Adhyaya 17: King Prajāpāla’s Visit to Sage Mahātapā’s Hermitage and the Doctrinal Praise of Nārāyaṇa

Verse 1

धरण्युवाच । ये ते मणौ तदा देव उत्पन्ना नरपुङ्गवाः । तेषां वरो भगवता दत्तस्त्रेतायुगे किल ॥ १७.१ ॥

Dharaṇī (Earth) said: “O god, those foremost among men who were then born at Maṇau—of them, indeed, a boon was granted by the Bhagavān in the Tretā-yuga.”

Verse 2

राजानो भवितारो वै कथं तेषां समुद्भवः । किं च चक्रुर्हि ते कर्म पृथङ् नामानि शंस मे ॥ १७.२ ॥

“Indeed, the kings who are to come—how did they arise? And what deeds did they perform? Also, recount to me their distinct names.”

Verse 3

श्रीवराह उवाच । सुप्रभो मणिजो यस्तु राजा नाम्ना महामनाः । तस्योत्पत्तिं वरारोहे शृणु त्वं भूतधारिणि ॥ १७.३ ॥

Śrī Varāha said: “There was a great-minded king named Suprabha, born of Maṇija. O fair-hipped one, bearer of beings, listen as I relate his origin.”

Verse 4

आसीद् राजा महाबाहुरादौ कृतयुगे पुरा । श्रुतकीर्तिरिति ख्यातस्त्रैलोक्ये बलवत्तरः ॥ १७.४ ॥

In the beginning, in the ancient Kṛta Yuga, there was a mighty-armed king, famed as Śrutakīrti, the strongest throughout the three worlds.

Verse 5

तस्य पुत्रत्वमापेदे सुप्रभो मणिजो धरे । प्रजापालेति वै नाम्ना श्रुतकीर्तिर्महाबलः ॥ १७.५ ॥

O Dharā (Earth), Maṇija—also known as Suprabha—became his son; and he, famed in renown and of great strength, was indeed called by the name “Prajāpāla.”

Verse 6

सैकस्मिंश्चिद् दिने प्रायाद् विपिनं श्वापदाकुलम् । तत्रापश्यदृषेर्धन्यं महदाश्रममण्डलम् ॥ १७.६ ॥

Then, on a certain day, he set out for a forest teeming with wild beasts. There he beheld the blessed, expansive precinct of a sage’s hermitage.

Verse 7

तस्मिन् महातपा नाम ऋषिः परधार्मिकः । तपस्तेपे निराहारो जपन् ब्रह्म सनातनम् ॥ १७.७ ॥

There, a sage named Mahātapā—supremely devoted to dharma—practised austerities; abstaining from food, he recited the eternal Brahman.

Verse 8

तत्रासौ पार्थिवः श्रीमान् प्रवेशाय मतिं तदा । चकार चाविशद् राजा प्रजापालो महातपाः ॥ १७.८ ॥

There, that illustrious king then formed the intention to enter; and the ruler Prajāpāla—protector of his subjects, of great austerity—entered.

Verse 9

तस्मिन् वराश्रमपदे वनवृक्षजात्या धराप्रसूतोजितमार्गजुष्टाः । लतागृहाः इन्दुरविप्रकाशिनो नायासितज्ञाः कुलभृङ्गराजाः ॥ १७.९ ॥

In that excellent hermitage-region, along paths thronged with many kinds of trees born of the earth, the royal bees of noble lineage dwelt in vine-built homes, shining with the radiance of moon and sun, and were unacquainted with toil.

Verse 10

सुरक्तपद्मोदरकोमलाग्र-नखाङ्गुलीभिः प्रसृतैः सुराणाम् । वराङ्गनाभिः पदपङ्क्तिमुच्चै-र्विहाय भूमिं त्वपि वृत्रशत्रोः ॥ १७.१० ॥

With fingers and toes—whose tender nail-tips were like the inner softness of deep-red lotuses—those celestial maidens, stretching forth, left upon the earth an elevated row of footprints, even in the realm of Vṛtra’s slayer.

Verse 11

क्वचित् समीपे तमतीव हृष्टैर् नानाद्विजैः षट्छृरणैश्च मत्तैः । वासद्भिरुच्चैर्विविधप्रमाणाः शाखाः सुपुष्पाः समयोगयुक्ताः ॥ १७.११ ॥

In a certain place nearby were many birds, exceedingly delighted, and also intoxicated creatures with “six horns” (a difficult reading), dwelling aloft. There, branches of diverse sizes, richly flowered, were joined together in harmonious conjunction.

