rule


 
Canto 8

Manah S'ikshâ

 
 

Chapter 12: Lord S'iva Prays to See Mohinî Mûrti, Gets Bewildered and Restores

(1-2) The son of Vyâsa said: 'When he who rides the bull [S'iva] heard how Lord Hari had assumed the form of a woman [8.9] in order to enchant the Dânavas and had caused the Suras to drink the nectar, he mounted his bull and went, together with his goddess [Umâ] and surrounded by his associates, to the abode of Madhusûdana [Vishnu] to see Him. (3) The Supreme Personality welcomed him cordially with all due respect and after Lord Bhava and Umâ were comfortably seated, S'iva offered Lord Hari his obeisances and with a smile spoke the following words.

(4) S'rî Mahâdeva [S'iva] said: 'Oh God of Gods, oh All-pervading Lord and Master of the Universe who are the Universe, for all forms of existence You are the true self, the soul, and therefore You are the Supreme Controller. (5) Of what exists in the beginning, in the middle and the end of this creation, of the 'I' and of the rest [of the world of 'mine'] outside of it, You, my Lord, are the Inexhaustible Truth of Brahman, the Absolute Spirit free from these differences. (6) Those who are wise and free from personal objectives desire the supreme welfare, worship Your lotus feet and forsake their attachments in both respects [concerning this life and a life hereafter]. (7) You as the cosmic complete of eternal life beyond the [influence of the] basic qualities of nature, as the One free from grief who perpetually resides in bliss, are changeless and exist apart from all that exists, while You are everything that exists. You, as the cause of the rise and maintenance of this universe, are the Self and Master of all self control, the Independent Soul all others depend on [see also  B.G. 9: 15]. (8) You, the One present as both a temporal and an eternal manifestation, are Yourself without that duality, because You in this world do not differ in Your substance, just as gold does not differ from the gold in the different forms it may have. Out of  ignorance people have different notions about You, differences that are created by the basic qualities, whereas You do not depend on those physical inessentials [see also B.G. 7: 4-5]. (9) Some think of You as the Supreme Spirit, some consider You to be dharma, some say that you are the Original Person, the Supreme Controller beyond cause and effect, while others think of You as the Transcendence endowed with nine potencies [or s'aktis *]. Still others think of You as the independent and imperishable Supreme Personality. (10) Neither me, nor the one endlessly living in the beyond [Brahmâ], nor the sages headed by Marîci really know Him [You] who has created this universe, even though we [know that we] generated from goodness. And what to say about the Daityas and the other mortal beings, oh Lord, whose hearts, constantly being bewildered by mâyâ, are moved by the lower [motives of passion and ignorance, see B.G. 2: 45]. (11) Just like the air that enters us is also present in the sky, You are involved and free at the same time, and do, from Your presence as the all-pervading one, know everything about the creation, maintenance and resolution of this world in its entirety, about the living beings and their endeavors and about everything that moves and not moves. (12) I have seen all kinds of avatâras of You in various pastimes displaying Your qualities. I, S'iva, would like to see the incarnation of You in which You assume the body of a woman. (13) We have come here very eager to see with our own eyes the form of the incarnation that captivated the Daityas and fed the Suras with the nectar.'

(14) S'rî S'uka said: 'Vishnu, the Supreme Lord, thus being petitioned by the one holding the trident in his hand, smiled and gave Giris'a ['the man of the mountain'] a reply of deep significance. (15) The Supreme Lord said: 'In the interest of the Suras I deemed it necessary to bewilder the Daityas who had taken away the vessel filled with nectar and assumed thereto the form of a beautiful woman. (16) I shall now, oh best of the enlightened souls, show you who long to see it, this object of adoration so greatly appreciated by those who are led by lust.'

