rule



 

Canto 4

Dâlâlera Gîtâ

 

 

Chapter 24: The Song Sung by Lord S'iva

(1) Maitreya said: 'The son of Prithu, who because of his great actions became known as Vijitâs'va [see 4.19: 18], became emperor and gave his younger brothers, he cared a lot about, the rule over the different directions of the world. (2) The master offered Haryaksha the eastern part, the south he offered to Dhûmrakes'a, the western side was for the brother with the name Vrika and the northern direction he gave to Dravina. (3) He who from [what he did in relation to] Indra [also] was honored with the name Antardhâna ['invisibly present'], begot in his wife S'ikhandinî three children who carried the approval of everyone. (4) They were named Pâvaka, Pavamâna and S'uci. They in the past had been the gods of fire but now, because of a curse of sage Vasishthha, had taken birth again in order to regain that status by the progress of yoga. (5) Antardhâna who did not kill Indra despite the fact that he knew that he had stolen the horse [of his father], begot in his wife named Nabhasvatî a son called Havirdhâna ['the offering won']. (6) The taxes, punishments and fines and such, that make up the livelihood of kings, he considered something very severe and therefore he abolished them in favor of sacrifices that in the past had been given up. (7) Despite being committed to the duty of ending the distress [of others], he as a realized soul always keeping to his ecstasy, by the worship of the Original Person easily attained His abode, the Supreme of the Soul. (8) Havirdhânî the wife of Havirdhâna, oh Vidura, gave birth to six sons named Barhishat, Gaya, S'ukla, Krishna, Satya and Jitavrata. (9) He who by Havirdhâna was named Barhishat was so fortunate in his ritualistic actions and yoga realization, that he was considered the Prajâpati [the founding father], oh best of the Kurus. (10) With this practice continually pleasing the gods with sacrifices, he all over the world kept the kus'a grass [of the ceremonial sitting places] facing the east. (11) On the advise of the god of gods [Brahmâ] he married  the daughter of the ocean named S'atadruti. The moment the fire god Agni saw her, youthful and charming in all her limbs, circumambulating [his fire] during the marriage ceremony, he felt himself as attracted as he [formerly] was to S'ukî. (12) The scholars, the ones of desire, the souls of heaven, the sages and the perfected souls, the ones of the earth and those of the snakes, were all captivated by the tinkling alone of the new bride's ankle bells that could be heard everywhere. (13) From [Prâcîna]Barhi [or Barhishat] ten sons appeared in the womb of S'atadruti who, all deeply vowed to the dharma, together were called the Pracetâs [from prâcîna: being turned eastward]. (14) By their father ordered to beget children, they fled from home and settled, for their austerity, for a ten thousand years near a large lake in order to worship the Master of All Penance [S'rî Hari] with their tapas. (15) Following that path they encountered Lord S'iva who, very pleased with the great command of their meditation, mantra practice and worship, spoke to them.'

(16) Vidura asked: 'Oh brahmin, please clarify what happened when the Pracetâs met Lord S'iva on their path, as also what the Lordship who was so pleased with them has said. (17) Oh best among the scholars, in this world being caught in a physical body it rarely happens that one finds association with Lord S'iva. Even sages who, with him as their object of desire, fully detached are engaged in meditation [fail in this]. (18) Although he is satisfied within himself, the great Lord S'iva, when he manifests in this world for the fulfillment of her wishes, engages with the terror of the forces controlling her [like those of Kâlî, Durgâ or Vîrabhadra, see 4.5].'

(19) Maitreya said: 'The sons of father Prâcînabarhi all [in full surrender] accepting the words of their father piously on their heads had, serious in their hearts about doing penances, left in the western direction. (20) They reached a very large expanse of water as vast as the nearby ocean with water that, as clear as the mind of a great soul, constituted a pleasure to its inhabitants. (21) In that water a multitude of red and blue, kahlâra and indîvara [during the day and the evening blossoming] lotuses was found and swans, cranes, ducks [cakravâkas] and other birds [like kârandavas] vibrated their sounds there. (22) Mad bumblebees joyfully hummed there loudly with their little hairy bodies. It was a festival of creepers, trees and lotuses the pollen of which by the wind was spread in all directions. (23) All the princes were amazed about the beautiful heavenly music accompanied by drums and kettle drums that could be heard there continually.

(24-25) That very moment they witnessed how the chief of the demigods [Lord S'iva], came out of the water accompanied by an association of great souls who glorified him. Seeing his golden hue, his bodily features, his blue throat, three eyes and merciful beautiful face, they all aroused, filled with admiration, offered their obeisances. (26) He who dispels all dangers, the Great Lord and caretaker of the religion, then talked to them, pleased as he was with their observance of the principles in the past, their gentle behavior and their good manners. (27) Rudra said: 'Oh all of you sons of King Prâcînabarhi, knowing your actions and desires, I wish you all the best and in order to prove you my mercy, I therefore grant you my audience. (28) Any living being, any individual soul so one says, who surrenders directly to Vâsudeva, the Supreme Lord and transcendental controller of the three modes, is very dear to me. (29) When someone for the time of a hundred lives is fixed on his duty, he acquires the position of Brahmâ [Brahmaloka] and when he also does not fail to [serve] the Supreme Lord, he thereafter will attain me [S'ivaloka]. Devotees of Lord Vishnu at the end of time attain a position [Vaikunthhaloka] like the one of me and the other demigods. (30) You devotees are for that reason as dear to me as the Supreme Lord Himself, just as apart from Him there is no one else as dear to the devotees as I am. (31) In particular this what I am going to tell you now, is what you always should attend to and repeat for yourselves, for it is very pure, auspicious, transcendental and beneficial.'

