शेषः स एव विज्ञेयो भक्तो नारायणस्य च । विष्णोर्वायोरनन्तस्य त्रिभिरंशैर्युतः सदा ॥ ३,१८.
That very Śeṣa should be known as the devotee of Nārāyaṇa; always endowed with the three portions of Viṣṇu, Vāyu, and Ananta.
सुमित्रांशो दशरथाज्जातो यो लक्ष्मणः खग । सोपि शेषस्तु विज्ञेयो वाय्वनन्तांशसंयुतः ॥ ३,१८.
O bird, Lakṣmaṇa, who was born to Daśaratha as a portion of Sumitrā, should also be known as Śeṣa, endowed with portions of Vāyu and Ananta.
रामस्य सेवां कर्तुं सा सीता भूम्यां खगाधिप । बलभद्रस्तु रोहिण्यां वसुदेवादभूत्खग ॥ ३,१८.
To serve Rāma, that Sītā was born from the earth, O lord of birds; and Balabhadra was born to Rohiṇī from Vasudeva, O bird.
सोयमेप तु विज्ञेयस्त्वंशद्वयसमन्वितः । आविष्टः शुक्लकृष्णे हरिणा रोहिणीसुतः ॥ ३,१८.
He indeed should be known as endowed with two portions; the son of Rohiṇī was possessed by Hari in both white and dark forms.
त्रय एते माहाभागावताराः फणिनः स्मृताः । न वीन्द्रास्यावतारोस्ति भूम्यां चाज्ञा तथा हरेः ॥ ३,१८.
These three are considered the glorious incarnations of the serpent; there is no incarnation of Indra on earth, nor is there such an order from Hari.
रुद्रावतारान्वक्ष्येहं ताञ्छृणु त्वं समाहितः । योहङ्कारात्मको रुद्रः स एवाभूत्खगेश्वर ॥ ३,१८.
Now I shall explain the incarnations of Rudra; listen to them attentively. That Rudra, embodying ego, indeed became so, O Lord of Birds.
सदाशिव इति त्वाख्यामवाप स विनाशकः । तमोभिमानी स ज्ञेयस्त्वशिवत्वात्सदाशिवः ॥ ३,१८.
He who is called Sadashiva is in fact the destroyer; he is to be understood as the embodiment of darkness, and not truly auspicious, though he bears the name Sadashiva.
कपालमालामशिवां सदा धारयते यतः । अतः सदाऽशिवो ज्ञेयो न च भागवतः शिवः ॥ ३,१८.
Because he always wears a garland of skulls, which is inauspicious, he is to be known as Sadashiva, but not as the Bhagavata Shiva.
गजाजिनं चापवित्रं यतो धारयते हरः । लोकानमङ्गलान्सर्वान्हरते च सदा हरः ॥ ३,१८.
Because Hara wears the hide of an elephant, which is impure, and always removes all that is inauspicious for the worlds, he is called Hara.
हर्याज्ञया सदा लोकान्विषयासक्तचेतसः । विमुखान्कुरुते यस्माद्विष्णोस्तस्मात्सदाशिवः ॥ ३,१८.
By the command of Hari, he always turns those whose minds are attached to sense objects away from Vishnu; for this reason, he is called Sadashiva.
कदाचिदसुरावेशाद्विरुद्धं कुरुते हरः । अतः सदाशिवो ज्ञेयो न च भागवतः शिवः ॥ ३,१८.
Sometimes, under the influence of demons, Hara acts in opposition; therefore, he is to be known as Sadashiva, but not as the Bhagavata Shiva.
सोयं श्मशानवसतिं कर्तुमैच्छद्यतो हरः । अतः सदाशिवो ज्ञेयो न च भागवतः शिवः ॥ ३,१८.
Because Hara desired to dwell in cremation grounds, he is to be known as Sadashiva, but not as the Bhagavata Shiva.
दशवर्षं तपः कर्तुं विवेश लवणांभसि । अतो रुद्रस्तपः संज्ञामवाप च खगोत्तम ॥ ३,१८.
To perform austerity for ten years, he entered the salt ocean; thus, O best of birds, Rudra acquired the name 'Tapas' (the ascetic).
व्यासपुत्रः शुकः प्रोक्तो वायोरावेशसंयुतः । रुद्रावतारो विज्ञेयो ज्ञानार्थमभवद्भुवि ॥ ३,१८.
Shuka, the son of Vyasa, is said to be endowed with the spirit of Vayu; he is to be known as an incarnation of Rudra, who appeared on earth for the sake of knowledge.
अत्रिपत्न्यनुसूयायां जज्ञे रुद्रो महातपाः । दुर्वासास्तु स विज्ञेयो मानभङ्गाय भूभृताम् ॥ ३,१८.
Rudra, the great ascetic, was born to Atri's wife Anasuya; he is to be known as Durvasa, who came to break the pride of kings.
द्रोणाज्जातो द्रौणिसंज्ञो रुद्र एव प्रकीर्तितः । प्रारब्धं भोक्तुकामोसौ परपक्षप्रकाशकः ॥ ३,१८.
Born from Drona, he is called Drauṇi and is also known as Rudra; desiring to experience his destined fate, he revealed the secrets of the enemy's side.
ईशानकोणे संस्थितो यस्तु रुद्रो ह्यवाप वै वामदेवेति संज्ञाम् । स्ववामभागे संस्थितं चैव वायुस्तं योग्यभक्तं सेवते सर्वदैव ॥ ३,१८.
