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महाभारतः       mahābhārataḥ - book-13, chapter-146

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वासुदेव उवाच ।
युधिष्ठिर महाबाहो महाभाग्यं महात्मनः ।
रुद्राय बहुरूपाय बहुनाम्ने निबोध मे ॥१॥
1. vāsudeva uvāca ,
yudhiṣṭhira mahābāho mahābhāgyaṁ mahātmanaḥ ,
rudrāya bahurūpāya bahunāmne nibodha me.
1. vāsudeva uvāca yudhiṣṭhira mahābāho mahābhāgyam
mahātmanaḥ rudrāya bahurūpāya bahunāmne nibodha me
1. vāsudeva uvāca he yudhiṣṭhira he mahābāho me mahātmanaḥ
rudrāya bahurūpāya bahunāmne mahābhāgyam nibodha
1. Vāsudeva said: 'O Yudhishthira, O mighty-armed one, learn from me about the great glory (mahābhāgya) of the exalted one (mahātman) - Rudra, who possesses many forms and many names.'
वदन्त्यग्निं महादेवं तथा स्थाणुं महेश्वरम् ।
एकाक्षं त्र्यम्बकं चैव विश्वरूपं शिवं तथा ॥२॥
2. vadantyagniṁ mahādevaṁ tathā sthāṇuṁ maheśvaram ,
ekākṣaṁ tryambakaṁ caiva viśvarūpaṁ śivaṁ tathā.
2. vadanti agnim mahādevam tathā sthāṇum maheśvaram
ekākṣam tryambakam ca eva viśvarūpam śivam tathā
2. vadanti agnim mahādevam tathā sthāṇum maheśvaram
ca eva ekākṣam tryambakam viśvarūpam tathā śivam
2. They call Agni, Mahadeva; similarly, (they call him) Sthāṇu and Maheśvara. And indeed, they also refer to him as Ekākṣa (the one-eyed), Tryambaka (the three-eyed), Viśvarūpa (the universal-formed), and Shiva.
द्वे तनू तस्य देवस्य वेदज्ञा ब्राह्मणा विदुः ।
घोरामन्यां शिवामन्यां ते तनू बहुधा पुनः ॥३॥
3. dve tanū tasya devasya vedajñā brāhmaṇā viduḥ ,
ghorāmanyāṁ śivāmanyāṁ te tanū bahudhā punaḥ.
3. dve tanū tasya devasya vedajñāḥ brāhmaṇāḥ viduḥ
ghorām anyām śivām anyām te tanū bahudhā punaḥ
3. vedajñāḥ brāhmaṇāḥ tasya devasya dve tanū viduḥ
anyām ghorām anyām śivām te tanū punaḥ bahudhā
3. Brahmanas (brāhmaṇa) who are experts in the Vedas know that this deity has two forms: one fierce and another benevolent. These two forms, in turn, manifest in many ways.
उग्रा घोरा तनूर्यास्य सोऽग्निर्विद्युत्स भास्करः ।
शिवा सौम्या च या तस्य धर्मस्त्वापोऽथ चन्द्रमाः ॥४॥
4. ugrā ghorā tanūryāsya so'gnirvidyutsa bhāskaraḥ ,
śivā saumyā ca yā tasya dharmastvāpo'tha candramāḥ.
4. ugrā ghorā tanūḥ yā asya saḥ agniḥ vidyut saḥ bhāskaraḥ
śivā saumyā ca yā tasya dharmaḥ tu āpaḥ atha candramāḥ
4. yā asya ugrā ghorā tanūḥ saḥ agniḥ vidyut saḥ bhāskaraḥ
ca yā tasya śivā saumyā dharmaḥ tu āpaḥ atha candramāḥ
4. The fierce and terrible form that belongs to him is Fire, Lightning, and the Sun. And the auspicious and gentle form of his is the natural law (dharma), indeed the Waters, and also the Moon.
आत्मनोऽर्धं तु तस्याग्निरुच्यते भरतर्षभ ।
ब्रह्मचर्यं चरत्येष शिवा यास्य तनुस्तथा ॥५॥
5. ātmano'rdhaṁ tu tasyāgnirucyate bharatarṣabha ,
brahmacaryaṁ caratyeṣa śivā yāsya tanustathā.
