Harivamsha MahA PurANam - bhaviShya Parva
    atha aShTAshItitamo.adhyAyaH
    atha shrIshivakR^itA viShNustutiH
    harivamsha in the mahAbharata - bhaviShyaparva
    Lesson 88 - shiva praises viShNu
vaishampAyana uvAcha
tato vR^iShadhvajo devaH shUlI sAkShAdumApatiH |
karaM kareNa saMspR^ishya viShNoshchakradharasya ha ||3-88-1
vaishampAyana said:
Then the lord having the bull as the sign on his flagstaff, the lord holding the trident, the lord of umA himself, lord shiva, taking with his hand, the hand of viShNu (kR^iShNa ) who holds the chakra,
provAcha bhagavAnrudraH keshavaM garuDadhvajam |
shR^iNvatAM sarvadevAnAM munInAM bhAvitAtmanAm ||3-88-2
the lord rudra (shiva), said the following to keshava (kR^iShNa), having garuDa as the sign on his flag, as all the gods and the sages having purified souls were listening:
kimidaM devadevesha chakrapANe janArdana |
tapashcharyA kimarthaM te prArthanA tava kA vibho ||3-88-3
(Lord shiva said) O The lord of gods! O the one who holds the chakra! janArdana (*)! Why are you performing this penance? O lord! What is your prayer for?
svayaM viShNurbhavAnnityastapastvaM tapasAM hare |
putrArthaM yadi te deva tapashcharyA janArdana ||3-88-4
O hari (viShNu, kR^iShNa)! You, viShNu yourself is the object of penance for all penances! janArdana (*) If you are performing the penance for getting a son,
putro datto mayA deva pUrvameva jagatpate |
shR^iNu tatrApi bhagavankAraNaM kAraNAtmaka ||3-88-5
O lord! O lord of the universe! A son is already given by me to you. O lord! O the lord having the soul of cause! Listen to the reason for the same.
tapashchartuM pravR^itto.ahaM kutashchitkAraNAddhare |
varShAyutaM mahAghoraM purA kR^itayuge tadA ||3-88-6
O hari! (viShNu, kR^iShNa) I was engaged in penance for some purpose. Long ago, in the era of kR^ita, I was doing a highly severe penance for ten thousand years.
bhavAnI tatra me deva parichartuM tadAbhavat |
pitrA niyuktA devesha umaiShA varavarNinI ||3-88-7
At that time, the beautiful goddess bhavAnI, umA, O lord, was serving me there, O the lord of lords, as directed by her father.
bhIta indrastadA deva mAraM mAM praiShayattadA |
madhunA saha saMyukte mAro mAmAgatastadA ||3-88-8
O lord! Then indra became afraid and sent the lord of love there. Joining with the season of spring, the lord of love came near me,
lakShyaM mAmakarottatra bANasya preShitasya ha |
eShA mAM sevate tatra dAnAtpuShpAdinAM hare ||3-88-9
took aim and shot an arrow at me. O hari (viShNu, kR^iShNa)! The goddess was serving me there by providing flowers, etc., for the sacrifice.
tataH kruddho.ahamabhavaM dR^iShTvA mAraM tathAvidham |
kruddhyato mama devesha netrAdagniH papAta ha ||3-88-10
Seeing the god of love there in that manner, I became angry. O lord of gods! Fire came out from the eyes of mine, who had become angry.
so.ayamagnistadA mAraM bhasmasAtkR^itavAnhare |
achintayaM tadA viShNo shakrasyaitachchikIrShitam ||3-88-11
O hari (viShNu, kR^iShNa)! That fire burned the god of love to ashes there. O viShNu (kR^iShNa)! Then I thought: This is the work of shakra (indra).
tataH prabhR^iti devesha dayA taM prati vartate |
brahmaNA cha niyukto.asmi prItastatra janArdana ||3-88-12
O the lord of lords! From that time onwards, I have kindness towards the god of love. janArdana (*)! Pleased with me , Lord brahma also prompted me then.
niyuktaH putrarUpeNa sa te deva jagatpate |
jyeShThastava suto deva pradyumnetyabhivishrutaH ||3-88-13
smaraM taM viddhi devesha nAtra kAryA vichAraNA |
He (the lord of love) was directed to be in the form of your son, O lord of the universe! O lord! O lord of gods! Consider the lord of love as your first son, who will become famous by the name pradyumna. There is nothing else to be thought on this.
ityuktvA punarAhedaM yAthAtmyaM darshayanniva ||3-88-14
(vaishampAyana continued: O janamejaya!) After speaking thus, lord shiva again spoke as though he was showing (explaining) the true form.
