Adhyaya 4: On Nārāyaṇa’s Ten Avatāras and Eightfold Manifestations, and the Account of King Aśvaśirā

Verse 1

धरण्युवाच । योऽसौ नारायणो देवः परमात्मा सनातनः । भगवन् सर्वभावेन उताहो नेति शंस मे ॥ ४.१ ॥

Dharā (Earth) said: “That Nārāyaṇa—God, the eternal Supreme Self (Paramātman)—O Blessed One, is He to be affirmed in every respect, or is He to be approached by ‘not this’ (neti)? Explain this to me.”

Verse 2

श्रीवराह उवाच । मत्स्यः कूर्मो वराहश्च नरसिंहोऽथ वामनः । रामो रामश्च कृष्णश्च बुद्धः कल्की च ते दश ॥ ४.२ ॥

Śrī Varāha said: “Matsya, Kūrma, and Varāha; Narasiṁha, then Vāmana; Rāma and (Paraśu-)Rāma; Kṛṣṇa; Buddha; and Kalkī—these are your ten (avatāras).”

Verse 3

इत्येताः कथितास्तस्य मूर्त्तयो भूतधारिणि । दर्शनं प्राप्तुमिच्छूनां सोपानानीव शोभते ॥ ४.३ ॥

Thus these mūrti-s (manifest forms) of Him have been described, O Sustainer of beings; for those who wish to attain His darśana (vision), they shine forth like the steps of a staircase.

Verse 4

यत् तस्य परमं रूपं तन्न पश्यन्ति देवताः । अस्मदादिस्वरूपेण पूरयन्ति ततो धृतिम् ॥ ४.४ ॥

That supreme form of His is not perceived by the gods. Therefore, by assuming forms beginning with ours, steadfastness and courage are sustained and made complete.

Verse 5

ब्रह्मा भगवतो मूर्त्या रजसस्तमसस्तथा । याभिः संस्थाप्यते विश्वं स्थितौ संचाल्यते च ह ॥ ४.५ ॥

Brahmā—together with the Lord’s embodied forms associated with rajas and tamas—by these the universe is established, and in the state of maintenance (sthiti) it is also set in motion.

Verse 6

त्वमेकाऽस्य देवस्य मूर्तिराद्या धराधरे । द्वितीया सलिलं मूर्तिस्तृतीया तैजसी स्मृता ॥ ४.६ ॥

O bearer of the Earth, you are the first embodiment (mūrti) of that deity; the second embodiment is understood to be water, and the third is remembered as fiery radiance.

Verse 7

चतुर्थी वायुमूर्तिः स्यादाकाशाख्या तु पञ्चमी । एतास्तु मूरतयस्तस्य क्षेत्रज्ञत्वं हि मद्धियाम् । मूर्त्तित्रयं तथा तस्य इत्येताश्चाष्टमूर्तयः ॥ ४.७ ॥

The fourth is said to be the form as Wind, and the fifth is called Ether (Ākāśa). These forms of His are, in my understanding, to be known as indicating His status as the Knower of the Field (kṣetrajña). Likewise, there is also His triad of forms—thus these are the eight forms (aṣṭamūrti).

Verse 8

अभिव्याप्तिमिदं सर्वं जगन्नारायणेन ह । इत्येतत् कथितं देवि किमन्यच्छ्रोतुमिच्छसि ॥ ४.८ ॥

“This entire universe is pervaded throughout by Nārāyaṇa”—so it has been declared. O Goddess, this has been explained; what else do you wish to hear?

Verse 9

धरण्युवाच । नारदेनैवमुक्तस्तु तदा राजा प्रियव्रतः । कृतवान् किं ममाचक्ष्व प्रसादात् परमेश्वर ॥ ४.९ ॥

Dharaṇī said: Thus addressed by Nārada, King Priyavrata then replied, “Tell me—by the favor (prasāda) of the Supreme Lord, what did I do?”

Verse 10

श्रीवराह उवाच । भवतीं सप्तधा कृत्वा पुत्राणां च प्रदाय सः । प्रियव्रतस्तपस्तेपे नारदाच्छ्रुतविस्मयः ॥ ४.१० ॥

Śrī Varāha said: Having divided you (the Earth) into seven parts and allotted them to his sons, Priyavrata undertook ascetic discipline (tapas), astonished by what he had heard from Nārada.