Verse 12

कदम्बनीपार्जुनशिलाशाल-लतागृहस्थैर्मधुरस्वरेण । जुष्टं विहङ्गैः सुजनप्रयोगा निराकुला कार्यधृतिर्यथास्थैः ॥ १७.१२ ॥

It is frequented by birds with sweet calls, amid kadamba, nīpa, and arjuna trees, with rocky śāla-groves and vine-covered bowers. There, through the conduct of good people, one’s capacity to carry out one’s tasks remains untroubled and steady, as if naturally established.

Verse 13

मखाग्निधूमैरुदिताग्निहोमै- स्ततः समन्तात् गृहमेदिभिर्द्विजैः । सिंहैरिवाधर्म्मकरी विदारितः स तीक्ष्णदंष्ट्रैर्वरमत्तकेसरैः ॥ १७.१३ ॥

Surrounded on every side by twice-born householders—whose sacrificial fires rose with smoke and whose agnihotra rites were kindled—he, the agent of adharma, was torn apart like a lion’s prey, rent by lions with sharp fangs and splendid, intoxicated manes.

Verse 14

एवं स राजा विविधानुपायान् वराश्रमे प्रेक्षमाणो विवेश । तस्मिन् प्रविष्टे तु स तीव्रतेजा महातपाः पुण्यकृतां प्रधानः । दृष्टो यथा भानुरनन्तभानुः कौश्यासने ब्रह्मविदां प्रधानः ॥ १७.१४ ॥

Thus the king, observing various means and circumstances, entered the excellent hermitage. When he had entered, he beheld a great ascetic of blazing energy—foremost among the doers of merit—like the sun of boundless radiance, seated upon a kuśa-grass seat, foremost among the knowers of Brahman.

Verse 15

दृष्ट्वा स राजा विजयी मृगाणां मतिं विसस्मार मुनेः प्रसङ्गात् । चकार धर्मं प्रति मानसं सोऽनुत्तमं प्राप्य नृपो मुनिं सः ॥ १७.१५ ॥

Having seen this, the victorious king, through his association with the sage, forgot his intention concerning the deer. Having attained that unsurpassed muni, the king then turned his mind toward dharma.

Verse 16

स मुनिस्तं नृपं दृष्ट्वा प्रजापालमकल्मषम् । अभ्यागतक्रियां चक्रे आसनस्वागतादिभिः ॥ १७.१६ ॥

That sage, seeing the king—protector of the people and free from stain—performed the customary rites of receiving a guest, beginning with offering a seat and words of welcome.

Verse 17

ततः कृतासनो राजा प्रणम्य ऋषिपुङ्गवम् । पप्रच्छ वसुधे प्रश्नमिमं परमदुर्लभम् ॥ १७.१७ ॥

Then the king, having taken his seat and bowed to the foremost of sages, asked (O Vasudhā) this exceedingly rare question.

Verse 18

भगवन् दुःखसंसारमग्नैः पुम्भिस्तितीर्षुभिः । यत्कार्यं तन्ममाचक्ष्व प्रणते शंसितव्रत ॥ १७.१८ ॥

O Blessed One, for men submerged in the sorrow-filled saṃsāra who wish to cross beyond it—what is to be done? Tell it to me who bow before you, O you whose vows are praised.

Verse 19

महातपा उवाच । संसारार्णवमज्जमानमनुजैः पोतः स्थिरोऽतिध्रुवः कार्यः पूजनदानहोमविविधैर्यज्ञैः समं ध्यानैः । कीलैः कीलितमोक्षभिः सुरभटैरूर्ध्वं महारज्जुभिः प्राणाद्यैरधुना कुरुष्व नृपते पोतं त्रिलोकेश्वरम् ॥ १७.१९ ॥

Mahātapā said: “For men sinking in the ocean of saṃsāra, a ‘boat’—firm and exceedingly steady—should be fashioned through worship, gifts, fire-oblations (homa), and the various sacrifices (yajña), together with meditations. Secure it with the ‘nails’ of liberation, raise it upward with great ‘ropes’—beginning with the disciplines of prāṇa—and now, O king, make that boat the sovereign means for traversing the three worlds.”

