Tuesday, December 20, 2011

sribhagavtam - skandah (canto ) -3 chapters 4th to 5th

















































Sree Madbhagavatam
Canto 3
Chapter 4: Vidura Approaches Maitreya


3.4.1

uddhava uvāca
atha te tad-anujñātā
bhuktvā pītvā ca vāru
īm
tayā vibhra
śita-jñānā
duruktair marma pasp
śu

(1) Uddhava said: 'After, with the permission of the brahmins, partaking of the offerings they [the Yadus] drank liquor that spoilt their minds so that they hurt each other with harsh words.

3.4.2

teā maireya-doea
vi
amīkta-cetasām
nimlocati ravāv āsīd
ve
ūnām iva mardanam


(2) At sunset, they who lost their balance of mind because of the faults made in that intoxicated state, saw the destruction with the bamboos [with which they started fighting one another] take place.

3.4.3

bhagavān svātma-māyāyā
gati
tām avalokya sa
sarasvatīm upasp
śya
v
ka-mūlam upāviśat


(3) The Supreme Lord, who from His internal potency foresaw the end, went to the river the Sarasvatî and after sipping water He sat down underneath a tree.

3.4.4

aha cokto bhagavatā
prapannārti-hare
a ha
badarī
tva prayāhīti
sva-kula
sañjihīruā

(4) The Lord vanquishes the distress of the ones who surrender to Him and thus He who desired the destruction of His family told me: 'You have to go to Badarikâs'rama'.

3.4.5

tathāpi tad-abhipreta
jānann aham arindama
p
ṛṣṭhato 'nvagama bhartu
pāda-viśle
aākama

(5) But because I couldn't tolerate it to be separated from His lotus feet I, against my better knowledge of His wish, followed the Master, oh subduer of the enemy [Vidura].

3.4.6

adrākam ekam āsīna
vicinvan dayita
patim
śrī-niketa
sarasvatyā
k
ta-ketam aketanam


 (6) Then I saw how my Patron and Master, He who doesn't need to take shelter, lost in thoughts alone sat down at the riverbank to take shelter of the goddess.

3.4.7

śyāmāvadāta viraja
praśāntāru
a-locanam
dorbhiś caturbhir vidita

pīta-kauśāmbare
a ca

(7) Beautiful with His blackish color, of pure goodness and peaceful with His reddish eyes, He could be recognized as having four arms and yellow silken garments [Vishnu].

3.4.8

vāma ūrāv adhiśritya
dak
iāghri-saroruham
apāśritārbhakāśvattham
ak
śa tyakta-pippalam

(8) Resting with His right foot on His thigh against a young banyan tree He who had left His household comforts looked relieved.


3.4.9

tasmin mahā-bhāgavato
dvaipāyana-suh
t-sakhā
lokān anucaran siddha
āsasāda yad
cchayā

(9) At that time [Maitreya,] a great devotee and follower of Krishna Dvaipâyana Vyâsa [Vyâsadeva], a well-wisher and friend traveling the three worlds, on his own accord [also] arrived at that place.

3.4.10

tasyānuraktasya muner mukunda
pramoda-bhāvānata-kandharasya
āś
ṛṇvato mām anurāga-hāsa-
samīk
ayā viśramayann uvāca


(10) Attached to Him the sage bent over in a pleasing attitude and listened with rapt attention while the Lord with kind glances and smiles allowed me to rest and then spoke.

3.4.11

śrī-bhagavān uvāca
vedāham antar manasīpsita
te
dadāmi yat tad duravāpam anyai

satre purā viśva-s
vasūnā
mat-siddhi-kāmena vaso tvaye
ṣṭa

(11) The Supreme Lord said: 'I know from within what you in the past desired when the wealthy ones who built this world were making their sacrifices. I grant you that what for the others is so difficult to achieve, oh fortunate one: the association with Me you desire as the ultimate goal of life.

3.4.12

sa ea sādho caramo bhavānām
āsāditas te mad-anugraho yat
yan mā
nlokān raha utsjanta
di
ṣṭyā dadśvān viśadānuvttyā

 (12) This life is of all your incarnations, oh honest one, the fulfillment because you have achieved My mercy now you have seen Me in the seclusion of quitting the worlds of man. This is what you see when one is unflinching in one's devotion [:Vaikunthha, freedom from foolishness].


