कृष्णावतारे द्रोणनामा बभूव अंभोजजावेशयुतो बृहस्पतिः । यस्माद्दोणात्संबभूव गुरुश्च तस्मादसौ द्रोणसंज्ञो बभूव ॥ ३,२८.
In Krishna’s incarnation, Brihaspati, possessed by the essence of the lotus-born, became known as Drona; because he was born from a vessel, he was thus called Drona.
भूभारभूताद्युद्धृतौ ह्यङ्गभूतो विष्णोः सेवां कर्तुमेवास भूमौ । बृहस्पतिः पवनावेशयुक्ता स उद्धवश्चेत्यमिधानमाप ॥ ३,२८.
To relieve the burden of the earth and to serve Vishnu, Brihaspati, endowed with the essence of the wind, became known as Uddhava on earth.
यस्मादुत्कृष्टो हरिरत्र सम्यगतो ह्यसौ बुधवन्नाम चाप । सखा ह्यभूत्कृष्णदेवस्य नित्यं महामतिः सर्वलोकेषु पूज्यः ॥ ३,२८.
Because Hari was supreme among them, he was rightly called Budhavan; he was always the wise and honored friend of Krishna in all the worlds.
दक्षिणाङ्गुष्ठजो दक्षो ब्रह्मपुत्रो महामतिः । कन्यां सृष्ट्वा हरेः प्रीणन्नास भूमा प्रजापतिः । पुत्रानुदपादयद्दक्षस्त्वतो दक्ष इति स्मृतः ॥ ३,२८.
Daksha, born from the right thumb, the wise son of Brahma, created a daughter and, pleasing Hari, became the lord of creatures on earth; Daksha is remembered as the progenitor of sons.
शचीं भार्यां देवराजस्य विद्धि तस्या ह्यवतारं शृणु सम्यक् खगेन्द्र । रामावतारे नाम तारा बभूव सा वालिपत्नी शचीसंज्ञका च ॥ ३,२८.
Know that Shachi, the wife of the king of the gods, had this incarnation; listen well, O king of birds: in the Rama incarnation, she was named Tara, the wife of Vali, also known as Shachi.
रामान्मृते वालिसंज्ञे पतौ हि सुग्रीवसंगं सा चकाराथ तारा । अतो नागात्स्वर्गलोकं च तारा क्व वा यायादन्तरिक्षे च पापा ॥ ३,२८.
After Rama killed Vali, Tara joined with Sugriva; therefore, after leaving the world of serpents, where could Tara, sinful, go in the sky?
कृष्णावतारे सैव तारा च वीन्द्र बभूव भूमौ विजयस्य पत्नी । पिशङ्गदेति ह्यभिधा स्याच्च तस्याः सामीप्यमस्यास्त्वर्जुनेनैव चासीत् ॥ ३,२८.
In Krishna’s incarnation, that same Tara became Vindrā on earth, the wife of Vijaya; she was also called Pishangadi, and her closeness was with Arjuna.
उत्पादयित्वा बभ्रुवाहं च पुत्रं तस्यां त्यक्त्वा ह्यर्जुनो वै महात्मा । अतश्चोभे वारचित्राङ्गदे च शचीरूपे नात्र विवार्यमस्ति ॥ ३,२८.
Having begotten a son named Babru in her, Arjuna, the great-souled, abandoned her; thus, both Vārā and Citrāngadā are in the form of Shachi—there is no doubt about this.
पुलोमजा मन्त्रद्युम्नस्य भार्या या काशिका गाधिराजस्य भार्या । विकुक्षिभार्या सुमतिश्चेति संज्ञा कुशस्य पत्नी कान्तिमतीति संज्ञा ॥ ३,२८.
Pulomaja, the wife of Mantradyumna; Kashika, the wife of King Gadhi; Sumati, the wife of Vikukshi; and Kantimati, the wife of Kusha—these are their names.
एता हि सप्त ह्यवराश्च शच्या जानीहि वै नास्ति विचारणात्र । शची रतिश्चानिरुद्धो मनुर्दक्षो बृहस्पतिः । षडन्योन्यसमाः प्रोक्ता अहङ्काराद्दशाधमाः ॥ ३,२८.