(32) Maitreya said: 'With a heart full of compassion Lord S'iva, the greatest devotee of Nârâyana, spoke the following words to the princes who with folded hands stood before him. (33) S'rî Rudra said [in worship of Vâsudeva]: 'All glories unto You, the best of all self-realized souls who brings happiness for the welfare of all. Let there be my obeisances unto You, for You are the all-perfect and worshipable soul of all, the Supersoul. (34) All my respects unto You Vâsudeva, from whose navel the lotus sprouted. You are the source of the senses and the sense objects and the immutable self-illumined state that is of an eternal peace. (35) I offer my obeisances also to [You in the form of] Sankarshana [the Lord of ego and integration] who as the origin of the subtle non-manifest matter is the unsurpassable master of disintegration [at the end of time], and to the master of all development, the soul in the beyond Pradyumna [the master of intelligence]. (36) All glories to You, I offer my respects again unto You as Aniruddha [Lord of the mind, of whom the sun god is an expansion, see also 3.1: 34], the master and director of the senses. My obeisances unto the Supreme One of perfect purity and completeness who stands apart from this material creation*. (37) Unto You as the heavenly abode, the path of liberation, the gateway of the eternal and the purest of the pure, my obeisances. All my respects I offer unto You, the golden semen, who are the continuity of the Vedic sacrifices [câtur-hotra]. (38) Be praised, oh You who invigorate the ancestors and the gods, oh master of the three Vedas and the sacrifices. You are the leading deity of the moon who pleases everyone. All my respects unto You, the Supersoul pervading all living beings. (39) The strength and power of all that exists, the body and Transcendental Self of the diversity of the material world [the virâth rûpa] and the maintainer of the three worlds, I offer my obeisances. (40) All glories to You who, as the ether, reveal the meaning, You, the within and without of the self, the supreme effulgence. My obeisances unto You as the beyond of death and the purpose of all pious activities. (41) Unto the inclining as also disinclining god of the forefathers, unto You as the final outcome of all fruitive action and as death itself, You, the cause of all sorts of misery resulting from irreligion, I offer my respects. (42) Because You are the topmost bestower of benedictions, the mastermind [of all mantras], the causal self, I offer You my respects. All glory to You as the greatest of all religiosity, unto You, Krishna, who are the perfection of intelligence. You are the oldest of the old, the Original Personality and master of yogic analysis [sânkya-yoga]. (43) The reservoir of the three energies [of the doer, the sense-activities and the resultant workload see B.G. 18a: 18], the reason of the material identification of the soul [the egotism] named Rudra and the embodiment of knowledge, intention and the voice of all powers, I offer my obeisances. (44) Please show us who desire Your presence, the form that to the satisfaction of all the senses of the devotees is worshiped by them as the dear most. (45-46) As glistening as the rain from the dense clouds during the rainy season, You are the summit of all beauty. Beautiful are the features of Your four-handed form, of the greatest is Your pleasant face, Your eyes are as beautiful as the petals in the whorl of a lotus flower, beautiful are Your eyebrows, straight nose, shining teeth, high forehead and the full decoration of Your face and equally beautiful perfect ears. (47-48) The beauty of Your merciful smile and sidelong glances, Your curly hair and clothing in the saffron color of the lotus, is supported by the glittering earrings and shiny helmet, the bangles, necklace, ankle bells, belt, conch shell, disc, club, and lotus flower, garland and the best of pearls, that make You look still more beautiful. (49) The shoulders under Your coils of hair that are like those of a lion and Your neck, fortunate of bearing the jewel glittering on Your chest [named Kaustubha], give You a never decreasing beauty that exceeds [the beauty of the streaks of gold on] every norm [or touchstone]. (50) Your inhaling and exhaling stirs beautifully the folds in Your belly that looks like a banana leaf, and the whirling depression of Your navel is alike the spiraling of the galaxy. (51) The dark color of the skin below Your waist is extra attractive with the beauty of Your dress and golden belt as also with, lower situated, the great symmetrical beauty of Your lotus feet, calves and thighs. (52) By the so very pleasing lotus feet, that are like the petals of a lotus flower in autumn, by the effulgence of Your nails, You drive away all the trouble agitating us. Show us the path of Your lotus feet [also understood as the first two cantos of this Bhâgavatam] that reduce the fear of material existence, oh teacher, oh spiritual master of all who suffer the darkness. (53) They who, performing their [occupational] duties, wish to purify themselves and live without fear, must meditate on this form [of Yours] in a devotional practice of yoga [bhakti-yoga]. (54) Your grace is easily obtained by the devotees, but for all other embodied souls You are difficult to reach, even for those belonging to the king of heaven Indra or for the self-realized souls whose ultimate goal it is to attain oneness [with You]. (55) What else would one desire but Your lotus feet, once one by pure devotional service has been of the worship that even for the most virtuous is difficult to attain! (56) The invincible time, by which You in Your prowess and majesty with simply raising Your eyebrows vanquish the entire universe, constitutes no threat to a soul of complete surrender. (57) Even but for a moment enjoying the association of a company of devotees cannot compare with heaven or with merging, not to mention worldly blessings. (58) Let there for us who, in order to wash away the ruminations of sin, dip in and step out of the Ganges, be the mercy and virtue of this association. For this association with the glorification of Your feet defeats all misfortune and blesses the normal living beings with the fullest goodness. (59) He whose heart was purified by the blessing derived from entering that [association of] bhakti-yoga, will be very happy to find therein the wisdom of Your way and will never end up bewildered in the dark pit of worldly influences. (60) You are the Absolute Spirit [brahma], the transcendental light spread [everywhere] like the ether, in whom this universe of the cosmic manifestation has appeared. (61) You are the one who by His energy has created, maintains and again annihilates this variegated manifestation. That eternal, unchanging intelligence of an increasing complexity is, so I understand, likely to give trouble to the individual soul in relation to You as the essential [independent] self, oh Supreme Lord. (62) Experts in the field of the Vedas and their corollaries are those transcendentalists who, for their perfection, with faith and conviction duly, by a wide range of organized actions, glorify You who are identified by that what is created, by the senses and by the heart. (63) You are the One Original Person from whose dormant energy the diversity of the totality of the material energy has originated that is ruled by [the natural modes of] passion, goodness and ignorance. It is a diversity we know as the ego, the sky, the air, the fire, the water and the earth, the virtuous souls, the sages and all the living beings. (64) That what You created from Your own potency, You afterwards enter in the form of the four kinds of bodies [as born from embryos, eggs, perspiration and seeds, see also 2.10: 40]. By these bodies, Your own parts and parcels, You know the person as an enjoyer of the senses, like a bee that relishes the sweet honey.  (65) One may guess about [the authority and order of] Your reality [of Time]. [All] we see is how You, just like the wind scattering the clouds, with Your so very great force [of Time] in the long run destroy all the planetary systems and how all living beings equally find their end because of external causes. (66) The madmen [of this world] most greedily delighting in material enjoyment therefrom loudly exclaim what all should be done, but all of a sudden You, vigilantly as the Destroyer, seize them just like a mouse is seized by the restless tongue of a hungry snake. (67) Which educated person who knows that one, by not respecting You, only sees the [useless] decay of one's body, would reject Your lotus feet, the feet that by our spiritual teacher [Brahmâ] and the fourteen Manus [after him, see Canto 2: 3: 9, 6: 30, 10: 4] were worshiped without hesitation or further arguing? (68) You therefore are for us, men of wisdom, the Supreme Brahman, the Soul of the soul, the Supersoul, the destination were there is no fear at all for the Destroyer Rudra who is feared by the entire universe.'