(17)
S'rî S'uka continued: 'Having said this Lord Vishnu immediately disappeared from the sight of His company, leaving S'iva and Umâ with their eyes spying everywhere. (18) Thereupon they saw, on a nice spot in the forest, a delightful woman who, wearing a shining sari with a belt around Her hips, in the midst of pink leafed trees and all sorts of flowers was engaged in playing with a ball. (19) As she bounced the ball Her beautiful breasts and Her garlands vibrated along waving over Her slender waist, with every step She made here and there with Her feet  that were as red as coral. (20) Her eyes anxiously followed the ball that was restlessly moving in all directions. She had glittering earrings on Her ears and gleaming bluish hair that decorated the cheeks of Her radiating face. (21) Striking the ball with Her right hand Her hair slackened while She with Her left hand charmingly tried to keep Her loosening sari together. The spiritual potency [of the Lord] thus captivated everyone in the universe [compare B.G. 7: 14]. (22) Seeing Her thus playing with the ball and sending a hardly noticeable bashful smile, the god was bedazzled by the glances of the ravishing beauty. Under Her spell not being able to keep his eyes off Her, he could no longer think of himself nor of the nearby Umâ or his associates [compare 5.5: 8]. (23) One moment the ball jumped far away from Her hand and so She followed it. Directly before the eagerly following eyes of S'iva the fine dress and belt blew away that covered the woman. (24) He saw before him the complete of Her well-formed glory so pleasing to the eye. When She gave him a look, S'iva thought She would fancy him. (25) Perturbed because of Her actions and smiles he, bereft of good sense, shamelessly went after Her, despite the fact that Bhavânî witnessed what happened. (26) The completely naked woman saw him coming and most embarrassed with a smile ran here and there to hide behind the trees. (27) Lord S'iva, Bhava, distracted by his senses, fell victim to lust like he was a male elephant going for a she-elephant. (28) Speeding after Her, he caught Her by the braid of Her hair and pulled Her close against Her will in order to embrace Her. (29-30) She, the she-elephant, with Her hair scattered being captured by him, the bull that was the Lord's devotee, squirming like a snake managed to free Herself, oh King. Having escaped from the tight grip of the Lord of the demigods, She ran quickly away, with Her heavy hips so expressively exhibiting the illusory potency of the Lord. (31) Like being haunted by the devil Rudra in the grip of lust engaged in the pursuit of Him whose acts so wondrously were taking place in front of him. (32) Chasing Her like a mad bull going for a female, the semen was discharged of him who never spills his semen in vain. (33) Each and every place where his semen fell on the earth, oh great ruler, those places became mines for silver and gold. (34) At the shores of rivers and lakes, in the mountains and in the forests, in the gardens and wherever the sages were living, Lord S'iva was present. (35) With his semen discharged he, oh best of kings, understood that he personally had been fooled by the illusory potency of the Lord and therefore he refrained from chasing the illusion any longer. (36) Thus convinced of his own greatness and the greatness of the Soul of the Universe, who is of an unlimited potency, he did not consider what had happened that surprising. (37) Seeing that he was not perturbed or ashamed about it, Madhusûdana, very pleased with it, assumed His male form again and spoke.

(38)
The Supreme Lord said: 'I wish you all good fortune, oh best of the demigods. With Me appearing as a woman, you were spontaneously enchanted by My external potency, yet you remain firmly fixed in your self. (39) Once being drawn by the senses, who else but you would be able to surmount My mâyâ? Those who are unable to control their senses have great difficulty to overcome the material reactions overwhelming them. (40) The moment one, [living] with the time and all its different elements, is joined with Me in the form of Eternal Time [or the pure Time Spirit], that illusory energy of the modes of nature [the goddess Durgâ in sum **] will no longer be able to bewilder you.'

(41) S'rî S'uka said: 'Thus complimented by the Supreme Personality of Godhead with the S'rîvatsa-mark on His chest, oh King, S'iva circumambulating Him, took leave of Him and together with his associates turned back to his abode. (42) Oh descendant of Bharata, the mighty Lord Bhava then in jubilation addressed his wife Bhavânî who by the sages is accepted as an integral part of the illusory potency of the Lord: (43) 'Oh, did you see how I myself, against my will, despite being the best of all His portions, got bewildered by Her, the illusory energy of the Unborn Supreme Person of the Demigods? Do I have to speak of others then who totally depend on the material illusion? (44) When I ceased with a yoga practice that took a thousand years, I was approached by you to inquire after Him [upon whom I was meditating]. He indeed is the One who is now personally present here as the Original Personality beyond the grasp of the Vedas and the grip of time.'