Verse 20

नारायणं नरकहरं सुरेशं भक्त्या नमस्कुर्वति यो नृपीष । स वीतशोकः परमं विशोकं प्राप्नोति विष्णोः पदमव्ययं तत् ॥ १७.२० ॥

O lord of kings, whoever with devotion bows to Nārāyaṇa—the remover of hell and Lord of the gods—becomes free from sorrow and attains that imperishable station of Viṣṇu, the supreme sorrowless state.

Verse 21

नृप उवाच । भगवन् सर्वधर्मज्ञ कथं विष्णुः सनातनः । पूज्यते मोक्षमिच्छद्भिः पुरुषैर्वद तत्त्वतः ॥ १७.२१ ॥

The king said: “O Blessed One, knower of all dharma, how is the eternal Viṣṇu to be worshipped by men who desire liberation? Explain this in accordance with the truth, in its essential principles.”

Verse 22

महातपा उवाच । शृणु राजन् महाप्राज्ञ यथा विष्णुः प्रसीदति । पुरुषाणां तथा स्त्रीणां सर्वयोगीश्वरॊ हरिः ॥ १७.२२ ॥

Mahātapā said: “Listen, O king of great wisdom, to the manner in which Viṣṇu—Hari, the lord of all yogic disciplines—becomes gracious toward men as well as toward women.”

Verse 23

सर्वे देवाः सपितरो ब्रह्माद्याश्चाण्डमध्यगाः । विष्णोः सकाशादुत्पन्ना इतीयं वैदिकी श्रुतिः ॥ १७.२३ ॥

All the gods, together with the ancestral Fathers (Pitṛs), and Brahmā and the rest who dwell within the cosmic egg, are said to have arisen from the presence of Viṣṇu—so declares this Vedic śruti, authoritative revelation.

Verse 24

अग्निस्तथाश्विनौ गौरी गजवक्त्रभुजङ्गमाः । कार्तिकेयस्तथादित्यो मातरो दुर्गया सह ॥ १७.२४ ॥

Agni, the Aśvins, Gaurī, the serpent-beings (Nāgas) associated with the Elephant-faced (Gaṇeśa), Kārttikeya, and Āditya—together with the Mothers (Mātṛkās) along with Durgā.

Verse 25

दिशो धनपतिर् विष्णुर् यमो रुद्रः शशी तथा । पितरश्चेति संभूताः प्राधान्येन जगत्पतेः ॥ १७.२५ ॥

The presiding deities of the directions—Dhanapati (Kubera), Viṣṇu, Yama, Rudra, likewise the Moon, and the Pitṛs—arose as principal manifestations of the Lord of the world.

Verse 26

हिरण्यगर्भस्य तनौ सर्वं एव समुद्भवाः । पृथक्पृथक् ततो गर्वं वहमानाः समन्ततः ॥ १७.२६ ॥

From the body of Hiraṇyagarbha, indeed, all beings arose; thereafter, each in its own distinct form, they bore pride on every side.

Verse 27

अहं योग्यस्त्वहं याज्य इति तेषां स्वनो महान् । श्रूयते देवसमितौ सागरक्षुब्धसन्निभः ॥ १७.२७ ॥

“I am qualified; I am the one fit for whom the rite should be performed”—thus their great clamour is heard in the assembly of the gods, like the roar of a sea churned into turbulence.

Verse 28

तेषां विवादमानानां वह्निरुत्थाय पार्थिव । उवाच मां यजस्वेति ध्यायध्वं मामिति ब्रुवन् ॥ १७.२८ ॥

As they were disputing, O King, Fire rose up and spoke, saying: “Worship me,” and “Meditate upon me,” thus addressing them.

Verse 29

प्राजापत्यमिदं नूनं शरीरं मद्विनाकृतम् । विनाशमुपपद्येत यतो नाहं महानहम् ॥ १७.२९ ॥

This body is surely Prajāpati’s creation; if it were fashioned without me, it would fall into destruction—because then I would not be the “great aham,” the sustaining principle of selfhood.

Verse 30

एवमुक्त्वा शरीरं तु त्यक्त्वा वह्निर्विनिर्ययौ । निर्गतेऽपि ततस्तस्मिंस्तच्छरीरं न शीऱ्यते ॥ १७.३० ॥

Having spoken thus, the Fire departed, abandoning the body. Even after it had gone forth from there, that body did not decay.

