rule



 

Canto 5

Râdhâ Mâdhava 2


 

Chapter 18: Prayers to the Different Avatâras

(1) S'rî S'uka said: 'The son of Dharmarâja known as Bhadras'ravâ, along with the leading nobles and all the inhabitants of Bhadrâs'va-varsha, directly worships the same way [as Lord S'iva does] the Supreme Lord Vâsudeva in His dearmost form as the director of the religion: His incarnation as Hayagrîva [or Hayas'îrsha]. Approaching Him they, absorbed in transcendence, chant the following. (2) The ruler Bhadras'ravâ and his subjects say: 'My obeisances unto the Supreme Lord whom we worship because He is the source of all religious principles and the One who purifies us from all material contamination. (3) Alas! How wondrous the ways of the Lord are. Sure to be faced with death someone nevertheless does not see this and thinks of material happiness. When he does the wrong things he tries to enjoy and when he cremates his father or his sons he wishes to live for ever! (4) The great sages traditionally insist that the universe is perishable and the philosophers and the scholars who see and know their real self state that as well. Still they are overcome by illusion oh Unborn One, by Your outer energy, by Your miraculous ways. I offer You, the One Unborn, my obeisances. (5) The Vedic literatures defend You as being aloof from Your activities of the creation, the maintenance and the annihilation of the entire universe. That You are not touched by them nevertheless does not amaze us, for we are united in You, the original cause of all causes and essence [the primal substance] in all respects. (6) At the end of the Yuga the four Vedas were stolen by the personification of ignorance [the demon Madhu] and [retrieving them] from the lowest worlds they were by You, assuming the form of half a horse, half a man [Hayagrîva], returned to the supreme poet [Brahmâ] when he asked for them. Him, You whose resolve never fails, I offer my obeisances.

(7) In Hari-varsha, there is also the Supreme Personality of the Lord in a human form [as Nrisimhadeva]. The reason why He assumed that form most satisfying to the great personality of all good qualities Prahlâda, I'll explain to you later [see seventh canto]. That topmost devotee because of whose exalted character and qualities all the Daityas in his family were delivered, is, together with the people of that varsha, of an uninterrupted, unflinching devotional service and they worship Him chanting this: (8) 'Oh Supreme Lord Nrisimha, I bow for You, my obeisances to the power of all power that You are. Please manifest Yourself fully, oh You whose nails and teeth are like thunderbolts. Please take away the desire to enjoy the untrue, be so good to drive away oh Lord, the ignorance in the material world. May, with my oblations, there be freedom from all fear, I beg You oh Lord, source of my prayer, to appear before my mind's eye. (9) Let there be good fortune for the entire universe, may all mischief turn into virtue, let all living beings find consciousness in a reciprocating mindfulness and may the mind be calm. Give us the experience of the Lord in the beyond, let our intelligence be absorbed in this without another motive.  (10) Let there no longer be the attachment to one's house, wife, children, a bank balance, friends and relatives, but rather the association with persons who cherish the Lord, with people satisfied with the bare necessities of life who - contrary to those who cherish the senses - quickly succeed in self-realization. (11) From having achieved the repeated association with those whose influence is uncommon and coming in touch with the holy places, the impurities of the mind are overcome. The unborn one who entered the core of the heart through the ears would indeed not be of service to impure matters - such is the way of Mukunda [the Lord of Liberation]. (12) In those who free from ulterior motives are of service to the Fortunate One all the demigods manifest themselves and all good qualities are found - but where are the good qualities of a person who is not devoted to the Lord and with a busy mind constantly runs after the temporary matters of the outside world? (13) As desirable as water is to aquatics, the  Supreme Lord is desirable as the true self, the (Super)soul, of all embodied beings. If one gives up on a personality as great as He is, one will get attached to a household life which for a couple having aged is then the [entire] greatness [that was accomplished]. (14) Household life is the root cause of fear and depression, passion, attachment, disappointment, anger, the desire for prestige and the cycle of repeated birth and death. Therefore one should give it up [to be attached this way] and thus be of worship for the feet of Lord Nrisimhadev who is the refuge of fearlessness.'

