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 dear most 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: 'Our obeisances unto the Supreme Lord whom we worship for being 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 transitory and the philosophers and the scholars who see and know their real self also state that. Still they are overcome by illusion, oh Unborn One. We offer You, the One Unborn, our obeisances whose actions are most wonderful. (5) The Vedic literatures defend You as being distant from the activities of the creation, maintenance and annihilation of the entire universe. That You are not touched by them nevertheless does not amaze us, for in You, the original cause of all causes, we find the essence [the primal substance] set apart in every respect. (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] upon his request. Him, You whose resolve never fails, we offer our obeisances.'

(7) Moreover, in Hari-varsha, there is 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 shall 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 You as 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) The unborn one who entered the core of the heart through the ears, with the force of a constant power vanquishes the impurities of the body and the mind of those who managed to associate regularly and be in touch with the holy places [temples, holy rivers, places of pilgrimage etc.]. Who indeed would not be of service to Mukunda, the Lord of Liberation, and [discuss] His glorious actions? (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 who 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, as 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 that for a couple having aged then constitutes 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. One should give it up [to be attached this way] and [instead] 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 also 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 [Lakshmîdevî], 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 protectors [husbands, sons] - being of worship for Him: (18) 'Oh Lord, hrâm hrîm hrûm [a mystical 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; 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 [You as] 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, does so for another purpose, 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 also the unenlightened souls undergo severe penances, but because I have You always in my heart, no one contemplating the senses will obtain me, unless Your feet are his final aim, oh Unconquerable One. (23) I pray that You, oh Infallible one, also place on my head the worshipable lotus hand You 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 fathom by reason and argument the motives of You, the Supreme Lord?'

(24) In Ramyaka, where [Vaivasvata] Manu rules, in the past [at the end of the Câkshusha-manvantara] the Supreme Personality appeared in the most loved form of Matsya, the fish incarnation. Even today Manu is in his devotional service of worship with the following prayer: (25) 'I offer my obeisances to Him, the Supreme Lord, who is pure goodness, the origin of life, the source of vitality, the origin of all mental power and bodily strength, having appeared in the form of the great fish. (26) Not seen by the leaders of the different worlds You, oh Supreme Controller, move about within and without, being known by the great [Vedic] sounds [the mantras] by which man, addressed by his different [varnâs'rama] names [for status and occupation], is brought under Your control like being a wooden doll. (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 were very quickly 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, together with the people of that realm worships 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, reaching everywhere, who are 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 scholars 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) In the northern territory called Kuru there is the Supreme Lord, the Original Person of Sacrifice also, namely 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) To the great scholars full of wisdom material nature with her basic qualities constitutes Your form. Just like with fire that manifests itself in wood when one spins a stick, they, who in their spiritual investigations seek the cause, find You, the Soul manifesting Himself whom we offer our respects, but who remains hidden when one endeavors for material results. (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. Our repeated obeisances unto that Sublime Soul. (38) You who entertain no desires in maintaining, annihilating and creating the universe, You who in glancing over guna and mâyâ - [and thus makes the universe move] like iron being moved by a magnet - want to [take care of the souls] but do not desire [Your manifestation], You who are there as the witness to the actions and reactions, we offer our 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 our earth on top of His tusks [Hiranyâksha see 3.19] - before that Almighty Lord, we bow down.'

 

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Third revised edition, loaded June 4, 2018.
 

 

 

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 dear most 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 worships [like Lord S'iva] the son of Dharmarâja, known as Bhadras'ravâ, and along with him the leading nobles and all the people of the land of Bhadrâs'va-varsha, directly the Supreme Lord Vâsudeva, in His most dear form as the director of the religion, the incarnation of Hayagrîva [or Hayas'îrsha]. Approaching Him chant they, fixed on the highest, this. (Vedabase)

 

Text 2

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

Bhadras'ravâ, the ruler, pronounces: 'My obeisances unto the Supreme Lord who is the source of all religious principles and who purifies us from all material contamination; unto 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 this and thinks he about material happiness; how unjust it is that he so desires to enjoy a life for himself, while he's cremating his father or his sons! (Vedabase)


Text 4

The great sages traditionally insist that the universe is transitory and the philosophers and the scholars who see and know their real self also state that. Still they are overcome by illusion, oh Unborn One. We offer You, the One Unborn, our obeisances whose actions are most wonderful.

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 distant from the activities of the creation, maintenance and annihilation of the entire universe. That You are not touched by them nevertheless does not amaze us, for in You, the original cause of all causes, we find the essence [the primal substance] set apart in every respect.

Accepted in the Vedas as verily being aloof to Your activities of the creation, the maintenance and the arrest of the whole universe, are You, though untouched by them, not astounding to us, for 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] upon his request. Him, You whose resolve never fails, we offer our obeisances.

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

  

Text 7

Moreover, in Hari-varsha, there is 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 shall 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 also the Supreme Personality of the Lord as God in a human form [as Nrisimhadeva]. The reason why He assumed that form most satisfying 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 You as 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 to whom the Lord is dear, people satisfied with the bare necessities of life who - as opposed to those to whom the senses are dear - in living by the soul, are quickly of success. (Vedabase)

 

Text 11

The unborn one who entered the core of the heart through the ears, with the force of a constant power vanquishes the impurities of the body and the mind of those who managed to associate regularly and be in touch with the holy places [temples, holy rivers, places of pilgrimage etc.]. Who indeed would not be of service to Mukunda, the Lord of Liberation, and [discuss] His glorious actions?