Verse 31

ततोऽश्विनौ मूर्तिमन्तौ प्राणापानौ शरीरगौ । आवां प्रधानावित्येवमूचतुर्याज्यसत्तमौ ॥ १७.३१ ॥

Then the two Aśvins—embodied as the vital breaths, Prāṇa and Apāna, abiding within the body—spoke thus: “We two are the foremost,” O best among those worthy of worship.

Verse 32

एवमुक्त्वा शरीरं तु विहाय क्वचिदास्थितौ । तयोऽपि क्षयं कृत्वा क्षेत्री तत्पुरमास्थितः ॥ १७.३२ ॥

Having spoken thus, they abandoned the body and came to rest in a certain place. And after bringing about the end of those two as well, the lord of the sacred domain (kṣetrī) took up residence in that city.

Verse 33

ततो वागब्रवीद् गौरी प्राधान्यं मयि संस्थितम् । सा अप्येवमुक्त्वा क्षेत्रात् तु निष्चक्राम बहिः शुभा ॥ १७.३३ ॥

Then Gaurī spoke: “Pre-eminence is established in me.” Having spoken thus, that auspicious one then departed outward from the sacred precinct (kṣetra).

Verse 34

तया विनापि तत्क्षेत्रं वागूनं व्यवतिष्ठत । ततो गणपतिर् वाक्यमाकाशाख्योऽब्रवीत् तदा ॥ १७.३४ ॥

Even without her, that sacred region remained established as Vāgūna. Then, at that time, Gaṇapati spoke words; and one named Ākāśākhya addressed them.

Verse 35

न मया रहितं किञ्चिच्छरीरं स्थायि दूरतः । कालान्तरेत्येवमुक्त्वा सोऽपि निष्क्रम्य देहतः ॥ १७.३५ ॥

“No body remains, even for long, at a distance from me.” Having spoken thus—“in the course of time”—he too departed, leaving the body.

Verse 36

पृथग्भूतस्तथाप्येतच्चरीरं नाप्यनीनशत् । विनाकाशाख्यतत्त्वेन तथापि न विशीर्यते ॥ १७.३६ ॥

Although it has become differentiated into distinct components, this body is still not destroyed; even without the principle known as ‘ākāśa’ (space/ether), it nevertheless does not disintegrate.

Verse 37

सुषिरैस्तु विहीनं तु दृष्ट्वा क्षेत्रं व्यवस्थितम् । शरीरधातवः सर्वे ते ब्रूयुर्वाक्यमेव हि ॥ १७.३७ ॥

But when they behold the ‘field’ (kṣetra)—the body—set in its proper state yet devoid of its openings, all those bodily constituents (dhātus) would indeed speak only a single statement, as if giving testimony.

Verse 38

अस्माभिर्व्यतिरिक्तस्य न शरीरस्य धारणम् । भवतीत्येवमुक्त्वा ते जहुः सर्वे शरीरिणः ॥ १७.३८ ॥

Having said, “For that which is separated from us, the sustaining of a body does not take place,” all those embodied beings then abandoned their bodies.

Verse 39

तैर्व्यपेतमपि क्षेत्रं पुरुषेण प्रपाल्यते । तं दृष्ट्वा त्वब्रवीत् स्कन्दः सोऽहङ्कारः प्रकीर्तितः ॥ १७.३९ ॥

Even when that kṣetra has been abandoned by them, it is still maintained by a man. Seeing him, Skanda then said: “That is what is spoken of as ‘ahaṅkāra’—the ‘I-making’.”

Verse 40

मया विना शरीरस्य सम्भूतिरपि नेष्यते । एवमुक्त्वा शरीरात् तु सोऽभ्यपेतः पृथक् स्थितः ॥ १७.४० ॥

“Without me, even the coming-into-being of the body is not acknowledged as possible.” Having spoken thus, he withdrew from the body and remained apart.

Verse 41

तेनाक्षतेन तत्क्षेत्रं विना मुक्तवदास्थितम् । तं दृष्ट्वा कुपितो भानुः स आदित्यः प्रकीर्तितः ॥ १७.४१ ॥

Without that akṣata (unbroken rice), that kṣetra (sacred field) remained as though deprived of liberation. Seeing this, Bhānu (the Sun) became angered; hence he is celebrated as Āditya.