Kamadeva_Krishna
(15) The Supreme Lord resides in Ketumâla in the form of Kâmadeva [or also Pradyumna, see 4.24: 35] according to His wish to satisfy the Goddess of Fortune as well as the sons [the days] and the daughters [the nights] of the founding father [Samvatsara, the deity of the year] who rule the land and of whom there are as many as there are days and nights in a human lifetime. The fetuses of these daughters whose minds are upset by the radiation of the mighty weapon [the cakra] of the Supreme Personality, are ruined and after one year expelled dead [from the womb] as miscarriages. (16) So very beautiful in His movements and manifested pastimes, He with His mild smiles, playful glances, slightly raised attractive eyebrows and charming lotuslike face is a pleasure to the Goddess of Fortune and all the senses. (17) To that highest form of the Supreme Lord so affectionate to all, the Goddess of Splendor, in the absorption of yoga recites the following in her all year through - during the nights with the daughters of the Prajâpati, and during the days with the husbands - being of worship for Him: (18) 'Oh Lord, hrâm hrîm hrûm [a mantra of propitiation], in respect of  all Your qualities and properties I offer You, the Supreme Lord of the senses my obeisances. You are the Soul of all and master of action, knowing, function and relation; the One known as the sixteenfold [of the working, the knowing senses, the elements and the mind]. You as the Enjoyer of all rituals, the supplier of the food, He who awards eternal life, the All-pervading One of Power, the strength of the body and the senses, the Supreme Husband fulfilling all desires, I offer my respects - may there always be Your good fortune! (19) Women ask in this world for another, self-sufficient husband by propitiating You, the Lord of the senses by means of sacred vows, because the dependent husbands are not capable to protect the sweet children, wealth and life of these women. (20) That man would be a husband who is fearless and self-sufficient and fully capable of offering protection. You are that person [depending on no one else] for otherwise people would fear each other [in their dependence]. There is no attainment held higher in this world than the attainment of You. (21) A woman who, with that notion of You in mind, eagerly worships Your lotus feet, is by You, despite all the desires she is addicted to, rewarded for just that wish; but when she wishing to worship You aims at something else oh Supreme Lord, she having broken [with the original purpose], will feel pain. (22) In order to obtain me [the Goddess of Fortune], the unborn one [Brahmâ], the mighty master [Îs'a or S'iva], the other gods as well as the unenlightened ones, undergo severe penances; but because I have my heart always in You, no one with a mind turned to the senses will obtain me, unless he with heart and soul is of service at Your feet oh Unconquerable One. (23) I pray that You oh Infallible one, place on my head the worshipable lotus hand that You also placed on the heads of the devotees. You carry my mark on Your chest oh worshipable one, but that is misleading [that does not guarantee Your mercy]. Who can ever understand by reason and argument the motives of You, the Supreme Lord?'

(24) In Ramyaka in the past He was worshiped by [Vaivasvata] Manu [at the end of the Câkshusha-manvantara] as the foremost [living being], the Supreme Personality in the form of Matsya, the fish incarnation. He, the ruler of that land is even today in his devotional service of worship with the following prayer: (25) 'The Supreme Lord appearing in His first incarnation [as the mantra AUM] I offer my obeisances. My obeisances for Him who is pure goodness, the origin of life, the source of the vitality, the origin of all mental power and bodily strength in the form of the great fish. (26) Not seen by the leaders of the different worlds You are present within as well as without and one hears loudly the sounds [the mantras by which man, indicated by his different [varnâs'rama] names [for status and occupation], is brought under Your control like he was a wooden doll oh Supreme Controller. (27) The leaders of the world suffer in politics from the fever of envy. They, separately or combined, endeavoring apart from You also try to offer protection, but they are not capable of realizing that, whatever two-legged, four-legged, crawling or non-moving creatures it might concern in this world. (28) Oh Lordship, when this earth, the storehouse of all kinds of medicinal herbs, was in the stormy waves of the waters of devastation at the end of the Yuga, You with all Your power very quickly were there for [the rescue of] her and me oh Unborn One. I offer You, the ultimate source of life of the entire universe, therefore my respectful obeisances [see also 8.24].'

