ॥

bhagavanbhūtabhavyeśa sarvabhūtasṛgavyaya | lokadhāma jagannātha lokānāmabhayaprada

Blessed Lord, master of what has been and what will be, creator of all beings, imperishable one, abode of the worlds, lord of the universe, giver of fearlessness to the worlds!

Verse 6 (12.350.6)

यानि नामानि ते देव कीर्तितानि महर्षिभिः । वेदेषु सपुराणेषु यानि गुह्यानि कर्मभिः ॥

yāni nāmāni te deva kīrtitāni maharṣibhiḥ | vedeṣu sapurāṇeṣu yāni guhyāni karmabhiḥ

Those names of yours, O God, which the great seers have sung in the Vedas together with the Puranas, and those that are secret because of your deeds,

Verse 7 (12.350.7)

तेषां निरुक्तं त्वत्तोऽहं श्रोतुमिच्छामि केशव । न ह्यन्यो वर्णयेन्नाम्नां निरुक्तं त्वामृते प्रभो ॥

teṣāṃ niruktaṃ tvatto'haṃ śrotumicchāmi keśava | na hyanyo varṇayennāmnāṃ niruktaṃ tvāmṛte prabho

I wish to hear their explanation from you, Keshava; for no one but you, Lord, could expound the meaning of these names.

Note on the text: Line 2 reads वर्णयेत् (CE vartayet), a recension variant, kept.

Verse 8 (12.350.8)

ऋग्वेदे सयजुर्वेदे तथैवाथर्वसामसु । पुराणे सोपनिषदे तथैव ज्योतिषेऽर्जुन ॥

ṛgvede sayajurvede tathaivātharvasāmasu | purāṇe sopaniṣade tathaiva jyotiṣe'rjuna

In the Rigveda together with the Yajurveda, and likewise in the Atharvaveda and the Samaveda, in the Purana with the Upanishads, and in astronomy too, Arjuna,

Verse 9 (12.350.9)

साङ्ख्ये च योगशास्त्रे च आयुर्वेदे तथैव च । बहूनि मम नामानि कीर्तितानि महर्षिभिः ॥

sāṅkhye ca yogaśāstre ca āyurvede tathaiva ca | bahūni mama nāmāni kīrtitāni maharṣibhiḥ

in Sankhya, in the science of Yoga, and in Ayurveda, the great seers have sung many names of mine.

Verse 10 (12.350.10)

गौणानि तत्र नामानि कर्मजानि च कानिचित् । निरुक्तं कर्मजानां त्वं शृणुष्व प्रयतोऽनघ ॥

gauṇāni tatra nāmāni karmajāni ca kānicit | niruktaṃ karmajānāṃ tvaṃ śṛṇuṣva prayato'nagha

Of these, some names arise from my qualities and some from my deeds. Listen closely, sinless one, to the explanation of those born of deeds.

Note on the text: Lines 1-2 are CE 12.328.10a and 10c; line 2 reads त्वं (CE ca), a recension variant, kept.

Verse 11 (12.350.11)

कथ्यमानं मया तात त्वं हि मेऽर्धं स्मृतः पुरा । नमोऽतियशसे तस्मै देवानां परमात्मने ॥

kathyamānaṃ mayā tāta tvaṃ hi me'rdhaṃ smṛtaḥ purā | namo'tiyaśase tasmai devānāṃ paramātmane

Listen as I tell it, dear friend, for long ago you were counted as half of me. Homage to him of surpassing glory, the supreme Self of the gods,

Note on the text: Corrected नमोऽतियशमे → नमोऽतियशसे (misprint in Wikisource; अतियशमे is not a word and the next word is a dative; CE 12.328.11 has atiyaśase, "to him of surpassing glory"). Line 2 reads देवानां (CE dehināṃ), a recension variant, kept. Lines 1-2 are CE 12.328.10e and 11a (Wikisource divides the CE's three-line verses into couplets).

