rule

 

Canto 6

Govinda jaya jaya

 

 

Chapter 4: The Hamsa-guhya Prayers Offered to the Lord by Prajāpati 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 Svāyambhuva Manu [see canto 3]. I would 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 secondary creation was generated.'

(3) S'rī Sūta said: "Oh best of the sages [assembled at Naimishāranya see canto 1.1], the son of Vyāsa, the great yogi thus hearing about the king's request, praised him and gave an answer. (4) S'rī S'uka said: 'When the Pracetās, the ten sons of King Prācīnabarhi, 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 the [welfare and] growth of all of them. (8) Do not 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 immobile living beings 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 souls, ordered you to generate offspring. How then [for the love of God,] can you burn the trees to ashes [that sustain all living beings]? (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) The ruler protects his subjects, 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 the needy 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 those bodies 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, which suddenly can awake like a bolt from the blue, transcends the modes of nature. (15) Enough of burning the poor trees, let there with you be the well-being of the remaining trees and please, accept as your wife the daughter [called Mārishā, a girl born from the Apsara Pramlocā] who was raised by them.'

(16) Oh King, after thus having addressed the sons, King Soma gave them the Apsara girl, who had very beautiful hips, and returned [to his abode]. They married her according to the dharma. (17) They begot in her Daksha, the son of the Pracetās, by whose procreative activity the three worlds thereafter were populated 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 through his mind, generated all that life. (19) The prajāpati first with his mind created the lives of all those godly and godless living beings, including all the beings resorting under them that fly, roam the earth or swim.  (20) But when he saw that this creation of beings did not increase, 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 austerely 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 know themselves, each other or anything outside of them. But the living being knowing about the natural modes and all these matters [in its turn] has no 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, by singing the fifteen hymns [the Sāmidhenī 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 - ahankāra, and the five sense objects - the tanmātras, see e.g. 3.26: 11]. He who is realized in bliss when one sitting passively [in meditation] frees 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 bewildered about the true self, the Supersoul. (32) The subject matter [e.g.] discussed in the philosophies of sānkhya [analysis, numbers] and yoga [unification of consciousness, devotion] leads, with professing knowledge of the one  absolute truth - wherein one is of agreement about the beneficence of  the transcendental, greater cause -, to a perception of differing, opposing characteristics of what would  be [the absolute has form: sākāra] and would not be [the absolute is formless, nirākāra, 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 transcendence in person, be merciful unto me. (34) He who, by the material paths of knowledge, manifests from within the core of the heart according to the desires of each living being, receives material qualities the way the wind does that blows 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'rī 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'rīvatsa 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 of the three worlds, was surrounded by eternal associates like Nārada, Nanda and the leaders of the demigods and was glorified with hymns by the perfected souls 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 prajāpati [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 prostrated, desirous of more life in the world, Janārdana, He who appeases all and knows each heart, addressed Daksha as follows. (43) The Supreme Lord said: 'Oh son of the Pracetās, you so greatly fortunate have in great faith perfected your good self by your austerities 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 [of fundamental importance] to the flourishing of the living beings in this world. It is My wish that they abound. (45) Brahmā, 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 constitute 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 souls [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 and all that is known had not manifested, like it is with being immersed in sleep. (48) When from the unlimited potency of Me, endowed with an endless number of qualities, the universe originated as a manifestation of the basic qualities [the gunas], the first living being found therein his existence: Lord Brahmā, 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 considered himself incapable of doing so. I then inspired the god to perform the severest austerity. In the beginning the nine great personalities [the sages] of creation thus found their existence from him, they from whom all of you have originated [see 3.24: 21 and also 3.8]. (51) Oh Prajāpati, My dear son, please accept the daughter of Prajāpati Pańcajana named Asiknī as your wife. (52) Sexually united as man and woman in acceptance of the rules of the religion, you will, being married to this woman who is of a likewise respect of procreation, again [see 4.2] bring forth all the progeny [you desired. See also B.G. 7: 11]. (53) Under the influence of  My material energy engaging in sexual intercourse, all the generations after you will also make offerings to Me.'

(54) S'rī 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 August 30, 2018.

 

 

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 Svāyambhuva Manu [see canto 3]. I would 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 secondary creation was generated.'

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 Svāyambhuva 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'rī Sūta said: "Oh best of the sages [assembled at Naimishāranya see canto 1.1], the son of Vyāsa, the great yogi thus hearing about the king's request, praised him and gave an answer.

 S'rī Sūta said: "O best of the sages [assembled at Naimishāranya see canto 1.1], thus hearing the king his inquiry did the son of Vyāsa, the great yogi, praising him, reply. (Vedabase)

 

Text 4

S'rī S'uka said: 'When the Pracetās, the ten sons of King Prācīnabarhi, 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'rī S'uka said: 'When the Pracetās, the ten sons of King Prācīnabarhi returned from [their meditations] near the ocean, saw they that the entire planet was overgrown by trees [see 4.24, 4.30, 4.31]. (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 the [welfare and] growth of all of them.