5. ātmanaḥ ardham tu tasya agniḥ ucyate bharatarṣabha
brahmacaryam carati eṣaḥ śivā yā asya tanuḥ tathā
5. bharatarṣabha tasya agniḥ tu ātmanaḥ ardham ucyate
tathā eṣaḥ asya yā śivā tanuḥ brahmacaryam carati
5. O best of Bharatas, his fiery aspect is indeed called half of his essential self (ātman). Furthermore, he practices celibacy (brahmacarya) through that benevolent form of his.
यास्य घोरतमा मूर्तिर्जगत्संहरते तया ।
ईश्वरत्वान्महत्त्वाच्च महेश्वर इति स्मृतः ॥६॥
6. yāsya ghoratamā mūrtirjagatsaṁharate tayā ,
īśvaratvānmahattvācca maheśvara iti smṛtaḥ.
6. yā asya ghoratamā mūrtiḥ jagat saṃharate tayā
īśvaratvāt mahattvāt ca maheśvaraḥ iti smṛtaḥ
6. yā asya ghoratamā mūrtiḥ tayā jagat saṃharate
ca īśvaratvāt mahattvāt maheśvaraḥ iti smṛtaḥ
6. Through his most terrible form, he dissolves the universe. And due to his supreme lordliness (īśvaratva) and immense greatness (mahattva), he is known as Maheśvara.
यन्निर्दहति यत्तीक्ष्णो यदुग्रो यत्प्रतापवान् ।
मांसशोणितमज्जादो यत्ततो रुद्र उच्यते ॥७॥
7. yannirdahati yattīkṣṇo yadugro yatpratāpavān ,
māṁsaśoṇitamajjādo yattato rudra ucyate.
7. yat nirdahati yat tīkṣṇaḥ yat ugraḥ yat pratāpavān
māṃsaśoṇitamajjādaḥ yat tataḥ rudraḥ ucyate
7. yat nirdahati,
yat tīkṣṇaḥ,
yat ugraḥ,
yat pratāpavān,
yat māṃsaśoṇitamajjādaḥ,
tataḥ rudraḥ ucyate.
7. Because he burns completely, because he is sharp, because he is fierce, because he is glorious, and because he consumes flesh, blood, and marrow, he is therefore called Rudra.
देवानां सुमहान्यच्च यच्चास्य विषयो महान् ।
यच्च विश्वं महत्पाति महादेवस्ततः स्मृतः ॥८॥
8. devānāṁ sumahānyacca yaccāsya viṣayo mahān ,
yacca viśvaṁ mahatpāti mahādevastataḥ smṛtaḥ.
8. devānām sumahān yat ca yat ca asya viṣayaḥ mahān
yat ca viśvam mahat pāti mahādevaḥ tataḥ smṛtaḥ
8. yat ca devānām sumahān,
yat ca asya viṣayaḥ mahān,
yat ca mahat viśvam pāti,
tataḥ mahādevaḥ smṛtaḥ.
8. And because his greatness is immense among the gods, and because his domain is vast, and because he protects the great universe, for these reasons he is called Mahādeva.
समेधयति यन्नित्यं सर्वार्थान्सर्वकर्मभिः ।
शिवमिच्छन्मनुष्याणां तस्मादेष शिवः स्मृतः ॥९॥
9. samedhayati yannityaṁ sarvārthānsarvakarmabhiḥ ,
śivamicchanmanuṣyāṇāṁ tasmādeṣa śivaḥ smṛtaḥ.
9. samedhayati yat nityam sarvārthān sarvakarmabhiḥ
śivam icchan manuṣyāṇām tasmāt eṣaḥ śivaḥ smṛtaḥ
9. yat nityam sarvārthān sarvakarmabhiḥ samedhayati,
manuṣyāṇām śivam icchan,
tasmāt eṣaḥ śivaḥ smṛtaḥ.
9. Because he always causes all benefits to prosper through all actions (karma), desiring the welfare (śivam) of human beings, he is therefore called Shiva (śivaḥ).
दहत्यूर्ध्वं स्थितो यच्च प्राणोत्पत्तिः स्थितिश्च यत् ।
स्थिरलिङ्गश्च यन्नित्यं तस्मात्स्थाणुरिति स्मृतः ॥१०॥
10. dahatyūrdhvaṁ sthito yacca prāṇotpattiḥ sthitiśca yat ,
sthiraliṅgaśca yannityaṁ tasmātsthāṇuriti smṛtaḥ.