Verse 11

नारायणात्मकं ब्रह्म परं जप्त्वा स्वयम्भुवः । ततस्तुष्टमनाः पारं परं निर्वाणमाप्तवान् ॥ ४.११ ॥

Having recited as japa the supreme Brahman whose very essence is Nārāyaṇa, Svayambhuva became inwardly satisfied and attained the further shore—supreme nirvāṇa.

Verse 12

शृणु चान्यद् वरारोहे यद्वृत्तं परमेष्ठिनः । आराधनाय यततः पुराकाले नृपस्य ह ॥ ४.१२ ॥

Hear also another account, O fair-hipped one: the episode concerning Parameṣṭhin—how, in former times, a king indeed strove for the sake of propitiatory worship.

Verse 13

आसीदश्वशिरा नाम राजा परमधार्मिकः । सोऽश्वमेधेन यज्ञेन यष्ट्वा सुबहुदक्षिणः ॥ ४.१३ ॥

There was a king named Aśvaśirā, supremely devoted to dharma. Having performed the Aśvamedha sacrifice, he became one who bestowed exceedingly abundant dakṣiṇās (ritual fees).

Verse 14

स्नातश्चावभृथिथे सोऽथ ब्राह्मणैः परिवारितः । यावदास्ते स राजर्षिस्तावद् योगिवरो मुनिः । आययौ कपिलः श्रीमान् जैगीषव्यश्च योगिराट् ॥ ४.१४ ॥

Then, having bathed at the concluding avabhṛtha rite, that royal seer sat surrounded by brāhmaṇas. While he remained seated there, the foremost yogic sage arrived—illustrious Kapila, and Jaigīṣavya, sovereign among yogins.

Verse 15

ततस्त्वरितमुत्थाय स राजा स्वागतक्रीयाम् । चकार परया युक्तः स मुदा राजसत्तमः ॥ ४.१५ ॥

Then, rising quickly, that king—the best among kings—joyfully performed the customary acts of welcome, carrying them out with the utmost propriety.

Verse 16

तावर्च्चितावासनगौ दृष्ट्वा राजा महाबलः । पप्रच्छ तौ तिग्मधियौ योगज्ञौ स्वेच्छयागतौ ॥ ४.१६ ॥

Seeing those two seated—having been duly honored—the mighty king questioned them: the two sharp-minded experts in yoga who had arrived of their own accord.

Verse 17

भवन्तौ संशयं विप्रौ पृच्छामि पुरुषोत्तमौ । कथमाराधयेद् देवं हरिं नारायणं परम् ॥ ४.१७ ॥

O two excellent brāhmaṇas, I ask you about a doubt: how should one properly worship the divine Hari—Nārāyaṇa, the supreme?

Verse 18

विप्रावूचतुः । क एष प्रोच्यते राजंस्त्वया नारायणो गुरुः । आवां नारायणौ द्वौ तु त्वत्प्रत्यक्षगतो नृप ॥ ४.१८ ॥

The brahmins said: “O King, who is this that you proclaim to be Nārāyaṇa, the teacher? For we two are Nārāyaṇas, present here directly before your eyes, O ruler.”

Verse 19

अश्वशिरा उवाच । भवन्तौ ब्राह्मणौ सिद्धौ तपसा दग्धकिल्बिषौ । कथं नारायणावावामिति वाक्यमथेरितम् ॥ ४.१९ ॥

Aśvaśiras said: “You two are accomplished Brāhmaṇas, perfected, your faults burned away by austerity. How is it that we are (called) ‘Nārāyaṇas’?”—thus a statement was then uttered.

Verse 20

शङ्खचक्रगदापाणिः पीतवासाऽ जनार्दनः । गरुडस्थो महादेवः कस्तस्य सदृशो भुवि ॥ ४.२० ॥

Janārdana, bearing conch, discus, and mace in his hands, clad in yellow garments, seated upon Garuḍa—this great divine one: who in the world could be comparable to him?