(69) 'If you pray like this and [faithfully] perform your duty, there will be happiness for all of you, oh purified sons of the king who have turned your minds to the Supreme Lord. (70) Be of worship and always sing for and meditate full of praise on Him, who as the Supreme Soul is situated in both your hearts and the hearts of all other living beings. (71) All of you, time and again read this [Yogâdes'a] instruction of yoga and close it in your heart. Take to the vow of the sages of always with intelligence being [silently] absorbed within and practice this with the greatest respect. (72) This was first taught by the great Lord [Brahmâ], the master of the creators of the universe, of the great sages headed by Bhrigu who, as his sons in charge of the world, were eager to create [compare 4.1: 12-15]. (73) We who as the controllers of the people were enjoined by him to procreate were by this [instruction] freed from all ignorance and thus could bring about the different kinds of people. (74) The person who thus regularly repeats this to himself with great attention, will being absorbed in this without delay achieve the auspiciousness of being devoted to Vâsudeva [Krishna as the Lord of Consciousness]. (75) Spiritual knowledge is, of all benedictions in this world, the supreme transcendental benefit of happiness for every person, because one with the boat of higher knowledge crosses over the insurmountable ocean of danger. (76) Anyone who devotedly attached and with faith regularly studies this song of mine, this prayer offered to Him, the Supreme Personality, will be able to please the Lord who is so difficult to praise. (77) The person who is fixed on the song as sung by me can, by dint of Him, the dear most of all benedictions, by the Lord of the Beyond who is pleased by it, attain whatever he desires. (78) The devotee who, rising early in the morning, with faith and devotion folding his hands, is absorbed in this prayer and thus personally listens and makes others listen to it, will be liberated from all karmic bondage. (79) Oh sons of the king ['the god of man'], by the intelligence of perfectly attentive praying and chanting this song I sang of the Supreme Person who is the Supersoul within every one, you will ultimately achieve the results you desired, for that practice equals the greatest austerities.'

 

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Third revised edition, loaded November 30, 2017.

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

Maitreya said: 'The son of Prithu, who because of his great actions became known as Vijitâs'va, became emperor and gave his younger brothers, he cared a lot about, the rule over the different directions of the world.
Maitreya said: 'The son of Prithu who became known as Vijitâs'va because of his great actions, offered, because he cared a lot about them, his younger brothers the different directions of the world. (Vedabase)

 

Text 2

The master offered Haryaksha the eastern part, the south he offered to Dhûmrakes'a, the western side was for the brother with the name Vrika and the northern direction he gave to Dravina.

He, the master, offered Haryaksha the eastern part, the south to Dhûmrakes'a, the western side to his brother called Vrika and the northern part to Dravina. (Vedabase)

 

Text 3

He who from [what he did in relation to] Indra [also] was honored with the name Antardhâna ['invisibly present'], begot in his wife S'ikhandinî three children who carried the approval of everyone.

To what he had done upon the disappearance [of the sacrificial horse - he didn't attack Indra], was he honored with the name of Antardhâna [which means disappearance, see 4.19: 18]. In S'ikhandinî, his wife he begot three children that were approved by everyone. (Vedabase)

 

Text 4

They were named Pâvaka, Pavamâna and S'uci. They in the past had been the gods of fire but now, because of a curse of sage Vasishthha, had taken birth again in order to regain that status by the progress of yoga.

They were named Pâvaka, Pavamâna and S'uci and had, while they had formerly been the gods of fire, because of a curse of sage Vasishthha in the past now taken birth again in order to regain that status by the progress of yoga.  (Vedabase)

   

Text 5

Antardhâna who did not kill Indra despite the fact that he knew that he had stolen the horse [of his father], begot in his wife named Nabhasvatî a son called Havirdhâna ['the offering won'].

He who was called Antardhâna begot in his wife named Nabhasvatî a son called Havirdhâna ['the offering won'] as the father hadn't killed Indra despite of the fact that he knew he had stolen the horse. (Vedabase)

 

Text 6

The taxes, punishments and fines and such, that make up the livelihood of kings, he considered something very severe and therefore he abolished them in favor of sacrifices that in the past had been given up.

The institution of taxes, punishments and fines and such, that make up the livelihood of kings, he considered to be something most severe, so that he abolished them in favor of sacrifices that in the past had been given up. (Vedabase)

 

Text 7

Despite being committed to the duty of ending the distress [of others], he as a realized soul always keeping to his ecstasy, by the worship of the Original Person easily attained His abode, the Supreme of the Soul.

