S'rî
Sûta said: "Mahârâja Parîkchit, the one
protected by Vishnu, hearing what by the sage, the equalminded
seer of the Supreme Soul, the son of Vyâsa, was said,
approached his lotus feet, bowed his head down and said with
his hands folded to him the following.
S'rî
Sûta said: "Mahârâja Parîkchit, the
one protected by Vishnu, hearing what by the sage, the
equalminded seer of the Supreme Soul, the son of
Vyâsa, was said, went up to his lotus feet, bowed his
head down and said with his hands folded to him the
following. (Vedabase)
Text
2
The
king said: 'With the great mercy shown by your goodness I have
attained perfection, because a compassionate soul like you has
described directly to me the Lord Without a Beginning or and
End.
The
king said: 'With the great mercy shown by your goodness I
have attained perfection, because a compassionate soul like
you has described directly to me the Lord Without a
Beginning or and End. (Vedabase)
Text
3
I do not
consider it surprising for great souls absorbed in the
Infallible One to be of mercy with the ignorant conditioned
souls who are tormented by distress.
I
do not consider it surprising for great souls absorbed in
the Infallible One to be of mercy with the ignorant
conditioned souls who are tormented by distress.
(Vedabase)
Text
4
We
[thus] heard from you this collection of classical
stories in which the Supreme
Lord
Uttamas'loka
is fittingly
described [*].
We
[so] heard from you this collection of classical
stories in which indeed the Supreme Lord Uttamas'loka is
fittingly described [*].
(Vedabase)
Text
5
My lord, I do
not fear Takshaka or any other living being, nor do I fear
repeated deaths; I have entered the Spirit of the Absolute you
have revealed as standing apart from everything material and
free from fear.
My
lord, I do not fear Takshaka or any other living being, nor
do I fear repeated deaths; I have entered the Spirit of the
Absolute revealed by you as, exclusive of everything
material, being free from fear.
(Vedabase)
Text
6
Please allow
me, o brahmin, to dedicate my speech [and other sensory
functions] to Adhokshaja
so that I, with an absorbed mind having given up all sensual
desires, may give up my life air.
Please
allow me, o brahmin, to offer my speech [and other
sensory functions] to Adhokshaja so that, absorbing my
mind having given up all lusty desires, I may give up my
life air. (Vedabase)
Text
7
With the help
of you showing the all-auspicious, supreme shelter of the Lord
Almighty, I have become fixed in non-material knowledge and
wisdom and my ignorance has been eradicated'."
With
the help of you showing the all-auspicious, supreme shelter
of the Supreme Lord, have I become fixed in immaterial
knowledge and wisdom and has my ignorance been eradicated'."
(Vedabase)
Text
8
Sûta
said: "Thus addressed the powerful saint, the son of
Vyâsa, gave him the permission. Then, after being
worshiped by that god among the people and the renounced sages,
he went away.
Sûta
said: "Thus addressed gave the powerful saint, the son of
Vyâsa, him the permission and went he, worshiped by
that god among the people and the renounced sages, away.
(Vedabase)
Text
9-10
Parîkchit,
the saintly king, putting his mind to his soul by the power of
reason, meditated upon the Supreme and arrested his breath so
that he became as motionless as a tree. Sitting upon
darbha
grass laid to the east on the bank of the Ganges the great
yogi, facing the north, broke in perfect realization of God
with all doubts.
Parîkchit,
the saintly king, him after, put his mind to his soul by the
power of reason and meditated upon the Supreme with his air
as motionless as a tree. Sitting upon darbha grass laid to
the east on the bank of the Ganges broke the great yogi,
facing the north, in perfect realization of God with all
doubts. (Vedabase)
Text
11
O
learned ones, when Takshaka, triggered by the angered son of
the twice-born one [Samika], went on his way to kill
the king, he met Kas'yapa Muni
[see
1.18].
O
learned ones, Takshaka, sent by the angered son of
[Samika] the twice-born one, wishing to kill the
king, saw, as he went on his way, Kas'yapa Muni [see
1.18]. (Vedabase)
Text
12
Satisfying
him, an expert in countering poison, with valuables, Takshaka
persuaded him to return home. Thereupon he, who could assume
any form he wished, disguised himself as a brahmin and bit the
king.