3.4.13

purā mayā proktam ajāya nābhye
padme ni
aṇṇāya mamādi-sarge
jñāna
para man-mahimāvabhāsa
yat sūrayo bhāgavata
vadanti

(13) Long ago, in the beginning of creation, I told Brahmâ on the lotus that came out of My navel about the knowledge of the supreme of My transcendental glories: I explained that what the theists call the Bhâgavatam.'

3.4.14

ity ādtokta paramasya pusa
pratik
aānugraha-bhājano 'ham
snehottha-romā skhalitāk
aras ta
muñcañ chuca
prāñjalir ābabhāe


(14) With His favor of thus addressing me, I, who at each instant was the object of the Supreme Personality His mercy, saw how because of my emotion my hairs stood on end. With my eyes hazy because of smearing my tears, I with folded hands said faltering:


3.4.15

ko nv īśa te pāda-saroja-bhājā
sudurlabho 'rthe
u caturv apīha
tathāpi nāha
pravṛṇomi bhūman
bhavat-padāmbhoja-ni
evaotsuka


(15) 'Oh my Lord, for those who live in respect of Your feet that are so difficult to obtain, it is in this world all a matter of the four goals of life [dharma, artha, kâma  and moksha; religiosity, economic development, sense gratification and liberation], but I do not care for them so much oh Great One,  I'm rather concerned with serving Your lotus feet.

3.4.16

karmāy anīhasya bhavo 'bhavasya te
durgāśrayo 'thāri-bhayāt palāyanam
kālātmano yat pramadā-yutāśrama

svātman-rate
khidyati dhīr vidām iha


(16) Even though You have no desires You engage in all kinds of activities, even though You're unborn You still take birth, as the controller of eternal Time You take nevertheless shelter of the fortress out of fear for Your enemies and despite of enjoying within Yourself, You lead a household life in the association of women; this bewilders the intelligence of the scholars in this world.

3.4.17

mantreu mā vā upahūya yat tvam
aku
ṇṭhitākhaṇḍa-sadātma-bodha
p
cche prabho mugdha ivāpramattas
tan no mano mohayatīva deva


(17) You are never divided under the influence of time, yet You, in Your eternal intelligence oh Master, call me in for consultation, as if You would be bewildered. But that is never the case. That boggles my mind, oh Lord.

3.4.18

jñāna para svātma-raha-prakāśa
provāca kasmai bhagavān samagram
api k
ama no grahaāya bhartar
vadāñjasā yad v
jina tarema


(18) If You deem me fit to receive it, then please, my Lord, tell me - in order for me to overcome worldly misery - in detail about the complete of the knowledge concerning the mystery of the supremely enlightening nature of Your Self, the way You told it the fortunate Brahmâjî.'

3.4.19

ity āvedita-hārdāya
mahya
sa bhagavān para
ādideśāravindāk
a
ātmana
paramā sthitim

(19) Thus being prayed to by me from the core of my heart, He, the lotus-eyed Supreme Lord of the beyond, instructed me on His transcendental situation.

3.4.20

sa evam ārādhita-pāda-tīrthād
adhīta-tattvātma-vibodha-mārga

pra
amya pādau parivtya devam
ihāgato 'ha
virahāturātmā


(20) Thus I have, to the instruction of the Master, appreciated and studied the knowledge of self-realization, in which I understood the path by respecting His lotus feet. And so I reached, after circumambulating Him, this place with sadness in my heart because of the separation.

3.4.21

so 'ha tad-darśanāhlāda-
viyogārti-yuta
prabho
gami
ye dayita tasya
badaryāśrama-ma
ṇḍalam


(21) My best one [Vidura], I am thus in pain without the pleasure of seeing Him. And so I will, as He instructed, go to Badarikâs'rama [in the Himalayas] to enjoy the proper company.

3.4.22

yatra nārāyao devo
naraś ca bhagavān
ṛṣi
m
du tīvra tapo dīrgha
tepāte loka-bhāvanau


(22) There the Supreme Lord as Nârâyana, incarnated in the form of His humanity, and as Nârâ, in the form of a sage amiable to everyone, for a long time was of severe penance for the welfare of all living beings.'