munInAM shrotukAmAnAM yathAtmyaM tatra sattamaH |
a~njaliM saMpuTaM kR^itvA viShNumuddishya sha~NkaraH ||3-88-15
The auspicious lord, who causes prosperity, sha~Nkara, folding his hands, intending viShNu himself, the best one, spoke again as the sages were desirous of hearing about the true form.
umayA sArdhamIshAno yathAtmyaM vaktumaihata |
hare kurvati tatraivama~njaliM kurusattama ||3-88-16
O the best among the kurus! ( janamejaya! vaishampAyana continued) The lord IshAna, shiva, along with umA, bowing to hari, spoke about the true form, folding his hands.
munayo devagandharvAH siddhAshcha sahakinnarAH |
a~njaliM chakrire viShNordevadeveshvare harau ||3-88-17
The sages, deva-s, gandharva-s, siddha-s, along with kinnara-s folded their hands and bowed to viShNu, the lord of gods and the lord hara, the destroyer (shiva).
maheshvara uvAcha
yattatkAraNamAhustatsA~NkhyAH prakR^itisaMj~nakam |
tato mahAnsamutpannaH prakR^itiryasya kAraNam ||3-88-18
The great lord said:
The mahat was born in nature, which the followers of sA~Nkhya name as the cause. The nature is the cause for the same.
tridhA bhUtaM jagadyoniM pradhAnaM kAraNAtmakam |
sattvaM rajastamo viShNo jagadaNDaM janArdanaH ||3-88-19
O viShNu! O janArdana (*)! The source of the universe, the egg of the universe, exists in three forms such as sattva, rajas and tamas with the important soul of cause.
tasya kAraNamAhustvaM sA~NkhyaprakR^itisa~j~nakam |
tadrUpeNa bhavAnviShNo pariNamyAdhitiShThati ||3-88-20
The followers of sA~Nkhya say that you, in the form of nature, are the cause for the same. O viShNu! Evolving yourself in that form, you reside there.
tasmAttu mahato ghorAdaha~NkAro mahAnabhUt |
sa tvamAdau jagannAtha pariNAmastathA hi saH ||3-88-21
From that terrible mahat, the great feeling of self is born. O the lord of universe! From that, the evolution followed.
aha~NkArAtprabho deva kAraNAni mahAnti cha |
tanmAtrANi tathA pa~ncha bhUtAni prabhavantyuta ||3-88-22
O lord! From aha~NkAra, the great causes, the tanmAtra-s as well as pa~nchabhUta-s were born.
tAni tvAmAhurIshAnaM bhUtAnIha jagatpate |
pR^ithivI vAyurAkAshamApo jyotishcha pa~nchamam ||3-88-23
O the lord of the universe! You are those elements viz., earth , wind, sky, water and the fifth, light as well as the lord (who governs them).
chakShurghrANaM tathA sparsho rasanaM shrotrameva cha |
manaH ShaShThaM tathA deva prerakaM tatra tatra ha ||3-88-24
The sight, smell as well as touch, taste as well as hearing and the mind as the sixth, O lord, prompts the respective senses.
karmendriyANi chAnyAni vAgAdIni janArdana |
tvameva tAni sarvAni karoShi niyatAtmavAn ||3-88-25
O janArdana (*)! You are also all the senses of action such as speech. With a controlled soul, you make them work.
sveShu sveShu jagannAtha viShayeShu tathA hare |
niveshayasi devesha yogyAmindriyapaddhatiM ||3-88-26
O the lord of the universe! In each of the subjects (of the senses) O hari, you yoke a suitable course of action, O lord of gods!
yadA tvaM rajasA yuktastadA bhUtAni sR^iShTavAn |
yadA cha sattvayukto.asi tadA pAtA jagattrayam ||3-88-27
When you are yoked with rajas, you create the beings. When you are yoked with sattva, you maintain all the three worlds.
yadA tvaM tamasA.a.akR^iShTastadA saMharase jagat |
tribhireva guNairyuktaH sR^iShTirakShAvinAshane ||3-88-28
vartase trividhAM bhUtimAdAya niyatAtmavAn |
When you are yoked with tamas, you destroy the world. Yoked with the three qualities (rajas, sat and tamas) you engage in creation, maintenance and destruction, taking up three types of prosperous existence with a controlled soul.
indriyANIndriyArtheShu niyojayasi mAdhava ||3-88-29
prANinAmupabhogArthamantaH sthitvA jagadguro |
O mAdhava (kR^iShNa, viShNu)! Staying inside the living beings, you engage the senses so that the living beings can enjoy the sensory subjects.