(29) Residing in Hiranmaya the Supreme Lord manifests with the body of a tortoise [Kurma]. Aryamâ, the leader of the forefathers, worships together with the people of that realm that dearmost embodiment of Him, singing the following hymn. (30) 'My Lord, our respects for You, the Supreme Lord in the form of a tortoise. You are the embodiment of all good qualities, again and again we offer You our obeisances whose position cannot be discerned, You the greatest one, He who reaches everywhere and the Shelter of All. (31) This form of You of the visible cosmic complete which You manifested by Your creative potency and is known by so many appearances, is beyond any measure and we therefore cannot perceive it as it is - unto You, whose actual form cannot be expressed in words, our respects. (32) What is born from a womb, born from humidity, born from an egg, born from the earth; what moves or does not move around, a god, a sage or forefather; what exists as the material elements, the senses, the higher worlds, the sky, the earthly worlds, the hills and mountains, the rivers, the oceans, the islands, the stars and the planets, thus are all different notions of one and the same [form of You]. (33) From You, with Your countless different names, forms and features, the learned ones derive their notion of numerical proportions, enumerations and compositions, the truth of which they verify by observation. Unto Him who thus discloses Himself in analysis, You, I offer my obeisances [see also Kapila 3.28-33].'

(34) Also in the northern territory called Kuru there is the Supreme Lord, the Original Person of Sacrifice, in His boar form [Varâha, see 3.13]. There He is over and over worshiped by the Goddess and this planet earth, together with the inhabitants of [Uttara-]Kuru who are unrelenting in their devotional service unto Him. In this worship the following Upanishad verses are repeated: (35) 'We offer the Supreme Lord our obeisances who is understood by means of the different mantras for the sacrifices, the rituals and all the great ceremonies that are part of His body. That great personality, the purifier of our karma who manifested Himself in all the three [previous] ages we offer our respects. (36) For the great scholars full of wisdom material nature with her modes constitutes Your form. Just like with fire that manifests itself in wood when one spins a stick, they in their spiritual investigations seeking the cause find You who remain hidden when one endeavors for results. Unto You, that Soul manifesting Himself, my respects. (37) Those whose intelligence stabilized, because of carefully considering all the different limbs of the yoga system, are thus completely freed from the mâyâ of Your external form, the illusion that is raised by the objects of the senses, the demigods [of the sun, the moon, the fire etc] who rule the senses, the body, the Time that rules [the Ruler], the doer [the ego] and the modes of nature, whom one all perceives as matters of fact. My repeated obeisances unto that Sublime Soul. (38) You entertaining no desires with maintaining, annihilating and creating the universe, You who in Your supervision with guna and karma - like iron moving towards a magnet - wants to [take care of the souls] but does not desire [Your manifestation], You who are there as the witness to the actions and reactions, I offer my obeisances. (39) Before Him who in the original form of a boar, playful like an elephant, after killing the most formidable daitya opponent in the fight, emerged from the water of the Garbhodaka ocean keeping me, the earth, on top of His tusks [Hiranyâksha see 3.19] - before that Almighty Lord, I bow down.'

 

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Third revised edition, loaded August 16, 2011.
 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'uka said: 'The son of Dharmarâja known as Bhadras'ravâ, along with the leading nobles and all the inhabitants of Bhadrâs'va-varsha, directly worships the same way [as Lord S'iva does] the Supreme Lord Vâsudeva in His dearmost form as the director of the religion: His incarnation as Hayagrîva [or Hayas'îrsha]. Approaching Him they, absorbed in transcendence, chant the following.
S'rî S'uka said: 'The same way [as Lord S'iva] does the son of Dharmarâja known as Bhadrasravâ and with him the leading nobles and all the people of the land of Bhadras'va-varsha directly worship of the Supreme Lord Vâsudeva, in his most dear form as the director of the religion, the incarnation of Hayagrîva [or Hayas'îrsha]. Approaching Him do they, fixed on the highest, chant this. (Vedabase)

 

Text 2

The ruler Bhadras'ravâ and his subjects say: 'My obeisances unto the Supreme Lord whom we worship because He is the source of all religious principles and the One who purifies us from all material contamination.

Bhadrasravâ, the ruler, pronounces: 'My obeisances unto the Supreme Lord who is the source of all religious principles and who purifies us of all material contamination; to Him thus our reverential homage. (Vedabase)

 

Text 3

Alas! How wondrous the ways of the Lord are. Sure to be faced with death someone nevertheless does not see this and thinks of material happiness. When he does the wrong things he tries to enjoy and when he cremates his father or his sons he wishes to live for ever!

