Adhyaya 30

हिन्दी अर्थ

विष्णु बोलें--हे प्रभु! हमने आपके सम्बन्ध में जो कार्य किया है और हमारे द्वारा आपके प्रति

English

While he thought upon Pitrs (lit. like Pitrs), the Pitrs (Manes) were born. Their creation has been described before. Its details are being narrated now. gdtratab (in Bd. 2. 13. 1 )'From the limbs' is a better reading. The six seasons (the spring etc.) are called the Pitj-s. The Vedic Sruti declares: "The seasons are the Pitr-Devas" 3 4 In all the Manvantaras, past and future (the same is repeated). Formerly these were born in the auspicious Man- vantara (called) Svayambhuva. Those (of the Pitrs) who performed sacrifices (and pressed Soma-juice) are the Pitrs called Soma-pithins. Those Pitrs who maintained the sacred fire (while on the earth) are remembered as Barhisad Pitrs. In the scriptures, the decision that seasons are the Pitr-devas is approved. The months of Madhu and Madhava (Caitra and Vaisakha) should be known as Rasas (juicy); those of Suci and Sukra (Jyestha and Asadha) are Susmins (lustrous). Those of Nabhas and Nabhasya (Sravana and Bhadrapada) are cited asjivas; those of Isa and Orja (Asvina and Kartika) are ambrosial; those of Saha and Sahasya (Margasirsa and Pausa) are called manyuman (angry) and those of Tapas and Tapasya (Magha and Phalguna) are terrible and cold. 5 abhyamanyala (Bd. P.I 1 2.13.3)'took pride in them'. upayakfitah in the text is obscure upapaksatah, 'from the flanks' in op. cit. is better. Pa andj>a in Devanagari script are always confused. The identification of seasons (Rtus) with Pitrs is as old as Tait. Br. (1.4.10.8) which states: For classification of Pitts see supra ch. 1, , note 2 also. The periods of time (called seasons) are six. In them are included (periods of time called) months. These seasons are said to be sentient and insentient. Through the change of their abodes, these Abhimanins (deities who identify) will be recognizable. Day, night, month, season, tropical transits of the sun (a half year) and year con¬ stitute the abodes of the deities. Nimesas, Kalas, Kasthas, Muhurtas, days and nights constitute the units of time. Since these are stationed in them or since these identify with them, they are known as identifiers. I shall explain them. Understand. The units of time are the Tithis of Parvans, the junctions, The sons of the season are five (viz. human beings, quadrupeds, birds, reptiles and trees). They are characterise by their seasonal changes. Since the mobile and immobile beings are born of Artavas (seasonal changes, menstruation etc.), the seasonal changes are their fathers and seasons are grandfathers. It is from Sumeka* (fixed period of time) that beings are born and die. Hence Sumeka isremembered as the great-gra father of the subjects. Due to their having the same name, the s *"' He who is known as Prajapati, is a year. A year Since they are born of Rta, the seasons are called *tus. The flowering period of bipeds, quadrupeds, birds, reptiles and immovable beings is called Kaldrlava (the seasonal change?). The state of being Rtu and Artava is declared as father¬ hood. Hence the seasons and Artavas should be known as Pitrs. Since beings are born of them through the ljUu-Kala (period favourable for conception, the Rtu period), these Artavas arc also Pitrs—So we have heard (it reported). The (deities) identifiers with Kala (period of time) continue to stay in all Manvantaras conditioned and regulated by their identification with their positions.

हिन्दी अर्थ

जो अनुचित व्यवहार हुआ है, वह सिर्फ कौतुक वश ही। मैंने क्रीड़ापूवंक आपको बाँधना चाहा था और

