Dhritarashtra said: -
1. Repeat to me, who am asking, all that you have said regarding the lotus-eyed (Krishna), so that by knowing the meaning of his names and his actions I may attain to that best among male beings.
Sanjaya said: -
2. The blessed list of names of the son of Vasudeva has been heard by me, from which it seems, so far as I can judge, that Keshava is immeasurable.
3. From his covering all creatures with illusion, from his being the support of the world, and from his being of divine origin, he is known as Vasudeva. He is called Vishnu, owing to the fact of his pervading everything.
4. From his practice of asceticism, from the application of his energy to the supreme truth and from his asceticism know him to be Madhava, O Bharata; and from his having within himself the essence of everything and from the fact of his killing Madhu, he is called Madhusudana.
5. Krishi is a word denotes existence; and na denotes eternal tranquility. From the combination of these two states is Vishnu, orn of the Sattwata race, called Krishna.
6. Pundarika means the eternal regions; and aksha ever means that which has no waste. From a combination of these two states is he called Pundarikaksha; and from his causing fear in wicked beings is he Janardana.
7. Since he is never dissociated from Sattwa, and since also Sattwa is never dissociated from him; Therefore, is he called Sattwata. Owing to (the knowledge of) the Vedas being the eyes by which he is seen and the Vedas being the eyes through which he sees, he is called Brishava (Vedas) and ikshana (eyes).
8. Not being born in the usual way, that conqueror of armies is called Aja; and from his being conspicuous among the gods and from his self-control is the Lord called Damodara.
9. From the combination of the words, eternal happiness (hrisika) and the attributes of divinity (isha) is he called Hrishikesha. He is known as Mahavahu in the Smritis, as by his two arms he supports the earth and the sky.
10. Since he never falls down; nor he is wasted away; Therefore, he is called Adhokshaja; and he is known as Narayana in the Smritis, as he is the refuge of human beings.
11. From his creating and preserving beings (Puru), and from destroying them (Sa) is he called Purushathama, as also from his being the creator of causes and effects which are also lost in him in the end.
12. Owing to his constant knowledge of everything is he called Sarva. Krishna is established on truth and truth is established on him.
13. The name of Govinda is truth; because he is Truth of truths. Owing to his strength he is called Vishnu; and owing to his victory over the gods he is called Jishnu.
14. Owing to his eternity is he called Ananta; and Govinda, owing to his control over the senses. He can make the unreal apear as the real, by which he deceives all creatures.
15. The divine slayer of Madhu, who has these qualities and who ever is attached to virtue, that being with long arms, who undergoes no waste, will come here to see that there is no unnecessary slaughter.
Thus ends the seventieth chapter, the speech of Sanjaya, in the Yanasandhi of the Udyoga Parva.
Dhritarashtra said: -
1. I envy those who have eyes, O Sanjaya, and who will see before them the son of Vasudeva with his body shining with great lustre in the cardinal points of the earth and in the points between them,
2. And uttering blessed words which ought to be listened to with all respect by the Bharatas, -words that are for the good of the Sanjayas, unexceptionable words that ought to be accepted by those praying for prosperity and incapable of being acted up to by those who are about to meet their end.
3. Who (Krishna) is ever full of energy, eternal and the one hero in the world; who is the leader of the Jadavas and the bull among them; who is the slayer of his enemies and the cause of terror among them and the destroyer of the fame of his foes.
4. The sons of Kuru, assembled together, will see that worshipful slayer of his foes, of high soul, that foremost among the Vrishnis, speaking words full of benevolence and thus winning over my party.
5. With that ascetic who is eternal and who has the knowledge of self, the ocean of words easily obtainable by anchorites -with that Arishta bird with beautiful wings, that destroyer of creatures, that refuge of the universe,
6. That being with a thousand heads, that ancient Being who has neither beginning, nor end, nor middle, whose fame has no end who is the cause of the universal seed, who is without birth, who is eternity itself, shall I take refuge.
7. I shall take refuge under the creator of the three worlds, the creator of the gods, Asuras, Nagas, and Rakshasas, the chief among the rulers of men and learned men, and that younger brother of Indra.
Thus ends the seventy-first chapter, in the Yanasandhi of the Udyoga Parva.