Adhyaya 73: Rudra’s Hymn: Vision of Nārāyaṇa, the Emergence of the Ādityas, and the Mutual Boon of Hari and Hara

Verse 1

रुद्र उवाच । शृणु चान्यद् द्विजश्रेष्ठ कौतूहलसमन्वितम् । अपूर्वभूतं सलिले मग्नेन मुनिपुङ्गव ॥ ७३.१ ॥

Rudra said: “O best of the twice-born, listen also to another account, filled with wonder—something unprecedented, as related by a foremost sage who had sunk into the waters.”

Verse 2

ब्रह्मणाऽहं पुरा सृष्टः प्रोक्तश्च सृज वै प्रजाः । अविज्ञानसमर्थोऽहं निमग्नः सलिले द्विज ॥ ७३.२ ॥

“In former times I was created by Brahmā and was told, ‘Indeed, create the creatures.’ But, lacking knowledge and thus unable, O twice-born one, I sank down into the waters.”

Verse 3

तत्र यावत् क्षणं चैकें तिष्ठामि परमेश्वरम् । अङ्गुष्ठमात्रं पुरुषं ध्यायन् प्रयतमानसः ॥ ७३.३ ॥

“There, for as long as a single moment, I remain steadfast, meditating on the Supreme Lord—contemplating the Puruṣa envisioned as thumb-sized—my mind disciplined and intent.”

Verse 4

तावज्जलात् समुत्तस्थुः प्रलयाग्निसमप्रभाः । पुरुषा दश चैकाश्च तापयन्तोऽंशुभिर्जलम् ॥ ७३.४ ॥

Then, from the waters there arose beings—ten and one—whose radiance resembled the fire of cosmic dissolution, heating the water with their rays.

Verse 5

मया पृष्टाः के भवन्तो जलादुत्तीऱ्य तेजसा । तापयन्तो जलं छेदं क्व वा यास्यथ संशत ॥ ७३.५ ॥

“When I asked, ‘Who are you?’, you have emerged from the water with radiance, heating the water and cutting through it—tell me, where indeed are you going, all of you together?”

Verse 6

एवमुक्ता मया ते तु नोचुः किञ्चन सत्तमाः । एवमेव गतास्तूष्णीं ते नरा द्विजपुङ्गव ॥ ७३.६ ॥

Though thus addressed by me, those best of persons said nothing at all; just so, those men—O foremost among the twice-born—departed in silence.

Verse 7

ततस्तेषामनु महापुरुषोऽतीवशोभनः । स तस्मिन् मेघसंकाशः पुण्डरीकनिभेक्षणः ॥ ७३.७ ॥

Then, following after them, that great Person—exceedingly splendid—appeared there, cloud-like in radiance, with eyes resembling a white lotus.

Verse 8

तमहम् पृष्टवान् कस्त्वं के चेमे पुरुषा गताः । किं वा प्रयोजनमिह कथ्यतां पुरुषर्षभ ॥ ७३.८ ॥

Then I asked: “Who are you, and who are these men who have come here? And what, indeed, is the purpose here? Tell me, O bull among men.”

Verse 9

पुरुष उवाच । य एते वै गताः पूर्वं पुरुषा दीप्ततेजसः । आदित्यास्ते त्वरं यान्ति ध्याता वै ब्रह्मणा भव ॥ ७३.९ ॥

Puruṣa said: “Those radiant persons who have gone before—having meditated upon Brahman—swiftly proceed to the Ādityas (the solar sphere).”

Verse 10

सृष्टिं सृजति वै ब्रह्मा तदर्थं यान्त्यमी नराः । प्रतिपालनाय तस्यास्तु सृष्टेर्देव न संशयः ॥ ७३.१० ॥

Brahmā indeed brings forth creation; for that purpose these people proceed. And for the protection and maintenance of that creation, O Deva, there is no doubt.

Verse 11

शम्भुरुवाच । भगवन् कथं जानीषे महापुरुषसत्तम । भवेतिनाम्ना तत्सर्वं कथयस्व परो ह्यहम् ॥ ७३.११ ॥

Śambhu said: “O Blessed One, O best among great persons—how do you know this? Please explain to me in full everything concerning the one known by the name ‘Bhavetī’; for I am the one who is further removed from this knowledge.”

Verse 12

एवमुक्तस्तु रुद्रेण स पुमान् प्रत्यभाषत । अहं नारायणो देवो जलशायी सनातनः ॥ ७३.१२ ॥

Thus addressed by Rudra, that person replied: “I am Nārāyaṇa, the divine one—eternal, and the one who reclines upon the waters.”