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 through 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 who with a busy mind constantly runs after the temporary matters of the outside world?

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

 

Text 13

As desirable as water is to aquatics, the  Supreme Lord is desirable as the true self, as 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 that for a couple having aged then constitutes the [entire] greatness [that was accomplished].

As necessary as water is to aquatics is the Lord, the Supreme One, the life and soul to all the embodied beings; if one gives up on a personality as great as He is, will one stay attached to the household life which then, with an older couple, is a form of haughtiness.  (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. One should give it up [to be attached this way] and [instead] be of worship for the feet of Lord Nrisimhadev who is the refuge of fearlessness.'

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, and must for these reasons be given up by means of the worship of the feet of Lord Nrisimhadev, the shelter to be free from fear 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 also 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 the form of Kâmadeva [or also Pradyumna, see 4.24: 35] resides the Supreme Lord in Ketumâla according 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, land, driven out, at the end of a year expelled [from the womb], therefrom in the worldly misfortune. (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 beautifully in His movements and pastimes manifested, pleases He 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 [Lakshmîdevî], 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 protectors [husbands, sons] - being of worship for Him:

To that highest form of the Supreme Lord so affectionate to all, recites the goddess of splendor, in the absorption of yoga 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: (Vedabase)

 

Text 18

'Oh Lord, hrâm hrîm hrûm [a mystical 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 sages' 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 [You as] 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 who fully shelters the fearful person. Therefore, because You otherwise 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, does so for another purpose, oh Supreme Lord, she, having broken [with the original purpose], will feel pain.

A woman who, with that notion of You in mind, is full of desire in the worship of Your lotus feet, is by You, despite of all the desires she entertained, rewarded in that wish only; looking for another favor will she, o my Lord, break and be pained in such a kind of worship with ulterior motives. (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 also the unenlightened souls undergo severe penances, but because I have You always in my heart, no one contemplating the senses will obtain me, unless Your feet are his final aim, oh Unconquerable One.

The unborn one [Brahmâ], the controller [S'iva] and the other gods, as well as the unenlightened, undergo severe penances to win my favor; but because I have my heart always in You, may no one with a mind set to the senses obtain me, unless he wholly and solely is of service at Your feet, o Unconquerable One.  (Vedabase)

 

Text 23

I pray that You, oh Infallible one, also place on my head the worshipable lotus hand You 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 fathom 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, where [Vaivasvata] Manu rules, in the past [at the end of the Câkshusha-manvantara] the Supreme Personality appeared in the most loved form of Matsya, the fish incarnation. Even today Manu is in his devotional service of worship with the following prayer:

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

 

Text 25

'I offer my obeisances to Him, the Supreme Lord, who is pure goodness, the origin of life, the source of vitality, the origin of all mental power and bodily strength, having appeared in the form of the great fish.

'My obeisances unto the Supreme Lord appearing in his first incarnation; my devoted 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, oh Supreme Controller, move about within and without, being known by the great [Vedic] sounds [the mantras] by which man, addressed by his different [varnâs'rama] names [for status and occupation], is brought under Your control like being a wooden doll.

Being within as well as without are You around, unseen by the leaders of all the different worlds; by the magnanimity of Your sounds is man, so differently named, brought under Your control like he was a wooden doll, o 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 world leaders in politics suffer the fever of envy, they, endeavoring apart from You, whether separately or combined, are also trying to be protective, but they are not successful in that respect, protecting whatever two-legged, four-legged, crawling or non-moving creatures one sees 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 were very quickly 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, was she as well as me kept by You who with all Your power vigorously roamed, o Unborn One; I offer You, the ultimate source of life of the entire universe, 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, together with the people of that realm worships 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 realm, in 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, reaching everywhere, who are 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 which You manifested through Your own potency and is known by so many divine appearances, is beyond measure; and from trying to measure it as something perceptible, we arrive at the falsehood - 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 humidity, born from an egg, born from the earth; what is moving or unmoving, a god, a sage or forefather; that 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 must thus, in all its variety, be known as one. (Vedabase)

 

Text 33

From You, with Your countless different names, forms and features, the scholars 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, forms, and 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 3.28-33]. (Vedabase)


Text 34

In the northern territory called Kuru there is the Supreme Lord, the Original Person of Sacrifice also, namely 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], time and again worshiped by the goddess and this planet earth together with the inhabitants of [Uttara-]Kuru, unrelenting in devotional service unto Him. To this worship is this Upanishad verse repeated: (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

To the great scholars full of wisdom material nature with her basic qualities constitutes Your form. Just like with fire that manifests itself in wood when one spins a stick, they, who in their spiritual investigations seek the cause, find You, the Soul manifesting Himself whom we offer our respects, but who remains hidden when one endeavors for material results.

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. Our 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 ego and the modes of nature observed as a fact, are those whose intelligence found its stability the careful consideration of all the different limbs of the yoga system, completely freed; unto that Supreme Soul my reverential homage. (Vedabase)


Text 38

You who entertain no desires in maintaining, annihilating and creating the universe, You who in glancing over guna and mâyâ - [and thus makes the universe move] like iron being moved by a magnet - want to [take care of the souls] but do not desire [Your manifestation], You who are there as the witness to the actions and reactions, we offer our 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 our earth on top of His tusks [Hiranyâksha see 3.19] - before that Almighty Lord, we 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 [Hiranyâksha 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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