rule



 

Canto 6

Govinda jaya jaya

 

 

Chapter 4: The Hamsa-guhya Prayers Offered to the Lord by Prajâpati Daksha

(1-2) The king said: 'You briefly explained to me the generation of the gods, the demons and the human beings, the serpents, the beasts and the birds during the rule of Svâyambhuva Manu [see canto 3]. But I'd like to hear from you a more detailed account of this matter my lord, as also an account of the potency of the transcendental Supreme Lord by which that what followed [as a secondary creation] found its existence.'

(3) S'rî Sûta said: "Oh best of the sages [assembled at Naimishâranya see canto 1.1],  the son of Vyâsa, the great yogi thus hearing about the king his request, praised him and gave an answer. (4) S'rî S'uka said: 'When the Pracetâs, the ten sons of King Prâcînabarhi returned from [their prolonged meditation] near the ocean, they saw that the entire planet was overgrown by trees [see 4.24, 4.30, 4.31]. (5) Aggravated because of their austerities they got angry about the trees [and the agriculture that was neglected in their absence] and kindled with the air from their mouths a fire to burn down the forests. (6) Seeing how all the trees were burned by the blazing fire oh son of Kuru, the king of the forest, the great [moon god] Soma, spoke as follows in order to pacify their anger.



(7) 'Do not burn the poor trees to ashes oh fortunate souls! Since you are known as the protectors of the living beings it is your duty to strive for their growth. (8) Don't you forget that the Supreme Personality, the Lord, the original, unchanging father and almighty protector, created all the trees, plants and herbs to serve as food. (9) The ones that do not move about serve [with their fruits and flowers] as food for the winged ones and those without limbs [like the grasses] serve as food for the ones with legs without hands or paws. The four-legged in their turn are there for the animals with claws and the bipeds [to serve with respectively their flesh and milk]. (10) Your father and the God of Gods oh sinless ones, ordered you to generate population. How then [for the love of God,] can you burn the trees to ashes? (11) Like your father, grandfather and great-grandfather did, just follow the path of the saints and subdue the anger that has risen in you! (12) [Be like] parents who are friends to their children, [like] eyelids that protect the eyes, [like] a husband who protects his wife, [like] a householder who cares for those who depend on charity and [like] sages who are the well-wishers of the ignorant. (13) The Supersoul residing within the bodies of all living entities is the Lord and Controller of all. Try to see them as His residence [His temple] and may He thus be pleased with you. (14) Anyone who by inquiry into the nature of the self manages to subdue the powerful anger that suddenly can awake [like thunder] from [a clear] sky, transcends the modes of nature. (15) Enough of burning the poor trees, let there be with you the well-being of the remaining trees and please, accept as your wife the daughter [called Mârishâ, a girl born from the Apsara Pramlocâ] who was raised by them.'