Verse 13

दिव्यं चक्षुर्भवतु वै तव मां पश्य यत्नतः । एवमुक्तस्तदा तेन यावद् पश्याम्यहं तु तम् ॥ ७३.१३ ॥

“May you indeed possess divine sight; look upon me with effort.” Thus addressed by him at that time, I remained until I, for my part, could see him.

Verse 14

तावदङ्गुष्ठमात्रं तु ज्वलद्भास्करतेजसम् । तमेवाहं प्रपश्यामि तस्य नाभौ तु पङ्कजम् ॥ ७३.१४ ॥

Thus far I behold only that form—no more than the measure of a thumb—radiant with the splendor of a blazing sun; and upon its navel I see a lotus.

Verse 15

ब्रह्माणं तत्र पश्यामि आत्मानं च तदङ्कतः । एवं दृष्ट्वा महात्मानं ततो हर्षमुपागतः । तं स्तोतुं द्विजशार्दूल मतिर्मे समजायत ॥ ७३.१५ ॥

There I behold Brahmā, and I behold myself as well, seated upon his lap. Having thus seen that great-souled one, I was overcome with joy. O tiger among the twice-born, the thought arose in me to praise him.

Verse 16

तस्य मूर्तौ तु जातायां सक्तोत्रेणानेन सुव्रत । स्तुतो मया स विश्वात्मा तपसा स्मृतकर्मणा ॥ ७३.१६ ॥

When his manifested form had appeared, O you of good vows, that Universal Self was praised by me with this hymn—through ascetic discipline and through actions performed with mindful recollection.

Verse 17

रुद्र उवाच । नमोऽस्त्वनन्ताय विशुद्धचेतसे सरूपरूपाय सहस्रबाहवे । सहस्ररश्मिप्रवराय वेधसे विशालदेहाय विशुद्धकर्मिणे ॥ ७३.१७ ॥

Rudra said: “Homage to the Infinite One, of purified consciousness; to the One who is both with form and beyond form, the thousand-armed; to the Creator (Vedhas), foremost among those of a thousand rays; to the One of vast body, whose actions are stainless.”

Verse 18

समस्तविश्वार्थिहाराय शम्भवे सहस्रसूर्यानिलतिग्मतेजसे । समस्तविद्याविधृताय चक्रिणे समस्तगीर्वाणनुते सदाऽनघ ॥ ७३.१८ ॥

Salutation to Śambhu, the remover of all the afflictions of the world, whose keen radiance is like that of a thousand suns and the wind; salutation to the Cakrin, the bearer of all knowledge, the wielder of the discus; ever praised by all the gods—O sinless, stainless one.

Verse 19

अनादिदेवोऽच्युत शेषशेखर प्रभो विभो भूतपते महेश्वर । मरुत्पते सर्वपते जगत्पते भुवः पते भुवनपते सदा नमः ॥ ७३.१९ ॥

O beginningless God—O Acyuta, crest-jewel of Śeṣa; O Lord, O all-pervading One; O master of beings, O Maheśvara; O lord of the Maruts, lord of all, lord of the world; O lord of the earth, lord of the cosmos—constant homage to you.

Verse 20

जलेश नारायण विश्वशंकर क्षितीश विश्वेश्वर विश्वलोचन । शशाङ्कसूर्याच्युत वीर विश्वगाऽप्रतर्क्यमूर्तेऽमृतमूर्तिरव्ययः ॥ ७३.२० ॥

O Lord of the waters, Nārāyaṇa—benefactor of the universe; Lord of the earth; Lord of all; the all-seeing one; you who are moon and sun; Acyuta; hero—your form is beyond reasoning, a form of immortality, undecaying.

Verse 21

ज्वलधूताशार्चिविरुद्धमण्डल प्रपाहि नारायण विश्वतोमुख । नमोऽस्तु देवार्त्तिहरामृताव्यय प्रपाहि मां शरणगतं सदाच्युत ॥ ७३.२१ ॥

O Nārāyaṇa, whose face is turned in all directions, protect me—you whose sphere of power stands opposed to the blazing flames and their radiance. Homage to you, remover of the gods’ distress, deathless and imperishable. Protect me who have come for refuge, O ever-unfallen Acyuta.