Verse 12 (12.350.12)

नारायणाय विश्वाय निर्गुणाय गुणात्मने । यस्य प्रसादजो ब्रह्मा रुद्रस्य क्रोधसंभवः ॥

nārāyaṇāya viśvāya nirguṇāya guṇātmane | yasya prasādajo brahmā rudrasya krodhasaṃbhavaḥ

to Narayana, the universal one, without qualities yet the very self of qualities; from whose grace Brahma was born, and from whose wrath Rudra arose,

Note on the text: Lines 1-2 are CE 12.328.11c and 12a (Wikisource divides the CE's three-line verses into couplets).

Verse 13 (12.350.13)

योऽसौ योनिर्हि सर्वस्य स्थावरस्य चरस्य च । अष्टादशगुणं यत्तत्सत्वं सत्ववतांवर ॥

yo'sau yonirhi sarvasya sthāvarasya carasya ca | aṣṭādaśaguṇaṃ yattatsatvaṃ satvavatāṃvara

who is the womb of all things, moving and unmoving. That sattva of eighteen qualities, O best of the virtuous,

Note on the text: Corrected योसौ → योऽसौ (misprint in Wikisource; the avagraha of योऽसौ is dropped; CE 12.328.12 has yo 'sau). Spelling सत्व for सत्त्व kept as printed. Lines 1-2 are CE 12.328.12c and 13a (Wikisource divides the CE's three-line verses into couplets).

Verse 14 (12.350.14)

प्रकृतिः सा परा मह्यं रोदसी लोकधारिणी । ऋता सत्यामराजय्या लोकानामात्मसंज्ञिता ॥

prakṛtiḥ sā parā mahyaṃ rodasī lokadhāriṇī | ṛtā satyāmarājayyā lokānāmātmasaṃjñitā

is my supreme Nature, which upholds heaven and earth and sustains the worlds. She is Order and Truth, deathless and unconquerable, called the Self of the worlds.

Note on the text: Corrected सत्याऽमरा जय्या → सत्यामराजय्या (misprint in Wikisource; the words are satyā + amarā + ajayyā, "true, deathless, unconquerable", but the page splits them and drops the अ of अजय्या, so that जय्या would mean "to be conquered"; CE 12.328.13e has satyāmarājayyā, and the page's other copy of the text prints सत्यामराजय्या). Line 1 reads लोकधारिणी (CE yogadhāriṇī), a recension variant, kept.

Verse 15 (12.350.15)

तस्मात्सर्वाः प्रवर्तन्ते सर्गप्रलयविक्रियाः । तपो यज्ञश्च यष्टा च पुराणः पुरुषो विराट् ॥

tasmātsarvāḥ pravartante sargapralayavikriyāḥ | tapo yajñaśca yaṣṭā ca purāṇaḥ puruṣo virāṭ

From her proceed all the changes of creation and dissolution. From her come austerity, sacrifice, the sacrificer, and the ancient Person, the Cosmic One,

Verse 16 (12.350.16)

अनिरुद्ध इति प्रोक्तो लोकानां प्रभवाप्ययः । ब्राह्मे रात्रिक्षये प्राप्ते तस्य ह्यमिततेजसः ॥

aniruddha iti prokto lokānāṃ prabhavāpyayaḥ | brāhme rātrikṣaye prāpte tasya hyamitatejasaḥ

called Aniruddha, from whom the worlds arise and into whom they pass away. When the night of Brahma had come to its end, for that being of boundless splendor,

Note on the text: Lines 1-2 are CE 12.328.14e and 15a (Wikisource divides the CE's three-line verses into couplets).

Verse 17 (12.350.17)

प्रसादात्प्रादुरभवत्पद्ममर्कनिभं क्षणात् । तत्र ब्रह्मा समभवत्स तस्यैव प्रसादजः ॥

prasādātprādurabhavatpadmamarkanibhaṃ kṣaṇāt | tatra brahmā samabhavatsa tasyaiva prasādajaḥ

by his grace a lotus as bright as the sun appeared in an instant. In it Brahma came to be, born of that same grace.

Verse 18 (12.350.18)

अह्नः क्षये ललाटाच्च सुतो देवस्य वै तथा । क्रोधाविष्टस्य संजज्ञे रुद्रः संहारकारकः ॥

ahnaḥ kṣaye lalāṭācca suto devasya vai tathā | krodhāviṣṭasya saṃjajñe rudraḥ saṃhārakārakaḥ

At the close of the day, from the forehead of the god, when he was seized by anger, a son was born, Rudra, the bringer of destruction.

