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Canto 8

Govindam Âdi Purusham

 

 


Chapter 7: Lord S'iva Drinks the Poison Churned with the Mountain Mandara

(1) S'rî S'uka said: 'The Suras invited the king of the snakes Vâsuki, promised him a share of the result and wound him around the mountain to serve as a churning rope. Thereupon they commenced in great delight to churn the ocean in order to produce the nectar oh best of the Kurus. (2) Lord Hari was the first to take him by the head and then the demigods followed. (3) The Daitya leaders did not like the initiative of the Supreme Personality and said: 'We are not going to take the snake by its tail, that is its inferior part, [that is] not [in accord] with what we heard during the studies of our education and the fame of our birth and activities.' (4) Seeing how consequently the Daityas let it pass, the Supreme Personality smiled. He gave up the front portion and grasped together with the demigods the rear end. (5) Thus having settled on the positions to hold the snake, the sons of Kas'yapa [the godly and the demoniac ones] with great zeal churned to get the nectar from the ocean of milk. (6) As they were churning the ocean with the mountain it had no support so that it, despite the fact that it was held by the strong men, because of its weight sank down in the water, oh son of Pându. (7) Confronted with the fact that their manliness was defeated by the stronger will of providence, their faces, heavily disappointed, darkened. (8) The infallible Lord, He whose ways and powers are inscrutable, saw the hindrance as arranged by providence and then expanded Himself into the wondrous body of a giant tortoise [Kûrma]. He entered the water with it and lifted up the mountain [see also Das'âvatâra-stotra verse 2]. (9) When the Suras and Asuras saw it rising they decided to churn again with the mountain Mandara that like a continent extended a hundred thousand yojanas wide on His back. (10) The rotating of the mountain that was moved by the strong arms of the Sura and Asura leaders my best one, was by the primal tortoise who carried it on His back, considered an infinitely pleasant scratching. (11) Thereafter, to encourage them and increase their strength and energy, Lord Vishnu entered the Asuras in the form of passion, the godly ones in the form of goodness and the king of the serpents [Vâsuki] in the form of ignorance. (12) Like another mountain holding on to the king of all mountains with one hand, He exhibited thousands of hands while from the sky Lord Brahmâ, Lord S'iva and King Indra, the head of the gods, offered prayers to Him who was showered with flowers. (13) With the Lord, the Supreme One, present on top and below the mountain as also within themselves [as the three primal qualities] and within the snake, the ocean that including its alligators with great strength was churned vehemently with the great mountain, got seriously agitated. (14) The serpent king spitted, hissing violently in all directions, fire and smoke from his thousands of heads. For that reason the Asuras headed by Pauloma, Kâleya, Bali and Ilvala, being troubled by the heat of his radiation, all began to look like sarala trees scorched in a forest fire. (15) Also the luster of the gods was affected by his fiery breath that smoked their dresses, fine garlands, armament and faces. Ordained by the Supreme Lord it then profusely began to rain while breezes were blowing clouds of vapor originating from the waves of the ocean. (16) When the ocean by the best of the godly ones and the Asuras was duly churned but no nectar appeared, the Invincible One Himself began to churn. (17) He as dark as a cloud, in yellow silks, with lightning earrings on His ears, with the gleaming hair on His head disheveled, with His garland, reddish eyes and victorious arms securing the universe, grabbed the snake to churn with the churning rod for which the mountain was used and assumed for that purpose a size as big as a mountain Himself. (18) From the churning of the ocean that agitated all kinds of fish, sharks, snakes, tortoises, whales, water elephants, crocodiles and timingilas [whale-eating whales], there was first of all a very strong poison called Hâlahala [or Kâlakûtha, see 8.6: 25]. (19) The terribly strong, unbearable poison, that unstoppably spread itself in all directions upwards and downwards, scared all the people so that they, missing the protection of their Lord and Master oh my best, sought the shelter of Lord S'iva. (20) When they saw him who for the welfare of the three worlds together with his wife sits on his mountain [Kailâsa], he, the best of the demigods served by saints who in austerity walk the path of liberation, they offered him their obeisances.

