rule



 

 

Canto 10

Sarvasva Tomâra

 

 

Chapter 63: The Fever in Conflict and Bâna Defeated

(1) S'rî S'uka said: 'Not seeing Aniruddha any longer oh son of Bharata, His relatives passed the four months of the rainy season in sadness. (2) Hearing from Nârada the news of what He had done and that He had been captured, the Vrishnis, who had Krishna as their worshipable deity, went to S'onitapura. (3-4) The best of the Sâtvatas, knowing Pradyumna, Yuyudhâna [Sâtyaki], Gada, Sâmba, and Sârana, Nanda, Upananda, Bhadra and others, being led by Balarâma and Krishna assembled with twelve akshauhinîs and besieged on all sides Bâna's city completely. (5) Seeing the city gardens, the city walls and watchtowers ravaged he, fuming with anger, came out to meet them with an army equally big. (6) Bhagavân S'iva appeared together with his son [Kârtikeya, his general] from the city on the back of Nandi, his bull, in order to fight, accompanied by the Pramathas [his different mystic attendants], at the side of Bâna against Râma and Krishna. (7) Oh King, a most tumultuous, astonishing and hair-raising fight took place of Krishna against S'ankara and Pradyumna against Kârtikeya. (8) Balarâma fought against Kumbhânda and Kûpakarna, Sâmba fought against Bâna's son and Sâtyaki fought against Bâna himself. (9) To be a witness, the leaders of the godly headed by Lord Brahmâ came in their celestial vehicles as also the sages, the perfected souls and the venerable ones, the singers and the dancing girls of heaven and the spirits. (10-11) Discharging sharp-pointed arrows from His bow, the S'ârnga, S'auri [Krishna] drove away the Bhûtas [spirits of the dead], the Pramathas [mystic spirits], the Guhyakas [the wealth-keepers of Kuvera], the Dâkinîs [female imps of Kâlî] the Yâtudhânas [practitioners of black magic], the Vetâlas [vampires], the Vinâyakas [demons of education, distracters, humiliaters], the Pretas [ghosts, hobgoblins], the Mâtâs [demoniac mothers], the Pis'âcas [child-demons], the Kushmândas [meditation-disturbers, diseasing demons] and the Brahmâ-râkshasas [fallen brahmins as in 9.9: 25] who all followed S'ankara. (12) The holder of the trident [Pinâkî or S'iva] using different types of weapons against the Wielder of the S'ârnga, saw them all neutralized with befitting counter weapons. They could not daunt the Carrier of the S'ârnga. (13) He used a brahmâstra against a brahmâstra, a mountain weapon against a wind weapon, a rain weapon against a fire weapon and His nârâyanâstra [His personal weapon] against S'iva's [personal] pâs'upatâstra [the 'beast strap'-weapon]. (14) After S'auri next had bewildered lord S'iva by making him yawn with a yawning weapon, He attacked Bâna's army with His sword, club and arrows. (15) Kârtikeya distressed by Pradyumna's arrows that rained down from all sides, with blood streaming from his limbs fled from the battlefield on his pea cock carrier. (16) Kumbhânda and Kûpakarna tormented by the club [of Balarâma] fell and their armies, whose leaders were killed, fled in all directions.