(16) Oh King, after thus addressing the sons who had come back, King Soma gave them the Apsara girl who had very beautiful hips. They married with her according to the dharma. (17) They begot in her Daksha, the son of the Pracetâs, by whose procreative activity the three worlds thereafter were filled with offspring. (18) Please listen attentively to my story how Daksha, who was so fond of his daughters, by means of his semen and certainly also his mind, generated all that life. (19) In his mind the prajâpati first projected the lives of those godly and godless living beings, including all the beings resorting under them that fly, roam the earth or swim. (20) But realizing that this creation of beings didn't increase in number, Daksha went to the foot of the Vindhya mountains where he performed the most difficult austerities. (21) There at the most suitable place to put an end to all sin, the holy place called Aghamarshana, he satisfied the Lord by austere and regularly performing rituals. (22) I shall now explain to you how he with the Hamsa-guhya ['the secret of the swan'] prayers satisfied the Lord, how he pleased Him as the Supreme Personality of Godhead beyond the senses. (23) Daksha said: 'My obeisances unto Him from whom we learn the proper way to transcend the modes and the material energy to which all living beings are bound, unto Him, the self-born Controller beyond measure and calculation who in His abode cannot be perceived by a materially directed intelligence. (24) My reverential respect for the friend with whom one lives in this body and of whose friendship a person has no knowledge, just as the sense objects have no knowledge of the sense organ that perceives them. (25) The living being has knowledge of this body with its types of breath, its internal and external senses, its elements and sense objects that [material as they are] do not now themselves, each other or anything outside of them. But the living being knowing about the modes of nature and all these qualities [on its turn] has n0 knowledge of Him who knows each and all. I praise Him, this unlimited Lord. (26) When the mind has come to a stop [in the absorption of yoga] and thus all names and projections of a material vision and remembrance have ceased, one will perceive Him in His unique spiritual completeness. Him, that swanlike [*] personality who is realized in the purest state, I offer my respects. (27-28) The same way as they who are experts in sacrificing extract the fire dormant in firewood with singing the fifteen hymns [the Sâmidhenî mantras], the devotees discover Him who with His spiritual powers hides in their hearts that are covered by the three modes of nature and the nine aspects of matter [of material nature and her sixteen elements - prakriti, the individual soul - the purusha, the cosmic intelligence - the mahat-tattva, the false ego - ahankâra, and the five sense objects - the tanmâtras, see e.g. 3.26: 11]. He who is realized by the bliss, by the negation [of the material world] of freeing oneself from the complete of the illusory diversity, He of all names, He the gigantic form of the universe, may He, that inconceivable reservoir of all qualities be merciful unto me. (29) Whatever one expresses in words, ascertains by contemplation, perceives with the senses or has in mind, everything that exists as an expression of the three modes, cannot be His essential nature. One knows Him in truth [only] as the cause of the creation and destruction of that what is characterized by the modes. (30) [Everything is situated] in Him, [everything originated] from Him and [everything is moved] by Him. [Everything belongs] to Him and [everything is there] for Him. Whether He acts or incites to act, He is the Supreme Cause of our material and spiritual existence known to all. He is Brahman, the Cause of All Causes, the incomparable One beyond whom no other cause can be found. (31) My obeisances unto that unlimited, all-pervading Lord of all transcendental attributes about whose many energies the speakers of the different philosophies, in dispute and agreement concerning causes, in their creativity are continuously off the track of the true self, the Supersoul. (32) The subject matter discussed by the philosophies of sânkhya [analysis, numbers] and yoga [unification, devotion] is concerned with a different, opposing nature. But when they speak about what would be [the absolute has form: sâkâra] and would not be [the absolute is formless, nirâkâra], they deal with one and the same beneficent, transcendental cause [compare 5.26: 39]. (33) In order to bestow His mercy upon the devotees at His lotus feet He, the eternal, Supreme Personality who is not bound to any name or form, manifests with the forms and holy names He takes birth with and engages in action. May He, the One of Transcendence, be merciful with me. (34) He who by the lower grade paths of worship manifests from within the core of the heart according to the desires of each living being, gains in color and odor, just like the wind blowing over the earth [and thus assumes the forms of the demigods, see B.G. 7: 20-23].  May He, my Lord, fulfill my wish [to be allowed in His service].'