(21) The lords of the created beings [the Prajâpatis] said: 'Oh Lord of Lords, oh Mahâdeva, oh soul of each, oh love of all, deliver us, who took shelter at your lotus feet, from this poison burning the three worlds. (22) You are the one lord and master over bondage and liberation in the entire universe. You whom we worship are the spiritual master able to carry the burden of the surrendered followers. (23) Oh mighty one, oh greatness, by your material potency, do you operating with the three modes of nature, in acceptance of  the creation, maintenance and destruction of this material world, manifest yourself as Brahmâ, Vishnu or S'iva. (24) You are the Supreme Brahman, the secret of the cause and effect of all the life forms of creation. You are with all the potencies that you manifest the Controller and Supersoul of the universe. (25) You are the source of the [spiritual, Vedic] sound, the origin of the universe, the soul, the life breath, the senses and the elements. You are the modes of nature and the natural disposition, the eternal time, the sacrifice and the dharma of truth [satya] and truthfulness [rita]. It is unto you that one utters the original syllable consisting of the three letters [A-U-M]. (26) Oh soul of all the godly ones, fire constitutes your mouth; oh Lord of all the worlds the surface of the globe is known as your lotus feet; oh self of the gods, time constitutes your movement, the directions are your ears and the controller of the waters [Varuna] is your taste. (27) With the ether for your navel, the air for your breath, the sun globe for your eyes, the water for your semen, the moon for your mind and the higher worlds oh Lord, for your head, your self constitutes the shelter of all living beings high and low [compare 8.5: 33-43]. (28) The oceans are your belly, the mountains are your bones, all the plants, creepers and herbs are your hairs, the  [seven types of] mantras [see 5.21: 15] are your seven layers [koshas] and all the religions oh you three Vedas [Rig, Yajur and Sâma] in person, constitute the core of your heart [see also 2.1: 32]. (29) The five secret texts of [the Vedic] philosophy [called Tatpurusha, Aghora, Sadyojâta, Vâmadeva and Îs'âna] constitute your faces with the collection of the thirty-eight important mantras [derived from them *] that describe the reality of the Supersoul, of you oh Lord, who in your position of enlightenment are celebrated as S'iva. (30) The waves of irreligion [lust, anger, greed and illusion] are nothing but your shadow, the shadow on the basis of which there are so many secondary creations. Your three eyes stand for the goodness, the passion and the darkness and simply glancing over [the creation with them] brought about the analytic scriptures of the Supersoul oh Lord full of verses, oh god of the Vedic literatures and their supplements. (31) None of the directors of the world oh Ruler on the Mountain, neither Brahmâ, nor Vishnu, nor the king of the Suras [Indra], can fathom your transcendental effulgence, the impersonal spirit [of Brahman] equal to everyone wherein the modes of passion, ignorance and goodness are not found. (32) In this world that has originated from you and at the time of her destruction is burned to ashes by you with the sparks of the fire emanating from your eyes, you have out of your mercy for the living beings annihilated Tripura [7.10: 53] as also put an end to the sacrifices out of desire [see e.g. 4.5], the poison of [false] time [in this story] and many other forms of misery. But these matters are not part of your praises, since you ban this world from your mind. (33) People not knowing your help and kindness shamelessly criticize you for being a savage person whom one always finds at the burial place [smeared with ashes] and for moving with your consort Umâ despite your highly advanced austerity and the fact that your lotus feet are remembered by the [mystical] gurus of contentment with the soul. (34) Because you are transcendentally situated above the moving and the not moving living beings, you are difficult to understand. And when it is not possible for even Brahmâ and the ones belonging to him to properly understand your real nature oh great one, how much more would that not be true for us, we who, living their lives in line with what was created after the creation [that is of Brahmâ], still do our best to offer you our prayers? (35) We see the supreme of the form that you manifested to bless the world, but not the supreme of your transcendence oh great Lord whose ways are inscrutable.'