(45) S'rî S'uka concluded: 'I thus spoke to you, my best one, about the prowess of S'ârnga-dhanvâ [Vishnu with His bow] who [as Kûrma] held the great mountain on His back for churning the ocean. (46) Whoever recites this or listens to this [story], will never be disappointed in his endeavor because the description of the qualities of Uttamas'loka, the One Praised in the Scriptures, puts an end to the misery of one's material existence. (47) For Him who is not understood by the godless ones, for the feet that are known by the devotees of surrender, for the One who only allowed the immortals to drink from the nectar that was produced from the ocean, for Him who, appearing in the disguise of a young girl, captivated the enemies of the gods, for Him who fulfills the desires of the devotees, I bow myself down [compare B.G. 9: 29-34].' 

 

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Third revised edition, loaded July 5, 2019.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1-2

The son of Vyâsa said: 'When he who rides the bull [S'iva] heard how Lord Hari had assumed the form of a woman [8.9] in order to enchant the Dânavas and had caused the Suras to drink the nectar, he mounted his bull and went, together with his goddess [Umâ] and surrounded by his associates, to the abode of Madhusûdana [Vishnu] to see Him.
The son of Vyâsa said: 'The one riding the bull [S'iva] hearing how Lord Hari had assumed the form of a woman [8.9] to enchant the Dânavas and caused the Suras to drink the nectar, mounted his bull and went surrounded by his attendants, together with his goddess [Umâ] to see Madhusûdana [Vishnu] in His place of stay. (Vedabase)

  

Text 3

The Supreme Personality welcomed him cordially with all due respect and after Lord Bhava and Umâ were comfortably seated, S'iva offered Lord Hari his obeisances and with a smile spoke the following words.

The Supreme Personality gave him a cordial welcome with all due respect and the moment Bhava, the Lord of Continuity, and Umâ were comfortably seated, spoke he the following, with a smile offering Lord Hari his obeisances. (Vedabase)

 

Text 4

S'rî Mahâdeva [S'iva] said: 'Oh God of Gods, oh All-pervading Lord and Master of the Universe who are the Universe, for all forms of existence You are the true self, the soul, and therefore You are the Supreme Controller.

S'rî Mahâdeva [S'iva] said: 'O God of Gods, o All-pervading Lord and Master of the Universe, to all forms of existence are You, as the full of this creation, the force that makes them move and because of this You are the Supreme Controller. (Vedabase)

  

Text 5

Of what exists in the beginning, in the middle and the end of this creation, of the 'I' and of the rest [of the world of 'mine'] outside of it, You, my Lord, are the Inexhaustible Truth of Brahman, the Absolute Spirit free from these differences.

You are the beginning, the end of this reality and that which is in between and to consider anything as existing apart from You is selfhood; but because You are imperishable is Your Lordship, as that Absolute Truth, that Supreme and that knowing, not of all these differences. (Vedabase)


Text 6

Those who are wise and free from personal objectives desire the supreme welfare, worship Your lotus feet and forsake their attachments in both respects [concerning this life and a life hereafter].

It are Your feet indeed that are worshiped by the sages who, desiring the ultimate good, have no material desires and have given up the attachment to this life and a life hereafter. (Vedabase)


Text 7

You as the cosmic complete of eternal life beyond the [influence of the] basic qualities of nature, as the One free from grief who perpetually resides in bliss, are changeless and exist apart from all that exists, while You are everything that exists. You, as the cause of the rise and maintenance of this universe, are the Self and Master of all self control, the Independent Soul all others depend on [see also B.G. 9: 15].

You as the Cosmic complete, undying beyond the modes, free from grief in eternal bliss, are changeless, existing apart from everything are You yet everything. As the cause of the beginning, the manifestation of the universe and its maintenance, are You, of all those who are inward directed, the Supersoul of control and do all depend on You who art the independence [see also B.G. 9: 15]. (Vedabase)

 

Text 8

You, the One present as both a temporal and an eternal manifestation, are Yourself without that duality, because You in this world do not differ in Your substance, just as gold does not differ from the gold in the different forms it may have. Out of  ignorance people have different notions about You, differences that are created by the basic qualities, whereas You do not depend on those physical inessentials [see also B.G. 7: 4-5].