Satisfyng
him, an expert in countering poison, with valuables, he made
him return whereupon he, who could assume any form he
wished, disguised himself as a brahmin and bit the king.
(Vedabase)
Text
13
While
all embodied beings were looking on the body of the fully
selfrealized saint among the kings that was consumed by the
fire of the snake's poison turned immediately to
ashes.
While
all embodied beings were looking on turned, being burned by
the fire of the snake's poison, the body of the fully
selfrealized saint among the kings immediately to ashes.
(Vedabase)
Text
14
There
was a great cry of lamentation from all directions of the earth
and the sky expressing how verily all the demigods, demons,
human beings and other creatures were stunned.
There
was a great cry of lamentation from all directions of the
earth and the sky as verily all the demigods, demons, human
beings and other creatures were stunned.
(Vedabase)
Text
15
The
godly resounded kettledrums,
the
Gandharvas
and Apsaras
sang
and rained down a shower of flowers and the wise spoke words of
praise.
The
godly resounded kettledrums, the Gandharvas and Apsaras sang
and rained down a shower of flowers and the wise spoke words
of praise. (Vedabase)
Text
16
Janamejaya
hearing that his father was bitten by Takshaka, most enraged
accordingly offered together with the twice-born the snakes
[of all the world] as oblations in a great
sacrifice.
Janamejaya
hearing that his father was bitten by Takshaka, most enraged
accordingly offered together with the twice-born the snakes
[of all the world] as oblations in a great
sacrifice. (Vedabase)
Text
17
Takshaka
seeing the great serpents being burned in the blazing fire of
the snake sacrifice, very disturbed with fear went to Indra for
shelter.
Takshaka
seeing the great serpents being burned in the blazing fire
of the snake sacrifice, very disturbed with fear went to
Indra for shelter. (Vedabase)
Text
18
King
Janamejaya not seeing Takshaka among them said to the brahmins:
'Why has Takshaka, the lowest of all serpents not been
burned?'
King
Janamejaya not seeing Takshaka with it said to the brahmins:
'Why has Takshaka, the lowest of all serpents not been
burned?' (Vedabase)
Text
19
[They
answered:] 'O best of the kings, he has approached Indra
for shelter and under his protection the snake therefore didn't
end up in the fire.'
[They
answered:] 'O best of the kings, he has approached Indra
for shelter and kept by him has the snake thus not landed in
the fire.' (Vedabase)
Text
20
The
mighty intelligent son of Parîkchit hearing these words
replied to the priestsa who thrown from his position by the
derogatory words of the : 'O learned ones then why not throw
Takshaka along with Indra into the fire?'
The
mighty intelligent son of Parîkchit hearing these
words replied to the priests: 'O learned ones then why not
throw Takshaka along with Indra into the fire?'
(Vedabase)
Text
21
Hearing
that the learned ones performed the ritual for offering
Takshaka along with Indra: 'O Takshaka, may you quickly fall
here into this fire together with Indra and his host of
demigods'.
Hearing
that performed the learned ones the ritual for offering
Takshaka along with Indra: 'O Takshaka, may you quickly come
to fall here in the fire together with Indra and his host of
demigods'. (Vedabase)
Text
22
Indra
who along with Takshaka and
his
vimâna
by the brahmins saw his position undermined by the derogatory
words of the brahmins was greatly disturbed about what he
heard.
Indra
along with Takshaka and his vimana was by the insulting
words thus spoken by the brahmins thrown from his position
with his mind unsettled. (Vedabase)
Text
23
When
Brihaspati
spotted him with Takshaka in his vimâna falling
from the sky, the son of Angirâ
addressed the king:
When
Brihaspati saw him with Takshaka in his vimana falling down
from the sky, addressed the son of Angirâ the king:
(Vedabase)
Text
24
'This
snake-bird doesn't deserve to be killed by you, o great ruler
of men. He, this king of the snakes, drank from the nectar of
the gods and therefore he is unquestinably free from old age
and practically immortal!
'This
snake-bird doesn't deserve to be killed by you, o great
ruler of men; by him, the king of the snakes, has the nectar
of the gods been drunk and therefore is he, unquestionably
free from old age, virtually immortal!
(Vedabase)
Text
25
The
life and death of a living being and his destination in his
next life o King, are only the result of his karma; for him
there is apart from that no other agent giving happiness and
distress.