10. dahati ūrdhvam sthitaḥ yat ca prāṇotpattiḥ sthitiḥ ca
yat sthiraliṅgaḥ ca yat nityam tasmāt sthāṇuḥ iti smṛtaḥ
10. yat dahati ūrdhvam ca sthitaḥ,
yat ca prāṇotpattiḥ ca sthitiḥ,
yat ca sthiraliṅgaḥ nityam,
tasmāt sthāṇuḥ iti smṛtaḥ.
10. And because he burns upwards, and because he is situated, and because the origin and sustenance of life (prāṇa) are from him, and because his emblem (liṅga) is eternally fixed, he is therefore called Sthāṇu.
यदस्य बहुधा रूपं भूतं भव्यं भवत्तथा ।
स्थावरं जङ्गमं चैव बहुरूपस्ततः स्मृतः ॥११॥
11. yadasya bahudhā rūpaṁ bhūtaṁ bhavyaṁ bhavattathā ,
sthāvaraṁ jaṅgamaṁ caiva bahurūpastataḥ smṛtaḥ.
11. yat asya bahudhā rūpam bhūtam bhavyam bhavat tathā
sthāvaram jaṅgamam ca eva bahurūpaḥ tataḥ smṛtaḥ
11. yat asya rūpam bahudhā bhūtam bhavyam tathā bhavat sthāvaram jaṅgamam ca eva,
tataḥ bahurūpaḥ smṛtaḥ
11. Because his form is manifold, encompassing what has been, what will be, and what is now, as well as all that is stationary and moving, he is therefore remembered as Bahurūpa, 'He of Many Forms'.
धूम्रं रूपं च यत्तस्य धूर्जटीत्यत उच्यते ।
विश्वे देवाश्च यत्तस्मिन्विश्वरूपस्ततः स्मृतः ॥१२॥
12. dhūmraṁ rūpaṁ ca yattasya dhūrjaṭītyata ucyate ,
viśve devāśca yattasminviśvarūpastataḥ smṛtaḥ.
12. dhūmram rūpam ca yat tasya dhūrjaṭī iti ataḥ ucyate
viśve devāḥ ca yat tasmin viśvarūpaḥ tataḥ smṛtaḥ
12. ca yat tasya rūpam dhūmram,
ataḥ dhūrjaṭī iti ucyate.
ca yat viśve devāḥ tasmin,
tataḥ viśvarūpaḥ smṛtaḥ.
12. And because his form is ash-colored, he is therefore called Dhūrjaṭī. And because all the gods are contained within him, he is therefore remembered as Viśvarūpa, 'He of Universal Form'.
सहस्राक्षोऽयुताक्षो वा सर्वतोक्षिमयोऽपि वा ।
चक्षुषः प्रभवस्तेजो नास्त्यन्तोऽथास्य चक्षुषाम् ॥१३॥
13. sahasrākṣo'yutākṣo vā sarvatokṣimayo'pi vā ,
cakṣuṣaḥ prabhavastejo nāstyanto'thāsya cakṣuṣām.
13. sahasrākṣaḥ ayutākṣaḥ vā sarvataḥ akṣi mayaḥ api vā
cakṣuṣaḥ prabhavaḥ tejaḥ na asti antaḥ atha asya cakṣuṣām
13. sahasrākṣaḥ vā ayutākṣaḥ vā sarvataḥ akṣi mayaḥ api (saḥ).
cakṣuṣaḥ tejaḥ prabhavaḥ,
atha asya cakṣuṣām antaḥ na asti.
13. He is Sahasrākṣa (thousand-eyed) or Ayutākṣa (ten-thousand-eyed), or even 'composed of eyes on all sides.' The light emanating from his eyes is immense, and indeed, there is no end to his eyes.
सर्वथा यत्पशून्पाति तैश्च यद्रमते पुनः ।
तेषामधिपतिर्यच्च तस्मात्पशुपतिः स्मृतः ॥१४॥
14. sarvathā yatpaśūnpāti taiśca yadramate punaḥ ,
teṣāmadhipatiryacca tasmātpaśupatiḥ smṛtaḥ.
14. sarvathā yat paśūn pāti taiḥ ca yat ramate punaḥ
teṣām adhipatiḥ yat ca tasmāt paśupatiḥ smṛtaḥ
14. yat sarvathā paśūn pāti,
ca yat punaḥ taiḥ ramate,
ca yat teṣām adhipatiḥ,
tasmāt paśupatiḥ smṛtaḥ.
14. Because he always protects the living beings, and because he delights with them again, and because he is their lord, he is therefore remembered as Paśupati (Lord of living beings).