You indeed as the One, existing as both the temporal and the eternal, are without duality because You in this world, just like gold put in different forms is to its source, are not the difference of the substance, the difference that people in general relating to You acknowledge in their ignorance. Because You are free from the differences created by the modes should one, differentiating, be of no material designation [the conception of the difference of a false world and a true Brahman is there only in name, see also B.G. 7: 4-5]. (Vedabase)


Text 9

Some think of You as the Supreme Spirit, some consider You to be dharma, some say that you are the Original Person, the Supreme Controller beyond cause and effect, while others think of You as the Transcendence endowed with nine potencies [or s'aktis *]. Still others think of You as the independent and imperishable Supreme Personality.

You are by some [the impersonal vedantists] considered the Supreme Truth of Brahman and by some others [the Mîmâmsakas] as the certain of the religion [dharma]. Some [Sânkya-philosophers] consider you the Original Person, the highest controller to cause and effect and others [the pañcarâtra devotees] describe the transcendence unto You as endowed with nine potencies [see 7.5: 23-24]. Still others [followers of Patañjali e.g.] consider You the Supreme Personality, the independent, imperishable Supersoul. (Vedabase)


Text 10

Neither me, nor the one endlessly living in the beyond [Brahmâ], nor the sages headed by Marîci really know Him [You] who has created this universe, even though we [know that we] generated from goodness. And what to say about the Daityas and the other mortal beings, oh Lord, whose hearts, constantly being bewildered by mâyâ, are moved by the lower [motives of passion and ignorance, see B.G. 2: 45].

Nor me nor the man in the beyond [Brahmâ], nor the sages headed by Marîci really know by whom this universe was created, even though we were born from goodness. And what to say of the Daityas and the other mortal beings, o Lord, whose hearts, constantly bewildered under the influence of mâyâ, are in the base modes [of passion and ignorance, see B.G. 2: 45]. (Vedabase)

 

Text 11

Just like the air that enters us is also present in the sky, You are involved and free at the same time, and do, from Your presence as the all-pervading one, know everything about the creation, maintenance and resolution of this world in its entirety, about the living beings and their endeavors and about everything that moves and not moves.

You, who as the air in the vast sky, are as well involved as free, do, from Your presence as the all-pervading one, know everything of this creation, maintenance and resolution of the world in its entirety, of the living beings and their endeavors and of everything that moves and not moves. (Vedabase)

 

Text 12

I have seen all kinds of avatâras of You in various pastimes displaying Your qualities. I, S'iva, would like to see the incarnation of You in which You assume the body of a woman.

I have seen all kinds of avatâras of You displaying the qualities in various pastimes; I, S'iva, would like to see that incarnation of You in which You assumed the body of a woman.  (Vedabase)

 

Text 13

We have come here very eager to see with our own eyes the form of the incarnation that captivated the Daityas and fed the Suras with the nectar.'

We have come here very eager to see with our own eyes the form of the incarnation that captivated the Daityas and fed the Suras the nectar.' (Vedabase)

  

Text 14

S'rî S'uka said: 'Vishnu, the Supreme Lord, thus being petitioned by the one holding the trident in his hand, smiled and gave Giris'a ['the man of the mountain'] a reply of deep significance.

S'rî S'uka said: 'Vishnu the Supreme Lord thus requested by him with the trident in his hand, laughed with gravity and gave Giris'a ['he of the mountain'] a reply.  (Vedabase)

 

Text 15

The Supreme Lord said: 'In the interest of the Suras I deemed it necessary to bewilder the Daityas who had taken away the vessel filled with nectar and assumed thereto the form of a beautiful woman.

The Supreme Lord said: 'To bewilder the Daityas I assumed the form of a beautiful woman deeming it necessary to the interests of the Suras to take away the vessel filled with nectar. (Vedabase)

 

Text 16

I shall now, oh best of the enlightened souls, show you who long to see it, this object of adoration so greatly appreciated by those who are led by lust.'