Vishnu on Garuda(35-39) S'rî S'uka said: 'Thus being praised with the prayers offered, the Supreme Lord, the caretaker of the devotees, appeared there in Aghamarshana oh best of the Kurus. With His feet on Garuda's shoulders He with His long and mighty eight arms, held up the disc, the conch shell, the sword, the shield, the arrow, the bow, the rope and the club. His intense blackish blue form was clad in yellow garments, His face and glance were very cheerful and His body was adorned with a flower garland reaching to His feet. Decorated with the shining Kaustubha jewel, the S'rîvatsa mark, a large full circle helmet, glittering shark earrings, a belt, finger rings, bracelets around His wrists and upper arms and with His ankle bells, His appearance captivated the three worlds. The Lord, the brilliance in person of the three worlds, was surrounded by eternal associates like Nârada, Nanda and the leaders of the demigods and was glorified with hymns by the perfected ones and the inhabitants and singers of heaven. (40) Seeing that greatly wonderful form he was at first frightened, but then with the hairs of his body standing on end the prajâpati [joyously] threw himself flat on the ground to prove his respects. (41) Because of the great happiness that filled his senses like rivers flooded by mountain streams, he was unable to utter a word. (42) Seeing a great devotee like him, desirous of more life in the world, prostrated before Him, Janârdana, He who appeases all and knows each his heart, spoke as follows. (43) The Supreme Lord said: 'Oh son of the Pracetâs, you so greatly fortunate perfected by your austerities in great faith your good self and attained, with Me as your object of desire, the highest state of love. (44) I am very pleased with you oh ruler of man, because of your penance [that is of fundamental importance] to the flourishing of the living beings in this world. It is My wish that they abound. (45) Brahmâ, S'iva, the founding fathers, the Manus and the ruling gods [like the divinities of the sun and the moon], are all expansions of My energy and the cause of the welfare of all living beings. (46) Religious penance is My heart oh brahmin, Vedic knowledge is My body, the spiritual activities are the form I assume, the rituals conducted by the book are My limbs and the God-fearing ones [promoting the unseen good fortune of devotional activities] are My mind, soul and life breath. (47) In the beginning, before the creation, I was the only one existing, nothing else could be found besides Me. The external world had not manifested, only perception was there, like it is with being immersed in sleep. (48) When from My unlimited potency, the infinity of the qualities in the form of the universe with its gunas originated, the first living being found therein his existence: Lord Brahmâ, the one unborn. (49-50) The moment he, the Lord of all the demigods, invested with My potency tried to bring about the creation, he thought himself incapable of doing so. I then inspired the god to perform the severest austerity. Thus from him in the beginning the nine great personalities [the sages] of creation found their existence from whom all of you have originated [see 3.24: 21 and also 3.8]. (51) Oh Prajâpati My dear son, please accept the daughter of Prajâpati Pañcajana named Asiknî as your wife. (52) Married to her you will sexually united as man and woman according to the rules of the religion again [see 4.2] bring forth all the progeny [you desired. See also B.G. 7: 11]. (53) All your descendants will under your rule because of My illusory energy engage in sexual intercourse and also make offerings to Me.'

(54) S'rî S'uka said: 'Thus having spoken the Supreme Lord, the creator of all the universe, vanished before his eyes as if He, the Supreme Personality, had been a dream image.'

 

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Third revised edition, loaded October 22, 2011.

 

 

Previous Aadhar edition and Vedabase links:

Text 1-2

The king said: 'You briefly explained to me the generation of the gods, the demons and the human beings, the serpents, the beasts and the birds during the rule of Svâyambhuva Manu [see canto 3]. But I'd like to hear from you a more detailed account of this matter my lord, as also an account of the potency of the transcendental Supreme Lord by which that what followed [as a secondary creation] found its existence.'

The king said: 'Although you in brief explained to me about the creation of the godly, the ones of darkness and the human beings; the serpentine, the beasts and the birds under the rule of Svâyambhuva Manu [see canto 3], I would like to hear a more detailed account about this from you, my Lord, as well as an account about the creation that thereafter rose from the potency of the Transcendental Supreme Lord'. (Vedabase)

 

Text 3

S'rî Sûta said: "Oh best of the sages [assembled at Naimishâranya see canto 1.1],  the son of Vyâsa, the great yogi thus hearing about the king his request, praised him and gave an answer.

S'rî Sûta said: "O best of the sages [assembled at Naimishâranya see canto 1.1], thus hearing the king his inquiry did the son of Vyâsa, the great yogî, praising him, reply. (Vedabase)

 

Text 4

S'rî S'uka said: 'When the Pracetâs, the ten sons of King Prâcînabarhi returned from [their prolonged meditation] near the ocean, they saw that the entire planet was overgrown by trees [see 4.24, 4.30, 4.31].