(17) Bâna seeing his troops torn apart, left aside Sâtyaki whom he was fighting, crossed with his chariot the battlefield and most furiously attacked Krishna. (18) Bâna, in a frenzy because of the fighting, fixed two arrows on each of his bows and simultaneously pulled back all five hundred of them. (19) These bows were by Bhagavân all split at the same time, and after He had hit the chariot, the horses and the charioteer, He blew His conch shell. (20) [then] Hoping to save her son's life, his mother, named Kotharâ, positioned herself naked, with her hair loosened, in front of Krishna. (21) When Lord Gadâgraja thereupon turned His face away not to look at the naked woman, Bâna, without his chariot and with his bow broken, took the opportunity to escape into the city. (22) But after S'iva's followers had been driven away, Jvara, the [personification of S'iva's hot] fever with three heads and three feet, attacked the descendant of Dâs'arha like he wanted to set fire to the ten directions [see *]. (23) Seeing him Lord Nârâyana thereupon released His own fever [of extreme cold] so that the two Jvaras of Mâhes'vara and Vishnu came to fight each other. (24) The one of Mâhes'vara tormented by the force of Vishnu's fever cried out in pain. Not finding a safe refuge anywhere Mâhes'vara's Jvara thirsting for protection thereupon with folded hands devout began to praise Hrishîkes'a. (25) The Jvara said: 'I bow down to You, the Supreme Lord Unlimited in His Potencies, the Soul of All of Pure Consciousness, the Cause of the totality of the creation, dissolution and maintenance of the universe, to You, the Absolute Truth of Perfect Peace to whom the Vedas indirectly refer. (26) I approach You for being the negation of this mâyâ, this material bewilderment of time, fate, karma, the individual propensities, the subtle elements, the field [that is the body], the life force [prâna], the self, the transformations [the eleven senses] and the aggregate of all of this [in the form of the subtle body called the linga]. That illusory reality constitutes a never ending flow [like that] of seeds and sprouts. (27) With various intentions you engage in divine missions [lîlâs] in order to maintain the pious ones, the sages, and the codes of conduct in the world and put an end to those who abandoned the path and turned to violence. This incarnation of Yours is there to remove the burden from this earth [see also B.G. 9: 29 and 4: 8]. (28) I am tormented by this most terrible fever of Your power that is unbearably cold but, nevertheless, is burning, for indeed, as long as the embodied souls are caught in their desires and do not serve the soles of Your feet, they must suffer continually.'

(29) The Supreme Lord said: 'Oh three-headed one, I am satisfied with you, may your fear that was raised by My fever leave you. For anyone who remembers our conversation there will be no reason to be afraid of you.'

(30) Thus being addressed the fever weapon of Mâhes'vara bowed down to Acyuta and went away, but Bâna, riding his chariot, came forward with the intent to fight Janârdana. (31) Thereupon oh King, the demon with his thousand arms carrying numerous weapons, fuming with anger, released arrows at Him who Carries the Cakra. (32) As he again and again was hurling weapons, the Supreme Lord with the razor-sharp edge of His disc cut off his arms like they were the branches of a tree. (33) While Bâna's arms were being severed, the great lord Bhava [- of existence, S'iva] approached out of compassion for his devotee and spoke to the Wielder of the Disc. (34) S'rî Rudra said: 'You alone are the Absolute Truth, the Light of the Supreme hidden in the language of the Absolute [of the Veda]. They whose hearts are spotless can see You being as pure as the blue sky. (35-36) The atmosphere is Your navel, the fire Your face, the water Your semen, heaven Your head and the directions are Your sense of hearing. The earth is Your foot, the moon Your mind and the sun Your sight. I am Your awareness of Self, the ocean is Your abdomen and Indra is Your arm. Your good self, with the plants as the hair on Your body, the clouds as the hair on Your head, with Viriñca as Your intelligence, with the Prajâpati as Your genitals and the religion as Your heart, are the Purusha from whom all the worlds originated. (37) You, oh unbounded glory, are present in this descent to defend the dharma in favor of the Complete of the Living Being [the universe] and we [demigods] all manifest and develop, enlightened by You, the seven worlds [see dvîpa]. (38) You are the Original Supreme Person without a second, the Transcendental, Self-manifesting Cause without a prior cause, the Lord. Yet You, for the sake of the full manifestation of Your qualities, come here as an apparition of Your illusory potency [in different lifeforms, gods and avatâras]. (39) Just as the sun in its own shade [behind the clouds] is hidden from sight and illumines the visible forms, You, Almighty One, similarly self-luminous, are covered by the modes of nature [by false ego] and illumine the reality of the modes as also the beings who have these qualities. (40) Those who, being fully entangled in their respect for their children, wife, a home and so on, in their intelligence are bewildered by mâyâ, [like drowning persons first] rise to the surface [of the ocean of misery] and [then] sink [to the bottom. See B.G. 9: 21]. (41) Pitiful is the person who, by the grace of God having attained this human world, has no control over his senses and is not willing to honor Your feet, for he is someone who fools himself. (42) The mortal being who, opposing [politically e.g.] because of  the sense-objects, rejects You, his True Self and dear most Guide, is eating the poison and avoiding the nectar. (43) I, Brahmâ as also the demigods and the sages with a pure consciousness have surrendered themselves wholeheartedly to You, the Master, the dear most Self. (44) Let us worship You, the Godhead, the cause of the rise, the maintenance and the demise of the Living Being that is the Universe [jagat], You who perfectly in peace equipoised, are the unique, unequalled Friend, True Self and worshipable Lord of all the worlds and all the souls, the shelter to find liberation from one's material existence. (45) This person [Bâna] is my favorite, my dearest follower whom I awarded with fearlessness oh Lord, please grant him therefore Your grace, the way You were also of mercy for the master of the Daityas [Prahlâda].'