(36) S'rî S'uka said: 'Seeing their pernicious predicament he, Mahâdeva, the friend of all living beings out of his compassion for the great distress spoke to his beloved Satî. (37) Lord S'iva said: 'Dear Bhavânî, just see how pitiable this situation is of all the living beings that are threatened by the poison resulting from churning the ocean. (38) Feeling responsible for all their lives, I must do something for their safety; is it my duty as the master to protect against distress. (39) Devotees at the cost of their own lives protect other living beings who, time bound and bewildered by the external energy, are of enmity with one another. (40) The Soul of All, the Lord, is pleased when one takes pity on others oh gentle one. When the Supreme Personality of the Lord is pleased also I and all other moving and not moving entities are happy. May there be the well-being of all creatures, with me drinking this poison.'

(41) S'rî S'uka said: 'After Lord S'iva, the well-wisher of the universe thus had addressed Bhavânî she gave her permission, very well knowing his capabilities, whereupon he proceeded to drink the poison. (42) Mahâdeva out of compassion for the welfare of all living beings consequently took the widespread Hâlahala poison in his hand and drank it. (43) That poison from the water exhibited its potency to him by turning his neck dark-blue, a feature considered an ornament by the virtuous ones, the saints and the sages. (44) Good and honest people practically always take to heart the sufferings of their fellow men. This is considered the highest form of worshiping the Original Person, He who stands for the completeness of the soul [see also 1.5: 17-19, B.G. 18: 68-69 and 4: 7-8]. (45) Hearing about that act of S'iva, the god of gods, the graceful one, he was highly praised by the daughter of Daksha [Satî see also 4.3 & 4], by Brahmâ, by the Lord of Vaikunthha and by all the people. (46) Scorpions, cobras and other poisonous animals and plants are the beings who took care of the little bit that was scattered here and there as he drank from his palm.'


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Third revised edition, loaded June 24, 2012.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'uka said: 'The Suras invited the king of the snakes Vâsuki, promised him a share of the result and wound him around the mountain to serve as a churning rope. Thereupon they commenced in great delight to churn the ocean in order to produce the nectar oh best of the Kurus.
S'rî S'uka said: 'De suras invited the king of the snakes, Vâsuki, promising him a share and wound him around the mountain for a churning rope. Thereupon commenced they in great glee with the job of trying for the nectar, o best of the Kurus. (Vedabase)

 

Text 2

Lord Hari was the first to take him by the head and then the demigods followed.

Lord Hari took him first by the head and the godly followed His example. (Vedabase)

 

Text 3

The Daitya leaders did not like the initiative of the Supreme Personality and said: 'We are not going to take the snake by its tail, that is its inferior part, [that is] not [in accord] with what we heard during the studies of our education and the fame of our birth and activities.'

The daitya leaders did not like that arrangement and thought to the mature and outstanding knowledge of their study, their birth and experience: 'None of us will try the tail of the serpent as that is the inferior part'. (Vedabase)

 

Text 4

Seeing how consequently the Daityas let it pass, the Supreme Personality smiled. He gave up the front portion and grasped together with the demigods the rear end.

Seeing how consequently the daitya's kept silent, smiled the Supreme Personality giving up the front portion and grasped He with the demigods the rear end. (Vedabase)

  

Text 5

Thus having settled on the positions to hold the snake, the sons of Kas'yapa [the godly and the demoniac ones] with great zeal churned to get the nectar from the ocean of milk.

Thus settling the positions for where to hold, did they, the sons of Kas'yapa [godly and demoniac], with great zeal churn to get the nectar from the ocean of milk. (Vedabase)


Text 6

As they were churning the ocean with the mountain it had no support so that it, despite the fact that it was held by the strong men, because of its weight sank down in the water, oh son of Pându.

As they were churning sank of its weight, having no support, that hill down in the water despite it being captured by the strong, o son of Pându. (Vedabase)

 

Text 7

Confronted with the fact that their manliness was defeated by the stronger will of providence, their faces, heavily disappointed,  darkened.

