> > Srimad Bhagavatam - Canto 4
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > Canto 4 Part 2

> > **************

> > Chapter Twenty-four: Chanting the Song Sung by Lord Siva

> > ********

> > TEXT 1

> > maitreya uvâca

> > vijitâsvo 'dhirâjasît

> > prthu-putrah prthu-sravâh

> > yavîyobhyo 'dadât kâsthâ

> > bhrâtrbhyo bhrâtr-vatsalah

> > maitreyah uvâca--Maitreya continued to speak; vijitâsvah--of the name Vijitâsva; adhirâjâ--the emperor; âsît--became; prthu-putrah--the son of Mahârâja Prthu; prthu-sravâh--of great activities; yavîyobhyah--unto the younger brothers; adadât--offered; kâsthâh--different directions; bhrâtrbhyah--unto the brothers; bhrâtr-vatsalah--very affectionate to the brothers.

> > TRANSLATION

> > The great sage Maitreya continued: Vijitasva, the eldest son of Maharaja Prthu, who had a reputation like his father's, became emperor and gave his younger brothers different directions of the world to govern, for he was very affectionate toward his brothers.

> > ********

> > TEXT 2

> > haryaksâyâdisat prâcîm

> > dhûmrakesâya daksinâm

> > pratîcîm vrka-samjnâya

> > turyâm dravinase vibhuh

> > haryaksâya--unto Haryaksa; adisat--delivered; prâcîm--eastern; dhûmrakesâya--unto Dhûmrakesa; daksinâm--the southern side; pratîcîm--the western side; vrka-samjnâya--unto his brother whose name was Vrka; turyâm--the northern side; dravinase--unto another brother of his named Dravina; vibhuh--the master.

> > TRANSLATION

> > Maharaja Vijitasva offered the eastern part of the world to his brother Haryaksa, the southern part to Dhumrakesa, the western part to Vrka and the northern part to Dravina.

> > ********

> > TEXT 3

> > antardhâna-gatim sakrâl

> > labdhvântardhâna-samjnitah

> > apatya-trayam âdhatta

> > sikhandinyâm susammatam

> > antardhâna--of disappearance; gatim--achievement; sakrât--from King Indra; labdhvâ--getting; antardhâna--of the name; samjnitah--so nominated; apatya--children; trayam--three; âdhatta--begot; sikhandinyâm--in Sikhandinî, his wife; su-sammatam--approved by everyone.

> > TRANSLATION

> > Formerly, Maharaja Vijitasva pleased the King of heaven, Indra, and from him received the title Antardhana. His wife's name was Sikhandini, and by her he begot three good sons.

> > ********

> > TEXT 4

> > pâvakah pavamânas ca

> > sucir ity agnayah purâ

> > vasistha-sapad utpannah

> > punar yoga-gatim gatah

> > pâvakah--of the name Pâvaka; pavamânah--of the name Pavamâna; ca--also; sucih--of the name Suci; iti--thus; agnayah--the fire-gods; purâ--formerly; vasistha--the great sage Vasistha; sâpât--by being cursed; utpannâh--now born as such; punah--again; yoga-gatim--the destination of mystic yoga practice; gatâh--attained.

> > TRANSLATION

> > The three sons of Maharaja Antardhana were named Pâvaka, Pavamâna and Suci. Formerly these three personalities were the demigods of fire, but due to the curse of the great sage Vasistha, they became the sons of Maharaja Antardhana. As such, they were as powerful as the fire-gods, and they attained the destination of mystic yoga power, being again situated as the demigods of fire.

> > ********

> > TEXT 5

> > antardhâno nabhasvatyâm

> > havirdhânam avindata

> > ya indram asva-hartâram

> > vidvân api na jaghnivân

> > antardhânah--the king of the name Antardhâna; nabhasvatyâm--unto his wife Nabhasvatî; havirdhânam--of the name Havirdhâna; avindata--obtained; yah--who; indram--King Indra; asva-hartâram--who was stealing the horse of his father; vidvân api--although he knew it; na jaghnivân--did not kill.

> > TRANSLATION

> > Maharaja Antardhana had another wife, named Nabhasvati, and by her he was happy to beget another son, named Havirdhana. Since Maharaja Antardhana was very liberal, he did not kill Indra while the demigod was stealing his father's horse at the sacrifice.

> > ********

> > TEXT 6

> > râjnâm vrttim karâdâna-

> > danda-sulkâdi-dâ unâm

> > manyamâno dîrgha-sattra-

> > vyâjena visasarja ha

> > râjnâm--of the kings; vrttim--source of livelihood; kara--taxes; âdâna--realization; danda--punishment; sulka--fines; âdi--etc.; dârunâm--which are very severe; manyamânah--thinking like that; dîrgha--long; sattra--sacrifice; vyâjena--on the plea; visasarja--gave up; ha--in the past.

> > TRANSLATION

> > Whenever Antardhana, the supreme royal power, had to exact taxes, punish his citizens or fine them severely, he was not willing to do so. Consequently he retired from the execution of such duties and engaged himself in the performance of different sacrifices.

> > ********

> > TEXT 7

> > tatrâpi hamsam purusam

> > paramâtmânam âtma-drk

> > yajams tal-lokâtam âpa

> > kusalena samâdhinâ

> > tatra api--despite his engagement; hamsam--one who kills the distress of his kinsmen; purusam--unto the Supreme Person; parama-âtmânam--the most beloved Supersoul; âtma-drk--one who has seen or acquired self-realization; yajan--by worshiping; tat-lokatâm--achieved the same planet; âpa--achieved; kusalena--very easily; samâdhinâ--always keeping himself in ecstasy.

> > TRANSLATION

> > Although Maharaja Antardhana was engaged in performing sacrifices, because he was a self-realized soul he very intelligently rendered devotional service to the Lord, who eradicates all the fears of His devotees. By thus worshiping the Supreme Lord, Maharaja Antardhana, rapt in ecstasy, attained His planet very easily.