tasmAtsarvatra bhUteShu vartate sarvabhogavAn ||3-88-30
Hence you exist in all beings enjoying all the sensory subjects.
brahmA tvaM sR^iShTikAle tu sthitau viShNurasi prabho |
saMhAre rudranAmAsi tridhAmA tvamasi prabho ||3-88-31
During the time of creation, you are brahmA, O lord you are viShNu during creation. During destruction, you are having the name rudra. O lord! Hence you have three residences!
bhUmirApo.analo vAyuH khaM mano buddhireva cha |
etAH prakR^itayo deva bhinnAH sarvatra te hare ||3-88-32
O Hari! (viShNu!) The earth, water, fire, wind, sky, mind as well as intellect - O lord! All these are your different natures everywhere.
sahasrashIrShA puruShaH sahasrAkShaH sahasrapAt |
sahasradhAraH sAhasrI sahasrAtmA divaspatiH ||3-88-33
You are the puruSha with thousand heads, thousand eyes, thousand legs, thousand arms, thousand forms, thousand souls, the lord of heaven.
bhUmiM sarvAmimAM prApya saptadvIpAM sasAgarAm |
aNuH sarvatrago bhUtvA atyatiShThaddashA~Ngulam ||3-88-34
Pervading the entire earth with seven islands, surrounded by seven oceans, becoming minute as well as all the gross, you exceed this universe by ten fingers (you exist in the form of a child encompassing all the universe).
tvamevedaM jagatsarvaM yadbhUtaM yadbhaviShyati |
tvatto virATprAdurabhUtsamrATchaiva janArdana ||3-88-35
You are all the entire universe which was born (in the past) and which will be in future. O janArdana(*)! The principal as well as the sovereign lord evolved from you!
tava vaktrAjjagannAtha brAhmaNo lokarakShakaH |
prAdurAsItpurANAtmanShaTkarmanirataH sadA ||3-88-36
O the lord of the universe! The brAhmaNa, the twice born, the protector of the world, the ancient soul, the one who is always engaged in six types of always, evolved from your face.
rAjanyastu tathA bAhvorAsItsaMrakShaNe rataH |
UrvorvaishyastathA vishNoH pAdAchChUdra udAhR^itaH ||3-88-37
kShatriya, who is always engaged in protection, came from your arms. vaishya, the trader evolved from the thighs of viShNu and shUdra evolved from the legs.
evaM varNA jagannAtha tava dehAjjanArdana |
Thus the four varNa-s (brAhmaNa, kShatriya vaishya and shUdra), O lord of the universe, were born from your body, O janArdana (*)!
manasastava devesha chandramAH samapadyata ||3-88-38
sukhakR^itsarvabhUtAnAM shItAMshuramitaprabhaH |
O the lord of gods! The moon with high splendor, having cool rays, who provides comfort for all beings, evolved from your mind.
akShNoH sUryaH samutpannaH sarvaprANivilochanaH ||3-88-39
yasya bhAsA jagatsarvaM bhAsate bhAnumAnasau |
The sun, the eye of all beings, evolved from your eyes. All the universe dazzles with his splendor. He is the one with rays.
mukhAdindrashcha agnishcha prANAdvAyurajAyata ||3-88-40
nAbherabhUdantarikShaM tava deva janArdana |
O lord! janArdana (*)! Indra and agni were born from your face. The wind was born from your life force and the sky evolved from your navel.
dyaurAsIttu mahAghorA shirasastava gopate ||3-88-41
padbhyAM bhUmiH samutpannA dishaH shrotrAjjagatpate |
The highly vast sky was born from you head, O the lord of rays! The earth evolved from your feet. O the lord of the universe! The directions evolved from your ears.
evaM sR^iShTvA jagatsarvaM vyApya sarvam vyavAsthitaH ||3-88-42
vyApya sarvAnimA.NllokAnsthitaH sarvatra keshava |
Thus creating the entire universe, you pervade all of the universe. Pervading all these worlds, O keshava! ( kR^iShNa) you stay everywhere.
tatashcha viShNunAmAsi dhAtorvyApteshcha darshanAt ||3-88-43
Hence you have the name viShNu, since you are seen to pervade all in the form of elements.
nArA ApaH samAkhyAtAstAsAmayanamAditaH |
yatastvaM bhUtabhavyesha tannArAyaNashabditaH ||3-88-44
You are the path of water (Apa) which are nArA, from the beginning. Hence O the lord who is interested in the welfare of beings! You are spoken as nArAyaNa.