3.4.23

śrī-śuka uvāca
ity uddhavād upākar
ya
suh
dusaha vadham
jñānenāśamayat k
attā
śokam utpatita
budha

(23) S'rî S'uka said: 'Hearing from Uddhava the unbearable [news] of the annihilation of his friends and relatives, the learned Vidura pacified his rising bereavement by means of transcendental knowledge.

3.4.24

sa ta mahā-bhāgavata
vrajanta
kauravarabha
viśrambhād abhyadhatteda

mukhya
kṛṣṇa-parigrahe


(24) As the great devotee of the Lord and best among the Kauravas was leaving, Vidura in confidence submitted the following to this leading personality in the devotional service of Krishna.

3.4.25

vidura uvāca
jñāna
para svātma-raha-prakāśa
yad āha yogeśvara īśvaras te
vaktu
bhavān no 'rhati yad dhi viṣṇor
bh
tyā sva-bhtyārtha-ktaś caranti


(25) Vidura said: 'The Lord of Yoga enlightened you on the mystery of the transcendental knowledge of one's own soul - be as good now to expound on it so as to honor Vishnu and the servants who wander in the interest of others.'

3.4.26

uddhava uvāca
nanu te tattva-sa
rādhya
ṛṣi kauāravo 'ntike
sāk
ād bhagavatādiṣṭo
martya-loka
jihāsatā


(26) Uddhava then said: 'Turn to the worshipable sage, the son of Kushâru [Maitreya] who stays nearby. He was directly instructed by the Supreme Lord when He left  the mortal world.'
3.4.27

śrī-śuka uvāca
iti saha vidure
a viśva-mūrter
gu
a-kathayā sudhayā plāvitorutāpa
k
aam iva puline yamasvasus tā
samu
ita aupagavir niśā tato 'gāt

(27) S'rî S'uka said: 'With the overwhelming emotion with which he on the bank of the Sarasvatî river with Vidura discussed the nectar of the qualities of  the Lord of the Universe, the night passed in a moment. Thereafter the son of Aupagava went away.'

3.4.28

rājovāca
nidhanam upagate
u vṛṣṇi-bhojev
adhiratha-yūthapa-yūthape
u mukhya
sa tu katham avaśi
ṣṭa uddhavo yad
dharir api tatyaja āk
ti tryadhīśa

(28) The king [Parîkchit] asked: 'How could it be that after the destruction that happened to the Vrishni and Bhoja dynasty, the great leader in command among them, the prominent Uddhava, was the only one to remain after the Lord had completed His pastimes as the Master over the three worlds?'

3.4.28

rājovāca
nidhanam upagate
u vṛṣṇi-bhojev
adhiratha-yūthapa-yūthape
u mukhya
sa tu katham avaśi
ṣṭa uddhavo yad
dharir api tatyaja āk
ti tryadhīśa

(29) S'rî S'uka said: 'After He by the power of Time had called for the end of His numerous family through the curse of the brahmins and He was about to give up His outer appearance He thought to Himself:

3.4.30

asmāl lokād uparate
mayi jñāna
mad-āśrayam
arhaty uddhava evāddhā
sampraty ātmavatā
vara


(30) 'When I have left this world the knowledge of Myself and My shelter will with Uddhava who is at present the foremost of the devotees be in the right hands.

3.4.31

noddhavo 'v api man-nyūno
yad gu
air nārdita prabhu
ato mad-vayuna
loka
grāhayann iha ti
ṣṭhatu

(31) Uddhava is not in the least inferior to Me inasmuch as he is never affected by the material modes. Thus he [rightfully] may remain as the master of the knowledge about Me which he can disseminate in this world.'

3.4.32

eva tri-loka-guruā
sandi
ṣṭa śabda-yoninā
badaryāśramam āsādya
harim īje samādhinā

(32) After thus having received perfect instructions from the spiritual master and source of all Vedic knowledge of the three worlds he [Uddhava] reached Badarikâs'rama feeling blissfully happy in being absorbed in the Lord.

3.4.33

viduro 'py uddhavāc chrutvā
k
ṛṣṇasya paramātmana
krī
ayopātta-dehasya
karmā
i ślāghitāni ca


 (33) So also Vidura  had such an experience when he heard from Uddhava how Krishna, the Supersoul, extraordinarily had assumed a form for His pastimes and most gloriously had engaged with it.

3.4.34

deha-nyāsa ca tasyaiva
dhīrā
ā dhairya-vardhanam
anye
ā dukaratara
paśūnā
viklavātmanām


(34) His entering a physical body is for the persevering great sages as well as for others a thing most difficult to understand and for people with an animal interest it is simply something mad.