> > ********

> > TEXT 8

> > havirdhânâd dhavirdhânî

> > vidurâsuta sat sutân

> > barhisadam gayam suklam

> > krsnam satyam jitavratam

> > havirdhânât--from Havirdhâna; havirdhânî--the name of the wife of Havirdhâna; vidura--O Vidura; asûta--gave birth; sat--six; sutân--sons; barhisadam--of the name Barhisat; gayam--of the name Gaya; sukam--of the name Sukla; krsnam--of the name Krsna; satyam--of the name Satya; jitavratam--of the name Jitavrata.

> > TRANSLATION

> > Havirdhana, the son of Maharaja Antardhana, had a wife named Havirdhani, who gave birth to six sons, named Barhisat, Gaya, Sukla, Krsna, Satya and Jitavrata.

> > ********

> > TEXT 9

> > barhisat sumahâ-bhâgo

> > hâvirdhânih prajâpatih

> > kriyâ-kândesu nisnâto

> > yogesu ca kurûdvaha

> > barhisat--of the name Barhisat; su-mahâ-bhâgah--very fortunate; hâvirdhânih--of the name Hâvirdhâni; prajâ-patih--the post of Prajâpati; kriyâ-kândesu--in the matter of fruitive activities; nisnâtah--being merged in; yogesu--in mystic yoga practices; ca--also; kuru-udvaha--O best of the Kurus (Vidura).

> > TRANSLATION

> > The great sage Maitreya continued: My dear Vidura, Havirdhana's very powerful son named Barhisat was very expert in performing various kinds of fruitive sacrifices, and he was also expert in the practice of mystic yoga. By his great qualifications, he became known as Prajapati.

> > ********

> > TEXT 10

> > yasyedam deva-yajanam

> > anuyajnam vitanvatah

> > prâcînâgraih kusair âsîd

> > âstrtam vasudhâ-talam

> > yasya--whose; idam--this; deva-yajanam--satisfying the demigods by sacrifices; anuyajnam--continually sacrificing; vitanvatah--executing; prâcîna-agraih--keeping the kusa grass facing toward the eastern side; kusaih--the kusa grass; âsît--remained; âstrtam--scattered; vasudhâ-talam--all over the surface of the globe.

> > TRANSLATION

> > Maharaja Barhisat executed many sacrifices all over the world. He scattered kusa grasses and kept the tops of the grasses pointed eastward.

> > ********

> > TEXT 11

> > sâmudrîm devadevoktâm

> > upayeme satadrutim

> > yâm vîksya câru-sarvângîm

> > kisorîm susthv-alankrtâm

> > parikramantîm udvâhe

> > cakame 'gnih sukîm iva

> > sâmudrîm--unto the daughter of the ocean; deva-deva-uktâm--being advised by the supreme demigod, Lord Brahmâ; upayeme--married; satadrutim--of the name Satadruti; yâm--whom; vîksya--seeing; câru--very attractive; sarva-angîm--all the features of the body; kisorîm--youthful; susthu--sufficiently; alankrtâm--decorated with ornaments; parikramantîm--circumambulating; udvâhe--in the marriage ceremony; cakame--being attracted; agnih--the fire-god; sukîm--unto Sukî; iva--like.

> > TRANSLATION

> > Maharaja Barhisat--henceforward known as Pracinabarhi--was ordered by the supreme demigod Lord Brahma to marry the daughter of the ocean named Satadruti. Her bodily features were completely beautiful, and she was very young. She was decorated with the proper garments, and when she came into the marriage arena and began circumambulating it, the fire-god Agni became so attracted to her that he desired her company, exactly as he had formerly desired to enjoy Suki.

> > ********

> > TEXT 12

> > vibudhâsura-gandha rva-

> > muni-siddha-naroragâh

> > vijitâh sûryayâ diksu

> > kvanayantyaiva nûpuraih

> > vibudha--learned; asura--the demons; gandharva--the denizens of Gandharvaloka; muni--great sages; siddha--the denizens of Siddhaloka; nara--the inhabitants of the earthly planets; uragâh--denizens of Nagaloka; vijitâh--captivated; sûryayâ--by the new bride; diksu--in all directions; kvanayantyâ--tinkling; eva--only; nûpuraih--by her ankle bells.

> > TRANSLATION

> > While Satadruti was thus being married, the demons, the denizens of Gandharvaloka, the great sages, and the denizens of Siddhaloka, the earthly planets and Nagaloka, although highly exalted, were all captivated by the tinkling of her ankle bells.

> > ********

> > TEXT 13

> > prâcînabarhisah putrâh

> > satadrutyâm dasâbhavan

> > tulya-nâma-vratâh sarve

> > dharma-snâtah pracetasah

> > prâcînabarhisah--of King Prâcînabarhi; putrâh--sons; satadrutyâm--in the womb of Satadruti; dasa--ten; abhavan--became manifest; tulya--equally; nâma--name; vratâh--vow; sarve--all; dharma--religiosity; snâtâh--completely merged in; pracetasah--all of them being designated as Pracetâs.

> > TRANSLATION

> > King Pracinabarhi begot ten children in the womb of Satadruti. All of them were equally endowed with religiosity, and all of them were known as the Pracetas.

> > ********

> > TEXT 14

> > pitrâdistâh prajâ-sarge

> > tapase 'rnavam âvisan

> > dasa-varsa-sahasrâni

> > tapasârcams tapas-patim

> > pitrâ--by the father; âdistâh--being ordered by; prajâ-sarge--in the matter of begetting children; tapase--for executing austerity; amavam--in the ocean; âvisan--entered; dasa-varsa--ten years; sahasrâni--such thousands; tapasâ--by their austerity; ârcan--worshiped; tapah--of austerity; patim--the master.

> > TRANSLATION

> > When all these Pracetas were ordered by their father to marry and beget children, they all entered the ocean and practiced austerities and penances for ten thousand years. Thus they worshiped the master of all austerity, the Supreme Personality of Godhead.

> > ********

> > TEXT 15

> > yad uktam pathi drstena

> > girisena prasîdatâ

> > tad dhyâyanto japantas ca

> > pûjayantas ca samyatâh

> > yat--that; uktam--said; pathi--on the way; drstena--while meeting; girisena--by Lord Siva; prasîdatâ--being very much satisfied; tat--that; dhyâyantah--meditating; japantah ca--chanting also; pûjayantah ca--worshiping also; samyatâh--with great control.