harasi prANino deva tato haririti smR^itaH |
sha~Nkaro.asi sadA deva tataH sha~NkaratAM gataH ||3-88-45
O lord! You destroy the beings. Hence you are remembered as hari. You always cause auspiciousness. Hence you are sha~Nkara.
bR^ihattvAdbR^iMhaNatvAchcha tasmAdbrahmeti shabditaH |
madhurindriyanAmeti tato madhuniShUdanaH ||3-88-46
Due to your vastness and huge nature, you are spoken as brahma. madhu refers to the senses. Hence you are the destroyer of senses.
hR^iShIkANIndriyANyAhusteShAmIsho yato bhavAn |
hR^iShIkeshastato viShNo khyAto deveShu keshava ||3-88-47
Senses refer to sensory organs and you are the lord of them. Hence, O vishNu, you are famous as hR^iShIkesha, the lord of sensory organs, O keshava, among the lords.
ka iti brahmaNo nAma Isho.ahaM sarvadehinAm |
AvAm tavA~NgasaMbhUtau tasmAtkeshavanAmavAn ||3-88-48
ka is the name of brahma. I am (shiva) the lord of all beings. We are born from your limbs. Hence you have the name keshava.
mA vidyA cha hare proktA tasyA Isho yato bhavAn |
tasmAnmAdhavanAmAsi dhavaH svAmIti shabditaH ||3-88-49
O hari! mA is knowledge and you are the lord of the same. Hence you have the name, mAdhava and you are called as such.
gaureShA tu yato vANI tAM cha veda yato bhavAn |
govindastu tato deva munibhiH kathyate bhavAn ||3-88-50
gau is speech and you have the knowledge of speech. Hence O lord, the sages also call you as govinda.
trirityeva trayo devAH kIrtitA munisattamaiH |
kramate tAMstathA sarvAstrivikrama iti shrutaH ||3-88-51
The best among the sages say that tri refers to the three vedas. You measure all the three vedas and you are famous as trivikrama, the one who measured all three vedas.
aNurvAmananAmAsi yatastvaM vAmanAkhyayA |
mananAnmunirevAsi yamanAdyatiruchyase ||3-88-52
You have the name, minute (aNu), the dwarf (vAmana). Hence you have the name vAmana. By meditation, you are the sage (muni). By restraining, you are the restrainer (yati).
tapashcharasi yasmAttvaM tapasvIti cha shabditaH |
vasanti tvayi bhUtani bhUtAvAsastato hare ||3-88-53
Since you perform penance, you are called the performer of penance (tapasvi). O hari! You reside in the beings. Hence you are the resident of beings.
IshastvaM sarvabhUtAnAmIshvaro.asi tato hare |
praNavaH sarvavedAnAM gAyatrI ChandasAM prabho ||3-88-54
You are the lord of all beings. O hari! Hence you are the lord (of all). You are the sound Om (praNava) among all vedas. O lord, you are gAyatri among all metres.
akSharANAmakArastvaM sphoTastvaM varNasaMshrayaH |
rudrANAmahamevAsi vasUnAM pAvako bhavAn ||3-88-55
Among the letters, you are the letter a. You are the eternal sound, sphoTa based on which the combination of vowels derive the meaning (**). Among the rudra-s, you are me (shiva). Among the vasu-s, you are the fire (agni).
ashvattho vR^ikShajAtInAM brahmA lokagururbhavAn |
merustvaM parvatendrANAM devarShINAM cha nAradaH ||3-88-56
Among the trees, you are the holy fig tree (Ficus Religiosa). You are brahma among the preceptors of the world. You are the meru among the kings of parvata-s. Among the deva sages, you are nArada.
dAnavAnAM bhavAndaityaH prahrAdo bhaktavatsalaH |
sarpANAmeva sarveShAM bhavAnvAsukisaMj~nitaH ||3-88-57
Among the sons of danu, you are prahrAda, the son of diti, the one affectionate to the devotees. Among all the serpents, you are vAsuki.
guhyakAnAM cha sarveShAM bhavAndhanada eva cha |
varuNo yAdasAM rAjA ga~NgA tripathabhAgbhavAn ||3-88-58
Among the guhyaka-s, you are the lord of wealth, kubera. You are varuNa, the king of aquatic beings. Among the rivers, you are the heavenly river ga~Nga.