Heavily disappointed, dried all of the beauty of their faces up as they saw how their efforts by the stronger will of God were overruled. (Vedabase)

 

Text 8

The infallible Lord, He whose ways and powers are inscrutable, saw the hindrance as arranged by providence and then expanded Himself into the wondrous body of a giant tortoise [Kûrma]. He entered the water with it and lifted up the mountain [see also Das'âvatâra-stotra verse 2].

When He saw how by divine intervention the mountain sank, expanded the Infallible Controller whose ways and powers are so inscrutable, Himself into the wondrous body of a giant tortoise and lifted He [Kurma] it up, entering the water [see also dasâvatâra-stotra verse 2]. (Vedabase)

 

Text 9

When the Suras and Asuras saw it rising they decided to churn again with the mountain Mandara that like a continent extended a hundred thousand yojanas wide on His back.

Observing it being lifted cheered up as well sura as asura to churn the body that as a big island on top of another one stretched out on His back for a hundred-thousand yojana's. (Vedabase)

 

Text 10

The rotating of the mountain that was moved by the strong arms of the Sura and Asura leaders my best one, was by the primal tortoise who carried it on His back, considered an infinitely pleasant scratching.

The rotating of the mountain moved by the strong arms of the sura and asura leaders, my best, was by the original tortoise who bore it on His back considered an infinitely pleasant scratching. (Vedabase)

 

Text 11

Thereafter, to encourage them and increase their strength and energy, Lord Vishnu entered the Asuras in the form of passion, the godly ones in the form of goodness and the king of the serpents [Vâsuki] in the form of ignorance.

Thereafter, to encourage them and increase their strength and vigor, entered Lord Vishnu the asuras in the form of their own quality [that of passion], infused He the godly with divinity [the mode of goodness], while He took the form of ignorance with the king of the serpents. (Vedabase)

  

Text 12

Like another mountain holding on to the king of all mountains with one hand, He exhibited thousands of hands while from the sky Lord Brahmâ, Lord S'iva and King Indra, the head of the gods, offered prayers to Him who was showered with flowers.

On top of the big mountain as another one catching it by one hand exhibited He thousands of hands while from the sky Lord Brahmâ and S'iva headed by Indra offered Him prayers and showered Him with flowers. (Vedabase)

 

Text 13

With the Lord, the Supreme One, present on top and below the mountain as also within themselves [as the three primal qualities] and within the snake, the ocean that including its alligators with great strength was churned vehemently with the great mountain, got seriously agitated.

As well on top as below, as with themselves, with the mountain and with the rope having entered as the Supreme, was the ocean, with great strength madly churned, seriously agitated by the great rock, and were all the alligators disturbed. (Vedabase)

 

Text 14

The serpent king spitted, hissing violently in all directions, fire and smoke from his thousands of heads. For that reason the Asuras headed by Pauloma, Kâleya, Bali and Ilvala, being troubled by the heat of his radiation, all began to look like sarala trees scorched in a forest fire.

The serpent king hard breathing in all directions, by the thousands of him spitted fire and smoke that affected the asuras headed by Pauloma, Kâleya, Bali and Ilvala with its radiation which scorched them all like sarala trees in a forest fire. (Vedabase)

 

Text 15

Also the luster of the gods was affected by his fiery breath that smoked their dresses, fine garlands, armament and faces. Ordained by the Supreme Lord it then profusely began to rain while breezes were blowing clouds of vapor originating from the waves of the ocean.

Also the godly were affected in their luster by his fiery breath that smoked their dresses, fine garlands, armament and faces; under the direction of the Supreme Lord it then profusely rained while breezes blew clouds of waterdrops from the waves of the ocean. (Vedabase)

 

Text 16

When the ocean by the best of the godly ones and the Asuras was duly churned but no nectar appeared, the Invincible One Himself began to churn.