Verse 22

वक्त्राण्यनेकानि विभो तवाहं पश्यामि मध्यस्थगतं पुराणम् । ब्रह्माणमीशं जगतां प्रसूतिं नमोऽस्तु तुभ्यं तु पितामहाय ॥ ७३.२२ ॥

O mighty one, I behold your many faces, and I see the ancient Brahmā situated in the middle (within you)—the lord, the source of the worlds. Homage to you indeed, as Pitāmaha, the Grandfather.

Verse 23

संसारचक्रभ्रमणैरनेकैः क्वचिद् भवान् देववरादिदेव । सन्मार्गिभिर्ज्ञानविशुद्धसत्त्वै-रूपास्यसे किं प्रलपाम्यहं त्वाम् ॥ ७३.२३ ॥

Through many revolutions in the wheel of saṃsāra, at times you appear as the supreme Deity—O foremost among gods. Those who follow the true path, whose being is purified by knowledge, behold you in many forms; what more can I say, speaking to you?

Verse 24

एकं भवन्तं प्रकृतेः परस्ताद् यो वेत्त्यसौ सर्वविदादिबोध्धा । गुणा न तेषु प्रसभं विभेद्या विशालमूर्तिर्हि सुसूक्ष्मरूपः ॥ ७३.२४ ॥

Whoever truly knows You as the One beyond Prakṛti becomes a knower of all and an awakener of understanding. The guṇas cannot forcibly divide or differentiate You, for You are vast in form, yet of exceedingly subtle nature.

Verse 25

निर्वाक्यो निर्मनो विगतेन्द्रियोऽसि कर्माभवान्नो विगतैककर्मा । संसारवांस्त्वं हि न तादृशोऽसि पुनः कथं देववरासि वेद्यः ॥ ७३.२५ ॥

You are without speech, without mind, and beyond the senses; You are free from the condition of action and devoid of any single definable act. Yet You are said to be within saṃsāra—indeed, You are not of such a kind; then how, O foremost of gods, are You to be known?

Verse 26

मूर्तामूर्तं त्वतुलं लभ्यते ते परं वपुर् देव विशुद्धभावैः । संसारविच्छित्तिकरैर् यजद्भि- रतोऽवसीयेत चतुर्भुजस्त्वम् ॥ ७३.२६ ॥

O Deva, Your supreme form—both with form and beyond form, incomparable—is attained by those of purified disposition. May You, the Four-armed One, be firmly established in the devotion of those worshippers whose rites cut off worldly entanglement.

Verse 27

परं न जानन्ति यतो वपुस्ते देवादयोऽप्यद्भुतकारणं तत् । अतोऽवतारोक्ततनुं पुराणमाराधयेयुः कमलासनाद्याः ॥ ७३.२७ ॥

Because even the gods and others do not fully know Your supreme form, whose cause is wondrous, therefore Brahmā—the lotus-seated one—and the rest should venerate this Purāṇa, whose body is expressed through the avatāra narrative.

Verse 28

न ते वपुर्विश्वसृगब्जयोनिर् एकान्ततो वेद महानुभावः । परं त्वहं वेद्मि कविं पुराणं भवन्तमाद्यं तपसा विशुद्धः ॥ ७३.२८ ॥

Even Brahmā—lotus-born and creator of the cosmos—does not know Your form in its entirety, O great-souled One. But I, purified by austerity (tapas), know You as the primeval, ancient seer-poet (kavi-ṛṣi), the First, the first principle.

Verse 29

पद्मासनो मे जनकः प्रसिद्धश्चैतत्प्रसूतावसकृत्पुराणैः । सम्बोध्यते नाथ न मद्विधोऽपि विदुर्भवन्तं तपसा विहीनाः ॥ ७३.२९ ॥

My progenitor, the renowned Padmāsana (Brahmā), is repeatedly spoken of in the Purāṇas as the originator of this creation. Yet, O Lord, even one like me does not truly comprehend You; those devoid of tapas (austerity) do not know You.

Verse 30

ब्रह्मादिभिस्तत्प्रवरैरबोध्यं त्वां देव मूर्खाः स्वमनन्तनत्या । प्रबोधमिच्छन्ति न तेषु बुद्धिरुदारकीर्त्तिष्वपि वेदहीनाः ॥ ७३.३० ॥

O Deva, You are not apprehended even by Brahmā and the foremost among such beings; yet fools, by their own endless obeisances, wish to ‘awaken’ You. In them there is no discernment—though linked with lofty renown, they remain devoid of Vedic understanding.