AdistvaM sarvabhUtAnAM madhyamantastathA bhavAn |
tvattaH samabhavadvishvaM tvayi sarvaM pralIyate ||3-88-59
You are the beginning, the middle as well as the end for all beings. The world was born from you. All the world will dissolve in you.
ahaM tvaM sarvago deva tvamevAham janArdana |
AvayorantaraM nAsti shabdairarthairjagatpate ||3-88-60
O lord! I am you, the omnipresent. O janArdana (*)! You are me. There is no difference between us, O the lord of universe, in word or meaning.
nAmAni tava govinda yAni loke mahAnti cha |
tAnyeva mama nAmAni nAtra kAryA vichAraNA ||3-88-61
O govinda (viShNu, kR^iShna)! Your names are the greatest and best in the world. Those are my names as well. There is nothing further to be thought on this.
tvadupAsA jagannAtha saivAstu mama gopate |
yashcha tvAM dveShTi devesha sa mAM dveShTi na saMshayaH ||3-88-62
O the lord of the universe! Your worship is the same as my worship, O the lord of knowledge! Those who hate you, hate me as well. There is no doubt in this.
tvadvistAro yato deva ahaM bhUtapatistataH |
na tadasti vinA deva yatte virahitaM hare ||3-88-63
In your expansion, O lord! I became the lord of beings. O hari! O lord! There is nothing which exists without you.
yadAsIdvartate yachcha yachcha bhAvi jagatpate |
sarvaM tvameva devesha vinA kiMchittvayA na hi ||3-88-64
O the lord of universe, whatsoever is existing and whatsoever will exist - All are you, O lord of lords! There is nothing without you.
stuvanti devAH satataM bhavantaM svairguNaiH prabho |
R^ikcha tvaM yajurevAsi sAmAsi satataM prabho ||3-88-65
O lord! The gods always praise you with your qualities. O lord! You are the R^ik (veda) always. You are the yajurveda and you are the sAmaveda, always.
kimuchyate mayA deva sarvaM tvaM bhUtabhAvana |
namaH sarvAtmanA deva viShNo mAdhava keshava ||3-88-66
O lord! What can I say (more)? O the one who is concerned with the welfare of beings! All are you. O lord! O viShNu! O mAdhava! O keshava! I bow to you with all my soul!
namaskaromi sarvAtmannamaste.astu sadA hare |
namaH puShkaranAbhAya vande tvAmahamIshvara ||3-88-67
O the soul of all! I bow to you. O hari! I pay obeisance to you always. I bow to the lord from whose navel puShkara was born. O lord! I bow to you.
iti shrImahAbhArate khileShu harivaMshe bhaviShyaparvaNi kailAsayAtrAyAM shivakR^itaviShNustutau aShTAshItitamo.adhyAyaH
This is the eighty-eighth lesson of bhaviShyaparva, harivaMsha, khila of mahabhArata, in kalAsayAtra, shiva praises viShNu
*Translator's Note:
janArdana: (1) janaiH puruShArthamabhyudayaniHshreyasalakShaNaM yAchyate iti janArdana (To whom people pray for success and liberation)
(2) janAn durjanAnardayati hinasti, narakAdIn gamayatIti vA janArdana (he who punishes the wicked people)
See page 53, srIviShNusahasranAmastotraM sha~NkarabhAShya bhAShAbhAShyasahitam, swami nirmalAnanda sarasvati, second edition, (1998) SivanandAshramam, Palakkad -9. English translation is from page 33 srivishnusahasranamastotram with notes in Sanskrit and English, G.S.R. Narasimhamurty, (2009) Sri Kanchi Kamakoti Peetham, Kancheepuram
(**) According to sarvadarshanasaMgraha, sphoTa is eternal sound based on which the vowels derive meaning. For example, in the word kamala, separate pronunciation of the vowels ka,ma,la does not mean anything, but the combined pronunciation of the vowels together creates the sphoTa (the eternal sound), which imparts the meaning of lotus. Some consider sphoTa as the cause of the world
See Footnote on page 1254, sriharivaMshapurANam, hindi TIkAsahita, gItA press, Gorakhpur (2006)
    nIlakaNTha commentary
iti shrImahAbhArate khileShu harivaMshe bhaviShyaparvaNi TIkAyAM shivakR^itA viShNustutirnAmAShTAshItitamo.adhyAyaH
##Itranslated by G. Schaufelberger, schaufel @ wanadoo.fr August 9, 2008
Proof-read by K S Rmachandran, ramachandran_ksr @ yahoo.ca.
If you find any errors compared to Chitrashala Press edition, send corrections to A. Harindranath harindranath_a @ yahoo.com
Translated to English by A. Purushothaman [purushothaman_avaroth @ yahoo.com] and A. Harindranath
March 16, 2013
Revised on March 17, 2013 (Note for janArdana and sphoTa added)##