rule



 
 

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 in great delight began 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, whereafter the demigods followed. (3) The Daitya leaders disliked the initiative of the Supreme Personality and said: 'We are not going to take the snake by its tail, that is its inferior part. It does not accord with the knowledge of our education and the honor 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 determined where the snake should be held, 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 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, whose ways and powers are inscrutable, saw the hindrance as arranged by providence and then expanded Himself into the wondrous form 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 rotation of the mountain being 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 souls in the form of goodness and the king of the serpents [Vâsuki] in the form of ignorance. (12) Standing on top of the great mountain like another mountain, He, who has thousands of hands, caught the king of the mountains with one hand, while from the sky Lord Brahmâ, Lord S'iva and King Indra, the leader of the demigods, offered prayers to Him who was showered with flowers. (13) With the Lord, the Supreme One, present on top of the mountain, below it, as also within themselves [as the three primal qualities] and within the snake, all the alligators within the ocean, which with the great mountain with great strength was churned vehemently, got seriously agitated. (14) The serpent king, hissing violently in all directions, spitted fire and smoke from his thousands of heads. The Asuras headed by Pauloma, Kâleya, Bali and Ilvala, being troubled by the heat of his radiation, therefore 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 that originated from the waves of the ocean. (16) When the ocean by the best of the godly souls and the Asuras was duly churned but no nectar appeared, the Invincible One Himself began to churn. (17) 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, He grabbed the snake to churn with the churning rod for which the mountain was used and assumed [also] for that purpose a size as big as a mountain. (18) The churning of the ocean that agitated all kinds of fish, sharks, snakes, tortoises, whales, water elephants, crocodiles and timingilas [whale-eating whales], first of all produced 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 such 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 capable of taking away the pain of the surrendered followers. (23) Oh mighty one, oh greatness, you, by your material potency, operating with the three modes of nature, manifest yourself as Brahmâ, Vishnu or S'iva for the creation, maintenance and destruction of this material world. (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 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 basic qualities of nature and the natural disposition, the eternal time, the sacrifice and the dharma of truth [satya] as also 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 godly souls, 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 sacred texts of [Vedic] philosophy [called Tatpurusha, Aghora, Sadyojâta, Vâmadeva and Îs'âna] constitute your faces together 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 replete with verses about the Supersoul, oh Lord, oh god of the Vedic literatures and their supplements [the Purâna's]. (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 basic qualities of passion, ignorance and goodness are not found. (32) In this world, which 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 the praises offered to you, 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 even though your lotus feet are remembered by the spiritual teachers of contentment with the soul. (34) Because of your elevated position above the moving and unmoving living beings, you are difficult to understand. When it is not possible for even Brahmâ and those belonging to him, to properly understand your real nature, oh great one, how much more would that not be true for us, who, living their lives in line with what was created with the creation [that is of Brahmâ], nevertheless try to worship you as good as we can? (35) We can see you having manifested for the happiness of the world, but cannot see the full 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 under the threat of the poison produced by churning the ocean, (38) Feeling responsible for all their lives, I must do something for their safety; it is 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 is benevolent to others, oh gentle one. When the Supreme Personality of the Lord is pleased, I am happy as well, as also all other moving and unmoving entities. 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 by turning his neck dark-blue, a feature considered an ornament by the virtuous souls, 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 that took care of the little bit of poison that was scattered here and there as he drank from his palm.'


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Third revised edition, loaded May 29, 2019.

 

 

 

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 in great delight began to churn the ocean in order to produce the nectar, oh best of the Kurus.
S'rî S'uka said: 'The Suras invited the king of the snakes, Vâsuki, promising him a share and wound him around the mountain to serve as 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, whereafter the demigods followed.

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

 

Text 3

The Daitya leaders disliked the initiative of the Supreme Personality and said: 'We are not going to take the snake by its tail, that is its inferior part. It does not accord with the knowledge of our education and the honor of our birth and activities.'

The daitya leaders didn't like the 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 because 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 Daityas kept silent, smiled the Supreme Personality. He gave up the front portion and grasped with the demigods the rear end. (Vedabase)

  

Text 5

Thus having determined where the snake should be held, 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 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 of 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, whose ways and powers are inscrutable, saw the hindrance as arranged by providence and then expanded Himself into the wondrous form 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, entered He the water and lifted He [Kûrma] it up [see also Das'âvatâra-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 yojanas. (Vedabase)

 

Text 10

The rotation of the mountain being 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 souls 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], and assumed He the form of ignorance with the king of the serpents. (Vedabase)

  

Text 12

Standing on top of the great mountain like another mountain, He, who has thousands of hands, caught the king of the mountains with one hand, while from the sky Lord Brahmâ, Lord S'iva and King Indra, the leader of the demigods, offered prayers to Him who was showered with flowers.

On top of the big mountain as another mountain grasping Mandara with 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 of the mountain, below it, as also within themselves [as the three primal qualities] and within the snake, all the alligators within the ocean, which with the great mountain with great strength was churned vehemently, got seriously agitated.