Verse 42

मया विना कथं क्षेत्रमिमं क्षणमपीष्यते । एवमुक्त्वा प्रयातः स तच्छरीरं न शीऱ्यते ॥ १७.४२ ॥

“Without me, how could this sacred region endure even for a single moment?” Having spoken thus, he departed; yet that body did not decay.

Verse 43

ततः कामादिरुत्थाय गणो मातृविसंज्ञितः । न मया व्यतिरिक्तस्य शरीरस्य व्यवस्थितिः । एवमुक्त्वा स यातस्तु शरीरं तन्न शीryते ॥ १७.४३ ॥

Then the host (gaṇa) known as the “Mother”—beginning with Kāma—arose and said: “A body has no stable continuance apart from me.” Having spoken thus, he departed; yet that body did not decay.

Verse 44

ततो माया अब्रवीत् कोपात् सा च दुर्गा प्रकीर्तिता । न मया अस्य विना भूतिरित्युक्त्वा अन्तर्दधे पुनः ॥ १७.४४ ॥

Then Māyā, in anger, spoke—she who is also celebrated as Durgā. Having declared, “Without me, there is no flourishing for him,” she vanished once again.

Verse 45

ततो दिशः समुत्तस्थुरूचुश्छेदं वचो महत् । नास्माभी रहितं कार्यं भवतीति न संशयः । चतस्त्र आगताः काष्ठा अपयाताः क्षणात् तदा ॥ १७.४५ ॥

Then the Directions rose up and uttered a great, decisive statement: “No task can be accomplished without us—of this there is no doubt.” At that moment, the four quarters that had come departed in an instant.

Verse 46

ततो धनपतिर् वायुर् मय्यपेते क्व सम्भवः । शरीरस्येति सोऽप्येवम् उक्त्वा मूर्धानगोऽभवत् ॥ १७.४६ ॥

Then Dhanapati (Kubera) said: “When I have departed, from where can the body’s existence arise?” Having spoken thus, he too withdrew upward, entering the region of the head.

Verse 47

ततो विष्णुर्मनो ब्रूयान्नायं देहो मया विना । क्षणमप्युत्सहेत् स्थातुमित्युक्त्वाऽन्तर्दधे पुनः ॥ १७.४७ ॥

Then Viṣṇu spoke, saying: “This body cannot endure to remain even for a moment without me.” Having said this, he disappeared again.

Verse 48

ततो धर्मोऽब्रवीत् सर्वमिदं पालितवानहम् । इदानीमप्युपगते कथमेतद्भविष्यति ॥ १७.४८ ॥

Then Dharma said: “I have safeguarded all this. Now that this time (or state) has arrived, how will this come to be?”

Verse 49

एवमुक्त्वा गतो धर्मस्तच्छरीरं न शीऱ्यते । ततो ब्रवीन्महादेवः अव्यक्तो भूतनायकः ॥ १७.४९ ॥

Having spoken thus, Dharma departed; and that body does not decay. Then Mahādeva—the unmanifest (avyakta), the leader of beings—spoke.

Verse 50

महत्त्संज्ञो मया हीनं शरीरं नो भवेद्यथा । एवमुक्त्वा गतः शम्भुस्तच्छरीरं न शीऱ्यते ॥ १७.५० ॥

“So that the body—renowned as ‘great’—may not become bereft of me,” Śambhu said thus and departed; and that body does not perish.

Verse 51

तं दृष्ट्वा पितरश्चोचुस्तन्मात्रा यावदस्मभिः । प्रगतैरेभिरेतच्च शरीरं शीऱ्यते ध्रुवम् । एवमुक्त्वा तु ते देहं त्यक्त्वाऽन्तर्धानमागताः ॥ १७.५१ ॥

Having seen him, the Pitṛs (ancestral fathers) lamented: “Only so long as this measure of support is provided by us; once we have departed, this body indeed certainly decays.” Having spoken thus, they abandoned the body and passed into invisibility.

Verse 52

अग्निः प्राणोऽपानश्च आकाशं सर्वधातवः । क्षेत्रं तद्वदहंकारो भानुः कामादयो मया । काष्ठा वायुर्विष्णुर्धर्म शम्भुस्तथेन्द्रियार्थकाः ॥ १७.५२ ॥

“Fire (Agni), the vital breath (prāṇa) and the downward-moving breath (apāna), ether, and all constituent elements; the field (kṣetra) likewise, egoity (ahaṅkāra), the sun (bhānu), and desire and the rest—(all these are) by me; the directions, wind, Viṣṇu, Dharma, Śambhu, and likewise the objects of the senses.”