S'rî S'uka said: 'When the Pracetâs, the ten sons of king Prâcinabarhi returned from [their meditations] near the ocean saw they that the entire planet was overgrown by trees [see 4.24-30-31]. (Vedabase)

 

Text 5

Aggravated because of their austerities they got angry about the trees [and the agriculture that was neglected in their absence] and kindled with the air from their mouths a fire to burn down the forests.

Incensed about the trees, having undergone austerities for so long, had they by their mouths blown up a fire with the intention to burn down the forests. (Vedabase)

 

Text 6

Seeing how all the trees were burned by the blazing fire oh son of Kuru, the king of the forest, the great [moon god] Soma, spoke as follows in order to pacify their anger.

Seeing all the trees being burnt by the blazing fire, o son of Kuru, spoke the king of the forest, the great Soma, in order to pacify their anger, like this: (Vedabase)

   

Text 7

'Do not burn the poor trees to ashes oh fortunate souls! Since you are known as the protectors of the living beings it is your duty to strive for their growth.

'Do not burn the poor trees to ashes, o fortunate souls, it is yours to strive for an increase of all living beings that know you as their protectors. (Vedabase)

 

Text 8

Don't you forget that the Supreme Personality, the Lord, the original, unchanging father and almighty protector, created all the trees, plants and herbs to serve as food.

You may regret; the Supreme Personality of the Lord, the original, unchanging father and almighty protector, created all the trees, plants and herbs to serve as food. (Vedabase)

 

Text 9

The ones that do not move about serve [with their fruits and flowers] as food for the winged ones and those without limbs [like the grasses] serve as food for the ones with legs without hands or paws. The four-legged in their turn are there for the animals with claws and the bipeds [to serve with respectively their flesh and milk].

Verily do the nonmoving provide the winged ones with food and do those without limbs [like grasses] serve as food for the ones with legs who have no hands or paws; the fourlegged on their turn are there for the animals with claws and the bipeds [to serve with respectively their flesh and milk]. (Vedabase)

 

Text 10

Your father and the God of Gods oh sinless ones, ordered you to generate population. How then [for the love of God,] can you burn the trees to ashes?

You are, on the order of your father and the God of Gods, o sinless ones, there also to generate the population; how then for the love of God can you burn the trees to ashes? (Vedabase)

 

Text 11

Like your father, grandfather and great-grandfather did, just follow the path of the saints and subdue the anger that has risen in you!

Like your father, grandfather and great-grandfather did, just follow the path of the saints and subdue the anger that has risen in you! (Vedabase)

 

Text 12

[Be like] parents who are friends to their children, [like] eyelids that protect the eyes, [like] a husband who protects his wife, [like] a householder who cares for those who depend on charity and [like] sages who are the well-wishers of the ignorant.

Be the way parents, like eyelids to their eyes, are as friends to their children, be the way the husband protects the wife and the way the householder cares for the ones in need of charity or be alike the learned that are the friends of the ignorant. (Vedabase)


Text 13

The Supersoul residing within the bodies of all living entities is the Lord and Controller of all. Try to see them as His residence [His temple] and may He thus be pleased with you.

The Supersoul residing within the bodies of all living entities is the Lord and Controller of all; try to see them as His residence and may He thus be pleased with you. (Vedabase)

  

Text 14

Anyone who by inquiry into the nature of the self manages to subdue the powerful anger that suddenly can awake [like thunder] from [a clear] sky, transcends the modes of nature.

Anyone who by inquiry of self-realization subdues the powerful anger that, as fallen from the sky, suddenly awoke, will transcend the modes of nature. (Vedabase)

 

Text 15

Enough of burning the poor trees, let there be with you the well-being of the remaining trees and please, accept as your wife the daughter [called Mârishâ, a girl born from the Apsara Pramlocâ] who was raised by them.'

Enough with that burning the trees, let there be all fortune for the ones remaining and accept for true the daughter [called Mârishâ] that was raised by them, choosing her for your wife.' (Vedabase)

 

Text 16

Oh King, after thus addressing the sons who had come back, King Soma gave them the Apsara girl who had very beautiful hips. They married with her according to the dharma.