Verse 31

जन्मान्तरैर्वेदविदां विवेक- बुद्धिर्भवेन्नाथ तव प्रसादात् । त्वल्लब्धलाभस्य न मानुषत्वं न देवगन्धर्वगतिः शिवं स्यात् ॥ ७३.३१ ॥

O Lord, across births in many lifetimes, the discerning intellect of those who know the Veda arises by Your grace. For one whose gain is attained through You, neither mere human status nor even movement among gods and Gandharvas is the highest good.

Verse 32

त्वं विष्णुरूपोऽसि भवान् सुसूक्ष्मः स्थूलोऽसि चेदं कृतकृत्यतायाः । स्थूलः सुसूक्ष्मः सुलभोऽसि देव त्वद्वाह्यवृत्त्या नरके पतन्ति ॥ ७३.३२ ॥

You are of the form of Viṣṇu—exceedingly subtle, and also manifest as the gross (tangible). Indeed, this is the state of having fulfilled what is to be accomplished. O deity, You are gross and subtle, and readily accessible; those who live by conduct external to You (disregarding Your guiding principle) fall into hell.

Verse 33

किमुच्यते वा भवति स्थितेऽस्मिन् खात्मीन्दुवह्न्यर्कमहीमरुद्भिः । तत्त्वैः सतोयैः समरूपधारि-ण्यात्मस्वरूपे विततस्वभावे ॥ ७३.३३ ॥

What, indeed, can be said when this principle abides—assuming a uniform form through the elements: space, the inner Self, the moon, fire, the sun, earth, and wind, together with the principles that include water—while remaining in its own essential nature, expansive in its inherent character?

Verse 34

इति स्तुतिं मे भगवन्ननन्त जुषस्व भक्तस्य विशेषतश्च । सृष्टिं सृजस्वेति तवोदितस्य सर्वज्ञतां देहि नमोऽस्तु विष्णो ॥ ७३.३४ ॥

Thus, O Blessed One, O Ananta, please accept this hymn of mine—especially as the offering of a devotee. And since you have declared, “Create the creation,” grant me omniscience (sarvajñatā). Homage be to Viṣṇu.

Verse 35

चतुर्मुखो यो यदि कोटिवक्त्रो भवेनरः क्वापि विशुद्धचेताः । स ते गुणानामयुतैरनेकैर्वदेत् तदा देववर प्रसीद ॥ ७३.३५ ॥

Even if some person, anywhere, with a purified mind, were to become four-faced—or even endowed with millions of mouths—still he could speak of your qualities only in countless tens of thousands; therefore, O best of gods, be gracious.

Verse 36

समाधियुक्तस्य विशुद्धबुद्धेः त्वद्भावभावैकमनोऽनुगस्य । सदा हृदिस्थोऽसि भवान्नमस्ते न सर्वगस्यास्ति पृथग्व्यवस्था ॥ ७३.३६ ॥

For one established in samādhi, whose intellect is purified, and who follows with a mind unified in contemplation of your state and being, you indeed ever abide in the heart—salutations to you. For the all-pervading has no separate, distinct localization.

Verse 37

इति प्रकाशं कृतमेतदीश स्तवं मया सर्वगतं विबुद्ध्वा । संसारचक्रक्रममाणयुक्त्या भीतं पुनीह्यच्युत केवलत्वम् ॥ ७३.३७ ॥

Thus, O Lord, having clearly composed this hymn—having understood you as all-pervading—by the reasoning that I am being carried along in the cycle of saṃsāra, I have become afraid. O Acyuta, purify me, granting aloneness/absolute liberation (kevalatva).

Verse 38

श्रीवराह उवाच । इति स्तुतस्तदा देवो रुद्रेणामिततेजसा । उवाच वाक्यं सन्तुष्टो मेघगम्भीरनिःस्वनः ॥ ७३.३८ ॥

Śrī Varāha said: Thus praised at that time by Rudra of immeasurable splendor, the deity—pleased—spoke words in a voice deep as a thundercloud.

Verse 39

विष्णुरुवाच । वरं वरय भद्रं ते देव देव उमापते । न भेदश्चावयोर् देव एकावावामुभावपि ॥ ७३.३९ ॥

Viṣṇu said: “Choose a boon; may it be auspicious for you, O lord of the gods, consort of Umā. O Deva, there is no difference between us; truly, we both are one.”

Verse 40

रुद्र उवाच । ब्रह्मणाऽहं नियुक्तस्तु प्रजाः सृज इति प्रभो । तत्र ज्ञानं प्रयच्छस्व त्रिविधं भूतभावनम् ॥ ७३.४० ॥

Rudra said: “O Lord, Brahmā has appointed me, saying, ‘Create the beings.’ Therefore grant me that knowledge—threefold, which fosters the bringing-forth of living creatures.”