English

The Pitrs are of two types, the Agnisvattas and Barhi- sads. Two famous daughters were born of the Pitrs. The Barhisads, known as Somafiithins gave DharinI to Meru in marriage. • Agnisvattas gave Mena to Himalaya as wife Their ST Were ° Wn - N ° W *» < on the grand' The daughter of the Sea called Savarna 1 became the wife of Praclnabarhis. Savarna that daughter of the Sea (Sa- mudra) (married to Praclnabarhis) gave birth to ten Pracetas who were the masters of the science of archery. As a result of the curse of Siva, Daksa, the son of the self-born god Brahma, was reborn as their son 2 in the Caksusa Manvantara." On hearing this, Samsapayana asked Suta—"How was Daksa born in the Caksusa Manvantara formerly, as a result of the curse of Siva? Narrate this in detail to us who ask you." Thus requested, Suta narrated the episode of Daksa and the occasion of Siva's curse, after addressing Samsapayana. Daksa had eight daughters whom I have already mentioned to you. He invited them from their homes and welcomed them at his house. They stayed in their father's house duly honoured. But the eldest (of them) Satl, wife of Siva, was not invited by him out of hatred for Siva. Siva, the son-in-law, (being) stable (enveloped in his own brilliance) never bowed to his father-in-law Daksa. Knowing that her sisters had gone to their father's, Sati, though not invited, went to her father's house. Highly infuriated (with wrath), the goddess spoke to, Daksa: "O Lord! How is it that you have done this despicable act of dishonouring me by according greater honour to younger daughters? Iam the eldest and the most excellent daughter. It does not behove you to be discourteous to me". Thus addressed, Daksa, with his eyes reddened with anger retorted. "You are the most excellent of my daughters, foremost and most worthy of my respect for ever. Their husbands too are worthy of my respect always. The story of the second birth of Daksa is told here as in this birth These sons-in-law of mine, viz. Vasistha, Atri, Pula- stya, Angiras, Pulaha, Kratu, Bhrgu and Marici are very great. So said Daksa with the deluded mind, resulting in a curse to himself and to the great sages mentioned. Thus addressed, the infuriated Sati spoke to her father—"Since you insult me, who am pure in speech, mind and acts, I cast off this body, O father, born of you." Then goddess Sati, dejected and infuriated due to the insult, spoke after bowing mentally to Siva. "Wherever I am reborn with another refulgent body, I, undeluded and righteous, will attain the status of the righte¬ ous wife of Siva alone." She sat there itself with her Atman in Yogic commu¬ nion. She mentally retained the Agneyi Dharana. Fire came out of all limbs of her body and was blown by the wind, from the Agneyi Dkaraija. It reduced her to ashes. On hearing about the death of Sati, and on understand- ing their conversation precisely, the trident-bearing Siva be¬ came furious with Daksa and other sages. "O Daksa, since for my sake pure, sinless Sat! had been insulted and all other daughters were praised along with their husbands, they will die (attain Yama's region) and will be They will be there when Brahma will offer sour gruel in fire in the Caksusa Manvantara."

हिन्दी अर्थ

इच्छा वश सब द्वारों को तुरन्त ही बन्द कर दिया था। आप इसे मन में न लाबें। वास्तव में आप हमारे

English

"O evil-minded one, I will be putting up obstacles to you, there also, again and again in the rites of virtue (Dbarma), wealth and love (Kama) • Since you spoke cruelly of the sages for my sake, the Brahmanas will never worship you in their sacrifice where they After offering Ahutis (to you) they will offer water (as "The earth is called the first among the worlds. At t e behest of Brahma, I shall sustain that world. Then thus cursed angrily by Rudra of unmeasured After realizing the Lord, the master of »" When the Vaivasvata Manvantara arrive, • It is said that as a result of Rudra's curse, he was born in Marsa by the tenth Pracctas in this second Manvantara. All the great sages, Bhrgu and others, were born former¬ ly in the first Treta Yuga. They assumed body from Varuna at the sacrifice of the great god. Thus the mutual enmity of Daksa Prajapati and Lord Siva continued from their previous existence. Hence, intense enmity should never be pursued even with enemies. Due to merits and demerits, a living being does not leave off (forget) the awareness of what was intensly concei¬ ved in the previous existence. Hence an intelligent person should use discretion in his actions. O Suta, how was the horse sacrifice of Daksa Praja¬ pati, son of Pracetas, destroyed in Vaivasvata Manvantara?. How did Daksa propitiate the lord who was enraged Similarly the ceWfoi The trees were in full bloom with the flowers of all seasons. The Vidyadharas, Siddhas, ascetics and other living beings (and goblins) assuming various forms began to worship the great lord Pasupati. Great and terrible Raksasas and.Pisacas were seen there assuming various forms and holding different kinds of weapons lifted up. The attendants of the lord who were as brilliant as Fire-god stood there. Lord Nandlsvara stood in the service of the lord, wielding the blazing trident shining with its brilliance. O excellent Brahmanas, Ganga the excellent river, the source of all sacred waters, assumed the form of a deity and worshipped him. Thus the great lord shining with his brilliance stayed there along with the celestial sages and the blessed Devas. Formerly on the top of Himavat in an auspicious place near Gangadvara, 1 resorted to by the sages and Siddhas, Daksa began his sacrifice. The Devas led by Indra gathered together and prepared to attend the sacrifice. It is reported that with the permission of the Lord (Siva), Devas who were resplendent like fire went to Ganga- dvara in their dazzling aerial cars. Folding their palms in reverence, the residents of earth, sky and heaven approached Daksa Prajapati, the foremost among sacrificers, who was surrounded by sages, Gandharvas and celestial* damsels at Gangadvara abounding in various trees and creepers. Adityas, Vasus, Rudras, Sadhyas arrived there for their share in the sacrifice along with Maruts and Indra. (Deities of the categories of) TJsmapas, Somapas, Ajyapas, Dhumapas (drinkers of hot offerings, soma, ghee and smoke), the two Asvin-gods and Pitrs came there along with god Brahma.