O King, after thus addressing them, did he, king Soma, deliver the apsara girl that had beautiful hips, to the ones who had returned and married they with her according the religion. (Vedabase)

 

Text 17

They begot in her Daksha, the son of the Pracetâs, by whose procreative activity the three worlds thereafter were filled with offspring.

In her was from all of them generated Daksha, the Son of the Pracetâs, of whose procreative activity next the three worlds were said to fill with offspring. (Vedabase)

 

Text 18

Please listen attentively to my story how Daksha, who was so fond of his daughters, by means of his semen and certainly also his mind, generated all that life.

Please attentively hear from me how Daksha, so affectionate with his daughters, by his semen as sure as also by his mind, brought about all that life. (Vedabase)

 

Text 19

In his mind the prajâpati first projected the lives of those godly and godless living beings, including all the beings resorting under them that fly, roam the earth or swim. 

By his mind indeed set the Prajâpati in the beginning the scene for those living beings that are of the godly and the godless and for those all resorting under them that live in the sky, on the land or in the water. (Vedabase)

 

Text 20

But realizing that this creation of beings didn't increase in number, Daksha went to the foot of the Vindhya mountains where he performed the most difficult austerities. 

But upon seeing that his creation of beings did not increase in number, went Daksha to the feet of the Vindhya mountains where he performed the most difficult austerities. (Vedabase)

 

Text 21

There at the most suitable place to put an end to all sin, the holy place called Aghamarshana, he satisfied the Lord by austere and regularly performing rituals.

There at the most suitable place for ending all reactions to sin, the holy place called Aghamarshana, satisfied he the Lord by austere and regularly performing the ceremonies. (Vedabase)

 

Text 22

I shall now explain to you how he with the Hamsa-guhya ['the secret of the swan'] prayers satisfied the Lord, how he pleased Him as the Supreme Personality of Godhead beyond the senses.

I shall now explain you how with the hamsa-guhya ['the secret of the swan']-prayers he satisfied the Lord pleasing Him as the Supreme Personality of Godhead beyond the senses. (Vedabase)

 

Text 23

Daksha said: 'My obeisances unto Him from whom we learn the proper way to transcend the modes and the material energy to which all living beings are bound, unto Him, the self-born Controller beyond measure and calculation who in His abode cannot be perceived by a materially directed intelligence.

Daksha said: 'My reverential homage I offer Him, from whom we may realize the right way of transcending the modes and the material energy to which all alive are bound; my offer for Him, the self-born Controller beyond measure and calculation, who in His abode is imperceptible to the materially directed intelligence. (Vedabase)

 

Text 24

My reverential respect for the friend with whom one lives in this body and of whose friendship a person has no knowledge, just as the sense objects have no knowledge of the sense organ that perceives them.

The friend of whose friendship the person has no knowledge just like sense objects that have no knowledge of the sense-organ that oversees them; that friend one lives with in this body, unto Him I offer my obeisances. (Vedabase)


Text 25

The living being has knowledge of this body with its types of breath, its internal and external senses, its elements and sense objects that [material as they are] do not now themselves, each other or anything outside of them. But the living being knowing about the modes of nature and all these qualities [on its turn] has n0 knowledge of Him who knows each and all. I praise Him, this unlimited Lord.

This body with its life airs, its senses, its understanding, its elements and sense-objects, they to themselves, to each other and to everything outside of them are known by the living being; but knowing all those qualities, he does not know the unlimited one who knows all; Him I revere. (Vedabase)


Text 26

When the mind has come to a stop [in the absorption of yoga] and thus all names and projections of a material vision and remembrance have ceased, one will perceive Him in His unique spiritual completeness. Him, that swanlike [*] personality who is realized in the purest state, I offer my respects.