Verse 53

एतैर्मुक्तं तु तत्क्षेत्रं तत् तथैव व्यवस्थितम् । सोमेन पाल्यमानं तु पुरुषेणेन्दुरूपिणा ॥ १७.५३ ॥

By these means, that sacred region was released (from affliction) and remained established just as before; and it is protected by Soma—by the Puruṣa who bears the form of the Moon.

Verse 54

एवं व्यवस्थिते सोमे षोडशात्मन्यथाक्षरे । प्राग्वत् तत्र गुणोपेतं क्षेत्रमुत्थाय बभ्रम ॥ १७.५४ ॥

When Soma had thus been duly established—according to the syllabic principle that is sixteenfold—then, as before, that meritorious sacred region rose up and moved about there.

Verse 55

प्रागवस्थं शरीरं तु दृष्ट्वा सर्वज्ञपालितम् । ताः क्षेत्रदेवताः सर्वा वैलक्षं भावमाश्रिताः ॥ १७.५५ ॥

But upon seeing the body in its former condition, preserved under the care of the Omniscient, all the guardian deities of that sacred field fell into astonished discomposure.

Verse 56

तमेवं तुष्टुवुः सर्वास्तं देवं परमेश्वरम् । स्वस्थानमीयिषुः सर्वास्तदा नृपतिसत्तम ॥ १७.५६ ॥

Thus they all praised that god, the Supreme Lord; then they all departed for their own abodes, O best of kings.

Verse 57

त्वमग्निस्त्वं तथा प्राणस्त्वमपानः सरस्वती । त्वमाकाशं धनाध्यक्षस्त्वं शरीरस्य धातवः ॥ १७.५७ ॥

You are Agni (fire), and likewise you are Prāṇa (the vital breath); you are Apāna (the downward-moving breath) and Sarasvatī. You are Ākāśa (space/ether); you are the overseer of wealth; you are the bodily constituents (dhātus) of the body.

Verse 58

अहङ्कारो भवान् देव त्वमादित्योऽष्टको गणः । त्वं माया पृथिवी दुर्गा त्वं दिशस्त्वं मरुत्पतिः ॥ १७.५८ ॥

O god, you are Ahaṅkāra (the principle of egoity); you are the Āditya; you are the Aṣṭaka and the Gaṇas. You are Māyā; you are Pṛthivī (the Earth); you are Durgā; you are the directions; and you are the lord of the Maruts (winds and storm-gods).

Verse 59

त्वं विष्णुस्त्वं तथा धर्मस्त्वं जिष्णुस्त्वं पराजितः । अक्षरार्थस्वरूपेण परमेश्वरसंज्ञितः ॥ १७.५९ ॥

You are Viṣṇu; you are also Dharma. You are Jiṣṇu (the Victorious One); you are the Unconquered. In the form of the imperishable meaning of the syllable (akṣara), you are designated as Parameśvara, the Supreme Lord.

Verse 60

अस्माभिरपयातैस्तु कथमेतद्भविष्यति । एवमत्र शरीरं तु त्यक्तमस्माभिरेव च ॥ १७.६० ॥

But if we withdraw, how shall this come to pass? Thus, here indeed, the body has been abandoned by us ourselves as well.

Verse 61

तत् परं भवता देव तदवस्थं प्रपाल्यते । स्थानभङ्गो न नः कार्यः स्वयं सृष्ट्वा प्रजापते ॥ १७.६१ ॥

Therefore, O Deva, let that condition be safeguarded by you. For us, disruption of our established station is not to be done—O Prajāpati—since you yourself created us.

Verse 62

एवं स्तुतस्ततो देवस्तेषां तोषं परं ययौ । उवाच चैतान् क्रीडार्थं भवन्तोत्पादिता मया ॥ १७.६२ ॥

Thus praised, the deity then attained supreme satisfaction with them. And he said to them: “For the sake of divine play (līlā), you have been brought forth by me.”

Verse 63

कृतकृत्यस्य मे किं नु भवद्भिर्विप्रयोजनम् । तथापि दद्मि वो रूपे द्वे द्वे प्रत्येकशोऽधुना ॥ १७.६३ ॥

“Now that my purpose has been fulfilled, what separation could there be between you and me? Even so, I now grant you—each individually—two forms apiece.”