हिन्दी अर्थ

न्‍य और पूज्य हैं। हमने आपके प्रति जो कुछ किया है; उसे आप क्षमा कर दें। है प्रभु! मेरा अनुरोध

English

These and many other groups of living beings— Jarayujas (viviparous animals), Anfajas (born of eggs, birds) The same as modem Hara(i)dwar. The actual spot of Daksa's sacrifice is at a distance of a kilometer from modern Haridwar. Dcvas and their consorts were invoked through Mantras. Seated in their aerial chariots they shone like blazing fires. On seeing them Dadhlca became angry and said, "A man incurs sin by worshipping one unworthy of worship and not worshipping one who is worthy of worship. After saying thus, the sage spoke again to Daksa, "Why don't you invite lord Siva who is worthy of worship?. I have so many Rudras here armed with spears and having matted hair. They stay with eleven forms. I do not know any other great god. He who has invited Siva, has invited all gods. As I do not see (regard) any other'deity superior to Sankara, this vast and rich sacrifice of Daksa will not take place. "O heroic lord, in this sacrifice, I offer unto Visnu, the lord without an equal, all the Havis sanctified by Mantras, and invariably through the Ahavanlya fire, holding the Havis in a golden vessel". On knowing that Devas had gone, Parvatl, the chaste daughter of the king of mountains, spoke to Lord Siva (her husband). O Lord, where have these gone, led by Indra. O knower of truth, speak truly. There is my great doubt. O blessed lord, why have you not gone to this sacrifice? Wherefore is the departure thither prohibited? O blessed lady! All this has been done by Devas only. My share in all the sacrifices is not allotted (to me). O beautiful lady! By following the traditional proce¬ dure, the Devas do not give me my due share in sacrifice. "O Lord! You are the most brilliant among afl the Devas. You excel them in good qualities. You are invincible, unthwartable by your splendour, fame and glory. O blessed one, by this prohibition, I am much distressed. O sinless lord, my body heaves. What indeed is the religious gift I should give or penance I should perform whereby you, my husband, shall have a share of the sacirfice—half or a third of it." The unthinkable lord delightedly spoke to her who was so agitated. "O goddess of Devas, of slender belly and limbs, you do not know whether your statements are proper. O large-eyed goddess 1 I know that when men of good qualities speak, all of them do so attentively. But atpresent god Indra has fallen in delusion and the three worlds arc also deluded in every respect. They eulogise me in sacrifices. They sing appropriate Saman Rathamara.In the Brahmasatra, Brahmanas worship me. The Adhvaryus assign my share." "Undoubtedly my lord, though not born of Prakrti, you either eulogise or offer self-defence in this assembly of women." The Lord said: "O Goddess of Devas, I do not eulogise myself. O fair lady, O beautiful one,see and appro the person I create for the sake of.my share. After speaking thus to his wife, more beloved to him than his vital breath, the Lord created from his mouth a goblin that resembled the fury of fire. He had a thousand heads, a thousand feet and eyes. He held a thousand iron clubs, a thousand arrows in his hands. He held a conch, a discus, a mace, a blazing bow, an axe and a sword in his hands. He was terrible and awe-inspiring. He was blazing with a terrible form. Half a moon constituted his crest. He was clad in a tiger-skin dripping with blood.