The
life and death of a living being and his destination in his
next life o King, are only the result of his karma; for him
there is no other agent giving happiness and distress than
that. (Vedabase)
Text
26
Someone
born may die because of snakes, thieves, fire and lightening,
hunger, thirst, disease and other agents o King, but in any of
these cases he undergoes the reactions to what he did in the
past.
Someone
born may find death from snakes, thieves, fire and
lightening, hunger, thirst, disease and other agents o King,
but he undergoes with all of that the reactions to the
things he did in the past. (Vedabase)
Text
27
For
that reason o King, this sacrifice that is performed with the
intent to harm the serpents should be stopped. When we burn the
innocent for certain persons will have to suffer for that
bid [see also
the Mahâbhârata
1.43]."
Therefore
o King should this sacrifice performed with the intent to ha
to harm the serpents be stopped; with the innocent ones
burned has indeed by persons the bid to be suffered'
[see also the Mahâbhârata 1.43]."
(Vedabase)
Text
28
Sûta
said: "Thus being addressed he with respect for the words of
the great sage said: 'So be it!', and ceasing with the snake
sacrifice he worshiped the master of eloquence
[Brihaspati].
Sûta
said: "Thus addressed said he in respect of the words of the
great sage: 'So be it!', and ceasing with the snake
sacrifice he worshiped the master of eloquence
[Brihaspati]. (Vedabase)
Text
29
This
very
mahâmâyâ
of Vishnu
cannot be discerned or checked by those who, as part-and-parcel
spiritual souls belonging to Him, get bewildered because of Him
as a consequence of their normal bodily functioning according
to the modes of nature.
This
very mahâmâyâ of Vishnu cannot be checked
or discerned by those who as part-and-parcel spiritual souls
become bewildered of Him because of their common bodily
functioning to the modes of nature.
(Vedabase)
Text
30-31
The
visible illusory energy in which one missing the peace thinks
'that's a fraud' is not [prevailing] when one
constantly watches what is going on in the soul. This because
one in that about which the transcendentalists speak is not of
the materialistic arguments that assume so many forms nor of
the mind with its functions of decisions and doubts that is a
consequence of that. In that [transcendental
consciousness] the living entity is not of worldly concerns
or of their causes and the benefits achieved by them, nor is he
then of the I-awareness that is so strong when one is
associating with the modes. That is all excluded then. Someone
wise should take pleasure in warding off the waves of worldly
conditioning as well as those who are entangled thus [see
also e.g.
6.4:
31-32].
The
visible illusory energy in which one missing the peace
thinks 'that's a fraud' is not [dominating] when one
is of constant inquiry into the nature of the soul - in that
of which the transcendentalists speak is not of
materialistic arguments taking many forms or of the mind
with its functions of decisions and doubts based on that. In
that is the living entity not of worldly matters and their
causes and the benefits achieved by them, not of the I-ness
strong in being joined with the modes which is excluded; a
sage should indeed take pleasure in warding off the waves of
the worldly conditioning and the ones so entangled [see
also e.g. 6.4: 31-32]. (Vedabase)
Text
32
The
supreme refuge of Lord Vishnu is by those who are desirous to
forsake [the world] designated as that which is 'nor
this, nor that' [see also
neti
neti].
And thus they, who direct their emotions nowhere else, reject
the petty materialism and embrace thereto in their hearts the
'not-that' [of the Soul, of Him] that the ones who are
of absorption hold on to.
The
supreme refuge of Lord Vishnu do those desirous of giving up
designate as that which is 'nor this, nor that' [see
also neti neti]; thus do they, with their affection
nowhere else, reject the petty materialism in embracing the
'not-that' [the Soul, Him] in their hearts as
captured by the ones absorbed. (Vedabase)
Text
33
They
for whom there is not the corruption of the 'I' and 'mine' that
is based upon having a home and a body, that way find out what
the supreme refuge of Vishnu is.
They
for whom there is not the corruption of the 'I' and'mine'
based upon home and body, thus come thus come to know this
which is the supreme abode of Vishnu
(Vedabase)
Text
34
Insulting
words one should tolerate, one should never disrespect anyone,
nor identify with this material body or hold a grudge against
whomever.
Insulting
words one [so] should tolerate, one should never
disrespect anyone nor identify with this material body or
hold a grudge against whomever.