(46) The Supreme Lord said: 'We shall do what you told us you would like oh great lord, I fully agree with your conclusion. (47) This son of Virocana [Bali] will be spared by Me, for I granted Prahlâda the benediction that his descendants would not be killed by Me [see 7.10: 21]. (48) His arms were severed by Me in order to subdue his pride and I destroyed his huge military force because it had become a burden to the earth. (49) The Asura left with four of his arms, will become your principal associate, he will not age and be immortal, he has nothing to fear on any account.'

(50) The Asura thus attaining freedom from fear, bowed his head down to Krishna, brought the son of Pradyumna and His wife and placed them on a chariot. (51) Putting Him and His wife, ornamented and with fine clothes, in front, He [Krishna] with the permission of S'iva left, being surrounded by an akshauhinî [a military division]. (52) When He entered His capital that was fully decorated with flags, arches of victory and with its streets and crossroads sprinkled, He was respectfully welcomed by the people of the city, His relatives and the twice-born souls, with the sounds of conch shells, side drums and kettledrums. (53) For the person who rises at dawn and remembers this victory of Krishna in the battle with S'ankara, there will be no defeat.'

 

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Third revised edition, loaded July 18, 2014.

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'uka said: 'Not seeing Aniruddha any longer oh son of Bharata, His relatives  passed the four months of the rainy season in sadness.
S'rî S'uka said: 'Then, o son of Bharata, did Aniruddha's relatives, thus not seeing Him, in lamentation pass the four months of the rainy season. (Vedabase)

 

Text 2

Hearing from Nârada the news of what He had done and that He had been captured, the Vrishnis, who had Krishna as their worshipable deity, went to S'onitapura.

Hearing from Nârada the news of what He had done and that He had been captured, went the Vrishnis, who had Krishna as their worshipable deity, to S'onitapura. (Vedabase)

 

Text 3-4

The best of the Sâtvatas, knowing Pradyumna, Yuyudhâna [Sâtyaki], Gada, Sâmba, and Sârana, Nanda, Upananda, Bhadra and others, being led by Balarâma and Krishna assembled with twelve akshauhinîs and besieged on all sides Bâna's city completely.

The best of the Sâtvata's knowing Pradyumna, Yuyudhâna [Sâtyaki], Gada, Sâmba, and Sârana; Nanda, Upananda, Bhadra and others, following Râma and Krishna assembled with twelve akshauhinîs and besieged on all sides the entirety of Bâna's city. (Vedabase)

  

Text 5

Seeing the city gardens, the city walls and watchtowers ravaged he, fuming with anger, came out to meet them with an army equally big.

Seeing the city gardens, the city walls and watchtowers ravaged came he, filled with anger, out for them with an army just as big. (Vedabase)

 

Text 6

Bhagavân S'iva appeared together with his son [Kârtikeya, his general] from the city on the back of Nandi, his bull, in order to fight, accompanied by the Pramathas [his different mystic attendants], at the side of Bâna against Râma and Krishna.