3.4.35

ātmāna ca kuru-śreṣṭha
k
ṛṣṇena manasekitam
dhyāyan gate bhāgavate
ruroda prema-vihvala



(35) And now Vidura himself as well, oh best among the Kurus, overwhelmed by joy in ecstasy couldn't help bursting in tears when he thought of how Krishna the Fortunate One had remembered him during the moments He left this earth.

3.4.36

kālindyā katibhi siddha
ahobhir bharatar
abha
prāpadyata sva
-sarita
yatra mitrā-suto muni


(36) Oh best of the Bharatas, after Vidura thus had passed his days on the bank of the Yamunâ [see 3:1.24], he reached the holy waters of the Ganges where he met sage Maitreya [the son of Mitrâ, his mother].'

 


Canto 3
Chapter 5: Vidura Talks with Maitreya



3.5.1

śrī-śuka uvāca
dvāri dyu-nadyā
ṛṣabha kurūā
maitreyam āsīnam agādha-bodham
k
attopastyācyuta-bhāva-siddha
papraccha sauśīlya-gu
ābhitpta

(1) S'rî S'uka said: 'At the source of the celestial river [the Ganges] Vidura, the best among the Kurus who had come closer to the Infallible One, sat before Maitreya Muni whose knowledge was fathomless and with a perfect respect he from the satisfaction of his transcendence politely asked him questions.

3.5.2

vidura uvāca
sukhāya karmā
i karoti loko
na tai
sukha vānyad-upārama
vindeta bhūyas tata eva du
kha
yad atra yukta
bhagavān vaden na



(2) Vidura said: 'For the sake of happiness everyone in this world engages in fruitive activities, but by those activities one never becomes happy or finds satisfaction, on the contrary, one rather becomes unhappy that way. Please, oh great one, kindly enlighten us on what would be the right course in which circumstances.

3.5.3

janasya kṛṣṇād vimukhasya daivād
adharma-śīlasya sudu
khitasya
anugrahāyeha caranti nūna

bhūtāni bhavyāni janārdanasya


(3) The great souls who are of sacrifice wander around for the sake of the Lord of the three worlds, because of their compassion for the common man who turned his face away from Lord Krishna and under the influence of the material world is always unhappy in neglect of his duties to God.

3.5.4

tat sādhu-varyādiśa vartma śa na
sa
rādhito bhagavān yena pusām
h
di sthito yacchati bhakti-pūte
jñāna
sa-tattvādhigama purāam

(4) Therefore oh greatest among the saints, please instruct me on the path that is favorable for us serving the Supreme Lord perfectly who, residing in the heart of the living beings, awards the unalloyed devotee the knowledge of the basic principles [the Truth] with which one learns the classical wisdom [the Veda].

3.5.5

karoti karmāi ktāvatāro
yāny ātma-tantro bhagavā
s tryadhīśa
yathā sasarjāgra ida
nirīha
sa
sthāpya vtti jagato vidhatte

(5) What does the self-sufficient Supreme Lord and ruler of the three worlds all do when He despite of being desireless accepts it to be incarnate in order to arrange the maintenance of the created universe?

3.5.6

yathā puna sve kha ida niveśya
śete guhāyā
sa nivtta-vtti
yogeśvarādhīśvara eka etad
anupravi
ṣṭo bahudhā yathāsīt

(6) How can He who withdraws to lie down in the ether and be unconcerned at the basis of the universe as the One Lord of Unification, as the one and only original master then again have an existence in the form of the many different [avatâras]?


3.5.7

krīan vidhatte dvija-go-surāā
k
emāya karmāy avatāra-bhedai
mano na t
pyaty api śṛṇvatā na
suśloka-mauleś caritām
tāni



 (7) Why is it that, concerning the pastimes that He for the welfare of the twice-born, the cows and the devoted ones displays in the transcendental activities of His different incarnations, our minds never seem to have enough in spite of time and again hearing about the auspicious, nectarean characteristics of the Lord?

3.5.8

yais tattva-bhedair adhiloka-nātho
lokān alokān saha lokapālān
acīk
pad yatra hi sarva-sattva-
nikāya-bhedo 'dhik
ta pratīta



(8) What are the different principles on the basis of which the Lord of all Lords generated the different rulers and their higher and lower worlds wherein, as known, all classes of beings are differently occupied?