When the ocean to the best ability of the godly and asuras was duly churned but no nectar appeared, began the Invincible One Himself to churn. (Vedabase)


Text 17

He as dark as a cloud, in yellow silks, with lightning earrings on His ears, with the gleaming hair on His head disheveled, with His garland, reddish eyes and victorious arms securing the universe, grabbed the snake to churn with the churning rod for which the mountain was used and assumed for that purpose a size as big as a mountain Himself.

As dark as a cloud, in yellow silks, with lightning earrings on His ears, His gleaming hair on His head disheveled, with His garland, reddish eyes and victorious arms securing the universe, churned He, after taking the snake, the churning rod for which the mountain was held, to which He appeared as big as a mountain Himself. (Vedabase)

 

Text 18

From the churning of the ocean that agitated all kinds of fish, sharks, snakes, tortoises, whales, water elephants, crocodiles and timingilas [whale-eating whales], there was first of all a very strong poison called Hâlahala [or Kâlakûtha, see 8.6: 25].

After first highly agitating all kinds of fish, sharks, snakes, all sorts of tortoises, whales, water-elephants, crocodiles and timingilas [whale-eating whales], came there, with all the churning going on, from the ocean a very strong poison called hâlahala [or kâlakûtha, see 8.6: 25]. (Vedabase)

 

Text 19

The terribly strong, unbearable poison, that unstoppably spread itself in all directions upwards and downwards, scared all the people so that they, missing the protection of their Lord and Master oh my best, sought the shelter of Lord S'iva.

That potent unbearable poison, uncontrollable curling up in all directions high and low, scared all the people who restlessly moved with the Lord their Controller, o my best, not being protected by the shelter of Lord S'iva's lotusfeet. (Vedabase)

 

Text 20

When they saw him who for the welfare of the three worlds together with his wife sits on his mountain [Kailâsa], he, the best of the demigods served by saints who in austerity walk the path of liberation, they offered him their obeisances.

Seeing how he, the best of the demigods [S'iva] so acclaimed by the saints who in austerity walk the path of liberation in service, for the welfare of the three worlds with his wife together was sitting on his mountain [Kailâsa], offered they him their obeisances. (Vedabase)

 

Text 21

The lords of the created beings [the Prajâpatis] said: 'Oh Lord of Lords, oh Mahâdeva, oh soul of each, oh love of all, deliver us, who took shelter at your lotus feet, from this poison burning the three worlds.

The leaders of mankind said: 'O Lord of Lords, o Mahâdeva, o soul of each, o love of all, deliver us, who took to your lotusfeet, from this poison burning the three worlds. (Vedabase)

 

Text 22

You are the one lord and master over bondage and liberation in the entire universe. You whom we worship are the spiritual master able to carry the burden of the surrendered followers.

You alone in the whole universe are the controller over bondage and liberation, are the one we worship as persons seeking fortune; you are the spiritual master to mitigate all distress. (Vedabase)

 

Text 23

Oh mighty one, oh greatness, by your material potency, do you operating with the three modes of nature, in acceptance of  the creation, maintenance and destruction of this material world, manifest yourself as Brahmâ, Vishnu or S'iva.

By the modes of matter, by your own potency, do you execute the creation, maintenance and annihilation of this material world, o Mighty One, when you manifest yourself, o Greatest, as Brahmâ, Vishnu or S'iva. (Vedabase)


Text 24

You are the Supreme Brahman, the secret of the cause and effect of all the life forms of creation. You are with all the potencies that you manifest the Controller and Supersoul of the universe.

You are the Brahman Supreme, the confidential of the cause and the effect of all the varieties of creation; you with all your potencies manifested are the Supersoul and the Controller of the universe. (Vedabase)


Text 25

You are the source of the [spiritual, Vedic] sound, the origin of the universe, the soul, the life breath, the senses and the elements. You are the modes of nature and the natural disposition, the eternal time, the sacrifice and the dharma of truth [satya] and truthfulness [rita]. It is unto you that one utters the original syllable consisting of the three letters [A-U-M].