Know that these seven, along with Shachi, are the lower ones—there is no doubt here; Shachi, Rati, Aniruddha, Manu, Daksha, and Brihaspati—these six are said to be equal to each other, but due to pride, they are considered the lowest among ten.
अथ यः प्रवहो वायुर्मुख्यवायोः सुतो बली । स वायुषु महानद्य स वै कोणाधिपस्तथा ॥ ३,२८.
Now, the current called Pravaha, the powerful son of the chief wind, is among the winds a great river, and he is also the lord of the directions.
नासिकासु स एवोक्तो भौतिकस्तुल्य एव च । अतिवाहः स एवोक्तः यतो गम्यो मुमुक्षुभिः ॥ ३,२८.
He is said to reside in the nostrils, and is of a material nature, being the same as the Ativaha; he is called so because he is the path by which seekers of liberation travel.
दक्षादिभ्यः पञ्चगुणादधमः संप्रकीर्तितः । गरुड उवाच । प्रवहश्चेति संज्ञां स किमर्थं प्राप तद्वद ॥ ३,२८.
He is described as inferior to the fivefold qualities beginning with Daksha. Garuda said: Tell me, for what reason did he receive the name Pravaha?
अर्थः कश्चास्ति तन्नाम्नः प्रतीतस्तं वदस्व मे । गरुडेनैवमुक्तस्तु भगवान्देवकीसुतः । उवाच परमप्रीतः संस्तूय गरुडं हरिः ॥ ३,२८.
Is there any meaning associated with that name? Please explain it to me. Thus addressed by Garuda, the blessed son of Devaki, being greatly pleased and having praised Garuda, spoke.
कृष्ण उवाच । प्रहर्षेण हरेस्तुल्यान्सर्वदा वहते यतः । अतः प्रवहनामासौ कीर्तितः पक्षिसत्तम ॥ ३,२८.
Krishna said: Because he always carries those equal in joy to Hari, O best of birds, he is therefore called by the name Pravaha.
सर्वोत्तमो विष्णुरेवास्ति नाम्ना ब्रह्मादयस्तदधीनाः सदापि । मयोक्तमेतत्तु सत्यं न मिथ्या गृह्णामि हस्तेनोरगं कोपयुक्तम् ॥ ३,२८.
Only Vishnu is the highest; by name, Brahma and the others are always subordinate to him. What I have said is true, not false; I take the serpent in my hand, filled with anger.
सर्वं नु सत्यं यदि मिथ्या भवेत्तु तदा त्वसौ मां दशतुह्यहीन्द्रः । एवं ब्रुवन्नुरगं कोपयुक्तं समग्रहीन्नादशत्सोप्युरङ्गः ॥ ३,२८.
If all this is true, but if it should turn out to be false, then let this king of serpents bite me. Thus speaking, he seized the angry serpent, but the serpent did not bite him.
एतस्य संधारणादेव वीन्द्र स वायुपुत्रः प्रवहेत्याप संज्ञाम् । यो वा लोके विष्णुमूर्तिं विहाय दैत्यस्वरूपा रेणुकाद्याः कुदेवाः ॥ ३,२८.
Because he alone sustains this, O Indra among birds, the son of Vayu is called Pravaha. Whoever in the world abandons the form of Vishnu and worships false gods like Renuka and others, who are of demonic nature—
तेषां तथा मत्पितॄणां च पूजा व्यर्था सत्यं सत्यमेतद्ब्रवीमि । एतत्सर्वं यदि मिथ्या भवेत्तु तदा त्वसौ मां दशतु ह्यहीन्द्रः ॥ ३,२८.
—for them, and likewise for those who worship their ancestors in this way, the worship is fruitless. This is the truth, I say it truly; if all this is false, then let this king of serpents bite me.
पित्र्यं नयामि प्रविहायैव ये तु पित्रुद्देशात्केवलं यः करोति । स पापात्मा नरकान्वै प्रयातीत्येतद्वाक्यं सत्यमेतद्ब्रवीमि ॥ ३,२८.
Whoever abandons the ancestral rites and performs them only for the sake of the ancestors, such a sinful soul surely goes to hell; this statement is true, I declare it.
न श्रीः स्वतन्त्रा नापि विधिः स्वतन्त्रो न वायुदेवो नापि शिवः स्वतन्त्रः । तदन्ये नो गौरिपुलोमजाद्याः किं वक्तव्यं नात्र लोके स्वतन्त्रः ॥ ३,२८.