Verse 21

तस्य राज्ञो वचः श्रुत्वा तौ विप्रौ संहितव्रतौ । जहसतुः पश्य विष्णुं राजन्निति जजल्पतुः ॥ ४.२१ ॥

Having heard the words of that king, the two brāhmaṇas—observant of disciplined vows—smiled and spoke: “O king, behold Viṣṇu.”

Verse 22

एवमुक्त्वा स कपिलः स्वयं विष्णुर्बभूव ह । जैगीषव्यश्च गरुडस्तत्क्षणात् समजायत ॥ ४.२२ ॥

Having spoken thus, Kapila himself became Viṣṇu; and Jaigīṣavya came into being as Garuḍa at that very moment.

Verse 23

ततो हाहाकृतं त्वासीत्तत्क्षणाद्राजमण्डलम् । दृष्ट्वा नारायणं देवं गरुडस्थं सनातनम् ॥ ४.२३ ॥

Then, at that very moment, the royal circle—the king’s assembly and realm—broke into cries of alarm, for they beheld Nārāyaṇa, the eternal divine one, seated upon Garuḍa.

Verse 24

कृताञ्जलिपुटो भूत्वा ततो राजा महायशाः । उवाच शम्यतां विप्रौ नायं विष्णुरथेदृशः ॥ ४.२४ ॥

Then the glorious king, forming his hands into a reverential añjali, spoke: “Be calm, O brahmins; this is not Viṣṇu, nor is he of such a kind.”

Verse 25

यस्य ब्रह्मा समुत्पन्नो नाभिपङ्कजमध्यतः । तस्माच्च ब्रह्मणो रुद्रः स विष्णुः परमेश्वरः ॥ ४.२५ ॥

From whose lotus-like navel Brahmā arose; and from that Brahmā, Rudra arose—he indeed is Viṣṇu, the Supreme Lord (Parameśvara).

Verse 26

इति राजवचः श्रुत्वा तदा तौ मुनिपुङ्गवौ । चक्रतुः परमां मायां योगमायां विशेषतः ॥ ४.२६ ॥

Having heard the king’s words, those two foremost sages then employed a supreme power of manifestation—specifically, the yogic māyā (yogamāyā).

Verse 27

कपिलः पद्मनाभस्तु जैगीषव्यः प्रजापतिः । कमलस्थो बभौ ह्रस्वस्तस्य चाङ्के कुमारकः ॥ ४.२७ ॥

Kapila and Padmanābha, and Jaigīṣavya the Prajāpati—seated upon a lotus—appeared. Upon his lap there was also a boy (kumāraka).

Verse 28

ददर्श राजा रक्ताक्षं कालानलसमद्युतिम् । नेत्थं भवति विश्वेशो मायैषा योगिनां सदा । सर्वव्यापी हरिः श्रीमानिति राजा जगाद ह ॥ ४.२८ ॥

The king beheld him—red-eyed, radiant like the fire at the end of time. Then the king said: “The Lord of the universe is not truly of this kind; this is ever the māyā of yogins. Hari, the glorious one, is all-pervading.”

Verse 29

ततो वाक्यावसाने तु तस्य राज्ञो हि संसदि । मशका मत्कुणा यूका भ्रमराः पक्षिणोरगाः ॥ ४.२९ ॥

Then, at the conclusion of the speech, in that king’s assembly there appeared mosquitoes, bedbugs, lice, bees, birds, and serpents.

Verse 30

अश्वा गावो द्विपाः सिंहा व्याघ्रा गोमायवो मृगाः । अन्येऽपि पशवः कीटा ग्राम्यारण्याश्च सर्वशः । दृश्यन्ते राजभवने कोटिशो भूतधारिणि ॥ ४.३० ॥

Horses, cows, elephants, lions, tigers, jackals, deer, and other animals as well—along with insects, both domestic and wild in every way—are seen in the royal palace, O bearer of beings, in their millions.

Verse 31

तं दृष्ट्वा भूतसङ्घातं राजा विस्मितमानसः । यावच्चिन्तयते किं स्यादेतदित्यवगम्य च । जैगीषव्यस्य माहात्म्यं कपिलस्य च धीमतः ॥ ४.३१ ॥

Having seen that host of beings, the king—his mind filled with astonishment—pondered, “What might this be?” And having ascertained it, he came to understand the greatness of Jaigīṣavya, and also of the wise Kapila.