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

 

Text 14

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

The serpent king heavily breathing in all directions, spitted by the thousands of him fire and smoke and thus affected with the heat of his radiation the Asuras headed by Pauloma, Kâleya, Bali and Ilvala who all began to look like sarala trees scorched 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 that originated 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 vapor from the waves of the ocean.  (Vedabase)

 

Text 16

When the ocean by the best of the godly souls 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

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, He grabbed the snake to churn with the churning rod for which the mountain was used and assumed [also] for that purpose a size as big as a mountain.

As dark as a cloud, in yellow silks, with lightning earrings on His ears, with 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 used and assumed He for that purpose a size as big as that of a mountain Himself. (Vedabase)

 

Text 18

The churning of the ocean that agitated all kinds of fish, sharks, snakes, tortoises, whales, water elephants, crocodiles and timingilas [whale-eating whales], first of all produced 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], appeared, 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 such that they, missing the protection of their Lord and Master, oh my best, sought the shelter of Lord S'iva.

That potent unbearable poison, unstoppable spreading in all directions high and low, scared all the people who together with their leaders found no rest, o my best, so that they, not being protected, sought the shelter of Lord S'iva's lotus feet. (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.

When they saw him who for the welfare of the three worlds together with his wife sat on his mountain [Kailâsa], he, the best of the demigods hailed by the saints who in austerity walk the path of liberation in service, 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 lotus feet, 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 capable of taking away the pain of the surrendered followers.

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

 

Text 23

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

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 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 basic qualities of nature and the natural disposition, the eternal time, the sacrifice and the dharma of truth [satya] as also 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 self-realization, the eternal time, the determination and the religiousness of the truth [satya] and truthfulness [rita]; it is unto you that one utters the original syllable consisting of the three letters [A-U-M]. (Vedabase)

 

Text 26

Oh soul of all godly souls, 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, represents the complete of all divine souls; the surface of the globe one does know, o love of all worlds, as your lotus feet; 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 mantras as your seven layers [koshas], are, o Vedas in person, all the religions the core of your heart [see also 2.1: 32]. (Vedabase)

 

Text 29

The five sacred texts of [Vedic] philosophy [called Tatpurusha, Aghora, Sadyojâta, Vâmadeva and Îs'âna] constitute your faces together 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 [basic texts] of philosophy [called Tatpurusha, Aghora, Sadyojâta,Vâmadeva, and Îs'âna] are your faces with the thirty-eight important mantras [*] that 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 replete with verses about the Supersoul, oh Lord, oh god of the Vedic literatures and their supplements [the Purâna's].

The waves of irreligion [lust, anger, greed and illusion] constitute but your shadow, the shadow on the basis of which there are so many types 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 basic qualities of passion, ignorance and goodness are not found.

None of the directors of the world, o Ruler on the Mountain, not Brahmâ, not Vishnu, nor the king of the Suras [Indra], 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, which 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 the praises offered to you, since you ban this world from your mind.

In this world which, having originated from you, is being destroyed by the sparks of the fire from your eyes at the time of annihilation, have you burned to ashes Tripura [7.10: 53], the sacrifices of desire [see e.g. 4.5], the poison of time [in this story], and many other forms of trouble to the living beings; but these matters do, because you keep this world out of your mind, not serve the praise of 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 even though your lotus feet are remembered by the spiritual teachers 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 of your elevated position above the moving and unmoving living beings, you are difficult to understand. When it is not possible for even Brahmâ and those belonging to him, to properly understand your real nature, oh great one, how much more would that not be true for us, who, living their lives in line with what was created with the creation [that is of Brahmâ], nevertheless try to worship you as good as we can?

For the reason of that being transcendentally situated above the moving and the nonmoving, are you difficult to understand; and when it is not possible for even Brahmâ and the ones belonging to him to comprehend your reality as-it-is, o great one, how much wouldn't that be true for us? Even though we are but creations to the creation [that is of Brahmâ] do we, to our ability, offer you our prayers. (Vedabase)

 

Text 35

We can see you having manifested for the happiness of the world, but cannot see the full 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 not known in your activities.'  (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 for 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 under the threat of the poison produced by 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 because of 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; it is 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 their master is it my duty to protect the ones suffering. (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 enmity with one another. (Vedabase)

 

Text 40

The Soul of All, the Lord, is pleased when one is benevolent to others, oh gentle one. When the Supreme Personality of the Lord is pleased, I am happy as well, as also all other moving and unmoving entities. 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 there from me 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 her knowing the best of him, 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 compassionately for the good of all living beings. (Vedabase)

 

Text 43

That poison from the water exhibited its potency by turning his neck dark-blue, a feature considered an ornament by the virtuous souls, 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 in the eyes of 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 Vaikunthha.  (Vedabase)

 

Text 46

Scorpions, cobras and other poisonous animals and plants are the beings that took care of the little bit of poison 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, cobras and other poisonous animals and plants. (Vedabase)

 

*: The thirty-eight 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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