हिन्दी अर्थ

है कि, आप कमल से उतर जाये क्‍योंकि आप भारभूत तेजस्वी पुरुष हैं। आपका भार मैं वहन नहीं कर सकता ।४४८-४६ है।

English

He was terrible with his curved fangs. He was whirl¬ ing (?). He had wide mouth and big belly. His tongue was like lightning. His lips hung loose. His ears were long. He was inaccessible to all. A thunderbolt brightened his hands. His hair shone with splendour. He was surrounded by wreaths of flames. He was bedecked in pearl-strings. He blazed with brilliance like the fire of Dissolution. He had great strength and spendour. He was a great Purusa and lord. His huge body was capable of destroying the universe. It was as huge as the clustering banyan tree. He blazed like a hundred moons blazing simultaneously or like the fire that burnt Madana. He wore different flowers on his head. He had various kinds of scent and unguents. His limbs were decorated with different jewels. He was bedecked in ornaments. He wore a shining garland of Karnikara flowers. Due to anger his eyes were whirling and turning. At times he danced in different postures. At times he meditated with his soul in communion. At times he wiped off the gross matter. At times he sang and at times he cried over and over again. He was endowed with the basic attributes of know¬ ledge, detachment, lordship, penance, truthfulness, forbearance, fortitude, mastery and self-enlightenment. He knelt on his knees on the ground. He bowed with palms joined in reverence and stood still. Then he said, "O lord of Devas, command, what work shall I do for you?" The great lord spoke to him—"Destroy the sacrifice ofDaksa". On hearing the command of the lord, the powerful Vlrabhadra bowed at the feet of the lord, bending his head. Then he jumped ahead sportingly like a lion released from bondage. He considered that the sacrifice of Daksa was already destroyed by the fury of the goddess. The great goddess, highly fierce Bhadrakali accom¬ panied him wrathfully to reveal her omnipresence (to all). This is the infuriated lord, having his residence in the abodes of ghosts, who became known as Vlrabhadra. He dispelled the anger of the goddess. From the hair pores in his body he created the chiefs of Ganas named Raudras. They were the followers of Rudras who possessed great prowess and exploits ofRudra. They were the followers of Rudra. They had the splendour of Rudra. They started immediately in hundreds and thousands. There arose tumultuous roar that -filled the sky. By that loud noise, the heaven-dwellers became frightened. O Brahmanas, mountains crumbled, the earth shook. The Meru whirled round. The seas were agitated. They suppressed everything. They danced. Having the speed of the wind and the quickness of the mind, they ran here and there. They broke the sacrificial vessels to pieces. The sacri¬ ficial altar shattered utterly, appeared like the stars fallen from the sky. There were heaps of foodstuffs and beverages like mountains. Rivers of milk were flowing. Ghee and milk pudding formed muddy slushes. There was honey and gruel water. There were divine sugar candies, powdered like sands. Foodstuffs having all the six tastes flowed through the rivulets of jaggery, charming to the mind. There were meat dishes of several varieties. Whatever sweet foodstuffs they saw, they ate up. They squeezed the juice and licked up thelambatives. Their different faces exhibited different reactions. They rolled every¬ where. They sported about assuming different forms. They seized the celestial damsels and molested them. Urged byRudra's fury, the Ganas as furious as Rudra himself, destroyed the sacrifice, though it was well guarded by Devas. Others roared loudly terrifying all living beings. Others severed the head of sacrifice and roared. Daksa, the skilled Prajapati, and the lord of sacrifices began to flee through the sky in the form of a deer. Virabhadra of incomprehensible soul then gauged his strength. He cut off the' head* as he passed through the sky.