3.5.9

yena prajānām uta ātma-karma-
rūpābhidhānā
ca bhidā vyadhatta
nārāya
o viśvasg ātma-yonir
etac ca no var
aya vipra-varya


 (9) And please describe to us, oh chief among the brahmins, how the creator of the universe Nârâyana, the self-sufficient Lord who for mankind is the way, put together all the different forms, engagements and dispersed cultures of the incarnated souls.

3.5.10

parāvareā bhagavan vratāni
śrutāni me vyāsa-mukhād abhīk
ṣṇam
at
pnuma kulla-sukhāvahānā
te
ām te kṛṣṇa-kathāmtaughāt

(10) Oh fortunate one, from the mouth of Vyâsadeva I repeatedly heard about the higher and lower [nature] of these occupations, but without the nectar of the talks about Krishna I am little satisfied about these matters and the happiness derived from them.

3.5.11

kas tpnuyāt tīrtha-pado 'bhidhānāt
satre
u va sūribhir īyamānāt
ya
kara-nāī puruasya yāto
bhava-pradā
geha-rati chinatti


(11) Who can get enough of the stories about Him whose feet are the places of pilgrimage and who in society is worshiped by the great devotees? When these stories enter someone's ears they, because of the love they bestow, cut asunder the ties of affection a person has with his family!

3.5.12

munir vivakur bhagavad-guānā
sakhāpi te bhāratam āha k
ṛṣṇa
yasmin n
ṛṇā grāmya-sukhānuvādair
matir g
hītā nu hare kathāyām


(12) Your friend sage Krishna Dvaipâyana Vyâsa has described the transcendental qualities of the Supreme Lord in the Mahâbhârata. That book is only there to draw the attention of people who take pleasure in attending to worldly topics towards the stories of the Lord.

3.5.13

sā śraddadhānasya vivardhamānā
viraktim anyatra karoti pu
sa
hare
padānusmti-nirvtasya
samasta-du
khāpyayam āśu dhatte


 (13) The weight of that belief gradually brings about indifference for other matters. The one who constantly remembers the Lord His feet has achieved the bliss that without delay vanquishes all miseries.

3.5.14

tāñ chocya-śocyān avido 'nuśoce
hare
kathāyā vimukhān aghena
k
ioti devo 'nimias tu yeām
āyur v
thā-vāda-gati-smtīnām


(14) I pity all those ignorant poor people who, in decay with the divinity of Time, in the sinfulness of their pitiable state of ignorance have turned away from the stories about the Lord and waste the length of their lives with useless philosophical exercises, imaginary purposes and a diversity of rituals.

3.5.15

tad asya kauārava śarma-dātur
hare
kathām eva kathāsu sāram
uddh
tya pupebhya ivārta-bandho
śivāya na
kīrtaya tīrtha-kīrte


(15) Therefore, oh Maitreya, you who as the friend of the distressed heartens the good fortune [of everyone], please describe for our welfare of all topics the essence: the talks about the Lord that alike the nectar of flowers constitute the glory of all pilgrimaging.

3.5.16

sa viśva-janma-sthiti-sayamārthe
k
tāvatāra praghīta-śakti
cakāra karmā
y atipūruāi
yānīśvara
kīrtaya tāni mahyam



(16) Please tell us everything pertaining to the transcendental, superhuman activities accomplished by the Lord in His with all potencies equiped embodiments for the sake of a perfect grip on the maintenance and creation of His universe.'


3.5.17

śrī-śuka uvāca
sa eva
bhagavān pṛṣṭa
k
attrā kauāravo muni
pu
niśreyasārthena
tam āha bahu-mānayan

(17) S'rî S'uka said: 'Thus as requested the great sage, His lordship Maitreya, did Vidura for the ultimate welfare of all the honor of giving an exposition [on these matters].

3.5.18

maitreya uvāca
sādhu p
ṛṣṭa tvayā sādho
lokān sādhv anug
hatā
kīrti
vitanvatā loke
ātmano 'dhok
ajātmana

 (18) S'rî Maitreya said: 'My blessings, oh good one whose mind is constantly fixed upon the Lord beyond the senses. Your questioning me for the sake of all is proof of the goodness of your mercy to broadcast the glories of the soul in this world.