Alas! How wondrous are the ways of the Lord. Sure to be faced with death does a person nevertheless not see and thinks he of material happiness; how unjustified it is that he so desires to enjoy a life for himself, while cremating his father or his sons! (Vedabase)


Text 4

The great sages traditionally insist that the universe is perishable and the philosophers and the scholars who see and know their real self state that as well. Still they are overcome by illusion oh Unborn One, by Your outer energy, by Your miraculous ways. I offer You, the One Unborn, my obeisances.

The great sages from their point of view maintain that the entirety of the creation is certainly perishable and so say the philosophers and the scholars; still they become illusioned, o unborn One, by Your outer energy, Your miraculous ways; unto You, You as that unborn One, my respects. (Vedabase)

 

Text 5

The Vedic literatures defend You as being aloof from Your activities of the creation, the maintenance and the annihilation of the entire universe. That You are not touched by them nevertheless does not amaze us, for we are united in You, the original cause of all causes and essence [the primal substance] in all respects.

Accepted in the Vedas as verily being aloof to Your activities of the creation, the maintenance and the arresting of the whole universe, are You, though untouched by them, not astounding to us, as we are connected in You, the original cause of all causes and the original substance separate in all respects. (Vedabase)

 

Text 6

At the end of the Yuga the four Vedas were stolen by the personification of ignorance [the demon Madhu] and [retrieving them] from the lowest worlds they were by You, assuming the form of half a horse, half a man [Hayagrîva], returned to the supreme poet [Brahmâ] when he asked for them. Him, You whose resolve never fails, I offer my obeisances.

At the end of the Yuga were the four Vedas stolen by ignorance in person and from the lowest worlds were they by You, taking the form of half a horse, half a man, indeed returned to the supreme poet [Brahmâ] when he asked for them; unto Him, You whose resolve never fails, my obeisances. (Vedabase)

  

Text 7

In Hari-varsha, there is also the Supreme Personality of the Lord in a human form [as Nrisimhadeva]. The reason why He assumed that form most satisfying to the great personality of all good qualities Prahlâda, I'll explain to you later [see seventh canto]. That topmost devotee because of whose exalted character and qualities all the Daityas in his family were delivered, is, together with the people of that varsha, of an uninterrupted, unflinching devotional service and they worship Him chanting this:

In Hari-varsha, is there the Supreme Personality of the Lord also situated as God in a human form [as Nrisimhadeva]. The reason why He took that most satisfying form to the great personality of all good qualities I shall explain later to you [see seventh canto]. Prahlâda, that topmost devotee of whose exalted character and qualities all the Daityas in his family were delivered, is together with the people of that varsha of an uninterrupted, unflinching devotional service and they worship Him chanting this: (Vedabase)

 

Text 8

'Oh Supreme Lord Nrisimha, I bow for You, my obeisances to the power of all power that You are. Please manifest Yourself fully, oh You whose nails and teeth are like thunderbolts. Please take away the desire to enjoy the untrue, be so good to drive away oh Lord, the ignorance in the material world. May, with my oblations, there be freedom from all fear, I beg You oh Lord, source of my prayer, to appear before my mind's eye.

O Supreme Lord Nrisimha, I bow for You, my obeisances to the power of all power that You are; please manifest Yourself fully - o You whose nails and teeth are like thunderbolts, please take away the desire to enjoy the untrue, be so good to drive away, o Lord, the ignorance in the material world; may with my oblations there be freedom from all fear, I beg You o Lord, source of my prayer, to appear before my mind's eye. (Vedabase)

 

Text 9

Let there be good fortune for the entire universe, may all mischief turn into virtue, let all living beings find consciousness in a reciprocating mindfulness and may the mind be calm. Give us the experience of the Lord in the beyond, let our intelligence be absorbed in this without another motive.

Let there be good fortune for the entire universe, let all the earthbound be pacified, let all living beings find consciousness in a reciprocating mindfulness and the mind be calm - let it experience the Lord in the beyond, let our intelligence be absorbed without another motive. (Vedabase)

 

Text 10

Let there no longer be the attachment to one's house, wife, children, a bank balance, friends and relatives, but rather the association with persons who cherish the Lord, with people satisfied with the bare necessities of life who - contrary to those who cherish the senses - quickly succeed in self-realization.