(Vedabase)
Text
35
I
offer my obeisances to Him, the Supreme Personality of Godhead
S'rî Krishna whose power is never impeded and upon whose
lotus feet I meditating have assimilated this
collection of
wisdom
[Samhitâ]'."
I
offer my obeisances to Him, the Supreme Personality of
Godhead S'rî Krishna whose power is never impeded and
upon whose lotus feet meditating I have assimilated this
collection of wisdom [Samhitâ]'."
(Vedabase)
Text
36
S'rî
S'aunaka said: "Please tell us this: in what way spoke Paila
and the other greatly intelligent disciples of Vyâsa who
constitute the vedic authority, about the Vedas and how divided
they them?"
S'rî
S'aunaka said: "Please tell us this: how did Paila and the
other greatly intelligent disciples of Vyâsa who
constitute the vedic authority, speak of and divide the
Vedas? (Vedabase)
Text
37
Sûta
said: "O brahmin, Lord Brahmâ, the most elevated being,
had his mind perfectly under control and heard in his heart the
subtle transcendental sound [of ta-pa,
2.9:
6] which
arose from the ether. One can hear that sound when one closes
one's ears for sounds from the outside [see also
s'abda].
Sûta
said: "O brahmin, within the heart of lord Brahmâ the
most elevated being, was, composed of mind stopping the
functioning of the ears, the subtle transcendental sound
[of ta-pa, 2.9: 6] perceived that arose from the
ether [see also s'abda].
(Vedabase)
Text
38
By the worship
of that sound, o brahmin, yogis cleanse away from the heart the
contamination known as the substance, the activity and the doer
[**],
and thus achieve freedom from rebirth.
By
the worship of it, o brahmin, cleanse yogîs from the
heart away the contamination known as the substance, the
activity and the doer [**] and achieve they freedom
from rebirth. (Vedabase)
Text
39
From
that activity the threefold omkâra
came into being which, manifesting itself without that its
power is seen, is the representation of the Supreme Lord
[Bhagavân], the Absolute Truth [Brahman]
and the Supersoul [Paramâtmâ, see also
1.2:
11, B.G.
7:
8].
From
that the threefold omkâra came into being which,
unseen of influence manifesting itself, is the
representation of the Supreme Lord [bhagavân],
of the Absolute Truth [brahman] and of the Supersoul
[paramâtmâ, see also 1.2: 11, B.G. 7:
8]. (Vedabase)
Text
40-41
He
[the Supreme Self] perceives this unmanifest, subtle
sound outside of the physical sense of hearing and power of
vision. The complete of the vedic sound one employs is an
elaboration thereof: an elaboration of the omkâra
which appears from the soul in the ether. Of the
self-originating Brahman and Paramâtmâ it is the
direct expression. It is the eternal seed of the Vedas that is
the secret of all mantras [see also 7.15:
31,
9.14:
48,
11.14:
34-35,
11.21:
36-40].
He
[the Supreme Self] hears this unmanifest subtle
sound with [even] the sense of hearing asleep and
the power of vision absent; from it, evolving from the soul
and manifesting in the ether, is everything vedically said
elaborated. Of the self-originating Brahman and
Paramâtmâ it is the direct expression. It is the
eternal seed of the Vedas that is the secret of all mantras
[see also 7.15: 31, 9.14: 48, 11.14: 34-35, 11.21:
36-40]. (Vedabase)
Text
42
O
eminence of Bhrigu, the three sounds [A, U and M] of
the alphabet beginning with A originated therefrom [from
that sound]. They are fundamental to the threefold aspect
of material existence, viz. the gunas,
the names [of the three Vedas]
the destinations [the three types of lokas]
and states of consciousness [avasthâtraya]
Of
it, o eminence of Bhrigu, came indeed into being the three
sounds [A, U and M] of the alphabet beginning with
A, that sustain the threefold aspects of material existence
of the gunas, the names [of the three Vedas] the
goals [the three types of lokas] and states of
consciousness [avasthâtraya].
(Vedabase)
Text
43
The
mighty unborn Lord [Brahmâ] created from it the
different sounds of the total collection of vowels, sibilants,
semivowels, and consonants as they are known by their short and
long measures.