हिन्दी अर्थ

ब्रह्मा ने कहा--विष्ण वर मांगिये मैं इस कमल से उतर रहा हूँ

English

Daksa Prajapati was confused and lost consciousness. The thirty-three crores of Devas of pure souls were bound with noose as strong as fire or lion. Then Devas went to the powerful noble being and said, "O Lord Rudra, be pleased. O Lord, do not be angry with your servants". Then Brahma and other Devas and Daksa Prajapati spoke with palms joined in reverence, "Please tell us who you are?". I am neither a Deva nor an Aditya, I have not come here to take meals, nor to visit the chiefs of Devas nor out of curiosity. Know me as one come here to destroy the sacrifice. I am known as Virabhadra and I have come out of the fur)' of Rudra. Bhadrakali has come out of the fury of the goddess (Parvati). Sent by the lord of Devas, she has come near the sacrifice. O Daksa, seek refuge in lord Siva. Even his fury is better than the gift of boons from a Deva." On hearing the words of Virabhadra, Daksa, the fore¬ most of the upholders of holy rites, propitiated the trident-bear¬ ing Siva, lord of Devas. When the premises of the sacrifice were defiled, when the Brahmanas fled, when the hideous and terrible great fire in the form of the constellation Mrgasiras blazed, when the servants whose faces were pierced by spears (screamed), when the uprooted sacrificial posts were scattered here and there, when the place was filled with vultures greedy of flesh rising up and flying, when the sound of hundreds of vixens by the flapping o wings (pervaded the quarters), the Lord of Devas, the conqueror of enemies* the lord having many visions, restrained his Prana and Apana strenuously in their places, directed his vision a round. Suddenly came out of the pit of fire the God of gods. His splendour was comparable to that of a thousand suns, moons and the Samvartaka fire. The lord laughed loudly and said again: "O Daksa, you are ruined due to ignorance. I hope you are well disposed towards me now". Smilingly he spoke again: "Tell me, what shall I "If you, my lord, are pleased, if I am your favo¬ urite, if I am to be blessed and if I am to be granted boon, I would choose this. The requisites of sacrifice are collected by me with strenuous efforts over long period. They have been swallowed, eaten, drunk, chewed, destroyed, powdered and scattered in this manner. Let them not go in vain." "So be it", said the lord, the destroyer of the eyes of Bhaga. After receiving the boon Prajapati Daksa knelt on the ground and eulogised the bull-bannered, three-eyed lord, the presiding deity of sacred rites, by - his thousand and eight names. 1 "Obeisance to you, the lord of the chiefs of Devas, O thousand-eyed one, O hideous-eyed one, O three- You arc the protector of Devas and Danavas, you are Brahma and Indra. O large-bodied one, you are. the lord of the deities. Obeisance (to you), you are the upholder of the waters in the ocean. Devas abide in your body as cows in the cow-shed. I see your body as the moon, fire and ocean. I sec you as Aditya, Visnu, Brahma and Brhaspati. You are the cause, becoming, being, agent and instrument. You are the non-existent, theexistent-cum-non-existent, the source of origin and the end of the universe. Obeisance to Bhava, Sarva, Rudra and the granter of boons. Obeisance to the lord of Pasus, the destroyer ofAnd- haka, Trijata (having matted hair in three plaits), the three- headed-and the wielder of excellent trident. Obeisance to Tryambaka (three-eyed), Trinetra (three¬ eyed), the destroyer of Tripuras, Canda (the fierce), Mun/jla (one with a shaven head), Pracanda (very fierce) and Dhara (the uplifter). Obeisance to one engaged in listening to Din<jima, Lord of Ardhadanda, Niska (body-less), Vikjrta (the deformed one). Salute to Vilohila (ruddy), Dliumra (coloured), blue¬ necked, Siva, who is without a compeer. Obeisance to the sun, the lord of the sun, the sun- bannered god, the lord of Pramathas, and the bull-shouldered archer.

हिन्दी अर्थ

विष्णु बोले-- शत्रुयृदन आप मेरे पुत्र हों यही मेरी इच्छा है, इसमें आपकी भी कीति बढ़ेगी और आप सुखी होंगे। आप सत्यधन हैं, महायोगी हैं। पृज्य हैं, प्रणव रूप हैं। सर्वेश ! आज से ब्वेत पगड़ी आपके शिर को सुझोभित करेगी, और आज से आप पद्मयोनि नाम से प्रसिद्ध होंगे। ब्रह्मत् ! प्रभु ! सब लोक के अधिपति ! आप मेरे पुत्र बनें ।५१-५२। किरीटी विष्णु के वर को ब्रह्मा ने स्वीकार कर