> > TRANSLATION

> > When all the sons of Pracinabarhi left home to execute austerities, they met Lord Siva, who, out of great mercy, instructed them about the Absolute Truth. All the sons of Pracinabarhi meditated upon the instructions, chanting and worshiping them with great care and attention.

> > ********

> > TEXT 16

> > vidura uvâca

> > pracetasâm giritrena

> > yathâsit pathi sangamah

> > yad utâha harah prîtas

> > tan no brahman vadârthavat

> > vidurah uvâca--Vidura inquired; pracetasâm--of all the Pracetâs; giritrena--by Lord Siva; yathâ--just as; âsît--it was; pathi--on the road; sangamah--meeting; yat--which; uta âha--said; harah--Lord Siva; prîtah--being pleased; tat--that; nah--unto us; brahman--O great brâhmana; vada--speak; artha-vat--with clear meaning.

> > TRANSLATION

> > Vidura asked Maitreya: My dear brahmana, why did the Pracetas meet Lord Siva on the way? Please tell me how the meeting happened, how Lord Siva became very pleased with them and how he instructed them. Certainly such talks are important, and I wish that you please be merciful upon me and describe them.

> > ********

> > TEXT 17

> > sangamah khalu viprarse

> > siveneha sarîrinâm

> > durlabho munayo dadhyur

> > asangâd yam abhîpsitam

> > sangamah--association; khalu--certainly; vipra-rse--O best of the brâhmanas; sivena--along with Lord Siva; iha--in this world; sarîrinâm--those who are encaged in material bodies; durlabhah--very rare; munayah--great sages; dadhyuh--engaged themselves in meditation; asangât--being detached from anything else; yam--unto whom; abhîpsitam--desiring.

> > TRANSLATION

> > The great sage Vidura continued: O best of the brahmanas, it is very difficult for living entities encaged within this material body to have personal contact with Lord Siva. Even great sages who have no material attachments do not contact him, despite their always being absorbed in meditation to attain his personal contact.

> > ********

> > TEXT 18

> > âtmârâmo 'pi yas tv asya

> > loka-kalpasya râdhase

> > saktyâ yukto vicarati

> > ghotayâ bhagavân bhavah

> > âtma-ârâmah--self-satisfied; api--although he is; yah--one who is; tu--but; asya--this; loka--material world; kaipasya--when manifested; râdhase--for the matter of helping its existence; saktyâ--potencies; yuktah--being engaged; vicarati--he acts; ghorayâ--very dangerous; bhagavân--His Lordship; bhavah--Siva.

> > TRANSLATION

> > Lord Siva, the most powerful demigod, second only to Lord Visnu, is self-sufficient. Although he has nothing to aspire for in the material world, for the benefit of those in the material world he is always busily engaged everywhere and is accompanied by his dangerous energies like goddess Kali and goddess Durga.

> > ********

> > TEXT 19

> > maitreya uvâca

> > pracetasah pitur vâkyam

> > sirasâdâya sâdhavah

> > disam pratîcîm prayayus

> > tapasy âdrta-cetasah

> > maitreyah uvâca--the great sage Maitreya continued to speak; pracetasah--all the sons of King Prâcînabarhi; pituh--of the father; vâkyam--words; sirasâ--on the head; âdâya--accepting; sâdhavah--all pious; disam--direction; pratîcîm--western; prayayuh--went away; tapasi--in austerities; âdrta--accepting seriously; cetasah--in the heart.

> > TRANSLATION

> > The great sage Maitreya continued: My dear Vidura, because of their pious nature, all the sons of Pracinabarhi very seriously accepted the words of their father with heart and soul, and with these words on their heads, they went toward the west to execute their father's order.

> > ********

> > TEXT 20

> > sa-samudram upa vistîrnam

> > apasyan sumahat sarah

> > mahan-mana iva svaccham

> > prasanna-salilâsayam

> > sa-samudram--almost near the ocean; upa--more or less; vistîrnam--very wide and long; apasyan--they saw; su-mahat--very great; sarah--reservoir of water; mahat--great soul; manah--mind; iva--like; su-accham--clear; prasanna--joyful; salila--water; âsayam--taken shelter of.

> > TRANSLATION

> > While traveling, the Pracetas happened to see a great reservoir of water which seemed almost as big as the ocean. The water of this lake was so calm and quiet that it seemed like the mind of a great soul, and its inhabitants, the aquatics, appeared very peaceful and happy to be under the protection of such a watery reservoir.

> > ********

> > TEXT 21

> > nîla-raktotpalâmbhoja-

> > kahlârendîvarâkaram

> > hamsa-sârasa-cakrâhva-

> > kârandava-nikûjitam

> > nîla--blue; rakta--red; utpala--lotus; ambhah ja--born from the water; kahlâra--another kind of lotus; indîvara--another kind of lotus; âkaram--the mine; hamsa--swans; sârasa--cranes; cakrâhva--the ducks of the name; kârandava--birds of the name; nikûjitam--vibrated by their sounds.

> > TRANSLATION

> > In that great lake there were different types of lotus flowers. Some of them were bluish, and some of them were red. Some of them grew at night, some in the day and some, like the indivara lotus flower, in the evening. Combined together, the lotus flowers filled the lake so full that the lake appeared to be a great mine of such flowers. Consequently, on the shores there were swans and cranes, cakravaka, karandava and other beautiful water birds standing about.

> > ********

> > TEXT 22

> > matta-bhrama ra-sausvarya-

> > hrsta-roma-latânghripam

> > padma-kosa-rajo diksu

> > viksipat-pavanotsavam

> > matta--mad; bhramara--bumblebees; sau-svarya--with great humming; hrsta--joyfully; roma--hair on the body; latâ--creepers; anghripam--trees; padma--lotus flower; kosa--whorl; rajah--saffron; diksu--in all directions; viksipat--throwing away; pavana--air; utsavam--festival.