3.5.19

naitac citra tvayi kattar
bādarāya
a-vīryaje
g
hīto 'nanya-bhāvena
yat tvayā harir īśvara


(19) Oh Vidura, I am not surprised that you who accepted the Supreme Personality our Lord, without any deviation of thought have asked me these questions, for you were born from the semen of Vyâsa.

3.5.20

ṇḍavya-śāpād bhagavān
prajā-sa
yamano yama
bhrātu
ketre bhujiyāyā
jāta
satyavatī-sutāt


 (20) Because of a curse of the powerful sage Mândavya Muni you have, from the maidservant of the brother [Vicitravîrya] and the son of Satyavatî [Vyâsadeva], taken birth as the incarnation of Yamarâja, the controller of death [see family tree].

3.5.21

bhavān bhagavato nitya
sammata
sānugasya ha
yasya jñānopadeśāya
mādiśad bhagavān vrajan


(21) Your goodness is recognized as one of the eternal associates of the Supreme Lord. Upon His return to His abode He ordered me to instruct you in spiritual knowledge.

3.5.22

atha te bhagaval-līlā
yoga-māyorub
ṛṁhitā
viśva-sthity-udbhavāntārthā
var
ayāmy anupūrvaśa


(22) Therefore I shall now give you a systematic description of the pastimes of the Supreme Lord in His control over the enormously extended outer illusion for the sake of the creation, maintenance and dissolution of the universe.

3.5.23

bhagavān eka āsedam
agra ātmātmanā
vibhu
ātmecchānugatāv ātmā
nānā-maty-upalak
aa



(23) Prior to the creation of the universe the  Supreme Lord, the Self and master of the living beings, existed as one without a second. It was His wish [then] not to be manifested as [many] individual soul[s], with [each] a vision of his own and outer characteristics.

3.5.24

sa vā ea tadā draṣṭā
nāpaśyad d
śyam ekarā
mene 'santam ivātmāna

supta-śaktir asupta-d
k


(24) He at the time being nothing of that all, as a seer couldn't discern anything visible. Free to act to His wishes He, with His inner potency manifested but with His expansions and His material potency not manifested, felt as if He didn't exist.

3.5.25

sā vā etasya sadraṣṭu
śakti
sad-asad-ātmikā
māyā nāma mahā-bhāga
yayeda
nirmame vibhu


 (25) That what He as the perfect seer sees is energy characterized by cause and effect. Oh fortunate one, this energy with which the Almighty has built this world is called mâyâ [illusory, bewildering].

3.5.26

kāla-vttyā tu māyāyā
gu
a-mayyām adhokaja
puru
eātma-bhūtena
vīryam ādhatta vīryavān


(26) With the effect of Eternal Time [kâla] upon the three modes of this illusory energy, the Supreme being, He who essentially is spiritual, generated the virility [the valor, the manliness, the power] by [entering the universe as] the person [as the Purusha].

3.5.27

tato 'bhavan mahat-tattvam
avyaktāt kāla-coditāt
vijñānātmātma-deha-stha

viśva
vyañjas tamo-nuda


 (27) From the unmanifested then by the interaction of time came about the Mahat-tattva [the complete of the Supreme, the cosmic intelligence]. This physical self that situated in the totality drives away darkness and ignorance is of an understanding nature and capable of creating complete [spiritual] universes.

3.5.28

so 'py aśa-gua-kālātmā
bhagavad-d
ṛṣṭi-gocara
ātmāna
vyakarod ātmā
viśvasyāsya sis
kayā


(28) The [sum total of manifestation] which thus constitutes a plenary expansion of guna, kâla and [jîv]-âtmâ, forms the range of sight of the Personality of Godhead. It is the reservoir, the reason for existence, the self, of the many differentiated life forms of this universe that urges on creative effort.


3.5.29

mahat-tattvād vikurvāād
aha
-tattva vyajāyata
kārya-kāra
a-kartrātmā
bhūtendriya-mano-maya

vaikārikas taijasaś ca
tāmasaś cety aha
tridhā

(29) The Mahat-tattva transforming into the material reality of ego consciousness manifests itself in terms of cause, effect and doer.  Thus we have three kinds of ego that constitute a reflection in the mind of [the gunas of] the self, the material elements and sentience: [respectively] brilliance [sattva], ignorance [tamas] and variability [rajas].