नित्येन ब्रह्मचर्येण लिङ्गमस्य यदा स्थितम् ।
महयन्त्यस्य लोकाश्च महेश्वर इति स्मृतः ॥१५॥
15. nityena brahmacaryeṇa liṅgamasya yadā sthitam ,
mahayantyasya lokāśca maheśvara iti smṛtaḥ.
15. nityena brahmacaryeṇa liṅgam asya yadā sthitam
mahayanti asya lokāḥ ca maheśvaraḥ iti smṛtaḥ
15. nityena brahmacaryeṇa asya liṅgam yadā sthitam
asya lokāḥ ca mahayanti iti maheśvaraḥ smṛtaḥ
15. When his emblem (liṅga) is established through eternal celibacy (brahmacarya), his worlds glorify him, and he is therefore remembered as Maheśvara.
विग्रहं पूजयेद्यो वै लिङ्गं वापि महात्मनः ।
लिङ्गं पूजयिता नित्यं महतीं श्रियमश्नुते ॥१६॥
16. vigrahaṁ pūjayedyo vai liṅgaṁ vāpi mahātmanaḥ ,
liṅgaṁ pūjayitā nityaṁ mahatīṁ śriyamaśnute.
16. vigraham pūjayet yaḥ vai liṅgam vā api mahātmanaḥ
liṅgam pūjayitā nityam mahatīm śriyam aśnute
16. yaḥ vai mahātmanaḥ vigraham vā api liṅgam pūjayet
liṅgam pūjayitā nityam mahatīm śriyam aśnute
16. Indeed, whoever worships the image or the emblem (liṅga) of the great soul (Mahātman), that worshipper of the emblem (liṅga) always attains great prosperity.
ऋषयश्चापि देवाश्च गन्धर्वाप्सरसस्तथा ।
लिङ्गमेवार्चयन्ति स्म यत्तदूर्ध्वं समास्थितम् ॥१७॥
17. ṛṣayaścāpi devāśca gandharvāpsarasastathā ,
liṅgamevārcayanti sma yattadūrdhvaṁ samāsthitam.
17. ṛṣayaḥ ca api devāḥ ca gandharvāpsarasaḥ tathā
liṅgam eva arcayanti sma yat tat ūrdhvam samāsthitam
17. ṛṣayaḥ ca api devāḥ ca tathā gandharvāpsarasaḥ
liṅgam eva arcayanti sma yat tat ūrdhvam samāsthitam
17. The sages, the gods, and likewise the Gandharvas and Apsarases, all worshipped that very emblem (liṅga) which was established upright.
पूज्यमाने ततस्तस्मिन्मोदते स महेश्वरः ।
सुखं ददाति प्रीतात्मा भक्तानां भक्तवत्सलः ॥१८॥
18. pūjyamāne tatastasminmodate sa maheśvaraḥ ,
sukhaṁ dadāti prītātmā bhaktānāṁ bhaktavatsalaḥ.
18. pūjyamāne tataḥ tasmin modate saḥ maheśvaraḥ
sukham dadāti prīta-ātmā bhaktānām bhakta-vatsalaḥ
18. tataḥ tasmin pūjyamāne saḥ maheśvaraḥ modate
prītātmā bhaktavatsalaḥ bhaktānām sukham dadāti
18. Then, when that (emblem) is worshipped, Maheśvara himself rejoices. With a pleased self (ātman), he, who is affectionate to his devotees (bhaktas), grants happiness to the devotees.
एष एव श्मशानेषु देवो वसति नित्यशः ।
यजन्ते तं जनास्तत्र वीरस्थाननिषेविणम् ॥१९॥
19. eṣa eva śmaśāneṣu devo vasati nityaśaḥ ,
yajante taṁ janāstatra vīrasthānaniṣeviṇam.
19. eṣaḥ eva śmaśāneṣu devaḥ vasati nityaśaḥ
yajante tam janāḥ tatra vīrasthānaniṣeviṇam
19. eṣaḥ eva devaḥ nityaśaḥ śmaśāneṣu vasati
tatra janāḥ tam vīrasthānaniṣeviṇam yajante
19. This very deity constantly dwells in cremation grounds. There, people worship him, the one who attends places of heroes and warriors.
विषमस्थः शरीरेषु स मृत्युः प्राणिनामिह ।
स च वायुः शरीरेषु प्राणोऽपानः शरीरिणाम् ॥२०॥
20. viṣamasthaḥ śarīreṣu sa mṛtyuḥ prāṇināmiha ,
sa ca vāyuḥ śarīreṣu prāṇo'pānaḥ śarīriṇām.