Let there not be the attachment to the house, the wife, the children, a bank balance and friends and relatives; let us be with persons whom the Lord is dear, people satisfied with the bare necessities of life who - as opposed to those to whom the senses are dear - living by the soul, find success very quickly. (Vedabase)

 

Text 11

From having achieved the repeated association with those whose influence is uncommon and coming in touch with the holy places, the impurities of the mind are overcome. The unborn one who entered the core of the heart through the ears would indeed not be of service to impure matters - such is the way of Mukunda [the Lord of Liberation].

Of having achieved the repeated association with those whose influence is uncommon and of coming in touch with the holy places, are certainly the impurities of the mind overcome; the unborn one who entered the core of the heart trough the ears would indeed not be of service to things impure - such is the way of Mukunda [the Lord of liberation]. (Vedabase)


Text 12

In those who free from ulterior motives are of service to the Fortunate One all the demigods manifest themselves and all good qualities are found - but where are the good qualities of a person who is not devoted to the Lord and with a busy mind constantly runs after the temporary matters of the outside world?

In those who, with all the good qualities, are of unalloyed devotional service to the Fortunate One, there reside all the demigods in respect of the Lord - but where are the good qualities of a person that is not devoted, who by his mental speculations runs out for the temporary of the world? (Vedabase)

 

Text 13

As desirable as water is to aquatics, the  Supreme Lord is desirable as the true self, the (Super)soul, of all embodied beings. If one gives up on a personality as great as He is, one will get attached to a household life which for a couple having aged is then the [entire] greatness [that was accomplished].

The Lord is, like with aquatics in need of water, certainly to be seen as the Supreme One, the life and soul of all the embodied beings; if one gives up on a great personality like Him will the burden of a household life, that then looks so great in the maturity of being husband and wife, be the result. (Vedabase)

 

Text 14

Household life is the root cause of fear and depression, passion, attachment, disappointment, anger, the desire for prestige and the cycle of repeated birth and death. Therefore one should give it up [to be attached this way] and thus be of worship for the feet of Lord Nrisimhadev who is the refuge of fearlessness.'

The household life is the root cause of fear and depression, passion, attachment, disappointment, anger, the want for respect and the cycle of repeated birth and death, and must for these reasons be given up by worship of the feet of lord Nrisimhadev, the shelter of fearlessness in this world.' (Vedabase)


Text 15

The Supreme Lord resides in Ketumâla in the form of Kâmadeva [or also Pradyumna, see 4.24: 35] according to His wish to satisfy the Goddess of Fortune as well as the sons [the days] and the daughters [the nights] of the founding father [Samvatsara, the deity of the year] who rule the land and of whom there are as many as there are days and nights in a human lifetime. The fetuses of these daughters whose minds are upset by the radiation of the mighty weapon [the cakra] of the Supreme Personality, are ruined and after one year expelled dead [from the womb] as miscarriages.

In Ketumâla also is the Supreme Lord worshiped in the form of Kâmadeva [ or also Pradyumna, see 4. 24: 35]; of the Goddess of Fortune is He the desire to satisfy, of the Founding father [the Prajâpati], the daughters and the sons is He the ruler of that land, to the equal number of days and nights of the time of living He brings the fetuses and of the great personality is He the dominating weapon of whose effulgence there is the ruin of the ones whose minds are disturbed, making them drop dead at the end of the year. (Vedabase)

 

Text 16

So very beautiful in His movements and manifested pastimes, He with His mild smiles, playful glances, slightly raised attractive eyebrows and charming lotuslike face is a pleasure to the Goddess of Fortune and all the senses.

So very beautiful in His movements and pastimes manifested, He pleases with His mild smiles, playful glances and slightly raised attractive eyebrows; auspicious with His lotuslike face is He a pleasure to the Goddess of Fortune and all the senses. (Vedabase)

 

Text 17

To that highest form of the Supreme Lord so affectionate to all, the Goddess of Splendor, in the absorption of yoga recites the following in her all year through - during the nights with the daughters of the Prajâpati, and during the days with the husbands - being of worship for Him:

To that highest form of the Supreme Lord so affectionate to all, does the goddess of splendor in the absorption of yoga, all year through during the nights with the daughters of the Prajâpati and during the days with the husbands, worshiping Him recite the following: (Vedabase)

 

Text 18

'Oh Lord, hrâm hrîm hrûm [a mantra of propitiation], in respect of  all Your qualities and properties I offer You, the Supreme Lord of the senses my obeisances. You are the Soul of all and master of action, knowing, function and relation; the One known as the sixteenfold [of the working, the knowing senses, the elements and the mind]. You as the Enjoyer of all rituals, the supplier of the food, He who awards eternal life, the All-pervading One of Power, the strength of the body and the senses, the Supreme Husband fulfilling all desires, I offer my respects - may there always be Your good fortune!