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

 

Text 8

Do not 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 immobile living beings 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].

It is arranged that the ones nonmoving serve the winged ones as food and that 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 souls, ordered you to generate offspring. How then [for the love of God,] can you burn the trees to ashes [that sustain all living beings]?

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

The ruler protects his subjects, 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 the needy 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 who are as friends to 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 those bodies 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, which suddenly can awake like a bolt from the blue, 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 with you be the well-being of the remaining trees and please, accept as your wife the daughter [called Mārishā, a girl born from the Apsara Pramlocā] who was raised by them.'

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

 

Text 16

Oh King, after thus having addressed the sons, King Soma gave them the Apsara girl, who had very beautiful hips, and returned [to his abode]. They married her according to the dharma.

O King, after thus addressing them, delivered he, King Soma, the Apsara girl who 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 Pracetās, by whose procreative activity the three worlds thereafter were populated with offspring.

 In her was from all of them generated Daksha, the son of the Pracetās, of whose procreative activity thereafter 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 through 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

The prajāpati first with his mind created the lives of all 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 prajāpati in the beginning the scene for those living beings that are of the godly and the godless, including all those resorting under them that live in the sky, on the land or in the water. (Vedabase)

 

Text 20

But when he saw that this creation of beings did not increase, 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 austerely 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 to 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 is 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 know themselves, each other or anything outside of them. But the living being knowing about the natural modes and all these matters [in its turn] has no 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 that swanlike one [called swan because 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, by singing the fifteen hymns [the Sāmidhenī 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 - ahankāra, and the five sense objects - the tanmātras, see e.g. 3.26: 11]. He who is realized in bliss when one sitting passively [in meditation] frees 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 Sāmidhenī mantras], 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 with 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 [form of the 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; He, whether acting or causing to act, 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 bewildered about 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 [e.g.] discussed in the philosophies of sānkhya [analysis, numbers] and yoga [unification of consciousness, devotion] leads, with professing knowledge of  the one absolute truth - wherein one is of agreement about the beneficence of  the transcendental, greater cause -, to a perception of differing, opposing characteristics of what would  be [the absolute has form: sākāra] and would not be [the absolute is formless, nirākāra, compare 5.26: 39].

Those professing the knowledge of the ultimate cause speaking about what would be [the absolute has form: sākāra] and would not be [the absolute is formless, nirākāra], 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 transcendence in person, be merciful unto me.

In order to be of causeless mercy with the devotees at His lotus feet 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 with me. (Vedabase)

 

Text 34

He who, by the material paths of knowledge, manifests from within the core of the heart according to the desires of each living being, receives material qualities the way the wind does that blows 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 the 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'rī 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'rīvatsa 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 of the three worlds, was surrounded by eternal associates like Nārada, Nanda and the leaders of the demigods and was glorified with hymns by the perfected souls and the inhabitants and singers of heaven.

S'rī 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 of the Kurus. 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 Kaustubha jewel, the S'rīvatsa 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 Nārada, 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 prajāpati [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 prajāpati 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 prostrated, desirous of more life in the world, Janārdana, He who appeases all and knows each heart, addressed Daksha as follows.

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


Text 43

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

The Supreme Lord said: 'O son of the Pracetās, 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 [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

Brahmā, 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 constitute the cause of the welfare of all living beings.

Brahmā, S'iva, all you founding fathers, the Manus 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 souls [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 and all that is known had not manifested, 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 it is with being immersed in sleep. (Vedabase)

 

Text 48

When from the unlimited potency of Me, endowed with an endless number of qualities, the universe originated as a manifestation of the basic qualities [the gunas], the first living being found therein his existence: Lord Brahmā, 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 Brahmā, 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 considered himself incapable of doing so. I then inspired the god to perform the severest austerity. In the beginning the nine great personalities [the sages] of creation thus found their existence from him, they from whom all of you have originated [see 3.24: 21 and also 3.8].

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

 

Text 51

Oh Prajāpati My dear son, please accept the daughter of Prajāpati Pańcajana named Asiknī as your wife.

O Prajāpati, take this daughter named Asiknī of another prajāpati called Pańcajana as your wife, my dear son. (Vedabase)

 

Text 52

Sexually united as man and woman in acceptance of the rules of the religion, you will, being married to this woman who is of a likewise respect of procreation, 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

Under the influence of  My material energy engaging in sexual intercourse, all the generations after you will also make offerings to Me.'

All the ones alive who, because of My illusory energy, after you engage in sexual intercourse, will then also arrive at doing their best in making offerings to Me.' (Vedabase)

Text 54

S'rī 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'rī S'uka said: 'Thus speaking before his eyes disappeared the Supreme Lord, the creator of all the universe, from there as if He, the Supreme Personality, had been a dream image. (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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