Shloka 144
आप ही शिसल्पियोंमें सर्वश्रेष्ठ शिल्पी (कारीगर) तथा सब प्रकारकी शिल्पकलाके प्रवर्तवक हैं। आप भगदेवताकी आँख फोड़नेके लिये अंकुश, चण्ड (अत्यन्त कोप करनेवाले) और पूषाके दाँत नष्ट करनेवाले हैं ।।
āpa hī śilpibhiḥ sarvaśreṣṭhaḥ śilpī (kārīgaraḥ) tathā sarvaprakārāyāḥ śilpakalāyāḥ pravartakaḥ asi | tvaṃ bhagadevatāyāḥ akṣi-bhedanārthaṃ aṅkuśaḥ, caṇḍaḥ (atyanta-kopa-yuktaḥ), pūṣṇaḥ danta-nāśakaś ca || svāhā svadhā vaṣaṭkāro namaskāro namo namaḥ | gūḍhavrato guhyatapo tārakas tārakāmayaḥ ||
ພີສະມະກ່າວວ່າ: ພຣະອົງເອງແມ່ນຊ່າງຜູ້ຍິ່ງໃຫຍ່ທີ່ສຸດ ແລະເປັນຜູ້ກໍ່ກຳເນີດຫັດຖະສິນທຸກປະເພດ. ພຣະອົງແມ່ນອັງກຸສທີ່ທຳໃຫ້ຕາຂອງພະຄະແຕກ; ພຣະອົງແມ່ນຜູ້ດຸຮ້າຍ; ແລະແມ່ນອຳນາດທີ່ທຳລາຍແຂ້ວຂອງພູສັນ. ‘ສວາຫາ’, ‘ສວະທາ’, ‘ວະສັດ’, ‘ນະມັດສະກາຣະ’, ‘ນະໂມ ນະມະຫະ’—ຖ້ອຍຄຳພິທີເຫຼົ່ານີ້ກໍເປັນນາມຂອງພຣະອົງ. ພຣະອົງເປັນຜູ້ຖືວຣະຕະອັນລຶກລັບ, ຜູ້ປະຕິບັດຕະປະສະຍາອັນລຶກລັບ, ເປັນມົນຄາຖາຜູ້ຊ່ວຍໃຫ້ພົ້ນ, ແລະເປັນຟ້າທີ່ເຕັມໄປດ້ວຍດາວ.
भीष्म उवाच
Educational Q&A
The verse teaches that the Supreme can be approached through many names and functions: as the source of human skills (crafts), as the power present in Vedic ritual utterances (svāhā, svadhā, vaṣaṭ), and as the inner discipline of hidden vows and secret austerity. Ethically, it emphasizes humility and order: divine power both grants capacities and restrains arrogance, guiding beings through reverence and self-control.
In Śānti Parva, Bhīṣma is instructing Yudhiṣṭhira and includes a hymn of praise describing the deity with multiple epithets. Here he identifies the deity as the supreme artisan and as the very sacrificial formulas, while recalling mythic acts involving Bhaga and Pūṣan to highlight the deity’s formidable, order-establishing power.