Despite of being committed to the job of ending the distress [of others], achieved he, as a realized soul, by the worship of the Original Personality, the so beloved Supersoul, the reality of His abode easily by always keeping to his ecstasy. (Vedabase)

 

Text 8

Havirdhânî the wife of Havirdhâna, oh Vidura, gave birth to six sons named Barhishat, Gaya, S'ukla, Krishna, Satya and Jitavrata.

Havirdhânî, the name of the wife of Havirdhâna, o Vidura, gave birth to six sons named Barhishat, Gaya, S'ukla, Krishna, Satya and Jitavrata. (Vedabase)

 

Text 9

He who by Havirdhâna was named Barhishat was so fortunate in his ritualistic actions and yoga realization, that he was considered the Prajâpati [the founding father], oh best of the Kurus.

He who by Havirdhâna was named Barhishat was that fortunate in his fruitive actions and refraining in yoga, that he was considered the Prajâpati [the founding father], o best of the Kurus. (Vedabase)

 

Text 10

With this practice continually pleasing the gods with sacrifices, he all over the world kept the kus'a grass [of the ceremonial sitting places] facing the east.

With this practice of continually, and spread all over the world, pleasing the gods of sacrifice, kept he the Kusagrass [of the ceremonial sitting places] facing the east. (Vedabase)

 

Text 11

On the advise of the god of gods [Brahmâ] he married the daughter of the ocean named S'atadruti. The moment the fire god Agni saw her, youthful and charming in all her limbs, circumambulating [his fire] during the marriage ceremony, he felt himself as attracted as he [formerly] was to S'ukî.

On the advise of the god of gods [Brahmâ] married he the daughter of the ocean named S'atadruti to whom he [the fire-god...] was drawn as much as Agni was to S'ukî, the moment he saw her, charming in all her limbs, youthful and richly decorated, circumambulating during the marriage ceremony. (Vedabase)

 

Text 12

The scholars, the ones of desire, the souls of heaven, the sages and the perfected souls, the ones of the earth and those of the snakes, were all captivated by the tinkling alone of the new bride's ankle bells that could be heard everywhere.

The learned, the ones of desire, the ones of heaven, the sages and the perfect ones, the ones of the earth and of the snakes, were all captivated by the tinkling alone of the new bride her ankle bells heard everywhere. (Vedabase)

 

Text 13

From [Prâcîna]Barhi [or Barhishat] ten sons appeared in the womb of S'atadruti who, all deeply vowed to the dharma, together were called the Pracetâs [from prâcîna: being turned eastward].

From [Prâcîna]Barhi there appeared ten sons in the womb of S'atadruti, who, all deeply vowed to the dharma, together were called the Pracetâs [from prâcîna: the being turned eastward]. (Vedabase)

 

Text 14

By their father ordered to beget children, they fled from home and settled, for their austerity, for a ten thousand years near a large lake in order to worship the Master of All Penance [S'rî Hari] with their tapas.

Ordered by their father to beget children settled they, for ascesis, near a large lake to worship by their austerity the Master of Penance for a ten thousand years. (Vedabase)

 

Text 15

Following that path they encountered Lord S'iva who, very pleased with the great command of their meditation, mantra practice and worship, spoke to them.'

On that path they met with Lord S'iva who, most pleased with the great command of their meditation, mantra practice and worship, spoke to them.' (Vedabase)

  

Text 16

Vidura asked: 'Oh brahmin, please clarify what happened when the Pracetâs met Lord S'iva on their path, as also what the Lordship who was so pleased with them has said.

Vidura asked: 'O brahmin please tell us in clear words all about how it happened that the Pracetâs on their path met with Lord S'iva, as also what the Lordship so pleased with them imparted. (Vedabase)

 

Text 17

Oh best among the scholars, in this world being caught in a physical body it rarely happens that one finds association with Lord S'iva. Even sages who, with him as their object of desire, fully detached are engaged in meditation [fail in this].

O best among the learned, in this world being caught in a physical body it certainly rarely happens that sages fully detached, engaged in meditation desiring him, find association with Lord S'iva. (Vedabase)

 

Text 18

Although he is satisfied within himself, the great Lord S'iva, when he manifests in this world for the fulfillment of her wishes, engages with the terror of the forces controlling her [like those of Kâlî, Durgâ or Vîrabhadra, see 4.5].'

Although he is satisfied within himself is he, the great Lord S'iva, when he has manifested within this world and for the sake of its existence is engaged with its forces, horrible to experience in his actions [through Kâlî or Durgâ or Virabâdhra, see 4.5].' (Vedabase)
 
Text 19

Maitreya said: 'The sons of father Prâcînabarhi all [in full surrender] accepting the words of their father piously on their heads had, serious in their hearts about doing penances, left in the western direction.

Maitreya said: 'All the sons of father Prâcînabarhi had accepted the words of their father all piously on their heads [in full surrender], and had left in the direction of the west being serious in their heart about the austerities. (Vedabase)

 

Text 20

They reached a very large expanse of water as vast as the nearby ocean with water that, as clear as the mind of a great soul, constituted a pleasure to its inhabitants.

They reached to a very large expanse of water as vast as the nearby ocean, harboring a great soul and mind as clear and joyful as its water was. (Vedabase)

 

Text 21

In that water a multitude of red and blue, kahlâra and indîvara [during the day and the evening blossoming] lotuses was found and swans, cranes, ducks [cakravâkas] and other birds [like kârandavas] vibrated their sounds there.

The water home to red and blue lotuses, Kahlâras and Indîvaras, vibrated with the sounds of swans, cranes, ducks [cakravâkas] and other birds [kârandava]. (Vedabase)

 

Text 22

Mad bumblebees joyfully hummed there loudly with their little hairy bodies. It was a festival of creepers, trees and lotuses the pollen of which by the wind was spread in all directions.