Verse 19 (12.350.19)

एतौ द्वौ विबुधश्रेष्ठौ प्रसादक्रोधजावुभौ । तदादर्शितपन्थानौ सृष्टिसंहारकारकौ ॥

etau dvau vibudhaśreṣṭhau prasādakrodhajāvubhau | tadādarśitapanthānau sṛṣṭisaṃhārakārakau

These two, the foremost of the gods, are known as born of grace and of anger; each following the path he was shown, they carry out creation and destruction.

Verse 20 (12.350.20)

निमित्तमात्रं तावत्र सर्वप्राणिवरप्रदौ । कपर्दी जटिलो मुण्डः श्मशानगृहसेवकः ॥

nimittamātraṃ tāvatra sarvaprāṇivarapradau | kapardī jaṭilo muṇḍaḥ śmaśānagṛhasevakaḥ

They are only instruments here, granting boons to all living beings. Rudra wears a braided crest, has matted hair and a shaven head, and makes his home in the cremation ground;

Note on the text: Corrected कपदीं → कपर्दी (misprint in Wikisource; the र् of कपर्दी is lost and a stray anusvara added; CE 12.328.18 has kapardī, "wearing the braided crest"). Lines 1-2 are CE 12.328.17e and 18a (Wikisource divides the CE's three-line verses into couplets).

Verse 21 (12.350.21)

उग्रव्रतचरो रुद्रो योगी त्रिपुरदारणः । दक्षक्रतुहरश्चैव भगनेत्रहरस्तथा ॥

ugravratacaro rudro yogī tripuradāraṇaḥ | dakṣakratuharaścaiva bhaganetraharastathā

he keeps fierce vows, is a yogi, and is the terrible destroyer of Tripura; he destroyed Daksha's sacrifice and took away the eyes of Bhaga.

Note on the text: Lines 1-2 are CE 12.328.18c and 19a (Wikisource divides the CE's three-line verses into couplets).

Verse 22 (12.350.22)

नारायणात्मको ज्ञेयः पाण्डवेय युगेयुगे । तस्मिन्हि पूज्यमाने वै देवदेवे महेश्वरे ॥

nārāyaṇātmako jñeyaḥ pāṇḍaveya yugeyuge | tasminhi pūjyamāne vai devadeve maheśvare

He is to be known, son of Pandu, as having Narayana for his self, age after age. When he, Maheshvara, the god of gods, is worshipped,

Note on the text: Lines 1-2 are CE 12.328.19c and 20a. The CE has a star passage between them, 12.328.19d*0870_01-02 (yo 'sau rudraḥ so 'ham asmi … nāvayor antaraṃ tathā, "he who is Rudra, I am he …"), which Wikisource does not print.

Verse 23 (12.350.23)

संपूजितो भवेत्पार्थ देवो नारायणः प्रभुः । अहमात्मा हि लोकानां विश्वेषां पाण्डुनन्दन ॥

saṃpūjito bhavetpārtha devo nārāyaṇaḥ prabhuḥ | ahamātmā hi lokānāṃ viśveṣāṃ pāṇḍunandana

then the lord, the god Narayana, is also well worshipped, O Partha. For I am the Self of all the worlds, son of Pandu;

Note on the text: Corrected भवत्पार्थ → भवेत्पार्थ (misprint in Wikisource; the verb is the optative भवेत्; CE 12.328.20 has bhavet pārtha). Lines 1-2 are CE 12.328.20c and 21a (Wikisource divides the CE's three-line verses into couplets).

Verse 24 (12.350.24)

तस्मादात्मानमेवाग्रे रुद्रं संपूजयाम्यहम् । यद्यहं नार्चयेयं वै ईशानं वरदं शिवम् ॥

tasmādātmānamevāgre rudraṃ saṃpūjayāmyaham | yadyahaṃ nārcayeyaṃ vai īśānaṃ varadaṃ śivam

therefore it is my own Self that I worship first, in Rudra. If I did not worship Ishana, the boon-giving Shiva,

Note on the text: Lines 1-2 are CE 12.328.21c and 22a (Wikisource divides the CE's three-line verses into couplets).