You are the source of the [spiritual, vedic] sound, the origin of the universe, the Soul, the life-breath, the senses and the elements, the modes of nature and the selfbecoming, the eternal time, the determination and the religiousness of the truth [satya] and truthfulness [rta]; it is unto you that one utters the original syllable consisting of three letters [A-U-M]. (Vedabase)

 

Text 26

Oh soul of all the godly ones, fire constitutes your mouth; oh Lord of all the worlds the surface of the globe is known as your lotus feet; oh self of the gods, time constitutes your movement, the directions are your ears and the controller of the waters [Varuna] is your taste.

Fire, your mouth, makes for the complete of all divine souls; the surface of the globe one does know, o love of all worlds, as your lotus feet; the time is the progress of the aggregate of your demigods; the directions are your ears and the controller of the waters [Varuna] is your taste. (Vedabase)


Text 27

With the ether for your navel, the air for your breath, the sun globe for your eyes, the water for your semen, the moon for your mind and the higher worlds oh Lord, for your head, your self constitutes the shelter of all living beings high and low [compare 8.5: 33-43].

With the sky as your navel, the air as your breath, the sun globe for your eyes, the water indeed as your semen, the moon as your mind and the higher worlds, o Lord, as your head, is your self the shelter of all living beings high and low [compare 8.5: 33-43]. (Vedabase)

 

Text 28

The oceans are your belly, the mountains are your bones, all the plants, creepers and herbs are your hairs, the  [seven types of] mantras [see 5.21: 15] are your seven layers [koshas] and all the religions oh you three Vedas [Rig, Yajur and Sâma] in person, constitute the core of your heart [see also 2.1: 32].

With the oceans as your belly, the mountains as your bones, the plants, creepers and herbs as your hairs and the mantra's as your seven layers [koshas], are, o Veda's in person, all the religions the core of your heart [see also 2.1: 32]. (Vedabase)

 

Text 29

The five secret texts of [the Vedic] philosophy [called Tatpurusha, Aghora, Sadyojâta, Vâmadeva and Îs'âna] constitute your faces with the collection of the thirty-eight important mantras [derived from them *] that describe the reality of the Supersoul, of you oh Lord, who in your position of enlightenment are celebrated as S'iva.

The five options of philosophy [of Purusha, Aghora, Sadyojâta,Vâmadeva, and Îs'âna] are your faces with the thirty-eight important mantra's [*] that factually ascertain the reality of the Supersoul, the reality of you o Lord, celebrated as S'iva in the position of your self-illumination. (Vedabase)

 

Text 30

The waves of irreligion [lust, anger, greed and illusion] are nothing but your shadow, the shadow on the basis of which there are so many secondary creations. Your three eyes stand for the goodness, the passion and the darkness and simply glancing over [the creation with them] brought about the analytic scriptures of the Supersoul oh Lord full of verses, oh god of the Vedic literatures and their supplements.

The waves of irreligion [lust, anger, greed and illusion] are but your shadow of which there are so many sorts of creation; your three eyes are the goodness, the passion and the darkness; your simply glancing over brought about the analytic scriptures of the soul, o Lord full of verses, o god of the vedic literatures and their supplements. (Vedabase)

 

Text 31

None of the directors of the world oh Ruler on the Mountain, neither Brahmâ, nor Vishnu, nor the king of the Suras [Indra], can fathom your transcendental effulgence, the impersonal spirit [of Brahman] equal to everyone wherein the modes of passion, ignorance and goodness are not found.

None of the directors of the world, o Ruler on the Mountain, not Brahmâ, not Vishnu, and the king of the suras [Indra] either, can fathom your supreme effulgence, the impersonal spirit equal to gods and man, wherein the modes of passion, ignorance and goodness are not found. (Vedabase)

 

Text 32

In this world that has originated from you and at the time of her destruction is burned to ashes by you with the sparks of the fire emanating from your eyes, you have out of your mercy for the living beings annihilated Tripura [7.10: 53] as also put an end to the sacrifices out of desire [see e.g. 4.5], the poison of [false] time [in this story] and many other forms of misery. But these matters are not part of your praises, since you ban this world from your mind.