> > TRANSLATION

> > There were various trees and creepers on all sides of the lake, and there were mad bumblebees humming all about them. The trees appeared to be very jolly due to the sweet humming of the bumblebees, and the saffron, which was contained in the lotus flowers, was being thrown into the air. These all created such an atmosphere that it appeared as though a festival were taking place there.

> > ********

> > TEXT 23

> > tatra gândharvam âkarnya

> > divya-mârga-manoharam

> > visismyû râja-putrâs te

> > mrdanga-panavâdy anu

> > tatra--there; gândharvam--musical sounds; âkarnya--hearing; divya--heavenly; mârga--symmetrical; manah-haram--beautiful; visismyuh--they became amazed; râja-putrâh--all the sons of King Barhisat; te--all of them; mrdanga--drums; panava--kettledrums; âdi--all together; anu--always.

> > TRANSLATION

> > The sons of the King became very much amazed when they heard vibrations from various drums and kettledrums along with other orderly musical sounds pleasing to the ear.

> > ********

> > TEXT 24-25

> > tarhy eva sarasas tasmân

> > niskrâmantam sahânugam

> > upagîyamânam amara-

> > pravaram vibudhânugaih

> > tapta-hema-nikâyâbham

> > siti-kantham tri-locanam

> > prasâda-sumukham vîksya

> > pranemur jâta-kautukâh

> > tarhi--in that very moment; eva--certainly; sarasah--from the water; tasmât--therefrom; niskrâmantam--coming out; saha-anugam--accompanied by great souls; upagîyamânam--glorified by the followers; amara-pravaram--the chief of the demigods; vibudha-anugaih--followed by his associates;

> > tapta-hema--molten gold; nikâya-âbham--bodily features; siti-kantham--blue throat; tri-locanam--with three eyes; prasâda--merciful; su-mukham--beautiful face; vîksya--seeing; pranemuh--offered obeisances; jâta--aroused; kautukâh--being amazed by the situation.

> > ********

> > TEXT 26

> > sa tân prapannârti-haro

> > bhagavân dharma-vatsalah

> > dharma jnân sîla-sampannân

> > prîtah prîtân uvâca ha

> > sah--Lord Siva; tân--them; prapanna-ârti-harah--one who drives away all kinds of dangers; bhagavân--the lord; dharma-vatsalah--very much fond of religious principles; dharma jnân--persons who are aware of religious principles; sîla-sampannân--very well behaved; prîtah--being pleased; prîtân--of very gentle behavior; uvâca--talked with them; ha--in the past.

> > TRANSLATION

> > Lord Siva became very pleased with the Pracetas because generally Lord Siva is the protector of pious persons and persons of gentle behavior. Being very much pleased with the princes, he began to speak as follows.

> > ********

> > TEXT 27

> > srî-rudra uvâca

> > yûyam vedisadah putrâ

> > viditam vas cikîrsitam

> > anugrahâya bhadram va

> > evam me darsanam krtam

> > srî-rudrah uvâca--Lord Siva began to speak; yûyam--all of you; vedisadah--of King Prâcînabarhi; putrâh--sons; viditam--knowing; vah--your; cikîrsitam--desires; anugrahâya--for the matter of showing you mercy; bhadram--all good fortune unto you; vah--all of you; evam--thus; me--my; darsanam--audience; krtam--you have done.

> > TRANSLATION

> > Lord Siva said: You are all the sons of King Pracinabarhi, and I wish all good fortune to you. I also know what you are going to do, and therefore I am visible to you just to show my mercy upon you.

> > ********

> > TEXT 28

> > yah param ramhasah sâksât

> > tri-gunâj jîva-samjnitât

> > bhagavantam vâsudevam

> > prapannah sa priyo hi me

> > yah--anyone; param--transcendental; ramhasah--of the controller; sâksât--directly; tri-gunât--from the three modes of material nature; jîva-samjnitât--living entities called by the name jîvas; bhagavantam--unto the Supreme Personality of Godhead; vâsudevam--unto Krsna; prapannah--surrendered; sah--he; priyah--very dear; hi--undoubtedly; me--of me.

> > TRANSLATION

> > Lord Siva continued: Any person who is surrendered to the Supreme Personality of Godhead, Krsna, the controller of everything--material nature as well as the living entity--is actually very dear to me.

> > ********

> > TEXT 29

> > sva-dharma-nisthah sata janmabhih pumân

> > virincatâm eti tatah param hi mâm

> > avyâkrtam bhâgavato 'tha vaisnavam

> > padam yathâham vibudhâh kalâtyaye

> > sva-dharma-nisthah--one who is situated in his own dharma, or occupation; sata janmabhih--for one hundred births; pumân--a living entity; virincatâm--the post of Lord Brahmâ; eti--gets; tatah--thereafter; param--above; hi--certainly; mâm--attains me; avyâkrtam--without deviation; bhâgavatah--unto the Supreme Personality of Godhead; atha--therefore; vaisnavam--a pure devotee of the Lord; padam--post; yathâ--as; aham--I; vubudhâh--demigods; kalâ-atyaye--after the annihilation of the material world.

> > TRANSLATION

> > A person who executes his occupational duty properly for one hundred births becomes qualified to occupy the post of Brahma, and if he becomes more qualified, he can approach Lord Siva. A person who is directly surrendered to Lord Krsna, or Visnu, in unalloyed devotional service is immediately promoted to the spiritual planets. Lord Siva and other demigods attain these planets after the destruction of this material world.

> > ********

> > TEXT 30

> > atha bhâgavatâ yûyam

> > priyâh stha bhagavân yathâ

> > na mad bhâgavatânâm ca

> > preyân anyo 'sti karhicit

> > atha--therefore; bhâgavatâh--devotees; yûyam--all of you; priyâh--very dear to me; stha--you are; bhagavân--the Supreme Personality of Godhead; yathâ--as; na--neither; mat--than me; bhâgavatânâm--of the devotees; ca--also; preyân--very dear; anyah--others; asti--there is; karhicit--at any time.

> > TRANSLATION

> > You are all devotees of the Lord, and as such I appreciate that you are as respectable as the Supreme Personality of Godhead Himself. I know in this way that the devotees also respect me and that I am dear to them. Thus no one can be as dear to the devotees as I am.