The Rudra who resides in the northeast direction is called by the name Vamadeva; Vayu, established on his own left side, always serves him as a worthy devotee.
अतो रुद्रो वामदेवेति संज्ञा मवाप शिष्टत्वमथोत्तमत्वम् । कालात्मकत्वं च बलात्मकत्वमवाप रुद्रो न तु सुंदरत्वतः ॥ ३,१८.
Therefore, Rudra acquired the name Vamadeva, and attained the status of the most excellent and the highest; he became the embodiment of time and strength, but not of beauty.
सदा रुद्रो त्रिपुरस्थांश्च दैत्यान्विष्णुदुहो हन्तु कामो महात्मा । अघोररूपं धृपवान्रुद्र एव ततस्त्वघोरेति स आप संज्ञाम् ॥ ३,१८.
Rudra always desired to destroy the demons dwelling in Tripura for the sake of Vishnu; thus, having a terrible form, he became known as Aghora.
सेवां कर्तुं त्विच्छतो दैत्यसंघान्किञ्चित्कालं तपसा क्लिश्यमानान् । वरान्दातुं सद्य एवाभिजातः सद्योजातेत्येव संज्ञामवाप ॥ ३,१८.
Desiring to serve the hosts of demons, who were suffering for a while through austerity, he was born immediately to grant them boons, and thus acquired the name Sadyōjāta.
उरोः पुत्रस्तु और्वश्च रुद्र एव प्रकीर्तितः । इत्यकृष्टवाचित्वाद्रुस्तुरोदनवाचकः ॥ ३,१८.
Aurva, the son from the thigh, is also called Rudra; because he did not cry out, he is called Rustu, which means 'one who does not weep.'
उरू रुद्रो ह्यतः प्रोक्तस्तत्पुत्रश्चौर्वसंज्ञकः । रुदमुर्वरितं कर्तुमौर्वोभूद्रुद्र एव सः ॥ ३,१८.
Therefore, Rudra is called Uru (thigh), and his son is named Aurva; Rudra became Aurva in order to produce a loud wailing.
गरुड उवाच । रोदनं कुरुते कस्मादुरुसंज्ञो हरे हरः । रुदमुर्वरितं कस्मात्कुरुते और्वाकारकः ॥ ३,१८.
Garuḍa said: O Hari, why is Hara called Uru, and why does he produce wailing? For what reason does Aurva cause such lamentation?
एतद्विस्तार्य मेब्रूहि पौत्राय तव सुव्रत । इत्युक्तस्तेन स हरिरुवाच करुणानिधिः ॥ ३,१८.
Tell me this in detail, O virtuous one, for your grandson; thus addressed by him, Hari, the ocean of compassion, spoke.
श्रीकृष्ण उवाच । दृष्ट्वा स्वबिंबं सुगुणैस्तु पूर्णं संकर्षणाख्यं नतपादपद्म् । श्रीब्रह्मशेषैर्जिष्णुकामैस्तथान्यैर्भारत्या वै स्वस्ति पैश्चापि नित्यम् ॥ ३,१८.
Śrī Kṛṣṇa said: Having seen his own reflection, full of noble qualities, named Saṃkarṣaṇa, bowing at the lotus feet, along with Brahmā, Śeṣa, Jīṣṇu, Kāma, and others, and with Bhāratī, always offering auspiciousness even to the western direction.
दृष्ट्वा हरिं पुलकाङ्गस्तु रुद्रः सभाष्पचक्षू रुद्धकण्ठश्च हृष्टः । अनाद्यनन्तब्रह्मकल्पेषु नैव कृतं यया स्मरणं सर्वदैव ॥ ३,१८.
Seeing Hari, Rudra became thrilled, his body bristling, his eyes filled with tears, his throat choked, and he was delighted; in the endless cycles of Brahma's creation, such remembrance had never occurred at any time.
पादारविन्दे सुनखैर्विभूषिते दृष्टे मया केन पुण्येन देव । दृष्ट्वादृष्ट्वा पादपद्मं मुरारेः पुनः पुना रुद्धकण्ठो बभूव ॥ ३,१८.
When I saw the lotus feet adorned with beautiful nails, by what merit, O Lord, did I behold them? Seeing and not seeing the lotus feet of Murāri again and again, my throat became choked.
रुरोद रुद्रो भयकंपिताङ्गः कथं पुनर्दर्शनं मे प्रभोः स्यात् । मुकुन्द नारायण विश्वमूर्ते वागिन्द्रियेण स्तवनं मे कथं स्यात् ॥ ३,१८.
Rudra wept, his limbs trembling with fear: How can I again have a vision of my Lord? O Mukunda, Nārāyaṇa, form of the universe, how can I praise you with speech and senses?
मद्दर्शनं सर्वदा पापुयुक्तं तथा मद्वाक्सर्वदा पापयुक्ता । मद्दर्शनं सर्वदा स्त्रीषु सक्तमभूच्च ते दर्शनं मे ह्यसक्तम् ॥ ३,१८.
My vision has always been tainted by sin, likewise my words have always been tainted by sin; my vision has always been attached to women, but your vision of me is indeed unattached.
आसक्तता पुत्रदारादिकानां सम्यक्शक्तिस्तवने नास्ति विष्णोः । विष्णुस्तुतौ नावकाशोस्ति वाचो दृष्टोहं त्वं केन पुण्येन देव ॥ ३,१८.
Attachment to sons, wives, and others prevents proper devotion in praising Viṣṇu; in praising Viṣṇu, there is no opportunity for speech; I have seen you, O Lord, by what merit?