The
powerful lord unborn [Brahmâ] created from it
the different sounds of the total collection of vowels,
sibilants, semivowels, and consonants as they are known by
their short and long measures. (Vedabase)
Text
44
The
almighty one created with them from his four faces the four
Vedas, along with with his omkâra and
his
vyâhriti invocations [of the names of the
seven lokas].
He did this because he desired to give instruction on the four
sacrifices [see ritvik].
With
them created he, the almighty one, to his omkâra along
with his vyâhriti invocations [of the names of the
seven lokas], from his four mouths the four Vedas to his
intention to describe the four sacrifices [see
ritvik]. (Vedabase)
Text
45
He
taught them to his sons who were the great rishis
among the brahmins most expert in the art of vedic recitation,
and they on their turn imparted them to their own sons as their
teachers of the dharma [âcâryas].
He
taught them to his sons the great rishis among the brahmins
most expert in the art of vedic recitation, and they on
their turn imparted them to their own sons as their teachers
of the dharma [âcâryas].
(Vedabase)
Text
46
This
way throughout the four yugas one after the other,
generation after generation the disciples who were firm in
their belief received them [these Vedas, through the
paramparâ].
Then, at the end of Dvâpara-yuga
they were divided by the prominent sages.
So
were they throughout the four yugas one afterthe other,
generation by generation [in paramparâ]
received by the disciples firm in their vows and then at the
end of dvâpara-yuga divided by the prominent sages.
(Vedabase)
Text
47
Observing
that under the influence of kâla
[the people became] lesser intelligent and short-lived
and that their strength was diminished, divided the chief
sages, inspired by the Infallible Lord situated in their
hearts, the Vedas [see also 1.4:
16-18].
Observing
that from kâla lesser intelligent and short lived
[the people] their strength was diminished, divided
the chief sages, inspired by the Infallible Lord situated in
their hearts, the Vedas [see also 1.4: 16-18].
(Vedabase)
Text
48-49
O
brahmin, in this period [of Manu], the rulers over the
worlds - Brahmâ and S'iva and others - requested the
Supreme Lord, the Protector of the Universe, to protect the
principles of religion. The Lord [in the form of Krishna
Dvaipâyana Vyâsa], begotten by Parâs'ara
in the womb of Satyavatî, then decended as a partial
expansion of His plenary portion [as a partial expansion of
Sankarshana thus], with the purpose of dividing the Veda in
four.
O
brahmin, in this period [of Manu], the rulers over
the worlds - Brahmâ and S'iva and others - requested
the Supreme Lord, the Protector of the Universe, to protect
the principles of religion. The Lord descending as a part
[Vishnu] then appeared as a part of His plenary
expansion [Sankarshana], in the womb of
Satyavatî as the son [named Krishna
Dvaipâyana Vyâsa] of Parâs'ara to
split the Veda in four. (Vedabase)
Text
50
Just
like sorting out gems, he separated the collection of mantras,
providing four specific categories of collections
[Samhitâs]: the Rig, Atharva, Yajur and
Sâma Veda [see
Vedas].
He,
just like sorting out gems separating the accumulation of
mantras, made the four specific categories of collections
[samhitas]: the Rig, Atharva, Yajur and Sâma
Veda [see Vedas]. (Vedabase)
Text
51
The
greatly intelligent and powerful sage, one by one asked four of
his disciples to approach him in order to give each of them one
of the [four] collections, o brahmin.
To
them called the greatly intelligent and powerful sage, one
by one four of his disciples
near to give each of them a collection, o brahmin.
(Vedabase)
Text
52-53
He
taught Paila the first collection [the
Rig Veda]
naming it Bahvrica ['many verses'], to
Vais'ampâyana he spoke the collection of Yajur mantras
naming them Nigada ['the recited'], the Sâma
mantras named Chandoga ['singer in metre'] he taught
Jaimini and the mantras named Atharva and Angirâ
he entrusted his dear disciple Sumantu [see also
4.21:
22].
He
taught Paila the first collection [the Rig Veda]
naming it Bahvrica ['many verses'], to
Vais'ampâyana he spoke the collection of Yajur mantras
naming them Nigada ['the recited'], the Sâma
mantras named Chandoga ['singer in metre'] he taught
Jaimini and the mantras to the name of Atharva and
Angirâ he entrusted his dear disciple Sumantu [see
also 4.21: 22]. (Vedabase)
Text
54-56
Paila
spoke his Samhitâ [divided in two] to
Indrapramiti and Bâshkala. The latter one, dividing his
collection in four o son of Bhrigu [S'aunaka], handed
it down to his disciples Bodhya, Yâjñavalkya,
Parâs'ara and Agnimitra. Indrapramiti, self-controlled,
taught his collection to the learned seer [his son]
Mândûkeya, and his disciple Devamitra taught it to
Saubhari and others.