3.5.30

aha-tattvād vikurvāān
mano vaikārikād abhūt
vaikārikāś ca ye devā
arthābhivyañjana
yata


(30) With the principle of variability of the ego [vaikârika] a transformation is brought about of the mind that in its emotionality calls for all the God-conscious ones who constitute the basis of the material knowledge concerning the phenomenal world.

3.5.31

taijasānīndriyāy eva
jñāna-karma-mayāni ca


(31) With the brilliance [taijasâni] of one's sense spiritual knowledge about fruitive activities [karma] dominates.

3.5.32

tāmaso bhūta-sūkmādir
yata
kha ligam ātmana


(32) In ignorance [tamas] one arrives at the realization of the subtle sense objects [of imagined sounds and images] of which the ether [their medium] constitutes the representation of the Supersoul.

3.5.33

kāla-māyāśa-yogena
bhagavad-vīk
ita nabha
nabhaso 'nus
ta sparśa
vikurvan nirmame 'nilam


(33) Material energy is a partial mixture of time [the time of expanding and contracting]. The Supreme Lord glancing this over from the ether, thus being contacted created the transformation of that touch in the form of air.

3.5.34

anilo 'pi vikurvāo
nabhasoru-balānvita

sasarja rūpa-tanmātra

jyotir lokasya locanam


(34) The air, also transformed by the extremely powerful ether, gave rise to the form of light and [the bio-electricity] of sense perception by which the world is seen.

3.5.35

anilenānvita jyotir
vikurvat paravīk
itam
ādhattāmbho rasa-maya

kāla-māyā
śa-yogata


 (35) From the interaction of the air and its bio-electricity with the glance of the Lord [of the ether] there was by the mixture of time a transformation of the material energy that created the taste [for life] in water.

3.5.36

jyotiāmbho 'nusasṛṣṭa
vikurvad brahma-vīk
itam
mahī
gandha-guām ādhāt
kāla-māyā
śa-yogata


(36) The electrified water thus created due to the transformation of the Supreme Spirit [of the ether] glancing over the earth, led to the creation of the quality of smell with the partly uniting of the external energy with eternal time.

3.5.37

bhūtānā nabha-ādīnā
yad yad bhavyāvarāvaram
te
ā parānusasargād
yathā sa
khya guān vidu


(37) Oh gentle one, understand that from the ether onwards, all the material elements and the great number of their superior and inferior qualities, [owe their existence to] the finishing touch of the Supreme.

3.5.38

ete devā kalā viṣṇo
kāla-māyā
śa-ligina
nānātvāt sva-kriyānīśā

procu
prāñjalayo vibhum


(38) The gods ruling over all these material elements are all part and parcel of Lord Vishnu. Embodied in the time-bound energy as partial aspects they fail in their personal duties and express their honest feelings for the Lord.

3.5.39

devā ūcu
namāma te deva padāravinda

prapanna-tāpopaśamātapatram
yan-mūla-ketā yatayo 'ñjasoru-
sa
sāra-dukha bahir utkipanti



(39) The gods said: 'Our obeisances at Your lotus feet oh Lord, in distress we surrendered to them because they are the protecting umbrella that offers all the great sages shelter who vigorously fully put behind themselves all the great miseries of material life.

3.5.40

dhātar yad asmin bhava īśa jīvās
tāpa-traye
ābhihatā na śarma
ātman labhante bhagava
s tavāghri-
cchāyā
sa-vidyām ata āśrayema


(40) Oh Father, because of the fact that in this material world oh Lord, the individual souls are always embarrassed by the three miseries [born from oneself, others and nature] they are never happy, but attaining Your self oh Supreme Personality, they obtain the shelter of the shade of Your lotus feet and the knowledge.

3.5.41

mārganti yat te mukha-padma-nīaiś
chanda
-suparair ṛṣayo vivikte
yasyāgha-mar
oda-sarid-varāyā
pada
pada tīrtha-pada prapannā

(41) At every step taking to the shelter of the place of pilgrimage of Your feet, the great sages, who on the wings of the Vedic hymns with a clear mind search for Your lotuslike face, find their shelter at the best of rivers [the Ganges] that liberates from the reactions to sin.