English

Obeisance to Hiranyagarbha (the golden-wombed), one with golden coat of mail, the gold-crested and the lord of gold, Obeisance to the destroyer of sacrifice, Danfa i the staff), Parnapanaputa (one having a cup of leaves for drinking); one who is eulogised, one worthy of being praised, one being Bow to Saroa (the all); one who subsists on non-eatable Obeisance to worshipper, one worthy of worship; the Obeisance to the one who is stable; who is walking- who symbolizes a mystic sign, who is crooked, who is habitually dancing and making a musical instrument of his mouth. Obeisance to the one greedy of securing presents in dances; who is engaged in songs and musical instruments, who is the eldest, the excellent and the suppressor of foes. Obeisance to Kalana (creator), Kalpa, Ksaya (complete dissolution), Upakfaya (subsidiary dissolution), one laughino- terribly like the Dundubhi (wardrum), cherished by Bhlmat sena. Obeisance to Ugra (the fierce one); one having ten arms and a skull in his hand; obeisance to one fond of ashes from the funeral pyre. Obeisance to the terrible, the awe-inspiring one, one Obeisance to i r Obeisance to the one • Obeisance to one having a hundred thousand bells, one Fond of a garland of bells, to the rcstrainer of Prana, the renunciation (incarnate), and to Hilahila (a sport). Obeisance to one who makes the "Iiuihhum" sound, who takes us across, who is fond of Humhum sound. Obeis¬ ance to Sarhbhu who is fond of mountains, trees and their fruits. Obeisance to the jackal (fond of) embryo meal. Obeis¬ ance to Taraka (one who takes across), Tara (ferryboat), to the lord of sacrifices, the one who has fled (or rushed in). * Obeisance to the carrier of sacrifices, religious gifts, the goal of penance ( Tapya ) and the (scorching) Sun-god. Hail to the shore (of the ocean of Samsara?) and the excellent Lord of lightnings. Obeisance to the bestower of cooked food, Lord of cooked food, one born of cooked food, the thousand-headed and thousand-footed lord. Obeisance to him with thousand tridents lifted up, to the thousand-eyed, one in the form of a boy, or one assuming the form of a boy. Obeisance to the protector of children, one sporting with children, the pure and the enlightened, the agitator and the unwoundable. Obeisance to the one whose tresses are marked by waves, the one of unbound tresses, the one abiding by six pres¬ cribed rites, the one engaged in three-fold rites. Obeisance to the one who makes people of different castes and stages of life duly function separately. Obeisance to loud sound, one worthy of proclamation, who is Kalakala (the murmuring sound). Obeisance to the one with white and reddish brown eyes, the one with black and red eyes* the one bestower of virtue, wealth, love and salvation. Obeisance to slaughter and the slaughterer. Obeisance to Samkhya, to the master of Samkhya and Yoga. Obeisance to Rathya, Virathya and to one interested in crossroads. Obeisance to the one with a deer-skin for upper gar¬ ment; to the one wearing a serpent for sacred thread, O Tsana, O destroyer of Indra. O green-haired one, obeisance be to you. O Kama, bestower of desires, destroyer of the god of Love, slayer of the haughty and arrogant, Sarva (all in all), O bestower of all, omniscient and twilight red, obeisance be to

हिन्दी अर्थ

लिया । प्रसन्न हो उन्होंने हृदय का मात्सये भी छोड़ दिया और कहा ऐसा ही होगा' ।५३। इसके अनन्तर