Bhagavân S'iva rode out on Nandi, his bull, together with his son [Kârtikeya, his general] and was accompanied by the Pramathas [his different mystic attendants] to fight with Râma and Krishna for Bâna's sake. (Vedabase)

 

Text 7

Oh King, a most tumultuous, astonishing and hair-raising fight took place of Krishna against S'ankara and Pradyumna against Kârtikeya.

What took place, o King, was a tumultuous, astonishing and hair-raising fight of Krishna against S'ankara and Pradyumna against Kârtikeya. (Vedabase)

 

Text 8

Balarâma fought against Kumbhânda and Kûpakarna, Sâmba fought against Bâna's son and Sâtyaki fought against Bâna himself.

Kumbhânda and Kûpakarna had a fight with Balarâma, Sâmba with the son of Bâna and Satyâki with Bâna himself. (Vedabase)

 

Text 9

To be a witness, the leaders of the godly headed by Lord Brahmâ came in their celestial vehicles as also the sages, the perfected souls and the venerable ones, the singers and the dancing girls of heaven and the spirits.

Headed by Lord Brahmâ came to witness in their celestial vehicles the leaders of the godly, the sages, the perfected and the venerable; the singers and dancing girls of heaven as well as the spirits. (Vedabase)

    

Text 10-11

Discharging sharp-pointed arrows from His bow, the S'ârnga, S'auri [Krishna] drove away the Bhûtas [spirits of the dead], the Pramathas [mystic spirits], the Guhyakas [the wealth-keepers of Kuvera], the Dâkinîs [female imps of Kâlî] the Yâtudhânas [practitioners of black magic], the Vetâlas [vampires], the Vinâyakas [demons of education, distracters, humiliaters], the Pretas [ghosts, hobgoblins], the Mâtâs [demoniac mothers], the Pis'âcas [child-demons], the Kushmândas [meditation-disturbers, diseasing demons] and the Brahmâ-râkshasas [fallen brahmins as in 9.9: 25] who all followed S'ankara.

Discharging sharp-pointed arrows from His bow, the S'arnga, drove S'auri [Krishna] away the Bhûtas [spirits of the dead], the Pramathas [mystic spirits], the Guhyakas [the wealth-keepers of Kuvera], the Dâkinîs [female imps of Kâli], the Yâtudhânas [practicioners of black magic], Vetâlas [vampires], the Vinâyakas [demons of education, distracters, humiliaters], the Pretas [ghosts, hobgoblins], the Mâtâs [demoniac mothers], the Pis'âcas [child-demons], the Kushmândas [meditation-disturbers, diseasing demons] and the Brahmâ-râkshasas [fallen brahmins as in 9.9: 25] who followed S'ankara. (Vedabase)

  

Text 12

The holder of the trident [Pinâkî or S'iva] using different types of weapons against the Wielder of the S'ârnga, saw them all neutralized with befitting counter weapons. They could not daunt the Carrier of the S'ârnga.

The holder of the trident [Pinâkî or S'iva] using different types of weapons against The Wielder of S'arnga saw them neutralized with counterweapons; they couldn't daunt the Carrier of S'arnga. (Vedabase)

 

Text 13

He used a brahmâstra against a brahmâstra, a mountain weapon against a wind weapon, a rain weapon against a fire weapon and His nârâyanâstra [His personal weapon] against S'iva's [personal] pâs'upatâstra [the 'beast strap'-weapon].

He used a brahmâstra against a brahmâstra, a mountain-weapon against a windweapon, a rain-weapon against a fire-weapon and His nârâyanâstra [His personal weapon] against S'iva's [personal] pâs'upatâstra [the 'beaststrap'-weapon]. (Vedabase)

 

Text 14

After S'auri next had bewildered lord S'iva by making him yawn with a yawning weapon, He attacked Bâna's army with His sword, club and arrows.