20. viṣamasthaḥ śarīreṣu saḥ mṛtyuḥ prāṇinām iha
saḥ ca vāyuḥ śarīreṣu prāṇaḥ apānaḥ śarīriṇām
20. iha saḥ viṣamasthaḥ śarīreṣu prāṇinām mṛtyuḥ
saḥ ca śarīreṣu śarīriṇām vāyuḥ prāṇaḥ apānaḥ
20. This very being, present in various forms within bodies, is death (mṛtyu) for living beings in this world. And he is also the vital breath (vāyu), specifically the prāṇa and apāna, within the bodies of embodied beings.
तस्य घोराणि रूपाणि दीप्तानि च बहूनि च ।
लोके यान्यस्य पूज्यन्ते विप्रास्तानि विदुर्बुधाः ॥२१॥
21. tasya ghorāṇi rūpāṇi dīptāni ca bahūni ca ,
loke yānyasya pūjyante viprāstāni vidurbudhāḥ.
21. tasya ghorāṇi rūpāṇi dīptāni ca bahūni ca loke
yāni asya pūjyante viprāḥ tāni viduḥ budhāḥ
21. tasya ghorāṇi dīptāni ca bahūni ca rūpāṇi yāni
loke asya pūjyante viprāḥ budhāḥ tāni viduḥ
21. His dreadful, brilliant, and numerous forms are those that are worshipped in the world; the learned Brahmins understand these.
नामधेयानि वेदेषु बहून्यस्य यथार्थतः ।
निरुच्यन्ते महत्त्वाच्च विभुत्वात्कर्मभिस्तथा ॥२२॥
22. nāmadheyāni vedeṣu bahūnyasya yathārthataḥ ,
nirucyante mahattvācca vibhutvātkarmabhistathā.
22. nāmadheyāni vedeṣu bahūni asya yathārthataḥ
nirucyante mahattvāt ca vibhutvāt karmabhiḥ tathā
22. asya bahūni nāmadheyāni vedeṣu yathārthataḥ
nirucyante tathā ca mahattvāt vibhutvāt karmabhiḥ
22. Many names for him are appropriately declared in the Vedas, and similarly, they are described due to his greatness, his all-pervasiveness, and his actions (karma).
वेदे चास्य विदुर्विप्राः शतरुद्रीयमुत्तमम् ।
व्यासादनन्तरं यच्चाप्युपस्थानं महात्मनः ॥२३॥
23. vede cāsya vidurviprāḥ śatarudrīyamuttamam ,
vyāsādanantaraṁ yaccāpyupasthānaṁ mahātmanaḥ.
23. vede ca asya viduḥ viprāḥ śatarudrīyam uttamam
vyāsāt anantaram yat ca api upasthānam mahātmanaḥ
23. viprāḥ vede ca asya uttamam śatarudrīyam viduḥ
yat ca api vyāsāt anantaram mahātmanaḥ upasthānam
23. And Brahmins know his excellent Śatarudrīya hymn in the Veda. Furthermore, they know the glorification (upastāna) of the great soul (mahātman), which follows in succession after Vyasa.
प्रदाता सर्वलोकानां विश्वं चाप्युच्यते महत् ।
ज्येष्ठभूतं वदन्त्येनं ब्राह्मणा ऋषयोऽपरे ॥२४॥
24. pradātā sarvalokānāṁ viśvaṁ cāpyucyate mahat ,
jyeṣṭhabhūtaṁ vadantyenaṁ brāhmaṇā ṛṣayo'pare.
24. pradātā sarvalokānām viśvam ca api ucyate mahat
jyeṣṭhabhūtam vadanti enam brāhmaṇāḥ ṛṣayaḥ apare
24. pradātā sarvalokānām ca api mahat viśvam ucyate
brāhmaṇāḥ apare ṛṣayaḥ enam jyeṣṭhabhūtam vadanti
24. He is the bestower for all worlds. He is also called the great universe. Brahmins and other sages declare him to be the primal being.
प्रथमो ह्येष देवानां मुखादग्निरजायत ।
ग्रहैर्बहुविधैः प्राणान्संरुद्धानुत्सृजत्यपि ॥२५॥
25. prathamo hyeṣa devānāṁ mukhādagnirajāyata ,
grahairbahuvidhaiḥ prāṇānsaṁruddhānutsṛjatyapi.