I shall now show you, who longs to see it, o best of the enlightened, the object of adoration which arouses the desires of the ones who are of an unbridled lust.' (Vedabase)

 

Text 17

S'rî S'uka continued: 'Having said this Lord Vishnu immediately disappeared from the sight of His company, leaving S'iva and Umâ with their eyes spying everywhere.

S'rî S'uka continued: 'After speaking this way disappeared Lord Vishnu there immediately from the sight of the company, leaving S'iva and Umâ with their eyes moving everywhere. (Vedabase)

 

Text 18

Thereupon they saw, on a nice spot in the forest, a delightful woman who, wearing a shining sari with a belt around Her hips, in the midst of pink leafed trees and all sorts of flowers was engaged in playing with a ball.

Thereupon saw they in a beautiful spot in the forest a delightful woman who, in a shining sari with a belt around Her hips, in the midst of pink leafed trees and all sorts of flowers was playing, sporting with a ball. (Vedabase)

 

Text 19

As she bounced the ball Her beautiful breasts and Her garlands vibrated along waving over Her slender waist, with every step She made here and there with Her feet that were as red as coral.

With the bouncing of the ball vibrated Her beautiful breasts and Her garlands that of their weight to Her fragile waist waved along with every step that She here and there made with Her feet reddish like coral. (Vedabase)

 

Text 20

Her eyes anxiously followed the ball that was restlessly moving in all directions. She had glittering earrings on Her ears and gleaming bluish hair that decorated the cheeks of Her radiating face.

Her face was adorned by restless, at times anxious, wide open eyes that followed the ball in all directions and she had glittering earrings on Her ears and gleaming bluish hair to Her cheeks. (Vedabase)

 

Text 21

Striking the ball with Her right hand Her hair slackened while She with Her left hand charmingly tried to keep Her loosening sari together. The spiritual potency [of the Lord] thus captivated everyone in the universe [compare B.G. 7: 14].

The sari and Her hair slipping and slackening She very charmingly tried to bind with Her left hand, as She with Her right hand was striking the ball; thus captivated the [Lord by His] spiritual potency everyone in the universe [compare B.G. 7: 14]. (Vedabase)

 

Text 22

Seeing Her thus playing with the ball and sending a hardly noticeable bashful smile, the god was bedazzled by the glances of the ravishing beauty. Under Her spell not being able to keep his eyes off Her, he could no longer think of himself nor of the nearby Umâ or his associates [compare 5.5: 8].

The god observing Her this way playing the ball and hardly noticeable sending a bashful smile, was smitten by the glances of the ravishing beauty and under Her spell not being able to keep his eyes off Her, could he no longer think of himself nor of Umâ nearby or his associates [compare 5.5: 8]. (Vedabase)

 

Text 23

One moment the ball jumped far away from Her hand and so She followed it. Directly before the eagerly following eyes of S'iva the fine dress and belt blew away that covered the woman.

When the ball once jumped far away from Her hand blew in Her pursuit, directly before the eagerly following eyes of S'iva, the dress away with the belt which covered the woman. (Vedabase)

 

Text 24

He saw before him the complete of Her well-formed glory so pleasing to the eye. When She gave him a look, S'iva thought She would fancy him.

Thus seeing all Her well-formed glory pleasing to the eye, thought S'iva that She would fancy him indeed. (Vedabase)

  

Text 25

Perturbed because of Her actions and smiles he, bereft of good sense, shamelessly went after Her, despite the fact that Bhavânî witnessed what happened.

He, gone mad of Her smiles, of Her actions bereft of good sense, went, irrespective of Bhavânî witnessing what happened, shamelessly after Her. (Vedabase)


Text 26

The completley naked woman saw him coming and most embarrassed with a smile ran here and there to hide behind the trees.

The woman all naked, seeing Him coming, very embarrassed with a smile hid among the trees not keeping Her place. (Vedabase)

 

Text 27

Lord S'iva, Bhava, distracted by his senses, fell victim to lust like he was a male elephant going for a she-elephant.