Then bewildering lord S'iva making him yawn with a yawning weapon, struck S'auri Bâna's army with His sword, club and arrows. (Vedabase)

 

Text 15

Kârtikeya distressed by Pradyumna's arrows that rained down from all sides, with blood streaming from his limbs fled from the battlefield on his peacock carrier.

Kârtikeya distressed of Pradyumna's arrows raining from all sides, fled on his peakcock-carrier from the battlefield, exuding blood from his limbs. (Vedabase)

 

Text 16

Kumbhânda and Kûpakarna tormented by the club [of Balarâma] fell and their armies, whose leaders were killed, fled in all directions.

Kumbhânda and Kûpakarna tormented by the club came to fall and their armies, whose leaders were killed, fled in all directions. (Vedabase)

    

Text 17

Bâna seeing his troops torn apart, left aside Sâtyaki whom he was fighting, crossed with his chariot the battlefield and most furiously attacked Krishna.

Bâna seeing his troops torn apart, left Sâtyaki whom he was fighting aside, crossed with his chariot the battlefield and most furiously attacked Krishna. (Vedabase)

 

Text 18

Bâna, in a frenzy because of the fighting, fixed two arrows on each of his bows and simultaneously pulled back all five hundred of them.

Bâna in a frenzy of the fighting fixing two arrows on each, simultaneously bent the complete of his fivehundred bows. (Vedabase)

 

Text 19

These bows were by Bhagavân all split at the same time, and after He had hit the chariot, the horses and the charioteer, He blew His conch shell.

These bows were by Bhagavân all at once split and after hitting the chariot, the horses and the charioteer, blew He His conchshell. (Vedabase)

  

Text 20

[then] Hoping to save her son's life, his mother, named Kotharâ, positioned herself naked, with her hair loosened, in front of Krishna.

[then] Hoping to save her son's life, positioned his mother, named Kotharâ, herself naked, with her hair loosened, in front of Krishna. (Vedabase)

  

Text 21

When Lord Gadâgraja thereupon turned His face away not to look at the naked woman, Bâna, without his chariot and with his bow broken, took the opportunity to escape into the city.

When Lord Gadâgraja then turned His face away not to look at the naked woman, took Bâna without his chariot and with his bow broken, the opportunity to escape into the city. (Vedabase)

 

Text 22

But after S'iva's followers had been driven away, Jvara, the [personification of S'iva's hot] fever with three heads and three feet, attacked the descendant of Dâs'arha like he wanted to set fire to the ten directions [see *].

But with S'iva's followers driven away rushed Jvara, the [personification of S'iva's hot] fever with three heads and three feet, forward to the descendant of Dâs'arha like setting fire to the ten directions [see *]. (Vedabase)

 

Text 23

Seeing him Lord Nârâyana thereupon released His own fever [of extreme cold] so that the two Jvaras of Mâhes'vara and Vishnu came to fight each other.

Lord Nârâyana, seeing him, thereupon released His fever [of extreme cold instead] so that the two Jvaras of Mâhes'vara and Vishnu came to fight each other. (Vedabase)

 

Text 24

The one of Mâhes'vara tormented by the force of Vishnu's fever cried out in pain. Not finding a safe refuge anywhere Mâhes'vara's Jvara thirsting for protection thereupon with folded hands devout began to praise Hrishîkes'a.

The one of Mâhes'vara cried it out tormented by the force of the one of Vishnu and not finding a safe refuge anywhere started Mâhes'vara's Jvara thirsting for protection devout to praise Hrishîkes'a with folded hands. (Vedabase)

 

 Text 25

The Jvara said: 'I bow down to You, the Supreme Lord Unlimited in His Potencies, the Soul of All of Pure Consciousness, the Cause of the totality of the creation, dissolution and maintenance of the universe, to You, the Absolute Truth of Perfect Peace to whom the Vedas indirectly refer.