Paila
spoke his Samhitâ [divided in two] to
Indrapramiti and Bâshkala and the latter further spoke
it, dividing his collection in four, o son of Bhrigu
[S'aunaka], to his disciples Bodhya,
Yâjñavalkya, Parâs'ara and Agnimitra.
Indrapramiti, self-controlled, taught his collection to the
learned seer [his son] Mândûkeya, whose
disciple Devamitra taught it to Saubhari and others.
(Vedabase)
Text
57
S'âkalya,
his son, divided his collection in five parts he one by one
gave to Vâtsya, Mudgala, S'âlîya, Gokhalya
and S'is'ira.
S'âkalya,
his son, divided his collection in five parts whom he gave
to Vâtsya, Mudgala, S'âlîya, Gokhalya and
S'is'ira. (Vedabase)
Text
58
Sage
Jâtûkarnya, also a disciple of his added to the
collection he received a glossary when he passed it down to
Balâka, Paila, Jâbâla and
Viraja.
Sage
Jâtûkarnya, also a disciple of him
[S'âkalya] added to the collection he received
a glossary when in passing it down to Balâka, [a
second] Paila, Jâbâla and Viraja.
(Vedabase)
Text
59
Bâshkali
[the son of Bâshkala] assembled from all the
different branches [of the Rig Veda] the collection
called the Vâlakhilya-Samhitâ which next was
received by [the daitya sons]
Vâlâyani, Bhajya and
Kâs'âra.
Bâshkali
[the son of Bâshkala] made from all the
different branches [of the Rig Veda] the collection
called the Vâlakhilya-Samhitâ which so next was
accepted by [the daitya sons] Vâlâyani,
Bhajya and Kâs'âra.
(Vedabase)
Text
60
Thus
were the collections of these many verses by these brahmin
rishis maintained in [disciplic] resolve. The
one who hears about the distribution of these sacred verses is
freed from all sins.
Thus
were the collections of these many verses by these brahmin
rishis maintained in [disciplic] resolve; when one
hears about the distribution of these sacred verses one is
freed from all sins. (Vedabase)
Text
61
The
disciples of Vais'ampâyana, became authorities of the
Atharva Veda and are known as the Carakas ['the ones
vowed'] because they executed strict vows to atone for the
sin of their guru who had killed a brahmin.
The
disciples of Vais'ampâyana, became authorities in the
Atharva Veda and are known as the Carakas ['the ones
vowed'] because they executed strict vows to atone for
the sin of their guru of having killed a brahmin.
(Vedabase)
Text
62
Yâjñavalkya,
one of his disciples, in this respect had said: 'O master, what
would be the value of the endeavors of these weak fellows? I'll
perform a most difficult penance!'
Yâjñavalkya,
one of his disciples, in this respect had said: 'O master,
what would be the value of the endeavors of these weak
fellows? I'll perform a most difficult penance!'
(Vedabase)
Text
63
Thus
addressed his spiritual master got angry and said: 'Go away,
enough of you insulting the learned; right now give everything
up you learned from me!'
Thus
addressed got his spiritual master angry and said: 'Go away,
enough of you insulting the learned; give right now
everything up you learned from me!'
(Vedabase)
Text
64-65
The
son of Devaratâ then regurgitated the collected Yajur
mantras and left thereafter. The sages greedily looking at
these Yajur mantras turned into partridges and picked them up.
Thus these branches of the Yajur Veda became known as the most
beautiful Taittirîya-Samhitâ ['the partridge
collection'].
The
son of Devaratâ then regurgitated the collected Yajur
mantras and left from there. The sages greedily looking at
these Yajur mantras, turning into partridges picked them up;
thus became these branches of the Yajur-veda known as the
most beautiful Taittirîya-Samhitâ ['the
partridge collection']. (Vedabase)
Text
66
O
brahmin, Yâjñavalkya, who next sought for
additional mantras his spiritual master not even knew,
carefully offered prayers to the mighty controller that is the
sun.