Verse 25 (12.350.25)

आत्मानं नार्चयेत्कश्चिदिति मे भावितात्मनः । मया प्रमाणं हि कृतं लोकः समनुवर्तते ॥

ātmānaṃ nārcayetkaściditi me bhāvitātmanaḥ | mayā pramāṇaṃ hi kṛtaṃ lokaḥ samanuvartate

no one would worship his own Self: so my disciplined mind judges. The standard that I set, the world follows.

Verse 26 (12.350.26)

प्रमाणानि हि पूज्यानि ततस्तं पूजयाम्यहम् । यस्तं वेत्ति स मां वेत्ति योऽनु तं स हि मामनु ॥

pramāṇāni hi pūjyāni tatastaṃ pūjayāmyaham | yastaṃ vetti sa māṃ vetti yo'nu taṃ sa hi māmanu

Standards deserve respect, and so I worship him. Whoever knows him knows me, and whoever follows him follows me.

Verse 27 (12.350.27)

रुद्रो नारायणश्चैव सत्वमेकं द्विधा कृतम् । लोके चरति कौन्तेय व्यक्तिस्थं सर्वकर्मसु ॥

rudro nārāyaṇaścaiva satvamekaṃ dvidhā kṛtam | loke carati kaunteya vyaktisthaṃ sarvakarmasu

Rudra and Narayana are one sattva made twofold; it moves in the world, son of Kunti, taking individual form in every action.

Verse 28 (12.350.28)

न हि मे केनचिद्देयो वरः पाण्डवनन्दन । इति संचिन्त्य मनसा पुराणं रुद्रमीश्वरम् ॥

na hi me kenaciddeyo varaḥ pāṇḍavanandana | iti saṃcintya manasā purāṇaṃ rudramīśvaram

No one can grant me a boon, son of Pandu. Thinking this in my mind, I worshipped the ancient lord Rudra,

Verse 29 (12.350.29)

पुत्रार्थमाराधितवानहमात्मानमात्मना । न हि विष्णुः प्रणमति कस्मैचिद्विबुधाय च ॥

putrārthamārādhitavānahamātmānamātmanā | na hi viṣṇuḥ praṇamati kasmaicidvibudhāya ca

for the sake of a son: I worshipped my own Self by my own self. For Vishnu bows to no god except his own Self;

Note on the text: Lines 1-2 are CE 12.328.25e and 26a (Wikisource divides the CE's three-line verses into couplets).

Verse 30 (12.350.30)

ऋते आत्मानमेवेति ततो रुद्रं नमाम्यहम् । सब्रह्मकाः सरुद्राश्च सेन्द्रा देवाः सहर्षिभिः ॥

ṛte ātmānameveti tato rudraṃ namāmyaham | sabrahmakāḥ sarudrāśca sendrā devāḥ saharṣibhiḥ

and so I bow to Rudra. The gods with Brahma, with Rudra, with Indra, and with the seers

Note on the text: Lines 1-2 are CE 12.328.26c and 27a (Wikisource divides the CE's three-line verses into couplets).

Verse 31 (12.350.31)

अर्चयन्ति सुरश्रेष्ठं देवं नारायणं हरिम् । भविष्यतां वर्ततां च भूतानां चैव भारत ॥

arcayanti suraśreṣṭhaṃ devaṃ nārāyaṇaṃ harim | bhaviṣyatāṃ vartatāṃ ca bhūtānāṃ caiva bhārata

worship the foremost of the gods, the god Narayana Hari. And of beings that are yet to be and those that now are, O Bharata,

Note on the text: Lines 1-2 are CE 12.328.27c and 28a (Wikisource divides the CE's three-line verses into couplets).

Verse 32 (12.350.32)

सर्वेषामग्रणीर्विष्णुः सेव्यः पूज्यश्च नित्यशः । नमस्व हव्यदं विष्णुं तथा शरणदं नमः ॥

sarveṣāmagraṇīrviṣṇuḥ sevyaḥ pūjyaśca nityaśaḥ | namasva havyadaṃ viṣṇuṃ tathā śaraṇadaṃ namaḥ

Vishnu is the foremost of all, to be served and honored always. Bow to Vishnu, the giver of oblations; bow likewise to the giver of refuge;

Note on the text: Lines 1-2 are CE 12.328.28c and 29a (Wikisource divides the CE's three-line verses into couplets).