The Jvara said: 'I bow down to You, the Supreme Lord Unlimited in His Potencies, the Soul of All of Pure Conciousness, the Cause to the totality of the universe it's creation, dissolution and maintenance; You the Absolute Truth of Perfect Peace to whom the Vedas indirectly refer. (Vedabase)

 

  Text 26

I approach You for being the negation of this mâyâ, this material bewilderment of time, fate, karma, the individual propensities, the subtle elements, the field [that is the body], the life force [prâna], the self, the transformations [the eleven senses] and the aggregate of all of this [in the form of the subtle body called the linga]. That illusory reality constitutes a never ending flow [like that] of seeds and sprouts.

You as the negation of this mâyâ of Time, fate, the workload of karma, the propensities to it, the subtle elements, the field that is the body, the life-air, the sense of I, the transformations [the eleven senses] and the aggregate of all of this [as the subtle body, the linga], that is there in a constant flow of seed and sprout, I do approach. (Vedabase)

  

Text 27

With various intentions you engage in divine missions [lîlâs] in order to maintain the pious ones, the sages, and the codes of conduct in the world and put an end to those who abandoned the path and turned to violence. This incarnation of Yours is there to remove the burden from this earth [see also B.G. 9: 29 and 4: 8].

You with various intentions indeed are there to take up missions of divine engagement [lîlâs] to maintain the godly, the sages, and the codes of conduct in the world and put to death the ones that left the path and live by violence; Your incarnating like this is there to relieve the earth of its burden [see also B.G. 9: 29 and 4: 8]. (Vedabase)

 

 Text 28

I am tormented by this most terrible fever of Your power that is unbearably cold but, nevertheless, is burning, for indeed, as long as the embodied souls are caught in their desires and do not serve the soles of Your feet, they must suffer continually.'

By Your power that unbearably cold yet is burning, am I for long tormented with this most terrible fever, for indeed as long as the embodied souls do not serve the soles of Your feet must they suffer, continually being bound in desires.' (Vedabase)

  

Text 29

The Supreme Lord said: 'Oh three-headed one, I am satisfied with you, may your fear that was raised by My fever leave you. For anyone who remembers our conversation there will be no reason to be afraid of you.'

The Supreme Lord said: 'O three-headed one, I am satisfied with You, may your fear raised by My fever leave you; anyone who remembers our conversation will have no reason to fear you.' (Vedabase)

 

Text 30

Thus being addressed the fever weapon of Mâhes'vara bowed down to Acyuta and went away, but Bâna, riding his chariot, came forward with the intent to fight Janârdana.

Thus addressed bowed the Mâhes'vara's Jvara down to Acyuta and went away, but Bâna, riding his chariot, came forward with the intent to fight Janârdana. (Vedabase)

 

Text 31

Thereupon oh King, the demon with his thousand arms carrying numerous weapons, fuming with anger, released arrows at Him who Carries the Cakra.

Thereupon, o King, with his thousand arms carrying numerous weapons, released the demon, fuming of anger, arrows at Him Whose Weapon was the Cakra. (Vedabase)

 

Text 32

As he again and again was hurling weapons, the Supreme Lord with the razor-sharp edge of His disc cut off his arms like they were the branches of a tree.

Of him, over and over hurling weapons, cut the Supreme Lord with the razor-sharp edge of His disc the arms as if they were the branches of a tree. (Vedabase)

 

Text 33

While Bâna's arms were being severed, the great lord Bhava [- of existence, S'iva] approached out of compassion for his devotee and spoke to the Wielder of the Disc.

As Bâna's arms were being severed, approached the great lord Bhava [- of existence, S'iva] out of compassion for his devotee and spoke he to the Wielder of the Disc. (Vedabase)

 

Text 34

S'rî Rudra said: 'You alone are the Absolute Truth, the Light of the Supreme hidden in the language of the Absolute [of the Veda]. They whose hearts are spotless can see You being as pure as the blue sky.