When the mind is put to a stop and all ideas and names of form of a material vision and remembrance have ceased, will due to that ending He be perceived in His own unique spiritual completeness; unto to that swanlike [swan of sifting the true from the untrue, the milk from the water], unto Him who is realized in the purest state, my respects. (Vedabase)

 

Text 27-28

The same way as they who are experts in sacrificing extract the fire dormant in firewood with singing the fifteen hymns [the Sâmidhenî mantras], the devotees discover Him who with His spiritual powers hides in their hearts that are covered by the three modes of nature and the nine  aspects of matter [of material nature and her sixteen elements - prakriti, the individual soul - the purusha, the cosmic intelligence - the mahat-tattva, the false ego - ahankâra, and the five sense objects - the tanmâtras, see e.g. 3.26: 11]. He who is realized by the bliss, by the negation [of the material world] of freeing oneself from the complete of the illusory diversity, He of all names, He the gigantic form of the universe, may He, that inconceivable reservoir of all qualities be merciful unto me.

Just like with fire that locked within wood is extracted singing the fifteen hymns [the sâmidhenî mantra's], do the great brahmins of sacrifice extract what with His powers by the modes of nature is situated within the heart of the celebrated elements and the rest of them [see e.g. 3.26:11]; He, who is realized by the bliss, the negation in liberation of the illusory of all the variety, He of all names, He, the gigantic form of the universe, may He, that inconceivable reservoir of all qualities have mercy upon me. (Vedabase)

Text 29

Whatever one expresses in words, ascertains by contemplation, perceives with the senses or has in mind, everything that exists as an expression of the three modes, cannot be His essential nature. One knows Him in truth [only] as the cause of the creation and destruction of that what is characterized by the modes.

Whatever expressed by words or ascertained by contemplation, by sense perception or by the mind, may of something, as an expression of the three modes, not be the actual form indeed; the actual form in truth appears as that [Supreme Lord] which is the cause that puts an end to all that is of the modes in creation. (Vedabase)

 

Text 30

[Everything is situated] in Him, [everything originated] from Him and [everything is moved] by Him. [Everything belongs] to Him and [everything is there] for Him. Whether He acts or incites to act, He is the Supreme Cause of our material and spiritual existence known to all. He is Brahman, the Cause of All Causes, the incomparable One beyond whom no other cause can be found.

In whom, from whom and by whom and also to whom belongs and towards whom is directed; whether acting or causing to act, He is of both the material and spiritual of existence the Supreme Origin, well known to everyone that is the Brahman, the Cause of All Causes, the one without a second to which there is no other cause. (Vedabase)

 

Text 31

My obeisances unto that unlimited, all-pervading Lord of all transcendental attributes about whose many energies the speakers of the different philosophies, in dispute and agreement concerning causes, in their creativity are continuously off the track of the true self, the Supersoul.

Of whose many energies the speakers of the different philosophies discussing the causes are of argument and accord, and of which they continuously, bewildered about the soul, create; unto Him, that unlimited all-pervading One of all transcendental attributes, my reverence. (Vedabase)

 

Text 32

The subject matter discussed by the philosophies of sânkhya [analysis, numbers] and yoga [unification, devotion] is concerned with a different, opposing nature. But when they speak about what would be [the absolute has form: sâkâra] and would not be [the absolute is formless, nirâkâra], they deal with one and the same beneficent, transcendental cause [compare 5.26: 39].

Those professing the knowledge of the ultimate cause speaking about what would be [the absolute has form: sâkâra] and would not be [the absolute is formless, nirâkâra], deal with one and the same subject matter but demonstrate different and opposing characters as one may notice from that which is of mystic union and of analysis; indeed is that transcendental dwelling place, that ultimate cause, one and the same [compare 5.26:39]. (Vedabase)


Text 33

In order to bestow His mercy upon the devotees at His lotus feet He, the eternal, Supreme Personality who is not bound to any name or form, manifests with the forms and holy names He takes birth with and engages in action. May He, the One of Transcendence, be merciful with me.