Verse 33 (12.350.33)

वरदं नमस्व कौन्तेय हव्यकव्यभुजं नमः । चतुर्विधा मम जना भक्ता एव हि मे श्रुतम् ॥

varadaṃ namasva kaunteya havyakavyabhujaṃ namaḥ | caturvidhā mama janā bhaktā eva hi me śrutam

bow to the giver of boons, son of Kunti; bow to the enjoyer of oblations to gods and ancestors. My devotees are of four kinds; this I have heard.

Note on the text: Lines 1-2 are CE 12.328.29c and 30a (Wikisource divides the CE's three-line verses into couplets).

Verse 34 (12.350.34)

तेषामेकान्तिनः श्रेष्ठा ये चैवानन्यदेवताः । अहमेव गतिस्तेषां निराशीः कर्मकारिणाम् ॥

teṣāmekāntinaḥ śreṣṭhā ye caivānanyadevatāḥ | ahameva gatisteṣāṃ nirāśīḥ karmakāriṇām

Of these the single-minded are the best, those who have no other deity. I alone am the goal of those who act without desire for reward.

Verse 35 (12.350.35)

ये च शिष्टास्त्रयो भक्ताः फलकामा हि ते मताः । सर्वे च्यवनधर्माणः प्रतिबुद्धस्तु श्रेष्ठभाक् ॥

ye ca śiṣṭāstrayo bhaktāḥ phalakāmā hi te matāḥ | sarve cyavanadharmāṇaḥ pratibuddhastu śreṣṭhabhāk

The other three kinds of devotees are held to be desirous of fruits; all of them are liable to fall, but the awakened one is the best.

Verse 36 (12.350.36)

ब्रह्माणं शितिकण्ठं च याश्चान्या देवताः स्मृताः । प्रबुद्धचर्याः सेवन्तो मामेवैष्यन्ति यत्फलम् ॥

brahmāṇaṃ śitikaṇṭhaṃ ca yāścānyā devatāḥ smṛtāḥ | prabuddhacaryāḥ sevanto māmevaiṣyanti yatphalam

Those of awakened conduct who serve Brahma, the Blue-throated one, and whatever other deities are remembered, come to me alone, and that is the fruit.

Verse 37 (12.350.37)

भक्तं प्रति विशेषस्ते एष पार्थानुकीर्तितः । त्वं चैवाहं च कौन्तेय नरनारायणौ स्मृतौ ॥

bhaktaṃ prati viśeṣaste eṣa pārthānukīrtitaḥ | tvaṃ caivāhaṃ ca kaunteya naranārāyaṇau smṛtau

This distinction concerning devotees, Partha, has now been told to you. You and I, son of Kunti, are remembered as Nara and Narayana;

Note on the text: Lines 1-2 are CE 12.328.32e and 33a (Wikisource divides the CE's three-line verses into couplets).

Verse 38 (12.350.38)

भारावतरणार्थं तु प्रविष्टौ मानुषीं तनुम् । जानाम्यध्यात्मयोगांश्च योऽहं यस्माच्च भारत ॥

bhārāvataraṇārthaṃ tu praviṣṭau mānuṣīṃ tanum | jānāmyadhyātmayogāṃśca yo'haṃ yasmācca bhārata

we have entered a human body to relieve the earth of its burden. I know the disciplines of the inner Self, and who I am and why, Bharata.

Note on the text: Corrected नानीभ्यध्यात्मयोगांश्च → जानाम्यध्यात्मयोगांश्च (misprint in Wikisource; नानीभ्य is garbled and has no sense; CE 12.328.34 has jānāmy adhyātmayogāṃś ca, "I know the disciplines of the inner Self"). Lines 1-2 are CE 12.328.33c and 34a (Wikisource divides the CE's three-line verses into couplets).