Lord S'iva, Bhava whose senses were agitated, was victimized by lust just like a male elephant after a she-elephant. (Vedabase)

 

Text 28

Speeding after Her, he caught Her by the braid of Her hair and pulled Her close against Her will in order to embrace Her.

Speeding after Her he caught Her by the braid of Her hair and pulled Her near him to embrace Her against Her will. (Vedabase)

 

Text 29-30

She, the she-elephant, with Her hair scattered being captured by him, the bull that was the Lord's devotee, squirming like a snake managed to free Herself, oh King. Having escaped from the tight grip of the Lord of the demigods, She ran quickly away, with Her heavy hips so expressively exhibiting the illusory potency of the Lord.

She with Her hair scattered, the she-elephant, captured by the bull that was the Lord His devotee, squirmed like a snake and managed to free Herself, o King, from the tight grip of the Lord of the Demigods and ran quickly away with the heavy hips so very much exhibiting the illusory potency of the Lord. (Vedabase)

  

Text 31

Like being haunted by the devil Rudra in the grip of lust engaged in the pursuit of Him whose acts so wondrously were taking place in front of him.

Like harressed by the devil commenced Rudra the pursuit of Him whose acts so wondrous took place before him. (Vedabase)

 

Text 32

Chasing Her like a mad bull going for a female, the semen was discharged of him who never spills his semen in vain.

Of him who never spills his semen in vain, was, going after Her like a mad bull chasing a female, the semen discharged. (Vedabase)

 

Text 33

Each and every place where his semen fell on the earth, oh great ruler, those places became mines for silver and gold.

Everywhere his semen fell on the earth, became those places mines for silver and gold, o great ruler. (Vedabase)

 

Text 34

At the shores of rivers and lakes, in the mountains and in the forests, in the gardens and wherever the sages were living, Lord S'iva was present.

Near the shores of the rivers and lakes, near the mountains and in the forests, in the gardens and wherever there lived the sages, was S'iva present. (Vedabase)

 

Text 35

With his semen discharged he, oh best of kings, understood that he personally had been fooled by the illusory potency of the Lord and therefore he refrained from chasing the illusion any longer.

With his semen discharged saw he that he himself had been fooled by the illusory potency of God, o best of kings, and so he restrained himself from more of the illusion.  (Vedabase)

 

Text 36

Thus convinced of his own greatness and the greatness of the Soul of the Universe who is of an unlimited potency, he did not consider what had happened that surprising.

Thus convinced of his own greatness and the greatness of the Soul of the Universe who is of an unlimited potency, didn't he consider what had happened a surprising thing. (Vedabase)

 

Text 37

Seeing that he was not perturbed or ashamed about it, Madhusûdana, very pleased with it, assumed His male form again and spoke.

Seeing him unperturbed and unashamed assumed Madhusûdana very pleased His original form and spoke He. (Vedabase)

 

Text 38

The Supreme Lord said: 'I wish you all good fortune, oh best of the demigods. With Me appearing as a woman, you were spontaneously enchanted by My external potency, yet you remain firmly fixed in your self.

The Supreme Lord said: 'All good to you o best of the demigods, in spite of your, with Me appearing as a woman, amply being enchanted by My external potency, are you consequent to your own fixed position. (Vedabase)

 

Text 39

Once being drawn by the senses, who else but you would be able to surmount My mâyâ? Those who are unable to control their senses have great difficulty to overcome the material reactions overwhelming them.

Which person but indeed you can, once drawn by the senses, overcome My mâyâ? To those who generally are unable to control their senses are the material reactions that overwhelm them most difficult to surmount. (Vedabase)

 

Text 40

The moment one, [living] with the time and all its different elements, is joined with Me in the form of Eternal Time [or the pure Time Spirit], that illusory energy of the modes of nature [the goddess Durgâ in sum **] will no longer be able to bewilder you.

The moment one is joined with Me in the form of eternal time will that illusory energy consisting of the modes of nature, with all her different elements [the goddess Durgâ in sum*] no longer be able to bewilder you.' (Vedabase)


 

Text 41

S'rî S'uka said: 'Thus complimented by the Supreme Personality of Godhead with the S'rîvatsa-mark on His chest, oh King, S'iva circumambulating Him, took leave of Him and together with his associates turned back to his abode.