Mad bumblebees joyfully hummed loudly with their little hairy bodies; it was a festival of creepers, trees and lotuses whirling their saffron in all directions into the air. (Vedabase)

  

Text 23

All the princes were amazed about the beautiful heavenly music accompanied by drums and kettle drums that could be heard there continually.

All the sons of the king were amazed about the harmonious sounds of the music of all the heavenly drums and kettle drums together that one continually could hear there. (Vedabase)


Text 24-25

That very moment they witnessed how the chief of the demigods [Lord S'iva], came out of the water accompanied by an association of great souls who glorified him. Seeing his golden hue, his bodily features, his blue throat, three eyes and merciful beautiful face, they all aroused, filled with admiration, offered their obeisances.

At that time they were as fortunate to see the chief of the demigods [S'iva], coming out of the water in the company of an association of great souls glorifying him. Seeing the golden shine, his bodily features, his blue throat, three eyes and merciful beautiful face offered they their obeisances, all aroused in their amazement. (Vedabase)

 

Text 26

He who dispels all dangers, the Great Lord and caretaker of the religion, then talked to them, pleased as he was with their observance of the principles in the past, their gentle behavior and their good manners.

He who dispels all dangers, the Great Lord and caretaker of the religion then talked to them, pleased as he was with the past of their observance of the principles and their good and gentle manners. (Vedabase)

 

Text 27

Rudra said: 'Oh all of you sons of King Prâcînabarhi, knowing your actions and desires, I wish you all the best and in order to prove you my mercy, I therefore grant you my audience.

Rudra said: 'All you sons of Barhi, knowing of your actions and desires have I, wishing all of you the best, in order to show you my mercy, thus granted you my audience. (Vedabase)

 

Text 28

Any living being, any individual soul so one says, who surrenders directly to Vâsudeva, the Supreme Lord and transcendental controller of the three modes, is very dear to me.

Whichever living beings, known as individual souls, that surrender to Vâsudeva the Supreme Lord, to the transcendental of His control over the three modes directly, are no doubt very dear to me. (Vedabase)

 

Text 29

When someone for the time of a hundred lives is fixed on his duty, he acquires the position of Brahmâ [Brahmaloka] and when he also does not fail to [serve] the Supreme Lord, he thereafter will attain me [S'ivaloka]. Devotees of Lord Vishnu at the end of time attain a position [Vaikunthhaloka] like the one of me and the other demigods.

A person fixed on his duty for the time of a hundred lives gets the position of Brahmâ [Brahmaloka] and on top of that not failing the Supreme Lord is one sure to attain therefore to me [S'ivaloka] thereafter. Devotees of Lord Vishnu attain a post [Vaikunthhaloka] like that of me and the other demigods, when the time of the world has come to an end. (Vedabase)

  

Text 30

You devotees are for that reason as dear to me as the Supreme Lord Himself, just as apart from Him there is no one else as dear to the devotees as I am.

That is why all of you devotees are as dear to me as the Supreme Lord Himself; and therefore is there also never anybody as much loved by the devotees as I am. (Vedabase)

 

Text 31

In particular this what I am going to tell you now, is what you always should attend to and repeat for yourselves, for it is very pure, auspicious, transcendental and beneficial.'

In particular this what I am going to tell you now is what you always should attend to and pray, for it is very pure, auspicious, transcendental and beneficial.' (Vedabase)

  

Text 32

Maitreya said: 'With a heart full of compassion Lord S'iva, the greatest devotee of Nârâyana, spoke the following words to the princes who with folded hands stood before him.

Maitreya said: 'Thus there were the words that the kindhearted Lord spoke to them, the sons of the king, who with folded hands stood before Lord S'iva, the greatest devotee of Nârâyana. (Vedabase)

  

Text 33

S'rî Rudra said [in worship of Vâsudeva]: 'All glories unto You, the best of all self-realized souls who brings happiness for the welfare of all. Let there be my obeisances unto You, for You are the all-perfect and worshipable soul of all, the Supersoul.

Rudra said: 'All glories unto You, the One of Selfrealization, the best, the auspicious of the auspicious. Let there by You, the all-perfect and worshipable soul of all, the Supersoul, be of me, my obeisances. (Vedabase)

  

Text 34

All my respects unto You Vâsudeva, from whose navel the lotus sprouted. You are the source of the senses and the sense objects and the immutable self-illumined state that is of an eternal peace.

All my respects unto You Vâsudeva, from whose navel the lotus sprouted, who art the origin of the senses and the sense objects and the supreme and constant enlightenment of eternal peace. (Vedabase)

 

Text 35

I offer my obeisances also to [You in the form of] Sankarshana [the Lord of ego and integration] who as the origin of the subtle non-manifest matter is the unsurpassable master of disintegration [at the end of time], and to the master of all development, the soul in the beyond Pradyumna [the master of intelligence].

My obeisances unto Sankarshana [the master of ego and integration], the origin of the subtle unmanifest and the unsurpassable master of [also the] disintegration; as also unto the master of evolution, unto Pradyumna [the master of intelligence and] the soul in the beyond. (Vedabase)

 

Text 36

All glories to You, I offer my respects again unto You as Aniruddha [Lord of the mind, of whom the sun god is an expansion, see also 3.1: 34], the master and director of the senses. My obeisances unto the Supreme One of perfect purity and completeness who stands apart from this material creation*.

All glories to You, my respects again unto You as Aniruddha [Lord of the mind, of whom the sun-god is an expansion see also 3.1-34], the master and director of the senses; my obeisances unto the Supreme of the perfection and the complete, who stands apart from this material creation*; (Vedabase)

 

Text 37

Unto You as the heavenly abode, the path of liberation, the gateway of the eternal and the purest of the pure, my obeisances. All my respects I offer unto You, the golden semen, who are the continuity of the Vedic sacrifices [câtur-hotra].

unto the heavenly abode, the path of liberation, the gateway of the eternal, the purest of the pure - my obeisances unto You. All my respects to the golden of the semen, who is the vedic sacrifices [câtur-hotra] and the one of expansion. (Vedabase)

 

Text 38

Be praised, oh You who invigorate the ancestors and the gods, oh master of the three Vedas and the sacrifices. You are the leading deity of the moon who pleases everyone. All my respects unto You, the Supersoul pervading all living beings.