> > ********

> > TEXT 31

> > idam viviktam japtavyam

> > pavitram mangalam param

> > nihsreyasa-karam câpi

> > srûyatâm tad vadâmi vah

> > idam--this; viviktam--very, particular; japtavyam--always to be chanted; pavitram--very pure; mangalam--auspicious; param--transcendental; nihsreyasa-karam--very beneficial; ca--also; api--certainly; srûyatâm--please hear; tat--that; vadâmi--I am speaking; vah--unto you.

> > TRANSLATION

> > Now I shall chant one mantra which is not only transcendental, pure and auspicious, but is the best prayer for anyone who is aspiring to attain the ultimate goal of life. When I chant this mantra, please hear it carefully and attentively.

> > ********

> > TEXT 32

> > maitreya uvâca

> > ity anukrosa-hrdayo

> > bhagavân âha tân chivah

> > baddhânjalîn râja-putrân

> > nârâyana-paro vacah

> > maitreyah uvâca--the great saint Maitreya continued to speak; iti--thus; anukrosa-hrdayah--very kindhearted; bhagavân--the lord; âha--said; tân--unto the Pracetâs; sivah--Lord Siva; baddha-anjalîn--who were standing with folded hands; râja-putrân--the sons of the King; nârâyana-parah--Lord Siva, the great devotee of Nârâyana; vacah--words.

> > TRANSLATION

> > The great sage Maitreya continued: Out of his causeless mercy, the exalted personality Lord Siva, a great devotee of Lord Narayana, continued to speak to the King's sons, who were standing with folded hands.

> > ********

> > TEXT 33

> > srî-rudra uvâca

> > jitam ta âtma-vid-varya-

> > svastaye svastir astu me

> > bhavatârâdhasâ râddham

> > sarvasmâ âtmane namah

> > srî-rudrah uvâca--Lord Siva began to speak; jitam--all glories; te--unto You; âtma-vit--self-realized; varya--the best; svastaye--unto the auspicious; svastih--auspiciousness; astu--let there be; me--of me; bhavatâ--by You; ârâdhasâ--by the all-perfect; râddham--worshipable; sarvasmai--the Supreme Soul; âtmane--unto the Supreme Soul; namah--obeisances.

> > TRANSLATION

> > Lord Siva addressed the Supreme Personality of Godhead with the following prayer: O Supreme Personality of Godhead, all glories unto You. You are the most exalted of all self-realized souls. Since You are always auspicious for the self-realized, I wish that You be auspicious for me. You are worshipable by virtue of the all-perfect instructions You give. You are the Supersoul; therefore I offer my obeisances unto You as the supreme living being.

> > ********

> > TEXT 34

> > namah pankaja-nâbhâya

> > bhûta-sûksmendriyâtmane

> > vâsudevâya sântâya

> > kûta-sthâya sva-rocise

> > namah--all obeisances unto You; pankaja-nâbhâya--unto the Supreme Personality of Godhead, from whose navel the lotus flower emanates; bhûta-sûksma--the sense objects; indriya--the senses; âtmane--the origin; vâsudevâya--unto Lord Vâsudeva; sântâya--always peaceful; kûta-sthâya--without being changed; sva-rocise--unto the supreme illumination.

> > TRANSLATION

> > My Lord, You are the origin of the creation by virtue of the lotus flower which sprouts from Your navel. You are the supreme controller of the senses and the sense objects, and You are also the all-pervading Vasudeva. You are most peaceful, and because of Your self-illuminated existence, You are not disturbed by the six kinds of transformations.

> > ********

> > TEXT 35

> > sankarsanâya sûksmâya

> > durantâyântakâya ca

> > namo visva-prabodhâya

> > pradyumnâyântar-âtmane

> > sankarsanâya--unto the master of integration; sûksmâya--unto the subtle unmanifested material ingredients; durantâya--unto the unsurpassable; antakâya--unto the master of disintegration; ca--also; namah--obeisances; visva-prabodhâya--unto the master of the development of the universe; pradyumnâya--unto Lord Pradyumna; antah-âtmane--unto the Supersoul in everyone's heart.

> > TRANSLATION

> > My dear Lord, You are the origin of the subtle material ingredients, the master of all integration as well as the master of all disintegration, the predominating Deity named Sankarsana, and the master of all intelligence, known as the predominating Deity Pradyumna. Therefore, I offer my respectful obeisances unto You.

> > ********

> > TEXT 36

> > namo namo 'niruddhâya

> > hrsîkesendriyâtmane

> > namah paramahamsâya

> > pûrnâya nibhrtâtmane

> > namah--all my obeisances unto You; namah--obeisances again; aniruddhâya--unto Lord Aniruddha; hrsîkesa--the master of the senses; indriya-âtmane--the director of the senses; namah--all obeisances unto You; parama-hamsâya--unto the supreme perfect; pûrnâya--unto the supreme complete; nibhrta-âtmane--who is situated apart from this material creation.

> > TRANSLATION

> > My Lord, as the supreme directing Deity known as Aniruddha, You are the master of the senses and the mind. I therefore offer my obeisances unto You again and again. You are known as Ananta as well as Sankarsana because of Your ability to destroy the whole creation by the blazing fire from Your mouth.

> > ********

> > TEXT 37

> > svargâpavarga-dvârâya

> > nityam suci-sade namah

> > namo hiranya-vîryâya

> > câtur-hotrâya tantave

> > svarga--the heavenly planets; apavarga--the path of liberation; dvârâya--unto the door of; nityam--eternally; suci-sade--unto the most purified; namah--my obeisances unto You; namah--my obeisances; hiranya--gold; vîryâya--semen; câtuh-hotrâya--the Vedic sacrifices of the name; tantave--unto one who expands.

> > TRANSLATION

> > My Lord, O Aniruddha, You are the authority by which the doors of the higher planetary systems and liberation are opened. You are always within the pure heart of the living entity. Therefore I offer my obeisances unto You. You are the possessor of semen which is like gold, and thus, in the form of fire, You help the Vedic sacrifices, beginning with catur-hotra. Therefore I offer my obeisances unto You.