3.5.42

yac chraddhayā śrutavatyā ca bhaktyā
samm
jyamāne hdaye 'vadhāya
jñānena vairāgya-balena dhīrā
vrajema tat te '
ghri-saroja-pīham

(42) The meditation that with belief, simply hearing and devotion cleanses the heart with the strength of the knowledge of detachment, obliges those who found the peace to head for the sanctuary of Your lotus feet.

3.5.43

viśvasya janma-sthiti-sayamārthe
k
tāvatārasya padāmbuja te
vrajema sarve śara
a yad īśa
sm
ta prayacchaty abhaya sva-pusām



(43) Let us all seek the shelter of the lotus feet of You who assumed the forms of the avatâras for the sake of the creation, maintenance and dissolution of the universe. Oh Lord, they constitute the refuge that awards the courage of the devotees with remembrance.

3.5.44

yat sānubandhe 'sati deha-gehe
mamāham ity ū
ha-durāgrahāām
pu
sudūra vasato 'pi puryā
bhajema tat te bhagavan padābjam


 (44) Because the people get entangled and are thus of the material body in the mind of 'I' and 'mine', they are immersed in an undesirable eagerness and see themselves far removed from You, even though You are present in their bodies. Let us therefore worship Your lotus feet, oh Lord.

3.5.45

tān vai hy asad-vttibhir akibhir ye
parāh
tāntar-manasa pareśa
atho na paśyanty urugāya nūna

ye te padanyāsa-vilāsa-lak

 (45) They [Your feet] cannot be seen by those who, under the influence of the material world, by their sense perception became alienated from the internal vision oh Supreme One. But oh Greatness, for those who do have the [inner] vison there are the pastimes of Your divine activities.

3.5.46

pānena te deva kathā-sudhāyā
prav
ddha-bhaktyā viśadāśayā ye
vairāgya-sāra
pratilabhya bodha
yathāñjasānvīyur aku
ṇṭha-dhiṣṇyam


(46) Oh Lord, those who are seriously committed simply by drinking the nectar of the talks attain the full maturity of devotional service, the true meaning of renunciation, the intelligence in which one quickly achieves the spiritual sphere where foolishness and indolence have ended [Vaikunthha].

3.5.47

tathāpare cātma-samādhi-yoga-
balena jitvā prak
ti baliṣṭhām
tvām eva dhīrā
purua viśanti
te
ā śrama syān na tu sevayā te

(47) For others of  transcendental realization in the yoga in which one conquers the very powerful material world, You are also the one, pacifying Original Person whom they enter. But while it for them is a thing hard to accomplish that is not the case for the ones who serve You.

3.5.48

tat te vaya loka-siskayādya
tvayānus
ṛṣṭās tribhir ātmabhi sma
sarve viyuktā
sva-vihāra-tantra
na śaknumas tat pratihartave te

(48) Oh Original Lord, we are therefore much obliged. Since we for the sake of the creation of the world one after the other were created and in the past were  separated as a consequence of what we did according to the three modes of nature, we were caught in the network of our own pleasures and failed to stand united in Your service.

3.5.49

yāvad bali te 'ja harāma kāle
yathā vaya
cānnam adāma yatra
yathobhaye
ā ta ime hi lokā
bali
haranto 'nnam adanty anūhā



(49) Oh Unborn One, direct us in making our offerings at the right time whereby we can share our meals and also all other living beings can have their sustenance so that we with our offerings of food can eat without disturbance.

3.5.50

tva na surāām asi sānvayānā
a-stha ādya purua purāa
tva
deva śaktyā gua-karma-yonau
retas tv ajāyā
kavim ādadhe 'ja

(50) Oh Lord, You are of us the gods, the God-conscious and our orders, the one unique original primal person. You oh Lord are, although You are unborn, for the material energy the cause of the gunas and the karma, alike the seed that is sown for begetting the species.

3.5.51

tato vaya mat-pramukhā yad-arthe
babhūvimātman karavāma ki
te
tva
na sva-caku paridehi śaktyā
deva kriyārthe yad-anugrahā
ām


(51) Oh Supreme Soul, tell us what we, who were all created from and for the totality of the cosmos, should do for You and specifically grant us the vision of Your personal plan. Please grant us the ability oh Lord, to work and act according to Your special mercy with us [the status-orientations and their transcendence].'


( My humble salutations to the lotus feet of Swamyjis, Scholars, Philosophers, Knowledge seekers for the collction )


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