'O Lord, o sage song sung, my reverence to You as the Supreme Lord of the senses, You in respect with all Your qualities and all Your variety, You as the soul of all and master of action, knowing, function and relation, the one known as the sixteenfold (of the working, the knowing senses, the elements and mind); unto You as the Enjoyer of all rituals, the Maintainer and Sustainer of all, He who awards eternal life, the All-pervading One of Power, the strength of the body and the senses, the Supreme Husband fulfilling all desires, my respectful obeisances - may there always be Your good fortune! (Vedabase)

 

Text 19

Women ask in this world for another, self-sufficient husband by propitiating You, the Lord of the senses by means of sacred vows, because the dependent husbands are not capable to protect the sweet children, wealth and life of these women.

For all women of Your accord to the vow, are You the Controller of the senses whom they ask for a husband to care for in this world. As someone else to them are those husbands indeed not able to protect the so very dear of their children, wealth and life span, because they are dependent themselves. (Vedabase)


Text 20

That man would be a husband who is fearless and self-sufficient and fully capable of offering protection. You are that person [depending on no one else] for otherwise people would fear each other [in their dependence]. There is no attainment held higher in this world than the attainment of You.

You indeed would be the husband fearless and self-sufficient that in full maintains the fearful person. Therefore, because else You would be of the fear for one another, are You the one and only; no other thing is to be held greater than indeed the attainment of You. (Vedabase)

 

Text 21

A woman who, with that notion of You in mind, eagerly worships Your lotus feet, is by You, despite all the desires she is addicted to, rewarded for just that wish; but when she wishing to worship You aims at something else oh Supreme Lord, she having broken [with the original purpose], will feel pain.

Women belonging to You may be full of desire in worship of Your lotusfeet; though maintaining all kinds of material desires do You award that, only because having worshiped one is looking for another benediction - from that is it so that the one who desires apart from You becomes broken and is pained, o my Lord. (Vedabase)

 

Text 22

In order to obtain me [the Goddess of Fortune], the unborn one [Brahmâ], the mighty master [Îs'a or S'iva], the other gods as well as the unenlightened ones, undergo severe penances; but because I have my heart always in You, no one with a mind turned to the senses will obtain me, unless he with heart and soul is of service at Your feet oh Unconquerable One.

To have my mercy must the unborn one [Brahmâ], the Controller [S'iva] and the other gods as well as the unenlightened undergo severe penance; unless they are wholly and solely in Your service do they who have their minds set on the senses not obtain me - I always keep to those who have their hearts in You, o unconquerable one. (Vedabase)

 

Text 23

I pray that You oh Infallible one, place on my head the worshipable lotus hand that You also placed on the heads of the devotees. You carry my mark on Your chest oh worshipable one, but that is misleading [that does not guarantee Your mercy]. Who can ever understand by reason and argument the motives of You, the Supreme Lord?'

I pray that You, o Infallible one, place the worshiped lotus hand that You placed on the heads of the devotees also on my head; You keep my mark on Your chest o worshipable one, but that is misleading - who would by reason and argument be able to understand what You as the Supreme Controller all want from us?' (Vedabase)

 

Text 24

In Ramyaka in the past He was worshiped by [Vaivasvata] Manu [at the end of the Câkshusha-manvantara] as the foremost [living being], the Supreme Personality in the form of Matsya, the fish incarnation. He, the ruler of that land is even today in his devotional service of worship with the following prayer:

In Ramyâka is before by [Vaivasvata] Manu [at the end of the Câkshusha-manvatara] the Supreme Lord worshiped as the foremost in the form of Matsya, the fish-incarnation; he, the ruler of that land even until now is through his devotional service of worship to this, chanting the following: (Vedabase)

 

Text 25

'The Supreme Lord appearing in His first incarnation [as the mantra AUM] I offer my obeisances. My obeisances for Him who is pure goodness, the origin of life, the source of the vitality, the origin of all mental power and bodily strength in the form of the great fish.