Verse 39 (12.350.39)

निवृत्तिलक्षणो धर्मस्तथाभ्युदयिकोऽपि च । नराणामयनं ख्यातमहमेकः सनातनः ॥

nivṛttilakṣaṇo dharmastathābhyudayiko'pi ca | narāṇāmayanaṃ khyātamahamekaḥ sanātanaḥ

I know the dharma marked by withdrawal, and also the dharma of worldly prosperity. I alone, the eternal one, am declared to be the resort of men.

Note on the text: Corrected तथाऽऽभ्यदयिकोऽपि → तथाभ्युदयिकोऽपि (misprint in Wikisource; आभ्यदयिक is not a word; CE 12.328.34 has tathābhyudayiko 'pi). Lines 1-2 are CE 12.328.34c and 35a (Wikisource divides the CE's three-line verses into couplets).

Verse 40 (12.350.40)

आपो नारा इति प्रोक्ता आपो वै नरसूनवः । अयनं मम ताः पूर्वमतो नारायणोऽस्म्यहम् ॥

āpo nārā iti proktā āpo vai narasūnavaḥ | ayanaṃ mama tāḥ pūrvamato nārāyaṇo'smyaham

The waters are called ‘nara’, for the waters are the offspring of Nara. They were my abode (ayana) in the beginning, and so I am Narayana.

Note on the text: Corrected नारायणोस्म्यहम् → नारायणोऽस्म्यहम् (misprint in Wikisource; the avagraha is dropped; CE 12.328.35 has nārāyaṇo hy aham, and the page's footnote prints the reading with नारायणोऽस्म्यहम्). Line 2 reads ताः पूर्वम् (CE tat pūrvam), a recension variant, kept.

Verse 41 (12.350.41)

छादयामि जगद्विश्वं भूत्वा सूर्य इवांशुभिः । सर्वभूताधिवासश्च वासुदेवस्ततो ह्यहम् ॥

chādayāmi jagadviśvaṃ bhūtvā sūrya ivāṃśubhiḥ | sarvabhūtādhivāsaśca vāsudevastato hyaham

I cover the whole world, as the sun does with his rays, and I am the dwelling of all beings; therefore I am Vasudeva.

Verse 42 (12.350.42)

गतिश्च सर्वभूतानां प्रजनश्चापि भारत । व्याप्ता मे रोदसी पार्थ कान्तिश्चाभ्यधिका मम ॥

gatiśca sarvabhūtānāṃ prajanaścāpi bhārata | vyāptā me rodasī pārtha kāntiścābhyadhikā mama

I am the refuge of all beings and the source of the generation of creatures, Bharata. Heaven and earth are pervaded by me, Partha, and my radiance is surpassing.

Note on the text: Corrected व्याप्ते म → व्याप्ता मे (misprint in Wikisource; the vowels of व्याप्ता and मे are swapped; CE 12.328.37 has vyāptā me rodasī, "heaven and earth are pervaded by me"). Line 1 reads प्रजनश्चापि (CE prajānāṃ cāpi), a recension variant, kept.

Verse 43 (12.350.43)

अधिभूतनिविष्टश्च तद्विश्वं चास्मि भारत । क्रमणाच्चाप्यहं पार्थ विष्णुरित्यभिसंज्ञितः ॥

adhibhūtaniviṣṭaśca tadviśvaṃ cāsmi bhārata | kramaṇāccāpyahaṃ pārtha viṣṇurityabhisaṃjñitaḥ

I abide in the beings of the world, and I am that whole universe, Bharata. And because of my stride, Partha, I am called Vishnu.

Verse 44 (12.350.44)

दमात्सिद्धिं परीप्सन्तो मां जनाः कामयन्ति ह । दिवं चोर्वीं च मध्यं च तस्माद्दामोदरो ह्यहम् ॥

damātsiddhiṃ parīpsanto māṃ janāḥ kāmayanti ha | divaṃ corvīṃ ca madhyaṃ ca tasmāddāmodaro hyaham

Seeking perfection through self-restraint (dama), people long for me; and heaven, earth and the space between lie within my body (udara). Therefore I am Damodara.

Note on the text: Corrected चोर्वी → चोर्वीं (misprint in Wikisource; the anusvara of the accusative ऊर्वीम् is dropped; CE 12.328.39 has corvīṃ).