Lakshmi is not independent, nor is Brahma independent, nor is the god of wind, nor is Shiva independent. What need is there to speak of others like Gauri or Pulomaja? No one in this world is independent.
ब्रवीमि सत्यं पुरुषो विष्णुरेव सत्यं सत्यं भुजमुद्धृत्य सत्यम् । एतत्सर्वं यदि मिथ्या भवेत्तु तदा त्वसौ मां दशतु ह्यहीन्द्र ॥ ३,२८.
I speak the truth: the Supreme Person is only Vishnu—truth, truth, I swear with my arm raised. If all this is false, then let this king of serpents bite me.
जीवश्च सत्यः परमात्मा च सत्यस्तयोर्भेदः सत्ये एतत्सदापि । जडश्चसत्यो जीवजडयोश्च भेदो भेदः सत्यः किं च जडैशयोर्भिदा ॥ ३,२८.
The individual soul is real, and the Supreme Self is real; the distinction between them is also real, and this is always so. Matter is real, and the difference between the soul and matter is real; what then of the distinction between matter and the Lord of matter?
भेदः सत्यः सर्वजीवेषु नित्यं सत्या जडानां च भेदा सदापि । एतत्सर्वं यदि मिथ्या भवेत्तु तदा त्वसौ दशतु मां ह्यहीन्द्रः ॥ ३,२८.
Difference is always real among all living beings, and the distinctions among inert things are always real as well. If all this is false, then let this king of serpents bite me.
एवं ब्रुवन्नुरगं कोपयुक्तं समग्रहीन्नादशत्सोप्युरङ्गः । एतस्य संधारणादेववीद्रे सा वायुपुत्रः प्रवहेत्याप संज्ञाम् ॥ ३,२८.
Thus speaking, he seized the angry serpent, but the serpent did not bite him. Because he alone sustains this, O Indra among birds, the son of Vayu is called Pravaha.
द्वयं स्वरूपं प्रविदित्वैव पूर्वं त्वं स्वीकुरुष्व द्वयमेव नित्यम् । स्नानादिकं च प्रकरोति नित्यं पापी स आत्मा नैव मोक्षं प्रयाति ॥ ३,२८.
Having understood the twofold nature from the beginning, you should always accept both. Even if one regularly performs bathing and other rites, if he is sinful, that soul does not attain liberation.
तस्माद्द्वयं प्रविचार्यैव नित्यं सुखी भवेन्नात्र विचार्यमस्ति । एतत्सर्वं यदि मिथ्या भवेत्तु तदा त्वसौ मां दशतु ह्यहीन्द्रः ॥ ३,२८.
Therefore, by always discerning the twofold nature, one becomes happy—there is no doubt about this. If all this is false, then let this king of serpents bite me.
गरुड उवाच । किं तद्द्वयं देवदेवेश किं वा तत्कारणं कीदृशं मे वदस्व । द्वयोस्त्यागं कीदृशं मे वदस्व त्यागात्सुखं कीदृशं मे वदस्व ॥ ३,२८.
Garuda said: What is that twofold nature, O Lord of gods? What is its cause, and what is it like? Tell me. Tell me also about the abandonment of the twofold nature, and what kind of happiness arises from such abandonment.
श्रीकृष्ण उवाच । द्वयं चाहुस्त्विन्द्रिये द्वे बलिष्ठे देहे ह्यस्मिञ्श्रोत्रनेत्रे सुसृष्टे । अवान्तरे श्रोत्रनेत्रे खगेन्द्र द्वयं चाहुस्तत्स्वरूपं च वक्ष्ये ॥ ३,२८.
Śrī Kṛṣṇa said: Two senses are said to be the strongest in this body—well-formed are the ear and the eye. O king of birds, within the ear and the eye, there are said to be two aspects; I shall now explain their nature.
श्रोत्रस्वभावो लोक वार्ताश्रुतौ च ह्यतीव मोदस्त्वादरास्वादनेन । हरेर्वार्ताश्रवणे दुःखजालं श्रोत्रस्वभावो जडता दमश्च ॥ ३,२८.
The nature of the ear is to delight greatly in hearing worldly news, savoring it with affection; but in hearing the news of Hari, it feels a web of sorrow—the nature of the ear is dullness and restraint.