'My obeisances unto the Supreme Lord appearing in his first incarnation; my honorable respects for the pure of goodness, the origin of life, the source of all sense, the origin of all mental power and bodily strength; unto Him as the great fish my reverential homage. (Vedabase)

 

Text 26

Not seen by the leaders of the different worlds You are present within as well as without and one hears loudly the sounds [the mantras by which man, indicated by his different [varnâs'rama] names [for status and occupation], is brought under Your control like he was a wooden doll oh Supreme Controller.

Being within as well as without are You around unseen by the leaders of all the different worlds; by the very great of Your sounds is man, so differently named, like being a wooden doll brought under the control of You, the Supreme Controller. (Vedabase)

 

Text 27

The leaders of the world suffer in politics from the fever of envy. They, separately or combined endeavoring apart from You, also try to offer protection, but they are not capable of realizing that, whatever two-legged, four-legged, crawling or non-moving creatures it might concern in this world.

The worldleaders in politics suffer the fever of envy, they, endeavoring apart from You, whether separately of combined, also trying to protect, are not able to do so, protecting whatever two legged, fourlegged, crawling or non-moving creatures seen in this world. (Vedabase)

 

Text 28

Oh Lordship, when this earth, the storehouse of all kinds of medicinal herbs, was in the stormy waves of the waters of devastation at the end of the Yuga, You with all Your power very quickly were there for [the rescue of] her and me oh Unborn One. I offer You, the ultimate source of life of the entire universe, therefore my respectful obeisances [see also 8.24].'

O Lordship, when this earth, the storehouse of all kinds of medicinal herbs, was in the stormy waves of the water of devastation at the end of the Yuga, did You with all Your power greatly roam with me, o unborn one; unto You, the ultimate source of life of the entire universe I offer here my respectful obeisances.' (Vedabase)

 

Text 29

Residing in Hiranmaya the Supreme Lord manifests with the body of a tortoise [Kurma].  Aryamâ, the leader of the forefathers, worships together with the people of that realm that dearmost embodiment of Him, singing the following hymn.

In Hiranmaya indeed does the Supreme Lord manifest the body of a tortoise [Kurma]. Of Him, that dearmost embodiment, is Aryamâ, the leader of the forefathers, together with the people of that tract of land, of worship singing the following hymn: (Vedabase)

 

Text 30

'My Lord, our respects for You, the Supreme Lord in the form of a tortoise. You are the embodiment of all good qualities, again and again we offer You our obeisances whose position cannot be discerned, You the greatest one, He who reaches everywhere and the shelter of all.

'My Lord, our respects for You, as the Supreme Lord in the form of a tortoise, You are the transcendental good of all; unto You whose position cannot be discerned, our homage. You, although the oldest, are unaffected by time; my reverence for You as the great One reaching everywhere; again and again I bow for the shelter of all - our respectful obeisances are for You! (Vedabase)

 

Text 31

This form of You of the visible cosmic complete which You manifested by Your creative potency and is known by so many appearances, is beyond any measure and we therefore cannot perceive it as it is - unto You, whose actual form cannot be expressed in words, our respects.

This form of You of the visible cosmic complete that You manifested by Your own potency and is known by so many divine appearances, is beyond measure; and from trying to measure it, perceiving it, do we have the false - unto You, whose real form cannot be discerned, I bow down. (Vedabase)


Text 32

What is born from a womb, born from humidity, born from an egg, born from the earth; what moves or does not move around, a god, a sage or forefather; what exists as the material elements, the senses, the higher worlds, the sky, the earthly worlds, the hills and mountains, the rivers, the oceans, the islands, the stars and the planets, thus are all different notions of one and the same [form of You].

What is born from a womb, born from the humid, born from an egg, born from the earth; what is moving or unmoving, a god, a sage or forefather; what are the material elements, the senses, the higher worlds, the sky, the earthly worlds, the hills and mountains; the rivers, the oceans, the islands, the stars and the planets are thus, in all their variety, to be known as one. (Vedabase)

 

Text 33

From You, with Your countless different names, forms and features, the learned ones derive their notion of numerical proportions, enumerations and compositions, the truth of which they verify by observation. Unto Him who thus discloses Himself in analysis, You, I offer my obeisances [see also Kapila 3.28-33].'