Verse 45 (12.350.45)

पृश्निरित्युच्यते चान्नं वेदा आपोऽमृतं तथा । ममैतानि सदा गर्भः पृश्निगर्भस्ततो ह्यहम् ॥

pṛśnirityucyate cānnaṃ vedā āpo'mṛtaṃ tathā | mamaitāni sadā garbhaḥ pṛśnigarbhastato hyaham

Food is called prishni, and so are the Vedas, the waters and the nectar of immortality. All these are always my womb (garbha), and so I am Prishnigarbha.

Verse 46 (12.350.46)

ऋषयः प्राहुरेवं मां त्रितं कूपनिपातितम् । पृश्निगर्भ त्रितं पाहीत्येकतद्वितपातितम् ॥

ṛṣayaḥ prāhurevaṃ māṃ tritaṃ kūpanipātitam | pṛśnigarbha tritaṃ pāhītyekatadvitapātitam

Thus the seers addressed me about Trita, who had been thrown into the well: ‘O Prishnigarbha, save Trita!’ — Trita, whom Ekata and Dvita had cast down.

Verse 47 (12.350.47)

ततः स ब्रह्मणः पुत्र आद्यो ह्यृषिवरस्त्रितः । उत्ततारोदपानाद्वै पृश्निगर्भानुकीर्तनात् ॥

tataḥ sa brahmaṇaḥ putra ādyo hyṛṣivarastritaḥ | uttatārodapānādvai pṛśnigarbhānukīrtanāt

Then Trita, the eldest son of Brahma and the best of seers, climbed out of the well by calling on Prishnigarbha.

Verse 48 (12.350.48)

सूर्यस्य तपतो लोकानग्नेः सोमस्य चाप्युत । अंशवो यत्प्रकाशन्ते ममैते केशसंज्ञिताः ॥

sūryasya tapato lokānagneḥ somasya cāpyuta | aṃśavo yatprakāśante mamaite keśasaṃjñitāḥ

The rays of the sun that burns the worlds, and of fire and of the moon, which shine forth, are called my hair (kesha).

Verse 49 (12.350.49)

सर्वज्ञाः केशवं तस्मान्मामाहुर्द्विजसत्तमाः । स्वपत्न्यामाहितो गर्भ उचथ्येन महात्मना ॥

sarvajñāḥ keśavaṃ tasmānmāmāhurdvijasattamāḥ | svapatnyāmāhito garbha ucathyena mahātmanā

Therefore the all-knowing, the best of the twice-born, call me Keshava. The great-souled Utathya had conceived a child in his own wife.

Note on the text: Lines 1-2 are CE 12.328.43e and 44a (Wikisource divides the CE's three-line verses into couplets).

Verse 50 (12.350.50)

उचथ्येऽन्तर्हिते चैव कदाचिद्देवताज्ञया । बृहस्पतिरथाविन्दत्तां पत्नीं तस्य धीमतः ॥

ucathye'ntarhite caiva kadāciddevatājñayā | bṛhaspatirathāvindattāṃ patnīṃ tasya dhīmataḥ

Once, when Utathya had gone out of sight, Brihaspati, by the command of the gods, took that wife of the wise sage, O Bharata.

Note on the text: Corrected उचथ्येऽन्तहिंते → उचथ्येऽन्तर्हिते (misprint in Wikisource; the र् of अन्तर्हिते is lost and a stray anusvara added; CE 12.328.44 has utathye 'ntarhite). The name उचथ्य (here and in verse 49) is the page's own spelling of Utathya and is kept.