All praise to the provider of the ancestors and the godly, the master of the three Vedas and the sacrifices, the predominating deity of the moon who pleases everyone; all my respects unto the Supersoul pervading all living beings. (Vedabase)

 

Text 39

The strength and power of all that exists, the body and Transcendental Self of the diversity of the material world [the virâth rûpa] and the maintainer of the three worlds, I offer my obeisances.

Unto the strength and power of all existence, the body and the self of the diversity of the material world [the virâth rûpa] and the maintainer of the three worlds, my obeisances. (Vedabase)

 

Text 40

All glories to You who, as the ether, reveal the meaning, You, the within and without of the self, the supreme effulgence. My obeisances unto You as the beyond of death and the purpose of all pious activities.

All glories to the sky revealing the meaning, the within and without of the self, the supreme effulgence; my obeisances unto the beyond of death and the purpose of all pious action. (Vedabase)

 

Text 41

Unto the inclining as also disinclining god of the forefathers, unto You as the final outcome of all fruitive action and as death itself, You, the cause of all sorts of misery resulting from irreligion, I offer my respects.

Unto the inclining as well as disinclining God of the forefathers, the final outcome of all fruitive action and unto You as death itself, the cause of all sorts of misery resulting from irreligion, I offer my respects. (Vedabase)

 

Text 42

Because You are the topmost bestower of benedictions, the mastermind [of all mantras], the causal self, I offer You my respects. All glory to You as the greatest of all religiosity, unto You, Krishna, who are the perfection of intelligence. You are the oldest of the old, the Original Personality and master of yogic analysis [sânkya-yoga].

Because You are the topmost bestower of benediction, the mastermind [of all mantras], the causal its self, I offer You my respects; all glory to You as the greatest of all religious principles, unto You Krishna whose judgment is fully independent, You are the oldest of the old, the Original Personality and master of yogic analysis [sânkya-yoga]. (Vedabase)

 

Text 43

The reservoir of the three energies [of the doer, the sense-activities and the resultant workload see B.G. 18a: 18], the reason of the material identification of the soul [the egotism] named Rudra and the embodiment of knowledge, intention and the voice of all powers, I offer my obeisances.

Unto the reservoir of the three energies [of the doer, the sense-activities and the resultant workload see B.G.. 18a: 18], unto the reason of the material identification of the soul [egotism] named Rudra and unto the embodiment of knowledge and zeal and the voice of all powers, my obeisances. (Vedabase)

 

Text 44

Please show us who desire Your presence, the form that to the satisfaction of all the senses of the devotees is worshiped by them as the dear most.

Please show us, desirous for Your presence, the form that as the dearmost is worshiped by the devotees, which is the form that pleases them in every respect of their senses. (Vedabase)

 

Text 45-46

As glistening as the rain from the dense clouds during the rainy season, You are the summit of all beauty. Beautiful are the features of Your four-handed form, of the greatest is Your pleasant face, Your eyes are as beautiful as the petals in the whorl of a lotus flower, beautiful are Your eyebrows, straight nose, shining teeth, high forehead and the full decoration of Your face and equally beautiful perfect ears.

Glistening as the rain from the dense clouds during the rainy season You are the summit of all beauty: beautiful are the features of Your four-handed form, of the greatest is Your pleasant face, Your eyes are as beautiful as the petals in the whorl of a lotusflower, beautiful are Your eyebrows, straight nose, shining teeth, high forehead, and the full decoration of Your face and perfect ears. (Vedabase)

 

Text 47-48

The beauty of Your merciful smile and sidelong glances, Your curly hair and clothing in the saffron color of the lotus, is supported by the glittering earrings and shiny helmet, the bangles, necklace, ankle bells, belt, conch shell, disc, club, and lotus flower, garland and the best of pearls, that make You look still more beautiful.

The beauty of Your merciful smile and sidelong glances, Your curly hair and the clothing of the saffron color of the lotus, is supported by the glittering earrings and shiny helmet, the bangles, necklace, ankle bells, belt, conchshell disc, club, and lotus flower, garland and the best of pearls that make You look even more beautiful. (Vedabase)

 

Text 49

The shoulders under Your coils of hair that are like those of a lion and Your neck, fortunate of bearing the jewel glittering on Your chest [named Kaustubha], give You a never decreasing beauty that exceeds [the beauty of the streaks of gold on] every norm [or touchstone].

The shoulders under Your coils of hair that are like those of a lion and Your neck, fortunate of bearing the jewel glittering on Your chest named Kaustubha, give You a never decreasing beauty that defeats each touchstone. (Vedabase)

 

Text 50

Your inhaling and exhaling stirs beautifully the folds in Your belly that looks like a banana leaf, and the whirling depression of Your navel is alike the spiraling of the galaxy.

Your inhaling and exhaling stirs beautifully the folds in Your belly that looks like a banana leaf, and the whirling deep of Your navel is as the spiraling of the galaxy. (Vedabase)

 

Text 51

The dark color of the skin below Your waist is extra attractive with the beauty of Your dress and golden belt as also with, lower situated, the great symmetrical beauty of Your lotus feet, calves and thighs.

The darkness of Your skin below Your waist is extra pleasing with as well the beauty of Your dress and symmetrical golden belt as lower, with Your lotus feet, calves and thighs that are of a great beauty. (Vedabase)

 

Text 52

By the so very pleasing lotus feet, that are like the petals of a lotus flower in autumn, by the effulgence of Your nails, You drive away all the trouble agitating us. Show us the path of Your lotus feet [also understood as the first two cantos of this Bhâgavatam] that reduce the fear of material existence, oh teacher, oh spiritual master of all who suffer the darkness.