> > ********

> > TEXT 38

> > nama ûrja ise trayyâh

> > pataye yajna-retase

> > trpti-dâya ca jîvânâm

> > namah sarva-rasâtmane

> > namah--I offer all obeisances unto You; ûrje--unto the provider of the Pitrloka; ise--the provider of all the demigods; trayyâh--of the three Vedas; pataye--unto the master; yajna--sacrifices; retase--unto the predominating deity of the moon planet; trpti-dâya--unto Him who gives satisfaction to everyone; ca--also; jîvânâm--of the living entities; namah--I offer my obeisances; sarva-rasa-âtmane--unto the all-pervading Supersoul.

> > TRANSLATION

> > My Lord, You are the provider of the Pitrlokas as well as all the demigods. You are the predominating deity of the moon and the master of all three Vedas. I offer my respectful obeisances unto You because You are the original source of satisfaction for all living entities.

> > ********

> > TEXT 39

> > sa rva-sattvâtma-dehâya

> > visesâya sthavîyase

> > namas trailokya-pâlâya

> > saha ojo-balâya ca

> > sarva--all; sattva--existence; âtma--soul; dehâya--unto the body; visesâya--diversity; sthavîyase--unto the material world; namah--offering obeisances; trai-lokya--three planetary systems; pâlâya--maintainer; saha--along with; ojah--prowess; balâya--unto the strength; ca--also.

> > TRANSLATION

> > My dear Lord, You are the gigantic universal form which contains all the individual bodies of the living entities. You are the maintainer of the three worlds, and as such You maintain the mind, senses, body, and air of life within them. I therefore offer my respectful obeisances unto You.

> > ********

> > TEXT 40

> > artha-lingâya nabhase

> > namo 'ntar-bahir-âtmane

> > namah punyâya lokâya

> > amusmai bhûri-varcase

> > artha--meaning; lingâya--revealing; nabhase--unto the sky; namah--offering obeisances; antah--within; bahih--and without; âtmane--unto the self; namah--offering obeisances; punyâya--pious activities; lokâya--for creation; amusmai--beyond death; bhûri-varcase--the supreme effulgence.

> > TRANSLATION

> > My dear Lord, by expanding Your transcendental vibrations, You reveal the actual meaning of everything. You are the all-pervading sky within and without, and You are the ultimate goal of pious activities executed both within this material world and beyond it. I therefore offer my respectful obeisances again and again unto You.

> > ********

> > TEXT 41

> > pravrttâya nivrttâya

> > pitr-devâya karmane

> > namo 'dharma-vipâkâya

> > mrtave duhkha-dâya ca

> > pravrttâya--inclination; nivrttâya--disinclination; pitr-devâya--unto the master of Pitrloka; karmane--unto the resultant action of fruitive activities; namah--offering respects; adharma--irreligious; vipâkâya--unto the result; mrtyave--unto death; duhkha-dâya--the cause of all kinds of miserable conditions; ca--also.

> > TRANSLATION

> > My dear Lord, You are the viewer of the results of pious activities. You are inclination, disinclination and their resultant activities. You are the cause of the miserable conditions of life caused by irreligion, and therefore You are death. I offer You my respectful obeisances.

> > ********

> > TEXT 42

> > namas ta âsisâm îsa

> > manave kâranâtmane

> > namo dharmâya brhate

> > krsnâyâkuntha-medhase

> > purusâya purânâya

> > sânkhya-yogesvarâya ca

> > namah--offering obeisances; te--unto You; âsisâm îsa--O topmost of all bestowers of benediction; manave--unto the supreme mind or supreme Manu; kârana-âtmane--the supreme cause of all causes; namah--offering obeisances; dharmâya--unto one who knows the best of all religion; brhate--the greatest; krsnâya--unto Krsna; akuntha-medhase--unto one whose brain activity is never checked; purusâya--the Supreme Person; purânâya--the oldest of the old; sânkhya-yoga-îsvarâya--the master of the principles of sânkhya-yoga; ca--and.

> > TRANSLATION

> > My dear Lord, You are the topmost of all bestowers of all benediction, the oldest and supreme enjoyer amongst all enjoyers. You are the master of all the worlds' metaphysical philosophy, for You are the supreme cause of all causes, Lord Krsna. You are the greatest of all religious principles, the supreme mind, and You have a brain which is never checked by any condition. Therefore I repeatedly offer my obeisances unto You.

> > ********

> > TEXT 43

> > sakti-traya-sametâya

> > mîdhuse 'hankrtâtmane

> > ceta-âkûti-rûpâya

> > namo vâco vibhûtaye

> > sakti-traya--three kinds of energies; sametâya--unto the reservoir; mîdhuse--unto Rudra; ahankrta-âtmane--the source of egotism; cetah--knowledge; âkûti--eagerness to work; rûpâya--unto the form of; namah--my obeisances; vâcah--unto the sound; vibhûtaye--unto the different types of opulences.

> > TRANSLATION

> > My dear Lord, You are the supreme controller of the worker, sense activities and results of sense activities [karma]. Therefore You are the controller of the body, mind and senses. You are also the supreme controller of egotism, known as Rudra. You are the source of knowledge and the activities of the Vedic injunctions.

> > ********

> > TEXT 44

> > darsanam no didrksûnâm

> > dehi bhâgavatârcitam

> > rûpam priyatamam svânâm

> > sarvendriya-gunânjanam

> > darsanam--vision; nah--our; didrksûnâm--desirous to see; dehi--kindly exhibit; bhâgavata--of the devotees; arcitam--as worshiped by them; rûpam--form; priya-tamam--dearmost; svânâm--of Your devotees; sarva-indriya--all the senses; guna--qualities; anjanam--very much pleasing.

> > TRANSLATION

> > My dear Lord, I wish to see You exactly in the form that Your very dear devotees worship. You have many other forms, but I wish to see Your form that is especially liked by the devotees. Please be merciful upon me and show me that form, for only that form worshiped by the devotees can perfectly satisfy all the demands of the senses.