25. prathamaḥ hi eṣaḥ devānām mukhāt agniḥ ajāyata
grahaiḥ bahuvidhaiḥ prāṇān saṃruddhān utsṛjati api
25. hi eṣaḥ devānām prathamaḥ agniḥ mukhāt ajāyata
api bahuvidhaiḥ grahaiḥ saṃruddhān prāṇān utsṛjati
25. Indeed, he is the foremost among the gods; Agni was born from his mouth. He also releases the vital breaths (prāṇa) that are confined by various planets (graha).
स मोचयति पुण्यात्मा शरण्यः शरणागतान् ।
आयुरारोग्यमैश्वर्यं वित्तं कामांश्च पुष्कलान् ॥२६॥
26. sa mocayati puṇyātmā śaraṇyaḥ śaraṇāgatān ,
āyurārogyamaiśvaryaṁ vittaṁ kāmāṁśca puṣkalān.
26. saḥ mocayati puṇyātmā śaraṇyaḥ śaraṇāgatān āyuḥ
ārogyam aiśvaryam vittam kāmān ca puṣkalān
26. saḥ puṇyātmā śaraṇyaḥ śaraṇāgatān mocayati āyuḥ
ārogyam aiśvaryam vittam ca puṣkalān kāmān
26. He, the virtuous soul (puṇyātman) and protector, liberates those who have sought refuge. He bestows longevity, health, sovereignty, wealth, and abundant desires.
स ददाति मनुष्येभ्यः स एवाक्षिपते पुनः ।
शक्रादिषु च देवेषु तस्य चैश्वर्यमुच्यते ॥२७॥
27. sa dadāti manuṣyebhyaḥ sa evākṣipate punaḥ ,
śakrādiṣu ca deveṣu tasya caiśvaryamucyate.
27. saḥ dadāti manuṣyebhyaḥ saḥ eva akṣipate punaḥ
śakrādiṣu ca deveṣu tasya ca aiśvaryam ucyate
27. saḥ manuṣyebhyaḥ dadāti saḥ eva punaḥ akṣipate
ca śakrādiṣu deveṣu ca tasya aiśvaryam ucyate
27. He gives to human beings, and he indeed takes away again. Among Indra and other deities, his supreme power is declared.
स एवाभ्यधिको नित्यं त्रैलोक्यस्य शुभाशुभे ।
ऐश्वर्याच्चैव कामानामीश्वरः पुनरुच्यते ॥२८॥
28. sa evābhyadhiko nityaṁ trailokyasya śubhāśubhe ,
aiśvaryāccaiva kāmānāmīśvaraḥ punarucyate.
28. saḥ eva abhyadhikaḥ nityam trailokyasya śubhāśubhe
aiśvaryāt ca eva kāmānām īśvaraḥ punaḥ ucyate
28. saḥ eva nityam trailokyasya śubhāśubhe abhyadhikaḥ
ca eva aiśvaryāt kāmānām īśvaraḥ punaḥ ucyate
28. He is indeed always superior concerning the auspicious and inauspicious aspects of the three worlds. And due to his supreme power, he is again declared to be the lord of all desires.
महेश्वरश्च लोकानां महतामीश्वरश्च सः ।
बहुभिर्विविधै रूपैर्विश्वं व्याप्तमिदं जगत् ।
तस्य देवस्य यद्वक्त्रं समुद्रे वडवामुखम् ॥२९॥
29. maheśvaraśca lokānāṁ mahatāmīśvaraśca saḥ ,
bahubhirvividhai rūpairviśvaṁ vyāptamidaṁ jagat ,
tasya devasya yadvaktraṁ samudre vaḍavāmukham.
29. maheśvaraḥ ca lokānām mahatām īśvaraḥ
ca saḥ bahubhiḥ vividhaiḥ rūpaiḥ
viśvam vyāptam idam jagat tasya
devasya yat vaktram samudre vaḍavāmukham
29. ca saḥ lokānām maheśvaraḥ ca mahatām
īśvaraḥ idam jagat bahubhiḥ vividhaiḥ
rūpaiḥ viśvam vyāptam tasya
devasya yat vaktram samudre vaḍavāmukham
29. And he is the Great Lord (Maheśvara) of the worlds, and he is the lord of the great beings. This entire universe is pervaded by his many diverse forms. That mouth of this deity is the Vaḍavāmukha (submarine fire) in the ocean.