By the so very pleasing lotus feet that are like the petals of a lotus flower in autumn, by the effulgence of Your nails, You drive away all things temporary; just show us the path of those two Lotus Feet [also understood as the first two cantos of this Bhâgavatam] that reduce the trouble of the material world, o teacher, o spiritual master of all who suffer the darkness. (Vedabase)

 

Text 53

They who, performing their [occupational] duties, wish to purify themselves and live without fear, must meditate on this form [of Yours] in a devotional practice of yoga [bhakti-yoga].

Yours is the form one must meditate upon; it purifies the self of all those who of the devotional service desire the factual fearlessness that is found in the performance of one's own duty. (Vedabase)


Text 54

Your grace is easily obtained by the devotees, but for all other embodied souls You are difficult to reach, even for those belonging to the king of heaven Indra or for the self-realized souls whose ultimate goal it is to attain oneness [with You].

Your good Self obtainable for the devotee is very difficult to obtain for all other embodied souls, even for the ones belonging to the king of heaven Indra or for the selfrealized for whom the goal of oneness is the ultimate to be reached. (Vedabase)

 

Text 55

What else would one desire but Your lotus feet, once one by pure devotional service has been of the worship that even for the most virtuous is difficult to attain!

What, out of it, would one else desire but Your lotusfeet, when one by pure devotional service has been of the worship for You that even for the most virtuous is difficult to attain! (Vedabase)

 

Text 56

The invincible time, by which You in Your prowess and majesty with simply raising Your eyebrows vanquish the entire universe, constitutes no threat to a soul of complete surrender.

Therein constitutes the invincible time no threat to a soul of complete surrender, while He in his prowess and majesty, with simly the raising of His eyebrows vanquishes the entire universe. (Vedabase)


Text 57

Even but for a moment enjoying the association of a company of devotees cannot compare with heaven or with merging, not to mention worldly blessings.

He, who in the company of the Supreme Lord, but even for the shortest while associates, enjoys the advantage that doesn't compare to the lead of light or to the indistinct of love; what now would be the blessing of the materially conditioned ones? (Vedabase)


Text 58

Let there for us who, in order to wash away the ruminations of sin, dip in and step out of the Ganges, be the mercy and virtue of this association. For this association with the glorification of Your feet defeats all misfortune and blesses the normal living beings with the fullest goodness.

Let there therefore for us, who dip in and step out of the Ganges again to wash out the ruminations of sin, be the mercy and grace of this association that glorifies Your feet of defeat that for the normal living beings are the benediction of the fullest of goodness. (Vedabase)


Text 59

He whose heart was purified by the blessing derived from entering that [association of] bhakti-yoga, will be very happy to find therein the wisdom of Your way and will never end up bewildered in the dark pit of worldly influences.

He whose heart, bewildered in the pit of darkness by the external influence, got purified by entering the favor of that bhakti-yoga, I dare say will be very happy to see the thoughtfulness therein of Your way. (Vedabase)

 

Text 60

You are the Absolute Spirit [brahma], the transcendental light spread [everywhere] like the ether, in whom this universe of the cosmic manifestation has appeared.

That impersonal of transcendence within and without, that alike the sky full of light is spread out everywhere and has manifested as the apparent of the universe of Your cosmic creation - that is the manifestation of You Yourself. (Vedabase)


Text 61

You are the one who by His energy has created, maintains and again annihilates this variegated manifestation. That eternal, unchanging intelligence of an increasing complexity is, so I understand, likely to give trouble to the individual soul in relation to You as the essential [independent] self, oh Supreme Lord.

I can understand that an existence as that of You, You as the one who by this manifestation of the manifold of the energies [internal, external and marginal], creates, maintains and again dissolves, You as that unchanged sense for the diversity which is the eternal, gives one trouble to relate to You who art so independent, o my sweet Lord. (Vedabase)


Text 62

Experts in the field of the Vedas and their corollaries are those transcendentalists who, for their perfection, with faith and conviction duly, by a wide range of organized actions, glorify You who are identified by that what is created, by the senses and by the heart.

Those transcedentalists are experts in the field of the Vedas and the scriptures thereto who, for their perfection, with faith and conviction duly, by a range of organized actions, glorify You as identified by matters of fact, by the senses and by the heart. (Vedabase)


Text 63

You are the One Original Person from whose dormant energy the diversity of the totality of the material energy has originated that is ruled by [the natural modes of] passion, goodness and ignorance. It is a diversity we know as the ego, the sky, the air, the fire, the water and the earth, the virtuous souls, the sages and all the living beings.

You are the One Original Person, from whom of the dormant energy the complete has originated, from which the passion, goodness and ignorance are known and the totalilty is found of the material energy, the ego, sky, air, fire, water, earth, and the virtuous, the sages and all the living beings. (Vedabase)

 

Text 64

That what You created from Your own potency, You afterwards enter in the form of the four kinds of bodies [as born from embryos, eggs, perspiration and seeds, see also 2.10: 40]. By these bodies, Your own parts and parcels, You know the person as an enjoyer of the senses, like a bee that relishes the sweet honey.

In this creation, out of Your own potency, You afterwards enter in the form of the four kinds of bodies [as born from embryos, eggs, perspiration and seeds, see also 2.10: 40], and do You thus by Your own parts and parcels know him, the person, who from within enjoys through his senses as someone who relishes the sweetness of honey. (Vedabase)

 

Text 65

One may guess about [the authority and order of] Your reality [of Time]. [All] we see is how You, just like the wind scattering the clouds, with Your so very great force [of Time] in the long run destroy all the planetary systems and how all living beings equally find their end because of external causes.

However, Your Lordship, when one sees how in due course of time that very great force destroys all the planetary systems, and how all beings are finished by others, can one only guess about the Absolute Reality that is alike the wind that scatters the clouds in the sky. (Vedabase)


Text 66

The madmen [of this world] most greedily delighting in material enjoyment therefrom loudly exclaim what all should be done, but all of a sudden You, vigilantly as the Destroyer, seize them just like a mouse is seized by the restless tongue of a hungry snake.