Verse 32

कृताञ्जलिपुटो भूत्वा स राजा अश्वशिरास्तदा । पप्रच्छ तावृषी भक्त्या किमिदं द्विजसत्तमौ ॥ ४.३२ ॥

Then King Aśvaśiras, forming his hands in a reverential añjali, asked those two sages with devotion: “What is this, O best among the twice-born?”

Verse 33

द्विजावूचतुः । आवां पृष्टौ त्वया राजन् कथं विष्णुरिहेज्यते । प्राप्यते वा महाराज तेनिदं दर्शितं तव ॥ ४.३३ ॥

The two Brahmins said: “O King, since you have asked us how Viṣṇu is to be worshipped here—or, O great king, how He is attained—this has been shown to you for that very purpose.”

Verse 34

सर्वज्ञस्य गुणा ह्येते ये राजंस्तव दर्शिताः । स च नारायणो देवः सर्वज्ञः कामरूपवान् ॥ ४.३४ ॥

These indeed are the qualities of the Omniscient that you have pointed out, O king. And that deity is Nārāyaṇa—omniscient, and endowed with the power to assume forms at will.

Verse 35

सौम्यस्तु संस्थितः क्वापि प्राप्यते मनुजैः किल । आराधनेन चैतस्य वाक्यमर्थवदिष्यते ॥ ४.३५ ॥

Indeed, that gentle and auspicious presence—abiding somewhere—can be attained by human beings. And by worship (ārādhana) of Him, this statement is held to be meaningful, that is, verified in experience.

Verse 36

किन्तु सर्वशरीरस्थः परमात्मा जगत्पतिः । स्वदेहे दृश्यते भक्त्या नैकस्थानगतस्तु सः ॥ ४.३६ ॥

However, the Paramātman—the Lord of the world—abides within all bodies. Through devotion (bhakti) He is perceived within one’s own body; yet He is not confined to any single place.

Verse 37

अतोऽर्थं दर्शितं रूपं देवस्य परमात्मनः । आवयोस्तव राजेन्द्र प्रतीतिः स्याद् यथा तव । एवं सर्वगतो विष्णुस्तव देहे जनेश्वर ॥ ४.३७ ॥

Therefore the form of the Divine, the Supreme Self, has been shown with its intended meaning, so that, O best of kings, your understanding may arise as it should between us. Thus Viṣṇu, all-pervading, is present in your body, O lord of men.

Verse 38

मन्त्रिणां भृत्यसङ्घस्य सुराद्या ये प्रदर्शिताः । पशवः कीटसङ्घाश्च तेऽपि विष्णुमया नृप ॥ ४.३८ ॥

O king, the ministers and the multitude of attendants, and those indicated beginning with the gods—animals and swarms of insects as well—these too are Viṣṇu-maya, constituted and pervaded by Viṣṇu.

Verse 39

भावनां तु दृढां कुर्याद् यथा सर्वगतो हरिः । नान्यत् तत्सदृशं भूतमिति भावेन सेव्यते ॥ ४.३९ ॥

One should cultivate a firm contemplative conviction: “Hari is all-pervading.” With the attitude that no other being is equal to Him, He is to be approached and attended to in that very frame of mind.

Verse 40

एष ते ज्ञानसद्भावस्तव राजन् प्रकीर्तितः । परिपूर्णेन भावेन स्मरन् नारायणं हरिम् ॥ ४.४० ॥

O King, this true disposition of knowledge has been declared for you: with a fully integrated, undivided inner intent, remember Nārāyaṇa, Hari.

Verse 41

परिपूर्णेन भावेन स्मर नारायणं गुरुम् । पुष्पोपहारैर्धूपैश्च ब्राह्मणानां च तर्पणैः । ध्यानॆन सुस्थितेनाशु प्राप्यते परमेश्वरः ॥ ४.४१ ॥

With a fully focused disposition, remember Nārāyaṇa, the revered teacher. By offerings of flowers and incense, by acts of tarpaṇa offered to brāhmaṇas, and through steady meditation, the Supreme Lord is attained without delay.