> > ********

> > TEXT 45-46

> > snigdha-prâvrd-ghana-syâmam

> > sarva-saundarya-sangraham

> > cârv-âyata-catur-bâhu

> > sujâta-rucirânanam

> > padma-kosa-palâsâksam-

> > sundara-bhru sunâsikam

> > sudvijam sukapolâsyam

> > sama-karna-vibhûsanam

> > snigdha--glistening; prâvrt--rainy season; ghana-syâmam--densely cloudy; sarva--all; saundarya--beauty; sangraham--collection; câru--beautiful; âyata--bodily feature; catuh-bâhu--unto the four-armed; su-jâta--ultimately beautiful; rucira--very pleasing; ânanam--face; padma-kosa--the whorl of the lotus flower; palâsa--petals; aksam--eyes; sundara--beautiful; bhru--eyebrows; su-nâsikam--raised nose; su-dvijam--beautiful teeth; su-kapola--beautiful forehead; âsyam--face; sama-karna--equally beautiful ears; vibhûsanam--fully decorated.

> > TRANSLATION

> > The Lord's beauty resembles a dark cloud during the rainy season. As the rainfall glistens, His bodily features also glisten. Indeed, He is the sum total of all beauty. The Lord has four arms and an exquisitely beautiful face with eyes like lotus petals, a beautiful highly raised nose, a mind-attracting smile, a beautiful forehead and equally beautiful and fully decorated ears.

> > ********

> > TEXT 47-48

> > prîti-prahasitâpângam

> > alakai rûpa-sobhitam

> > lasat-pankaja-kinjalka-

> > dukûlam mrsta-kundalam

> > sphurat-kirîta-valaya-

> > hâra-nûpura-mekhalam

> > sankha-cakra-gadâ-padma-

> > mâlâ-many-uttamarddhimat

> > prîti--merciful; prahasita--smiling; apângam--sidelong glance; alakaih--with curling hair; rûpa--beauty; sobhitam--increased; lasat--glittering; pankaja--of the lotus; kinjalka--saffron; dukûlam--clothing; mrsta--glittering; kundalam--earrings; sphurat--shiny; kirîta--helmet; valaya--bangles; hâra--necklace; nûpura--ankle bells; mekhalam--belt; sankha--conchshell; cakra--wheel; gadâ--club; padma--lotus flower; mâlâ--garland; mani--pearls; uttama--first class; rddhi-mat--still more beautified on account of this.

> > TRANSLATION

> > The Lord is superexcellently beautiful on account of His open and merciful smile and Mis sidelong glance upon His devotees. His black hair is curly, and His garments, waving in the wind, appear like flying saffron pollen from lotus flowers. His glittering earrings, shining helmet, bangles, garland, ankle bells, waist belt and various other bodily ornaments combine with conchshell, disc, club and lotus flower to increase the natural beauty of the Kaustubha pearl on His chest.

> > ********

> > TEXT 49

> > simha-skandha-tviso bibhrat

> > saubhaga-grîva-kaustubham

> > sriyânapâyinyâ ksipta-

> > nikasâsmorasollasat

> > simha--a lion; skandha--shoulders; tvisah--the coils of hair; bibhrat--bearing; saubhaga--fortunate; grîva--neck; kaustubham--the pearl of the name; sriyâ--beauty; anapâyinyâ--never decreasing; ksipta--defeating; nikasa--the stone for testing gold; asma--stone; urasâ--with the chest; ullasat--glittering.

> > TRANSLATION

> > The Lord has shoulders just like a lion's. Upon these shoulders are garlands, necklaces and epaulets, and all of these are always glittering. Besides these, there is the beauty of the Kaustubha-mani pearl, and on the dark chest of the Lord there are streaks named Srivatsa, which are signs of the goddess of fortune. The glittering of these streaks excels the beauty of the golden streaks on a gold-testing stone. Indeed, such beauty defeats a gold-testing stone.

> > ********

> > TEXT 50

> > pûra-recaka-samvigna-

> > vali-valgu-daloda ram

> > pratisankrâmayad visvam

> > nâbhyâvarta-gabhîrayâ

> > pûra--inhaling; recaka--exhaling; samvigna--agitated; vali--the wrinkles on the abdomen; valgu--beautiful; dala--like the banyan leaf; udaram--abdomen; pratisankrâmayat--coiling down; visvam--universe; nâbhyâ--navel; âvarta--screwing; gabhîrayâ--by deepness.

> > TRANSLATION

> > The Lord's abdomen is beautiful due to three ripples in the flesh. Being so round, His abdomen resembles the leaf of a banyan tree, and when He exhales and inhales, the movement of the ripples appears very, very beautiful. The coils within the navel of the Lord are so deep that it appears that the entire universe sprouted out of it and yet again wishes to go back.

> > ********

> > TEXT 51

> > syâma-srony-adhi-rocisnu-

> > dukûla-svarna-mekhalam

> > sama-cârv-anghri janghoru-

> > nimna jânu-sudarsanam

> > syâma--blackish; sroni--lower part of the waist; adhi--extra; rocisnu--pleasing; dukûla--garments; svarna--golden; mekhalam--belt; sama--symmetrical; câru--beautiful; anghri--lotus feet; jangha--calves; ûru--thighs; nimna--lower; jânu--knees; su-darsanam--very beautiful.

> > TRANSLATION

> > The lower part of the Lord's waist is dark and covered with yellow garments and a belt bedecked with golden embroidery work. His symmetrical lotus feet and the calves, thighs and joints of His legs are extraordinarily beautiful. Indeed, the Lord's entire body appears to be well built.

> > ********

> > TEXT 52

> > padâ sarat-padma-palâsa-rocisâ

> > nakha-dyubhir no 'ntar-agham vidhunvatâ

> > pradarsaya svîyam apâsta-sâdhvasam

> > padam guro mârga-gurus tamo jusâm

> > padâ--by the lotus feet; sarat--autumn; padma--lotus flower; palâsa--petals; rocisâ--very pleasing; nakha--nails; dyubhih--by the effulgence; nah--our; antah-agham--dirty things; vidhunvatâ--which can cleanse; pradarsaya--just show; svîyam--Your own; apâsta--diminishing; sâdhvasam--the trouble of the material world; padam--lotus feet; guro--O supreme spiritual master; mârga--the path; guruh--spiritual master; tamah jusâm--of the persons suffering in ignorance.