English

O powerful, mighty-armed one, and highly powerful, lustrous, great cloud, excellent-visioned great Kala, obeisance be to you. (Obeisance to) perpetual ascetic with stout and worn out limbs and matted hair, to one wearing bark garments and deer-skin, to one with matted hair resembling blazing fire and the sun, to one clad in bark garments and deer skin. Obeisance be to one resembling a thousand suns. O one having hundreds of maddening revolutions, O one with tresses half filled with the waters of Gahga, O Candra- varta, Yugavarta, Meghavarta, obeisance be to you. You are the cooked food, the creator, the bestower, and the maker of food; you are the person cooking food. Obeis¬ ance to cook and enjoyer of the cooked food. O lord, you are the lord of chief of Devas and the four-fold living beings, viz. the viviparous, oviparous, the sweat- You are Brahma, the creator of the mobile and immo- The Brahmanas, Ksatriyas, Vaisyas, Sudras and people of inferior castes worship you alone. The clusters of clouds sing about you by their rattling and roaring thunder. You are the year, seasons, months, fortnights, Kalas, Kasthas, Nimcsas, Yugas, stars and planets. You are the hump of bulls, the peak of mountains, the lion among beasts, Tarksya (Garuda) among birds, and Ananta among serpents. You are the ocean of milk among oceans, bow among mechanical devices, thunderbolt among weapons, and truth among holy vows. You are desire, hatred, passion, delusion, infirmity, mental control, restraint of sense organs, enterprise, fortitude, greed, love, fury, success, and failure. You are the mace-bearer, the discharger of arrows, the wielder of Khatvanga, the holder of Jharjhara (drum or cymbols). You chop, pierce, strike, leak and annihilate. You are the holy rite (piety) with ten characteristics. You are wealth, love, Indra, oceans, rivers, puddles and lakes. You are the beginning, end and the middle; you are the Gayatri and Omkara mantra; you are green, red, black, blue, You are tawny-coloured, dove-coloured, dark-blue, and gold-semened; hence you are known as having good colour. You have names consisting of good letters; -you are fond of gold; You are, Indra, Yama, Varuna, Kubera and You arc well-winged Brahman; you are Satarudriya among Yajumantras. You are the holiest among holy, the most auspicious of the auspicious. You are the huge mountain, and the little one. You are the tree, the individual soul and atom. You are the Sattva Rajas and the Tamas Guna; you are the creation. You are (the vital airs such as) Prana, Apana Saman, Udana and Vyana; you arc the wink of the eyes; you are their expansion and stretching. You are of red-complcxioned body, wielder of a mace (gada) and have curved fangs; you have a huge face and huge belly. You are white-haired and green-moustached. You have three eyes and hair lifted up. You are the parts of dance, song and music; you are fond ofsinging and playing on instruments; you are Maty a (fish); you arc watery, water and conducive to watery life. You are speed, time, Kali and Kala. You are improper time, propitious period and bad (famine-like) time as well as ■ the destroyer of Kala. You are death, decline and end and the destroyer of the earth. You are the Samvartaka fire (annihilating the universe) and clouds of final dissolution. You are Ghat a (a duration of tmt) Ghatika (master of Ghata), Ghanfika (having small bells?), Cuddolabala (having the strength in swinging locks of hair). You You are Tar ana (one that takes across), Taraka (liber¬ ator), Sarvabhuta-Satarana (liberator of all living beings); you are Dha.tr (creator), Vidhdlr (dispenser of destiny) and the pre¬ server of living beings; you are the supporter of all. You are austerity, the Brahman, truth, celibacy, straight-forwardness, the Atman and the maker of all living be¬ ings, the living being, the spirit, the source of everything that was, is and will be.

हिन्दी अर्थ

प्रत्यासन्नमथा5उउयान्तं बालाकासें महाननम् । भुतमत्यद्भुतं दृष्ट्वा नारायणमथाब्रवीत्

English

You are Bhuh, Bhuvah, Svar, the origin (of the universe); you are the great Lord, liana, the surveyor. You are the quies¬ cent; hard to be subdued and the destroyer of teeth. You are Brahmavarta, Suravarta, and Kamavarta. Obeisance be to you. You are the destroyer of Kama's body; you are fond of the pollen powder of the Karnikara flower. You have a moon-like face and also a. terrible one. You are pleasant-faced, wry-faced, faceless, four-faced, multi¬ faced, and always face to face with the enemy in the battle. You are gold-wombed, a big bird (a vulture) andean ocean. You are the greatest and (the most) immense being. \ou are the destroyer of evil, chastiser of the wicked, the wielder of the rod of punishment and fond of battles. You are the best of bulls, the rider of a bull, the bull- vehicled one. You are the promulgator of Dharma, the creator of Dharma and foremost among the experts in Dharma. You are the protector of the worlds and the winner You are soft spoken (and of lovable traits), the moon, the subduer. You are chilliness and heat, an unquenchable thirst. You are the mental worries and physical ailments, the You are bearable, the sacrifice, the deer-hunter, the You are a holder of the rod (of chastisement), the wielder of a staff, adorned with staff, and tonsured head. You arc imbiber of poison, drinker of nectar, drinker of wine, drinker of milk and Soma juice. You are the imbiber of honey, ghee and everything; you are very powerful; you are carried by a horselike bull; you are the bull (strong person), with eves like those of a bull. You are known as Vrsabha (a bull); you are honoured by the people; the moon and the sun are your eyes; Brahma is your heart; you are fire and water; you are the lord achievable by pious rites. O Siva, neither Brahma nor Visnu nor the ancient sages can understand your greatness precisely. Your subtle forms do not come within the ken of my vision. Protect me with them as a father does to his son. The Lord is always sympathetic and favourable to his devotees. And I am always devoted to you. May that lord be always my protector—the Lord w o after devouring (withdrawing at the time of Pralaya) thousands of men, abides all alone at the bottom of the ocean. nii., ' ~ b f Isaace to the Yogic soul whom persons of impartial Obeisance to them all, for ever, who do not cry and who, stationed in the body, make the living beings cry. Obeis¬ ance be to them who are delighted and who delight all. Perpetual obeisance to them, whc arc stationed in the ocean, in the river, in the fort, on the mountains, in the caves, at the roots of trees, in the cowpens, in the dense forests, in crossroads, in the streets, in the quadrangular courtyards, in the assemblies and in the midst of the sun and the moon, in the rays of the sun and the moon, who have gone to the nether- worlds and beyond them. Perpetual obeisance to those who are subtle, gross, lean or short. O Lord, you are all in all; you pervade all; you are the lord and the inner soul of all living beings. Therefore you were not invited to the sacrifice. Since it is you alone who are worshipped with sacri¬ fices with various monetary gifts and since you alone are the doer of everything, you were not invited. O Lord, I was deluded by your subtle Maya that you were not invited. O Lord ofDevas, be pleased with me. You alone are my refuge, my goal, my foundation. I have no other goal or resort." After eulogising the great lord thus, the Prajapati stopped. The delighted lord spoke then to Daksa: "O Daksa of good rites, I am pleased with this hymn of vours; of what avail is much talk. You will come near me. Then the lord of the three worlds, conversant with the appropriate use of words spoke consoling words and said