Verse 51 (12.350.51)

ततो वै तमृषिश्रेष्ठं मैथुनोपगतं तथा । उवाच गर्भः कौन्तेय पञ्चभूतगुणात्मकः ॥

tato vai tamṛṣiśreṣṭhaṃ maithunopagataṃ tathā | uvāca garbhaḥ kaunteya pañcabhūtaguṇātmakaḥ

Then, as that best of seers approached her for union, the child in the womb, formed of the qualities of the five elements, spoke, son of Kunti:

Verse 52 (12.350.52)

पूर्वागतोऽहं वरद नार्हस्यम्बां प्रबाधितुम् । एतद्बृहस्पतिः श्रुत्वा चुक्रोध च शशाप च ॥

pūrvāgato'haṃ varada nārhasyambāṃ prabādhitum | etadbṛhaspatiḥ śrutvā cukrodha ca śaśāpa ca

‘I came first, giver of boons; you must not trouble my mother.’ Hearing this, Brihaspati grew angry and cursed him:

Verse 53 (12.350.53)

मैथुनायागतो यस्मात्त्वयाऽहं विनिवारितः । तस्मादन्धो यास्यसि त्वं मच्छापान्नात्र संशयः ॥

maithunāyāgato yasmāttvayā'haṃ vinivāritaḥ | tasmādandho yāsyasi tvaṃ macchāpānnātra saṃśayaḥ

‘Since you stopped me when I came for union, you will be blind; of this there is no doubt, by my curse.’

Verse 54 (12.350.54)

स शापादृषिमुख्यस्य दीर्घं तम उपेयिवान् । स हि दीर्घतमा नाम नाम्ना ह्यासीदृषिः पुरा ॥

sa śāpādṛṣimukhyasya dīrghaṃ tama upeyivān | sa hi dīrghatamā nāma nāmnā hyāsīdṛṣiḥ purā

By that curse of the foremost seer he entered long darkness; and so the seer of old was named Dirghatamas, “Long Darkness”.

Verse 55 (12.350.55)

वेदानवाप्य चतुरः साङ्गोपाङ्गान्सनातनान् । प्रयोजयामास तदा नाम गुह्यमिदं मम ॥

vedānavāpya caturaḥ sāṅgopāṅgānsanātanān | prayojayāmāsa tadā nāma guhyamidaṃ mama

Having mastered the four eternal Vedas with their limbs and subsidiary limbs, he then made use of this secret name of mine,

Verse 56 (12.350.56)

आनुपूर्व्येण विधिना केशवेति पुनः पुनः । स चक्षुष्मान्समभवद्गौतमश्चाभवत्पुनः ॥

ānupūrvyeṇa vidhinā keśaveti punaḥ punaḥ | sa cakṣuṣmānsamabhavadgautamaścābhavatpunaḥ

repeating ‘Keshava’ again and again in due order and by the proper rite. Then he gained sight, and became Gautama once more.

Verse 57 (12.350.57)

एवं हि वरदं नाम केशवेति ममार्जुन । देवानामथ सर्वेषामृषीणां च महात्मनाम् ॥

evaṃ hi varadaṃ nāma keśaveti mamārjuna | devānāmatha sarveṣāmṛṣīṇāṃ ca mahātmanām

Thus, Arjuna, the name Keshava is a boon-giver, for all the gods and for the great-souled seers.

Verse 58 (12.350.58)

अग्निः सोमेन संयुक्त एकयोनिर्मुखं कृतम् । अग्नीषोममयं तस्माज्जगत्कृत्स्नं चराचरम् ॥

agniḥ somena saṃyukta ekayonirmukhaṃ kṛtam | agnīṣomamayaṃ tasmājjagatkṛtsnaṃ carācaram

Agni, united with Soma, both of a single source, was made the mouth of the gods; therefore the whole world, moving and unmoving, is made of Agni and Soma.

Verse 59 (12.350.59)

अपि हि पुराणे भवति एकयोन्यावग्नीषोमौ देवाश्चाग्निमुखा इति। एकयोनित्वाच्च परस्परं हर्षयन्तो लोकान्धारयन्त इति ॥

api hi purāṇe bhavati ekayonyāvagnīṣomau devāścāgnimukhā iti | ekayonitvācca parasparaṃ harṣayanto lokāndhārayanta iti

It is also said in the Purana: Agni and Soma have one womb; the gods have Agni as their mouth; and because they share one womb, gladdening each other, they sustain the worlds.

Note on the text: Prose passage, CE 12.328.53A-D; Wikisource reads एकयोन्यावग्नीषोमौ … हर्षयन्तो … धारयन्त (CE ekayonyātmakāv agnīṣomau … mahayanto … dhārayata), a recension variant, kept.