S'rî Rudra said: 'You alone are the Absolute Truth, the Light of the Supreme that lies hidden in the language expressed of the Absolute [of the Veda]; they whose hearts are spotless see You, pure as the blue sky. (Vedabase)

 

Text 35-36

The atmosphere is Your navel, the fire Your face, the water Your semen, heaven Your head and the directions are Your sense of hearing. The earth is Your foot, the moon Your mind and the sun Your sight. I am Your awareness of Self, the ocean is Your abdomen and Indra is Your arm. Your good self, with the plants as the hair on Your body, the clouds as the hair on Your head, with Viriñca as Your intelligence, with the Prajâpati as Your genitals and the religion as Your heart, are the Purusha from whom all the worlds originated.

You with the atmosphere as Your navel, fire as Your face, water as Your semen, heaven as Your head, the directions as Your sense of hearing, the earth as Your foot, the moon as Your mind; Whose sight is the sun, Whose awareness of self I am, with the ocean as Your abdomen and Indra as Your arm; You with the plants as the hair on Your body, the clouds as the hair on Your head, with Viriñca as Your intelligence, with the prajâpati as Your genitals, Whose heart is the religion; Your good self indeed art the Purusha from whom all the worlds originated. (Vedabase)

 

Text 37

You, oh unbounded glory, are present in this descent to defend the dharma in favor of the Complete of the Living Being [the universe] and we [demigods] all manifest and develop, enlightened by You, the seven worlds [see dvîpa].

You of an unbounded glory are in this decent there to defend the dharma to the benefit of the Complete of the Living Being and we all manifest and develop enlightened by You the seven worlds [see dvîpa]. (Vedabase)

 

Text 38

You are the Original Supreme Person without a second, the Transcendental, Self-manifesting Cause without a prior cause, the Lord. Yet You, for the sake of the full manifestation of Your qualities, come here as an apparition of Your illusory potency [in different lifeforms, gods and avatâras].

You are the Original Supreme Person without a second, the Transcendental Self-manifesting Cause without a prior cause, the Ruler; yet are You, for the sake of the full manifestation of Your qualities, just as well perceived in the various transformations [of the different lifeforms, gods and avatâras] of Your illusory potency. (Vedabase)

 

Text 39

Just as the sun in its own shade [behind the clouds] is hidden from sight and illumines the visible forms, You, Almighty One, similarly self-luminous, are covered by the modes of nature [by false ego] and illumine the reality of the modes as also the beings who have these qualities.

Just as the sun in its own shade hidden from sight illumines the forms visible, do You, o All-mighty One, similarly self-luminous, illumine the qualities of the covering modes of matter for the beings with these qualities. (Vedabase)

 

Text 40

Those who, being fully entangled in their respect for their children, wife, a home and so on, in their intelligence are bewildered by mâyâ, [like drowning persons first] rise to the surface [of the ocean of misery] and [then] sink [to the bottom. See B.G. 9: 21].

Those who, fully entangled in respect of their children, wife, a home and so on, in their intelligence are bewildered by mâyâ do in the ocean of misery [alternately] rise to the surface and sink [again, see B.G. 9: 21]. (Vedabase)

 

Text 41

Pitiful is the person who, by the grace of God having attained this human world, has no control over his senses and is not willing to honor Your feet, for he is someone who fools himself.

By the grace of God attaining this human world is he, who uncontrolled in his senses is not willing to honor Your feet, lamentable indeed someone who fools himself. (Vedabase)

 

Text 42

The mortal being who, opposing [politically e.g.] because of  the sense-objects, rejects You, his True Self and dear most Guide, is eating the poison and avoiding the nectar.

The mortal who in opposition for the sake of the sense-objects rejects You, his True Self and dearmost Guide, eats the poison and avoids the nectar. (Vedabase)

   

Text 43

I, Brahmâ as also the demigods and the sages with a pure consciousness have surrendered themselves wholeheartedly to You, the Master, the dear most Self.