हिन्दी अर्थ

लोकप्रभुः स्वयं साक्षाहिकृततों सुझजमेखली । मेढू णोध्वेंन महता नदमानोइतिभरवम् ७५६

English

"O Daksa, you shall not be angry due to this hind¬ rance. It is I, none else, who destroyed the sacrifice. You have seen that before. O you of good rites, again, accept this boon from me. With your face beaming with delight, you shall listen to me with attention. O Prajapati, by my grace, you will derive the merit of a thousand Asvamedha and a hundred Vajapeya sacrifices. Having established the Vedas with their six an- cillaries together with the Samkhya and Yoga and performmg O blessed one, you shall derive the bench 1 - of this holy rite. May your mental worry be over." After saying thus to Daksa, the valorous lord vanished along with his consort and his followers. O Brahmanas, after obtaining his due share as men¬ tioned by Brahma, the lord who was conversant with the holy rites, divided Jvara (fever) into many classes 1 for achieving calmness in living beings. Listen to it. For elephants it is excessive pain in the head; for mountains it is bitumen; for waters it is the bluish tinge; and in serpents it is the slough. It is Khour aka (cracks in the hoofs) for all cattle. It is banenness for the earth. O Knower of Dharma! to the ele¬ phants it is the obstruction to vision. It is the opening of pores to the horses, the splitting of the crest to the peacocks, the ailment of the eyes to the It is splitting 6f the bile to the goats. It is Himika \?) O Omniscient lord, it is fever to the human heiners It He who reads the story of the origin of Jvara with un¬ dejected and concentrated mind shall be freed from the ailment. He will rejoice, attaining all joys in accordance with his desires. lie who nairates or listens to the hymn of praise re¬ cited by Daksa, attains longevity. He will never face inauspicious results. Just as Siva endowed with Yogic power is the excellent of all Devas, so also this hymn of Brahma is the excellent of all hymns. The lord shall be eulogised with devotion by those who desire fame, kingdom, happiness, prosperity, riches, longevity, wealth and learning. The sick, the distressed, the indigent, the frightened, those afraid of thieves and those on the king's errand are liberated from dangers. He will attain all happiness here itself. He will become the chief of Ganas with this body itself. In a house where the lord is eulogised, neither the Yaksas nor the Pis'acas, neither the serpents nor the impediments create obstacles. A celibate woman who listens to this with devotion will become the object of respect of the families both from her father's and her husband's side. The affairs of the man who constantly listens to or narrates all these will become fruitful without impediments. By the repeated recitation of this hymn, whatever he thinks in his mind and whatever he speaks out, will become realised. After offering oblations to the lord, Guha, Goddess and Nandlsvara, as far as he can, practising mental control and restraint of the sense organs and united in Yogic communion, he shall repeat the names of the lord in the proper order. He will attain his desires, ambitions and enjoy pleasures. On death he will attain heaven surrounded by a thousand women. One who performs undesirable activities or one who is defiled by sins becomes free from sins on reading the hymn So said the holy lord Vyasa, son of Parasara. This episode is a secret that shall not be divulged to anyone. After hearing this secret, even the sinners, whether they be Vaisyas, Sudras or women, will attain Rudraloka. The Brahmana who recounts this to the other Brahmanas during Parvau days attains Rudraloka. There is no doubt about this.