Verse 41

विष्णुरुवाच । सर्वज्ञस्त्वं न सन्देहो ज्ञानराशिः सनातनः । देवानां च परं पूज्यः सर्वदा त्वं भविष्यसि ॥ ७३.४१ ॥

Viṣṇu said: “You are omniscient—there is no doubt; you are an eternal treasury of knowledge. And among the gods as well, you will always be supremely worthy of honor.”

Verse 42

एवमुक्तः पुनर्वाक्यमुवाचोमापतिर्मुदा । अन्यं देहि वरं देव प्रसिद्धं सर्वजन्तुषु ॥ ७३.४२ ॥

Thus addressed, Omāpati (Śiva) again spoke with joy: “O Deva, grant me another boon—one renowned among all living beings.”

Verse 43

मूर्तो भूत्वा भवानेव मामाराधय केशव । मां वहस्व च देवेश वरं मत्तो गृहीण च । येनाहं सर्वदेवानां पूज्यात् पूज्यतरो भवे ॥ ७३.४३ ॥

“Assuming a manifest form, you yourself, O Keśava, should worship me. Carry me as well, O Lord of the gods, and accept a boon from me—by which I may become even more worthy of honor than the honored among all the gods.”

Verse 44

विष्णुरुवाच । देवकार्यावतारेषु मानुषत्वमुपागतः । त्वामेवाराधयिष्यामि त्वं च मे वरदो भव ॥ ७३.४४ ॥

Viṣṇu said: “In the descents undertaken for the gods’ work, having assumed the human state, I shall worship you alone; and you, for my part, be a bestower of boons to me.”

Verse 45

यत् त्वयोक्तं वहस्वेति देवदेव उमापते । सोऽहं वहामि त्वां देवं मेघो भूत्वा शतं समाः ॥ ७३.४५ ॥

“Since you said, ‘Carry (me),’ O god of gods, O Lord of Umā—therefore I shall bear you, O deity, having become a cloud, for a hundred years.”

Verse 46

एवमुक्त्वा हरिर्मेघः स्वयं भूत्वा महेश्वरम् । उज्जहार जलात् तस्माद् वाक्यं छेदमुवाच ह ॥ ७३.४६ ॥

Having spoken thus, Hari—becoming a cloud himself—lifted Maheśvara up from that water, and then spoke a decisive statement.

Verse 47

ये एते दश चैकाश्च पुरुषाः प्राकृताः प्रभो । ते वैराजा महीं याता आदित्या इति संज्ञिताः ॥ ७३.४७ ॥

O Lord, these ten and the one—these primordial (prākṛta) persons—having proceeded to the Earth as ‘Vairāja’ beings, are designated by the name ‘Ādityas’.

Verse 48

मदांशो द्वादशो यस्तु विष्णुनामा महीतले । अवतीर्णो भवन्तं तु आराधयति शंकर ॥ ७३.४८ ॥

O Śaṅkara, the one who is the twelfth portion of me—named Viṣṇu—has descended upon the earth and worships you.

Verse 49

एवमुक्त्वा स्वकादंशात् सृष्ट्वादित्यं घनं तथा । नारायणः शब्दवच्च न विद्मः क्व लयं गतः ॥ ७३.४९ ॥

Having spoken thus, and having created from a portion of his own body both the Sun and likewise the dense cloud, Nārāyaṇa—like a mere sound—vanished; we do not know into what dissolution (laya), or where, he went.

Verse 50

रुद्र उवाच । एवमेष हरिर्देवः सर्वगः सर्वभावनः । वरदोऽभूत् पुरा मह्यं तेनाहं दैवतैर्वरः ॥ ७३.५० ॥

Rudra said: “Thus this deity Hari—omnipresent and the one who brings all states of being into manifestation—formerly became a granter of boons to me; therefore I am regarded as foremost among the gods.”

Verse 51

नारायणात् परो देवो न भूतो न भविष्यति । एतद् रहस्यं वेदानां पुराणानां च सत्तम । मया वः कीर्तितं सर्वं यथा विष्णुरिहेज्यते ॥ ७३.५१ ॥

Beyond Nārāyaṇa there is no higher deity—none has existed, and none will exist. O best among listeners, this is the esoteric purport of the Vedas and the Purāṇas. I have recounted to you in full how Viṣṇu is to be worshipped here.