I, Brahmâ as well as the demigods and the sages have a consciousness pure wholeheartedly being surrendered to You, the Master, the dearmost Self. (Vedabase)

 

Text 44

Let us worship You, the Godhead, the cause of the rise, the maintenance and the demise of the Living Being that is the Universe [jagat], You who perfectly in peace equipoised, are the unique, unequalled Friend, True Self and worshipable Lord of all the worlds and all the souls, the shelter to find liberation from one's material existence.

Let us be of worship for the Godhead of You, the cause of the rise, the maintenance and the demise of the Living Being that is the Universe; He who perfectly at peace equipoised is the unique, unequalled Friend, True Self and worshipable Lord of all the worlds and all the souls, the shelter for the completion of a material life. (Vedabase)

 

Text 45

This person [Bâna] is my favorite, my dearest follower whom I awarded with fearlessness oh Lord, please grant him therefore Your grace, the way You were also of mercy for the master of the Daityas [Prahlâda].'

This one [Bâna] is my favored and most dear follower, by me awarded with fearlessness, o Lord, please grant him Your grace therefore, the way You were also of mercy with the master of the daityas [Prahlâda].' (Vedabase)

 

Text 46

The Supreme Lord said: 'We shall do what you told us you would like oh great lord, I fully agree with your conclusion.

The Supreme Lord said: 'What you've told us, o great lord, We'll do, I fully concur with that what you determined to be your pleasure. (Vedabase)

 

Text 47

This son of Virocana [Bali] will be spared by Me, for I granted Prahlâda the benediction that his descendants would not be killed by Me [see 7.10: 21].

He, this son of Virocana [Bali], will indeed be spared by Me, as I gave Prahlâda the benediction: 'Your descendants will not be killed by Me' [see 7.10: 21]. (Vedabase)

 

Text 48

His arms were severed by Me in order to subdue his pride and I destroyed his huge military force because it had become a burden to the earth.

To subdue his pride were his arms severed by Me and was the huge military force slain which had become a burden to the earth. (Vedabase)

 

Text 49

The Asura left with four of his arms, will become your principal associate, he will not age and be immortal, he has nothing to fear on any account.'

The asura keeping four of his arms, will, not aging and immortal, of you be a principal associate who has nothing to fear on any account.' (Vedabase)

 

Text 50

The Asura thus attaining freedom from fear, bowed his head down to Krishna, brought the son of Pradyumna and His wife and placed them on a chariot.

Thus attaining freedom from fear did the asura bow his head down to Krishna, placed he the son of Pradyumna with His wife on His chariot and led he them forward. (Vedabase)

 

Text 51

Putting Him and His wife, ornamented and with fine clothes, in front, He [Krishna] with the permission of S'iva left, being surrounded by an akshauhinî [a military division].

He [Krishna] putting Him and His wife, ornamented and with fine clothes, in front, then with the permission of S'iva left, surrounded by an aksauhinî. (Vedabase)

 

Text 52

When He entered His capital that was fully decorated with flags, arches of victory and with its streets and crossroads sprinkled, He was respectfully welcomed by the people of the city, His relatives and the twice-born souls, with the sounds of conch shells, side drums and kettledrums.

Entering His capital fully decorated with flags, arches of victory and with the streets and crossroads sprinkled, was He respectfully with the resounding of conchshells, side drums and kettledrums welcomed by the people of the city, His relatives and the twiceborn. (Vedabase)

 

Text 53

For the person who rises at dawn and remembers this victory of Krishna in the battle with S'ankara, there will be no defeat.'

For the one who, rising at dawn, remembers thus the victory of Krishna in the battle with S'ankara, will there be no defeat. (Vedabase)

 

*: Here S'rîla Vis'vanâtha Cakravartî Thhâkura quotes the following description of the S'iva-jvara: "The terrible S'iva-jvara had three legs, three heads, six arms and nine eyes. Showering ashes, he resembled Yamarâja at the time of universal annihilation."

 

 

 

 

 

 

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 image of the relief shows Bâna fighting with his many arms. Location unknown.
Production:
Filognostic Association of The Order of Time.


 

 

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