S'rî S'uka said: 'Thus applauded by the Supreme Personality of Godhead who has always the S'rîvatsa-mark on His chest, o King, went he, circumambulating Him, with His permission back to his own abode. (Vedabase)

 

Text 42

Oh descendant of Bharata, the mighty Lord Bhava then in jubilation addressed his wife Bhavânî who by the sages is accepted as an integral part of the illusory potency of the Lord:

O descendant of Bharata, the mighty Lord Bhava then in jubilation addressed his wife Bhavânî who by the sages is accepted as a potency of the illusory energy of the Lord: (Vedabase)

 

Text 43

'Oh, did you see how I myself, against my will, despite being the best of all His portions, got bewildered by Her, the illusory energy of the Unborn Supreme Person of the Demigods? Do I have to speak of others then who totally depend on the material illusion?

'Oh, did you see how I myself without noticing it, despite of being the best of all His portions, got bewildered by Her, the illusory energy of the Unborn Supreme Person of the Demigods? Do I have to speak of others then who fully depend on the material illusion? (Vedabase)

 

Text 44

When I ceased with a yoga practice that took a thousand years, I was approached by you to inquire after Him [upon whom I was meditating]. He indeed is the One who is now personally present here as the Original Personality beyond the grasp of the Vedas and the grip of time.'

When I ceased with a yogapractice of a thousand years was I approached by you to inquire about Him who indeed now is here directly as the Original Person beyond the grasp of the Vedas and the grip of time.' (Vedabase)

 

Text 45

S'rî S'uka concluded: 'I thus spoke to you, my best one, about the prowess of S'ârnga-dhanvâ [Vishnu with His bow] who [as Kûrma] held the great mountain on His back for churning the ocean.

S'rî S'uka concluded: 'Thus I explained to you, my best, the prowess of S'ârnga-dhanvâ [Vishnu with His bow] who held the great mountain on His back for the churning of the ocean. (Vedabase)

 

Text 46

Whoever recites this or listens to this [story], will never be disappointed in his endeavor because the description of the qualities of Uttamas'loka, the One Praised in the Scriptures, puts an end to the misery of one's material existence.

The one who takes time to recite or hear this, will never be disappointed in his endeavor because the description of the qualities of Uttamas'loka, the One Hailed by the Scriptures, puts an end to the misery of material existence. (Vedabase)

 

Text 47

For Him who is not understood by the godless ones, for the feet that are known by the devotees of surrender, for the One who only allowed the immortals to drink from the nectar that was produced from the ocean, for Him who, appearing in the disguise of a young girl, captivated the enemies of the gods, for Him who fulfills the desires of the devotees, I bow myself down [compare B.G. 9: 29-34].'

For the One not understood by the godless, for the feet known by the devotees of surrender, for Him who only allowed the immortals to drink from the nectar produced from the ocean, for Him who appearing in the disguise of a young girl captivated the enemies of the gods, for Him who fulfills the desires of the devotees, I do bow myself down [compare B.G. 9: 29-34]'. (Vedabase)


*: The nine s'aktis or powers of the Lord: vimalâ, purity; utkarshinî, exalted state; jñâna, knowledge; kriyâ, activity; yogâ, yogic powers; prahvî, modesty; satyâ, truthfulness; îs'ânâ, sovereighnty and anugrahâ, grace (mentioned in 11.27: 25-26)

**:  Svâmî Prabhupâda quotes:

'srishthi-sthiti-pralaya-sâdhana-s'aktir ekâ
châyeva yasya bhuvanâni bibharti durgâ'  
[S'rî Brahma samhitâ
Bs. 5.44]

The entire cosmos is created by Durgâ in cooperation with Lord Vishnu in the form of kâla, time. This is de version of the Vedas. (Aitareya Upanishad 1.1.1-2).

 

 

 

 

 

 

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 painting is titled: 'Lady with ball' and is of
Raja Ravi Varma.
Production:
Filognostic Association of The Order of Time


  

 

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