O
brahmin, Yâjñavalkya, thereafter seeking for
additional mantras not even known to his spiritual master,
carefully offered prayers to mighty controller of the sun.
(Vedabase)
Text
67
S'rî
Yâjñavalkya
said: 'My obeisances unto the Supreme Personality of Godhead
who, appearing as the sun, as the Supersoul in the form of Time
is present [as the Controller] in the hearts of the
four kinds of living entities beginning from Brahmâ down
to the blades of grass [as born from wombs, eggs, moist and
seed, see also 2.10:
37-40].
You who, the same way as the sky [by its clouds], can
not be covered by material designations, all by Yourself, with
the flow of years made up of the tiny fragments of kshanas,
lavas and nimeshas [see 3.11:
7], carry
out the maintenance of this universe by taking away and
returning the water [as rain].
S'rî
Yâjñavalkya said: 'My obeisances unto the
Supreme Personality of Godhead who, appearing as the sun, in
the form of the Supersoul is present [as the
Controller] in the form of Time in the hearts of the
four kinds of living entities beginning from Brahmâ
down to the blades of grass [as born from wombs, eggs,
moist and seed, see also 2.10 37-40]. The same way as
the sky is not covered by material designations
['clouds'] do You alone by the flow of years made up
of the tiny fragments of kshanas, lavas and nimeshas
[see 3.11: 7] carry out the maintenance of this
universe by taking away and giving back the water [as
rain]. (Vedabase)
Text
68
O
Lord of the Sun, o glowing one, o Best Among the Ones
Awakened, by the
rules of the sacred tradition I daily meditate at the
[three] junctures of the day with full attention upon
the glowing sphere of You, the mighty controller, who of all
those who offer prayers burn all the sins, as also the
resultant suffering and that what lead to it [see also
11.14:
35 and the
Gâyatrî].
O
Lord of the Sun, o glowing one, o Best Among the Ones
Awakened, by the rules of the sacred tradition I daily
meditate at the [three] junctures of the day with
full attention upon the glowing sphere of You, the Mighty
Controller, who of all those who offer prayers burns all the
sins, their consequent suffering and that what lead to it
[see also 11.14: 35 and the Gâyatrî].
(Vedabase)
Text
69
You,
who in this world indeed are the Lord dwelling in the hearts of
all the moving and nonmoving living beings who depend on Your
shelter, animate the nonliving matter of the mind, the senses
and the different vital airs [the vâyus].
You
in this world indeed are the Lord dwelling in the hearts of
all the moving and nonmoving living beings that depend on
the shelter of You who animates the nonliving matter of the
mind, the senses and the different vital airs [the
vâyus]. (Vedabase)
Text
70
You
alone, most magnanimous mercifully glancing over [the
creation] awaken, with the gift of sight, the sleeping
people of this world who, seized and swallowed by the horrible
mouth of the python that is known as darkness, fell into
unconsciousness like they were dead. At the beginning, half way
and at the end of the day You so, day after day, for the sake
of finding the soul engage the pious in the ultimate benefit
that is known as their personal duty and nature of service
[svadharma].
You,
most magnanimous alone mercifully glancing over with the
gift of sight, raise up the sleeping people of this world
that, seized and swallowed by the horrible mouth of the
python acknowledged as darkness, as if dead fell into the
unconscious; to the beginning, half way and at the end of
the day You so, day after day, engage, for the soul to be
found, the pious in the ultimate benefit known as their
personal duty and nature of service [svadharma].
(Vedabase)
Text
71
Like
an earthly king You travel around everywhere creating fear
among the sinners while the controlling deities of the
directions holding lotusflowers from different sides with
folded palms offer their respects.
Like
an earthly king You travel all around creating fear among
the sinners while the controlling deities of the directions
holding lotusflowers from different sides with folded palms
offer their respects. (Vedabase)
Text
72
Thus
my Lord I, desirous for Yajur mantras that are not known to
others, with prayer approach Your two lotus feet that are
honored by the spiritual masters of the three
worlds
[lokas
and see 5.23:
8]'."
Thus
my Lord I, desirous for Yajur mantras that are not known to
others, with prayer approach Your two lotus feet that are
honored by the spiritual masters of the three worlds
[lokas, and see 5.23: 8]'."