In You, who art innumerable in the particular of names and forms, of different bodily features, have the learned ones this idea of numbers, the truth of which they extract through observation; unto Him, You who thus discloses Himself in analysis, my obeisances [see also Kapila 3 - 28 to33]. (Vedabase)


Text 34

Also in the northern territory called Kuru there is the Supreme Lord, the Original Person of Sacrifice, in His boar form [Varâha, see 3.13]. There He is over and over worshiped by the Goddess and this planet earth, together with the inhabitants of [Uttara-]Kuru who are unrelenting in their devotional service unto Him. In this worship the following Upanishad verses are repeated:

Also, in the northern territory called Kuru is the Supreme Lord, the Original Person of Sacrifice, eternally existing in his Boar form [Varâha, see 3-13], for sure by the goddess and this planet earth together with the inhabitants of [Uttarâ-]Kuru, unrelenting in devotional service unto Him, time and again worshiped repeating this Upanishad verse: (Vedabase)

 

Text 35

'We offer the Supreme Lord our obeisances who is understood by means of the different mantras for the sacrifices, the rituals and all the great ceremonies that are part of His body. That great personality, the purifier of our karma who manifested Himself in all the three [previous] ages we offer our respects.

Our respects unto the Supreme Lord whose limbs and functions in truth are understood by the different mantras, by the offerings, by the rituals and the great sacrifices; unto that great personality, that purifier of the karma, my homage; unto Him, known throughout the three preceding Yugas ['tri-yuga'], my obeisances. (Vedabase)

 

Text 36

For the great scholars full of wisdom material nature with her modes constitutes Your form. Just like with fire that manifests itself in wood when one spins a stick, they in their spiritual investigations seeking the cause find You who remain hidden when one endeavors for results. Unto You, that Soul manifesting Himself, my respects.

To the great scholars of learning is the material nature with its modes Your form; just like with fire that manifests in wood by spinning a stick, do the inquisitive by the mind find the hidden of You in their going for the cause; unto that manifesting Soul my respects. (Vedabase)

 

Text 37

Those whose intelligence stabilized, because of carefully considering all the different limbs of the yoga system, are thus completely freed from the mâyâ of Your external form, the illusion that is raised by the objects of the senses, the demigods [of the sun, the moon, the fire etc] who rule the senses, the body, the Time that rules [the Ruler], the doer [the ego] and the modes of nature, whom one all perceives as matters of fact. My repeated obeisances unto that Sublime Soul.

From the mâyâ to Your form raised by the objects of the senses, the controlling deities over the senses, the body, the predominating time, by false egotism and the modes of nature observed as a fact, are those whose intelligence has become fixed through the careful considering of all the different limbs of the yogasystem, completely freed; unto that Supreme Soul my reverential homage. (Vedabase)


 

Text 38

You entertaining no desires with maintaining, annihilating and creating the universe, You who in Your supervision with guna and karma - like iron moving towards a magnet - wants to [take care of the souls] but does not desire [Your manifestation], You who are there as the witness to the actions and reactions, I offer my obeisances.

Unto You, who in the train of maintaining, winding up and creating the universe does not entertain any desire, unto You of whose glancing over the desired, the modes and the illusory of matter move as does iron placed near a magnetic stone, my obeisances; unto You as the witness to the actions and reactions. (Vedabase)


Text 39

Before Him who in the original form of a boar, playful like an elephant, after killing the most formidable daitya opponent in the fight, emerged from the water of the Garbhodaka ocean keeping me, the earth, on top of His tusks [Hiranyâksha see 3.19] - before that Almighty Lord, I bow down.'

For Him who, playful like an elephant, after killing the most formidable daitya opponent in the fight, came out of the water of the Garbhodaka ocean keeping me, the earth, on top of His tusks [Hiranyaksha see 3 - 19] - for that Almighty One, I bow myself down.' (Vedabase)

 

 

 

 
 






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 picture is titled:  'Krishna and Gopis; Kamadeva, God of Desire',
Folio from a Gita Govinda (Song of the Cowherd), circa 1585
India, Gujarat, South Asia. Courtesy: LACMA.
Filognostic Association of The Order of Time


  

 

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