Verse 64

भूतकार्येष्वमूर्तेन देवलोके तु मूर्तिना । तिष्ठध्वमपि कालान्ते लयं त्वाविशत द्रुतम् ॥ १७.६४ ॥

In the operations of the elements (bhūta-kārya), he abides in an unmanifest form; but in the world of the gods, in a manifest form. Even as you remained thus, at the end of time dissolution (laya) swiftly entered upon you.

Verse 65

शरीराणि पुनर्नैवं कर्त्तव्योऽहमिति क्वचित् । मूर्त्तीनां च तथा तुभ्यं दद्मि नामानि वोऽधुना ॥ १७.६५ ॥

Bodies should not again be fashioned anywhere in this manner with the thought, “I am the doer.” Likewise, I now bestow upon you the names of the icon-forms (mūrtis).

Verse 66

अग्नेर्वैश्वानरो नाम प्राणापानौ तथाश्विनौ । भविष्यति तथा गौरी हिमशैलसुता तथा ॥ १७.६६ ॥

Agni bears the name Vaiśvānara; likewise, Prāṇa and Apāna are identified with the Aśvins. So too the Goddess will be Gaurī, also called the daughter of the Himālaya mountain.

Verse 67

पृथिव्यादिगणस्त्वेष गजवक्त्रो भविष्यति । शरीरधातवश्चेमे नानाभूतानि एव तु । अहंकारस्तथा स्कन्दः कार्त्तिकेयो भविष्यति ॥ १७.६७ ॥

This host beginning with Earth will become Gajavaktra, the elephant-faced one. These bodily constituents will indeed become the various beings. Likewise Ahaṃkāra, the principle of egoity, will become Skanda—Kārttikeya.

Verse 68

भानुश्चादित्यरूपोऽसौ मूर्त्तामूर्त्त च चक्षुषी । कामाद्योऽयं गणो भूयो मातृरूपो भविष्यति ॥ १७.६८ ॥

Bhānu indeed is of the form of Āditya, the Sun; and is both embodied and unembodied, functioning as the two eyes. This group beginning with Kāma, moreover, will again become of the form of the Mothers (Mātṛs).

Verse 69

शरीरमाया दुर्गैषा कारणान्ते भविष्यति । दश कन्या भविष्यन्ति काष्ठास्त्वेतास्तु वारुणाः ॥ १७.६९ ॥

This difficult-to-comprehend bodily māyā will arise at the culmination of the causal process (kāraṇa). Ten maidens will come into being; these indeed are the kāṣṭhās, divisions of time, belonging to Varuṇa, the watery domain.

Verse 70

अयं वायुर्धनेशस्तु कारणान्ते भविष्यति । अयं मनो विष्णुनामा भविष्यति न संशयः ॥ १७.७० ॥

This Vāyu will become Dhaneśa at the conclusion of the causal cycle. This Mind will become the one named Viṣṇu—of that there is no doubt.

Verse 71

धर्मोऽपि यमनामा च भविष्यति न संशयः । महत्तत्त्वं च भगवान् महादेवो भविष्यति ॥ १७.७१ ॥

Dharma, too, will come to be known by the name Yama—there is no doubt. And the Great Principle (mahat-tattva) will become (identified as) the Blessed Lord Mahādeva.

Verse 72

इन्द्रियार्थाश्च पितरो भविष्यन्ति न संशयः । अयं सोमः स्वयं भूत्वा यामित्रं सर्वदामराः ॥ १७.७२ ॥

The objects of the senses will indeed become the Pitṛs—there is no doubt. This Soma, having himself become manifest, becomes the ally of Yama; (he is) ever among the immortals.

Verse 73

एवं वेदान्तपुरुषः प्रोक्तो नारायणात्मकः । स्वस्थाने देवताः सर्वा देवस्तु विरराम ह ॥ १७.७३ ॥

Thus, the ‘Person of the Vedānta’ was described as having the nature of Nārāyaṇa. All the deities returned to their respective abodes, and the god then fell silent, ceasing to speak.

Verse 74

एवं प्रभावो देवोऽसौ वेदवेद्यो जनार्दनः । कथितो नृपते तुभ्यं किमन्यच्छ्रोतुमिच्छसि ॥ १७.७४ ॥

Thus has that deity Janārdana—whose nature is knowable through the Vedas—been described to you, O king. What else do you wish to hear?