Because you yourself have no knowledge of how you by the sparks of the fire from your eyes, at the time of annihilation, burned to ashes in this world Tripura [7.10: 53], the sacrifices of desire [see e.g. 4.5], the poison of time [to happen in this story e.g.], and many other forms of trouble to the living beings, can we not speak of this in our prayers to you. (Vedabase)


Text 33

People not knowing your help and kindness shamelessly criticize you for being a savage person whom one always finds at the burial place [smeared with ashes] and for moving with your consort Umâ despite your highly advanced austerity and the fact that your lotus feet are remembered by the [mystical] gurus of contentment with the soul.

People who by the self-satisfied spiritual masters within their hearts think of your two lotus feet as moving with Umâ your consort do, later on in their penance, criticize your acts and consider you in the crematorium not always a nice person; they indeed being of such a shameless attitude do not understand your activities. (Vedabase)


Text 34

Because you are transcendentally situated above the moving and the not moving living beings, you are difficult to understand. And when it is not possible for even Brahmâ and the ones belonging to him to properly understand your real nature oh great one, how much more would that not be true for us, we who, living their lives in line with what was created after the creation [that is of Brahmâ], still do our best to offer you our prayers?

Of that, of that being transcendentally situated to the moving and the nonmoving, are you difficult to understand; if it is not possible for even Brahmâ and the ones belonging to him to comprehend your reality as-it-is, o Great One, what then for us? Though we do our best to offer you prayers, are we to you, as far as we are concerned, creatures of the creation [that is of Brahmâ]. (Vedabase)

 

Text 35

We see the supreme of the form that you manifested to bless the world, but not the supreme of your transcendence oh great Lord whose ways are inscrutable.'

With all things transcendental we cannot see the actual supreme position of You who indeed are there for the happiness of the manifested world, o great Controller whose activities are unknown.' (Vedabase)


Text 36

S'rî S'uka said: 'Seeing their pernicious predicament he, Mahâdeva, the friend of all living beings out of his compassion for the great distress spoke to his beloved Satî.

S'rî S'uka said: 'Seeing their pernicious predicament spoke he, Mahâdeva, the friend of all living beings out of his compassion with the great sorrow to his consort Satî. (Vedabase)

 

Text 37

Lord S'iva said: 'Dear Bhavânî, just see how pitiable this situation is of all the living beings that are threatened by the poison resulting from churning the ocean.

Lord S'iva said: 'Dear Bhavânî, how pitiable this situation of all the living beings, just see how threatening the present situation is from all the poison produced from the churning of the ocean. (Vedabase)

 

Text 38

Feeling responsible for all their lives, I must do something for their safety; is it my duty as the master to protect against distress.

Feeling responsible for all of their lives must I indeed do something for their safety; considered as their master is it my duty to give the ones who suffer protection. (Vedabase)

 

Text 39

Devotees at the cost of their own lives protect other living beings who, time bound and bewildered by the external energy, are of enmity with one another.

Devotees protect with their own life other living beings who time bound, bewildered by the external energy, are of animosity with one another. (Vedabase)

 

Text 40

The Soul of All, the Lord, is pleased when one takes pity on others oh gentle one. When the Supreme Personality of the Lord is pleased also I and all other moving and not moving entities are happy. May there be the well-being of all creatures, with me drinking this poison.'

Doing good to others o gentle one, is the Soul of All, the Lord, pleased and because the Supreme Personality of the Lord is pleased are also I and all other moving and nonmoving entities happy; let me therefore drink this poison so that of me there will be the well-being of all creatures.' (Vedabase)

 

Text 41

S'rî S'uka said: 'After Lord S'iva, the well-wisher of the universe thus had addressed Bhavânî she gave her permission, very well knowing his capabilities, whereupon he proceeded to drink the poison.

