सुहृदश् चैव तं सर्वे पृथक् च सह चाब्रुवन् ॥
यज्ञकालस् तव विभो क्रियताम् अत्र सांप्रतम् ॥
अथैवं ब्रुवताम् एव तेषाम् अभ्याययौ हरिः ॥
ऋषिः पुराणो वेदात्मा दृश्यश् चापि विजानताम् ॥
जगतस् तस्थुषां श्रेष्ठः प्रभवश् चाप्ययश् च ह ॥
भूतभव्यभवन्नाथः केशवः केशिसूदनः ॥
suhṛdaś caiva taṃ sarve pṛthak ca saha cābruvan ||
yajñakālas tava vibho kriyatām atra sāṃpratam ||
athaivaṃ bruvatām eva teṣām abhyāyayau hariḥ ||
ṛṣiḥ purāṇo vedātmā dṛśyaś cāpi vijānatām ||
jagatas tasthuṣāṃ śreṣṭhaḥ prabhavaś cāpyayaś ca ha ||
bhūtabhavyabhavannāthaḥ keśavaḥ keśisūdanaḥ ||
And all his friends, separately and together, said: "Lord, the time for your sacrifice has come; let it be performed now." And as they spoke thus, Hari appeared — the ancient rishi, the soul of the Veda, visible only to those who know, the best of the moving and the unmoving, the origin and end of all, the lord of past, future, and present, Keshava, slayer of Keshin.
b659b967e0dd · प्रकाशित 16 जुल॰ 2026, 3:28:51 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Krishna appears at the very moment the sacrifice is resolved upon — and at once the narrator reveals who has come: "the ancient rishi, the soul of the Veda," "the origin and the end," "the lord of past, future, and present." It is telling that He is "visible only to those who know" (dṛśyo vijānatām): bodily eyes see a man, but only knowledge perceives His true nature. The verse teaches that the Lord, descending in the form of a friend and kinsman, remains the Supreme; and blessed is the undertaking to which He comes Himself. A sacrifice overshadowed by His presence is already assured of success, for the One for whose sake every sacrifice is offered has come to it.