(Vedabase)
Text
73
Sûta
said: "He, the Supreme Lord of the Sun being satisfied assumed
the form of a horse and presented to the sage the Yajur mantras
that were never learned by any other mortal being
[see also
5.18:
6].
Sûta
said: "He, the Supreme Lord of the Sun being satisfied
assumed the form of a horse and presented to the sage the
Yajur mantras that were never learned by any other mortal
being [see also 5.18: 6].
(Vedabase)
Text
74
The
hundreds of Yajur mantras were by the mighty sage divided in
fifteen branches and
accepted
by the disciples Kânva and Mâdhyandina under the
name Vâjaseneyi: 'produced from the manes of the
horse'.
With
the hundreds of Yajur mantras contrived the mighty sage
fifteen branches and accepted by the disciples Kânva
and Mâdhyandina are they, produced from the manes of
the horse, thus known as Vâjaseneyi.
(Vedabase)
Text
75
Of
Jaimini Rishi, the reciter of the Sâma Veda, there was a
son Sumantu as well as his grandson Sutvân; to each of
them he spoke one of the two parts of the
collection.
Of
Jaimini Rishi, the reciter of the Sâma Veda, there was
a son Sumantu as well as his grandson Sutvân; to each
of them he spoke one of the two parts of the collection.
(Vedabase)
Text
76-77
Sukarmâ,
another disciple [of Jaimini] and great thinker,
divided the tree of the Sâma Veda into a thousand
collections of Sâma mantras after which, o brahmin, the
two disciples Hiranyanâbha - the son of Kus'ala - and
Paushyañji, plus another one, Âvantya who was most
advanced in spiritual realization, took charge of
them.
Sukarmâ,
another disciple [of Jaimini], and great thinker
divided the tree of the Sâma Veda into a thousand
collections of Sâma mantras after which, o
brâhmin, the two disciples Hiranyanâbha, the son
of Kus'ala, and Paushyañji plus another one,
Âvantya, most advanced in spiritual realization, took
charge of the sâma-mantras.
(Vedabase)
Text
78
There
was a total of five hundred disciples of Paushyañji and
Âvantya who are called the Sâma Veda singers of the
north, but they are on the contrary [in later times, some
of them] also known as the eastern singers.
There
were in total five hundred disciples of Paushyañji
and Âvantya who are called the Sâma Veda singers
of the north, as also differently [in later times, some
of them] the eastern singers.
(Vedabase)
Text
79
Other
disciples of Paushyañji, namely Laugâkshi,
Mângali, Kulya, Kus'îda and Kukshi, each took care
of a hundred collections of mantras.
Other
disciples of Paushyañji, namely Laugâkshi,
Mângali, Kulya, Kus'îda and Kukshi, each took a
hundred collections of mantras.
(Vedabase)
Text
80
Krita,
the disciple of Hiranyanâbha, communicated twenty four
Samhitâs to his disciples; the remaining ones were handed
down by the self-realized sage Âvantya."
Krita,
the disciple of Hiranyanâbha, spoke twenty four
Samhitâs to his disciples; the remaining ones spoken
by the self-realized sage Âvantya.
(Vedabase)
*
The S'rîmad Bhâgavatam is also known by the name of
'Paramahamsa Samhitâ': the collection of stories
about the Supreme Swanlike Lord.
**:
The substance, the activity and the doer as impurities are
understood as manifestations of the ego-inspiring modes of the
ignorance of inert matter, the passion of movement and the
goodness of knowledge, also known as the adhibhautika
hindrance of the body, the adhyâtmika hindrance of
the organs of action and the adhidaivika hindrance of
the senses of perception [see kles'a].
For
this original translation was used the Vedabase of the BBT offering
the work
that Svâmi Prabhupâda's pupils did to complete his
translation of the Bhâgavatam.
See the
S'rîmad Bhâgavatam
links-page.
The image of Parîkchit before S'ukadeva is a detail of the
image used at 2.8.
It is a Kishangarh painting of the Rajasthani school. India, 17th
century.
Source.
The second image is a collage by Anand Aadhar against the background
of a painting called:
"Yantra of Lord Vishnu with twenty-four Avatâras" by Vidya Devi
and Dhirendra Jha . Source: Exoticindiaart.com,
used with permission.
Production: Filognostic
Association
of The
Order of Time.
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