To be of causeless mercy to the devotees at the lotusfeet does He, the eternal, Supreme Personality who is not bound to any name or form, manifest with the forms and holy names He takes birth with and enacts; may He, the Transcendence be merciful unto me. (Vedabase)

 

Text 34

He who by the lower grade paths of worship manifests from within the core of the heart according to the desires of each living being, gains in color and odor, just like the wind blowing over the earth [and thus assumes the forms of the demigods, see B.G. 7: 20-23].  May He, my Lord, fulfill my wish [to be allowed in His service].'

He who by the lower grade paths of worship to the desires of each living being manifests from within core of the heart, gains, just as the wind blowing over the earth, in color and aroma [taking the form of demigods thus]; may He, my Controller, attend to my bearings.' (Vedabase)


Text 35-39

S'rî S'uka said: 'Thus being praised with the prayers offered, the Supreme Lord, the caretaker of the devotees, appeared there in Aghamarshana oh best of the Kurus. With His feet on Garuda's shoulders He with His long and mighty eight arms, held up the disc, the conch shell, the sword, the shield, the arrow, the bow, the rope and the club. His intense blackish blue form was clad in yellow garments, His face and glance were very cheerful and His body was adorned with a flower garland reaching to His feet. Decorated with the shining Kaustubha jewel, the S'rîvatsa mark, a large full circle helmet, glittering shark earrings, a belt, finger rings, bracelets around His wrists and upper arms and with His ankle bells, His appearance captivated the three worlds. The Lord, the brilliance in person of the three worlds, was surrounded by eternal associates like Nârada, Nanda and the leaders of the demigods and was glorified with hymns by the perfected ones and the inhabitants and singers of heaven.

S'rî S'uka said: 'Thus being praised by the prayers offered did He, the Supreme Lord, the caretaker of the devotees, appear there in Aghamarshana, o best among the Kuru's. With His feet on Garuda's shoulders held He with His long and mighty eight arms, the disc, the conchshell, the sword, the shield, the arrow, the bow, the rope and the club. His intense black-blue form was clad in yellow garments, His face and glance were very cheerful and His whole body was adorned from top to bottom; decorated with the shining kausthubha jewel, the s'rîvatsa mark, a large full circle helmet, glittering shark-earrings, a belt, finger-rings, bracelets around His wrists and upper-arms and with His ankle bells, captivated His appearance the three worlds. As the brilliance of the lower, the higher and the middle spheres was the Controller surrounded by Nârada, Nanda and other eternal associates as well as by the leaders of the godly and was He glorified by the perfect, the heavenly singers, and the venerable ones of the Veda, who sang for Him. (Vedabase)

 

Text 40

Seeing that greatly wonderful form he was at first frightened, but then with the hairs of his body standing on end the prajâpati [joyously] threw himself flat on the ground to prove his respects.

Seeing that greatly wonderful form he was at first frightened but then pleased in body mind and soul did the prajâpati prostrate flat on the ground. (Vedabase)

 

Text 41

Because of the great happiness that filled his senses like rivers flooded by mountain streams, he was unable to utter a word.

By the great happiness that filled His senses like rivers flooded by mountain streams, was he unable to utter a word. (Vedabase)

 

Text 42

Seeing a great devotee like him, desirous of more life in the world, prostrated before Him, Janârdana, He who appeases all and knows each his heart, spoke as follows.

Seeing a great devotee like him, desirous of offspring, prostrate before Him, did He, Janârdhana who appeases all, knowing each his heart, speak as follows. (Vedabase)


Text 43

The Supreme Lord said: 'Oh son of the Pracetâs, you so greatly fortunate perfected by your austerities in great faith your good self and attained, with Me as your object of desire, the highest state of love.

The Supreme Lord said: 'O son of the Pracetâs, you so greatly fortunate perfected by your austerities your good self in great faith and attained with Me as your object the supreme of love. (Vedabase)

 

Text 44

I am very pleased with you oh ruler of man, because of your penance [that is of fundamental importance] to the flourishing of the living beings in this world. It is My wish that they abound.