S'rî S'uka said: 'Lord S'iva, the well-wisher of the universe, this way addressing Bhavânî then began, with the permission of she who knew his best, to drink the poison. (Vedabase)

 

Text 42

Mahâdeva out of compassion for the welfare of all living beings consequently took the widespread Hâlahala poison in his hand and drank it.

Mahâdeva thereto took the widespread hâlahala poison in his hand and drank it out of compassion for the good of all living beings. (Vedabase)

 

Text 43

That poison from the water exhibited its potency to him by turning his neck dark-blue, a feature considered an ornament by the virtuous ones, the saints and the sages.

To him exhibited that poison from the water its potency by giving his neck a bluish line, the line that to the saintly person is an ornament. (Vedabase)

 

Text 44

Good and honest people practically always take to heart the sufferings of their fellow men. This is considered the highest form of worshiping the Original Person, He who stands for the completeness of the soul  [see also 1.5: 17-19, B.G. 18: 68-69 and 4: 7-8].

The saints as good as always voluntarily take upon them the sufferings of the common people; that action of theirs is truly the highest form of worship of the original person, the complete of the soul [see also 1.5: 17-19 , B.G. 18: 68-69 and 4:7-8]. (Vedabase)

 

Text 45

Hearing about that act of S'iva, the god of gods, the graceful one, he was highly praised by the daughter of Daksha [Satî see also 4.3 & 4], by Brahmâ, by the Lord of Vaikunthha and by all the people.

Hearing of that act of S'iva, the god of gods, the graceful one, was he highly praised by all the people, by the daughter of Daksha [Satî see also 4.3&4], and by Brahmâ and the Lord of Vaikuntha. (Vedabase)

 

Text 46

Scorpions, cobras and other poisonous animals and plants are the beings who took care of the little bit that was scattered here and there as he drank from his palm.'

And to the little bit that was scattered here and there as he drank from the palm, attended some other known living creatures like scorpions, cobra's and other poisonous animals and plants. (Vedabase)

 

*: The thirty-six mantras called pañcopanishadas taves'a are: (1) tat purushâya vidmahe s'ântyai, (2) mahâ-devâya dhîmahi vidyâyai, (3) tan no rudrah pratishthhâyai, (4) pracodayât dhrityai, (5) aghorebhyas tamâ, (6) atha ghorebhyo mohâ, (7) aghorebhyo rakshâ, (8) aghoratarebhyo nidrâ, (9) sarvebhyah sarva-vyâdhyai, (10) sarva-sarvebhyo mrityave, (11) namas te 'stu kshudhâ, (12) rudra-rûpebhyas trishnâ, (13) vamadevâya rajâ, (14) jyeshthhâya svâhâ, (15) s'reshthhâya ratyai, (16) rudrâya kalyânyai, (17) kâlâya kâmâ, (18) kala-vikaranâya sandhinyai, (19) bala-vikaranâya kriyâ, (20) balâya vriddhyai, (21) balacchâyâ, (22) pramathanâya dhâtryai, (23) sarva-bhûta-damanâya bhrâmanyai, (24) manah-s'oshinyai, (25) unmanâya jvarâ, (26) sadyojâtam prapadyâmi siddhyai, (27) sadyojâtâya vai namah riddhyai, (28) bhave dityai, (29) abhave lakshmyai, (30) nâtibhave medhâ, (31) bhajasva mâm kântyai, (32) bhava svadhâ, (33) udbhavâya prabhâ, (34) îs'ânah sarva-vidyânâm s'as'inyai, (35) îs'varah sarva-bhûtânâm abhaya-dâ, (36) brahmâdhipatir brahmanodhipatir brahman brahmeshtha-dâ, (37) s'ivo me astu marîcyai, (38) sadâs'ivah jvâlinyai.

 

 

 

 

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 first painting shows the Suras and Asuras churning the mountain on the back of Kurma. Source.
The second picture is titled: 'Shiva drinking the world-poison' and is of
Nanda Lâl Bose.
Source: 'Myths of the Hindus and Buddhists', Ballantine Press, Oct. 1913.
Production:
Filognostic Association of The Order of Time


  

 

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