The mad cry out aloud what all should be done, but the greed heavily developed of such desire in hankering for material enjoyment is by the complete of Your Transcendence as the Destroyer in an instant devoured like a mouse is by the hunger of the greedy tongue of a snake. (Vedabase)

 

Text 67

Which educated person who knows that one, by not respecting You, only sees the [useless] decay of one's body, would reject Your lotus feet, the feet that by our spiritual teacher [Brahmâ] and the fourteen Manus [after him, see Canto 2: 3: 9, 6: 30, 10: 4] were worshiped without hesitation or further arguing?

What man of wisdom would avoid Your Lotus feet in deriding You? No doubt he would only waste his life; wasn't it our spiritual teacher and father [Brahmâ] who worshiped You without hesitation in the past just like the fourteen Manus did [after him, see Canto 2: 3:9, 6:30, 10:4]? (Vedabase)

 

Text 68

You therefore are for us, men of wisdom, the Supreme Brahman, the Soul of the soul, the Supersoul, the destination were there is no fear at all for the Destroyer Rudra who is feared by the entire universe.'

Therefore are You for us, the ones who learned, the Supreme Brahman, the Soul of the Soul, the Supersoul, the destination of those who are undoubtedly free from fear for the Destroyer Rudra who is feared by the entire universe.' (Vedabase)

 

Text 69

'If you pray like this and [faithfully] perform your duty, there will be happiness for all of you, oh purified sons of the king who have turned your minds to the Supreme Lord.

'Praying this way, will there be fortune for all of you, o purified sons of the king that have given up in respect of the Supreme Lord, when you do your duty with all faith that is in you. (Vedabase)

 

Text 70

Be of worship and always sing for and meditate full of praise on Him, who as the Supreme Soul is situated in both your hearts and the hearts of all other living beings.

Unto Him, being sure of the Supreme Soul situated within your hearts as well as the hearts of all other living beings, just be of worship always extolling the Lord and meditating upon Him. (Vedabase)


Text 71

All of you, time and again read this [Yogâdes'a] instruction of yoga and close it in your heart. Take to the vow of the sages of always with intelligence being [silently] absorbed within and practice this with the greatest respect.

All of you, read this instruction of yoga over and over and close it in your heart; take to the vow of silence of always with intelligence being absorbed within, practicing with the greatest reverence. (Vedabase)

 

Text 72

This was first taught by the great Lord [Brahmâ], the master of the creators of the universe, of  the great sages headed by Bhrigu who, as his sons in charge of the world, were eager to create [compare 4.1: 12-15].

This was first taught by the great Lord [Brahmâ], the master of the creators of the universe and the great sages headed by Bhrigu, who as his sons in charge of the world desired to create. [compare 4.1: 12-15].  (Vedabase)

 

Text 73

We, who as the controllers of the people were enjoined by him to procreate, were by this [instruction] freed from all ignorance and thus could bring about the different kinds of people.

All of us controllers of man, were, when the population was created, on His order this way freed from all kinds of ignorance and thus we brought about the different forms of life. (Vedabase)


Text 74

The person who thus regularly repeats this [prayer] to himself with great attention, will, being absorbed in this, without delay achieve the auspiciousness of being devoted to Vâsudeva [Krishna as the Lord of Consciousness].

Thus regularly repeating this to oneself with great attention, does a person absorbed in this without delay achieve the auspiciousness of being devoted to Vâsudeva [Krishna as the Lord of Consciousness]. (Vedabase)

 

Text 75

Spiritual knowledge is, of all benedictions in this world, the supreme transcendental benefit of happiness for every person, because one with the boat of higher knowledge crosses over the insurmountable ocean of danger.

Of all benedictions in this world is knowledge the supreme transcendental benefit of happiness of every person, as it is the boat of knowledge with which one crosses over the insurmountable ocean of danger. (Vedabase)

 

Text 76

Anyone who devotedly attached and with faith regularly studies this song of mine, this prayer offered to Him, the Supreme Personality, will be able to please the Lord who is so difficult to praise.

Anyone who devotedly attached and with faith regularly studies this song of me, this prayer offered to the Supreme Lord, the Supreme Personality so difficult to respect, such a person will be able to be of worship. (Vedabase)

 

Text 77

The person who is fixed on the song as sung by me can, by dint of Him, the dear most of all benedictions, by the Lord of the Beyond who is pleased by it, attain whatever he desires.

A person can from the Soul of Power achieve whatever he desires when he is fixed on the song as sung by me; thus pleased is He the dearmost of all benedictions. (Vedabase)

 

Text 78

The devotee who, rising early in the morning, with faith and devotion folding his hands, is absorbed in this prayer and thus personally listens and makes others listen to it, will be liberated from all karmic bondage.

He who in the early morning after getting up does this, folding his hands in faith, and thus absorbed personally chants and hears and makes others listen, that human being will be freed from all kinds of karmic reactions. (Vedabase)

Text 79

Oh sons of the king ['the god of man'], by the intelligence of perfectly attentive praying and chanting this song I sang of the Supreme Person who is the Supersoul within every one, you will ultimately achieve the results you desired, for that practice equals the greatest austerities.'

O sons of the king, by the intelligence of the one-pointed praying and chanting of this song of the Supreme Person, the Supersoul, that was sung by me, will you, concluding that practice which equals the greatest austerities, achieve the results you longed for.' (Vedabase)

 

*: Lord Krishna, by His quadruple expansion of Vâsudeva, Sankarshana, Pradyumna and Aniruddha, is the Lord of psychic action -- namely thinking, feeling, willing and acting.  

 

 

 

 

 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.

The painting showing the horrible action of Lord S'iva is titled: 'Durgha ridding lust'.
It is © of D0minique Amendola.
Used with permission. For more of her spiritual art see
dominiqueamendola.com.
The second painting is a vintage Hindu image of a loving S'iva.
Production:
Filognostic Association of The Order of Time


  

 

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