I am very pleased with you, o ruler of man; because of your penance the numbers of beings living here increased. May there of this desire be progress in all fields. (Vedabase)

 

Text 45

Brahmâ, S'iva, the founding fathers, the Manus and the ruling gods [like the divinities of the sun and the moon], are all expansions of My energy and the cause of the welfare of all living beings.

Brahmâ, S'iva, all you founding fathers, the Manu's and all rulers of power [like the divinities of the sun and the moon], all these are indeed expansions of My energy and are the cause of the welfare of all living beings. (Vedabase)

 

Text 46

Religious penance is My heart oh brahmin, Vedic knowledge is My body, the spiritual activities are the form I assume, the rituals conducted by the book are My limbs and the God-fearing ones [promoting the unseen good fortune of devotional activities] are My mind, soul and life breath.

Penance is My heart, o brahmin, the vedic knowledge is My body, the spiritual activities are My form, the rituals conducted by the book are My limbs, and the enlivening of the godly [the unseen good fortune of devotional activities] is the true of My mind and soul. (Vedabase)

 

Text 47

In the beginning, before the creation, I was the only one existing, nothing else could be found besides Me. The external world had not manifested, only perception was there, like it is with being immersed in sleep.

In the beginning, before the creation, was I certainly the only one existing, nothing else was found besides me; the external of a material consciousness was unmanifest like being immersed in sleep. (Vedabase)

 

Text 48

When from My unlimited potency, the infinity of the qualities in the form of the universe with its gunas originated, the first living being found therein his existence: Lord Brahmâ, the one unborn.

When in Me, from My unlimited potency, the unlimited of qualities in the form of the universe came into existence, was indeed therein born the first being, Lord Brahmâ, originating from no other but himself. (Vedabase)

 

Text 49-50

The moment he, the Lord of all the demigods, invested with My potency tried to bring about the creation, he thought himself incapable of doing so. I then inspired the god to perform the severest austerity. Thus from him in the beginning the nine great personalities [the sages] of creation found their existence from whom all of you have originated [see 3.24: 21 and also 3.8].

When he Svayambhû, the truly great God, in trying to bring about the creation thought himself as incapable being an extension of My power, was the god that he was at that time advised by Me to perform the severest austerity; thus were there from him in the beginning the nine great of creation from whom all of you came about [see 3.24:21 and also 3.8]. (Vedabase)

 

Text 51

Oh Prajâpati My dear son, please accept the daughter of Prajâpati Pañcajana named Asiknî as your wife.

O prajâpati, take this daughter named Asiknî of another prajâpaiti called Pañcajana as your wife, my dear son. (Vedabase)

 

Text 52

Married to her you will sexually united as man and woman according to the rules of the religion again [see 4.2] bring forth all the progeny [you desired. See also B.G. 7: 11].

You, married to her, will in sexual union according the religion again [see 4.2] be the cause of the many of this who according the dharma in marriage will give birth to all alive [see also B.G. 7.11]. (Vedabase)

 

Text 53

All your descendants will under your rule because of My illusory energy engage in sexual intercourse and also make offerings to Me.'

All the ones alive who, because of My illusory energy, after you engage in sexual intercourse, will then also come to do their best offering to Me. ' (Vedabase)

 

Text 54

S'rî S'uka said: 'Thus having spoken the Supreme Lord, the creator of all the universe, vanished before his eyes as if He, the Supreme Personality, had been a dream image.'

S'rî S'uka said: 'Thus speaking before his eyes was the Supreme Lord, the creator of all the universe sure to disappear from there as if He, the Supreme Personality, was something found in a dream. (Vedabase)


*: He is called a swan because He can separate the true from the untrue, just like a swan can sift milk from water.

 

 

 

 

 

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 picture is a collage by Anand Aadhar of a photograph of a forest fire
and an image of the
Lord of the Cedar Forest Humbaba.
The second picture is a digitally processed vintage Hindu poster
from Kathmandu, Nepal.
Source.
Production: Filognostic Association of The Order of Time


  

 

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