> > TRANSLATION

> > My dear Lord, Your two lotus feet are so beautiful that they appear like two blossoming petals of the lotus flower which grows during the autumn season. Indeed, the nails of Your lotus feet emanate such a great effulgence that they immediately dissipate all the darkness in the heart of a conditioned soul. My dear Lord, kindly show me that form of Yours which always dissipates all kinds of darkness in the heart of a devotee. My dear Lord, You are the supreme spiritual master of everyone; therefore all conditioned souls covered with the darkness of ignorance can be enlightened by You as the spiritual master.

> > ********

> > TEXT 53

> > etad rûpam anudhyeyam

> > âtma-suddhim abhîpsatâm

> > yad-bhakti-yogo 'bhayadah

> > sva-dharmam anutisthatâm

> > etat--this; rûpam--form; anudhyeyam--must be meditated upon; âtma--self; suddhim--purification; abhîpsatâm--of those who are desiring so; yat--that which; bhakti-yogah--the devotional service; abhaya-dah--factual fearlessness; sva-dharmam--one's own occupational duties; anutisthatâm--executing.

> > TRANSLATION

> > My dear Lord, those who desire to purify their existence must always engage in meditation upon Your lotus feet, as described above. Those who are serious about executing their occupational duties and who want freedom from fear must take to this process of bhakti-yoga.

> > ********

> > TEXT 54

> > bhavân bhaktimatâ labhyo

> > durlabhah sarva-dehinâm

> > svârâjyasyâpy abhimata

> > ekântenâtma-vid-gatih

> > bhavân--Your Grace; bhakti-matâ--by the devotee; labhyah--obtainable; durlabhah--very difficult to be obtained; sarva-dehinâm--of all other living entities; svârâjyasya--of the King of heaven; api--even; abhimatah--the ultimate goal; ekântena--by oneness; âtma-vit--of the self-realized; gatih--the ultimate destination.

> > TRANSLATION

> > My dear Lord, the king in charge of the heavenly kingdom is also desirous of obtaining the ultimate goal of life--devotional service. Similarly, You are the ultimate destination of those who identify themselves with You [aham brahmasmi]. However, it is very difficult for them to attain You, whereas a devotee can very easily attain Your Lordship.

> > ********

> > TEXT 55

> > tam durârâdhyam ârâdhya

> > satâm api durâpayâ

> > ekânta-bhaktyâ ko vânchet

> > pâda-mûlam vinâ bahih

> > tam--unto You; durârâdhyam--very difficult to worship; ârâdhya--having worshiped; satâm api--even for the most exalted persons; durâpayâ--very difficult to attain; ekânta--pure; bhaktyâ--by devotional service; kah--who is that man; vânchet--should desire; pâda-mûlam--lotus feet; vinâ--without; bahih--outsiders.

> > TRANSLATION

> > My dear Lord, pure devotional service is even difficult for liberated persons to discharge, but devotional service alone can satisfy You. Who will take to other processes of self-realization if he is actually serious about the perfection of life?

> > ********

> > TEXT 56

> > yatra nirvistam aranam

> > krtânto nâbhimanyate

> > visvam vidhvamsayan vîrya-

> > saurya-visphûrjita-bhruvâ

> > yatra--wherein; nirvistam aranam--a completely surrendered soul; krta-antah--invincible time; na abhimanyate--does not go to attack; visvam--the entire universe; vidhvamsayan--by vanquishing; vîrya--prowess; saurya--influence; visphûrjita--simply by expansion; bhruvâ--of the eyebrows.

> > TRANSLATION

> > Simply by expansion of His eyebrows, invincible time personified can immediately vanquish the entire universe. However, formidable time does not approach the devotee who has taken complete shelter at Your lotus feet.

> > ********

> > TEXT 57

> > ksanârdhenâpi tulaye

> > na svargam nâpunar-bhavam

> > bhagavat-sangi-sangasya

> > martyânâm kim utâsisah

> > ksana-ardhena--by half a moment; api--even; tulaye--compare; na--never; svargam--heavenly planets; na--neither; apunah-bhavam--merging into the Supreme; bhagavat--the Supreme Personality of Godhead; sangi--associate; sangasya--one who takes advantage of associating; martyânam--of the conditioned soul; kim uta--what is there; âsisah--blessings.

> > TRANSLATION

> > If one by chance associates with a devotee, even for a fraction of a moment, he no longer is subject to attraction by the results of karma or jnana. What interest then can he have in the benedictions of the demigods, who are subject to the laws of birth and death?

> > ********

> > TEXT 58

> > athânaghânghres tava kîrti-tîrthayor

> > antar-bahih-snâna-vidhûta-pâpmanâm

> > bhûtesv anukrosa-susattva-sîlinâm

> > syât sangamo 'nugraha esa nas tava

> > atha--therefore; anagha-anghreh--of my Lord, whose lotus feet destroy all inauspiciousness; tava--Your; kîrti--glorification; tîrthayoh--the holy Ganges water; antah--within; bahih--and outside; snâna--taking bath; vidhûta--washed; pâpmanâm--contaminated state of mind; bhûtesu--unto the ordinary living beings; anukrosa--benediction or mercy; su-sattva--completely in goodness; sîlinâm--of those who possess such characteristics; syât--let there be; sangamah--association; anugrahah--mercy; esah--this; nah--unto us; tava--Your.

> > TRANSLATION

> > My dear Lord, Your lotus feet are the cause of all auspicious things and the destroyer of all the contamination of sin. I therefore beg Your Lordship to bless me by the association of Your devotees, who are completely purified by worshiping Your lotus feet and who are so merciful upon the conditioned souls. I think that Your real benediction will be to allow me to associate with such devotees.

> > ********

> > TEXT 59

> > na yasya cittam bahir-artha-vibhramam

> > tamo-guhâyâm ca visuddham âvisat

> > yad-bhakti-yogânugrhîtam anjasâ

> > munir vicaste nanu tatra te gatim

> > na--never; yasya--whose; cittam--heart; bahih--external; artha--interest; vibhramam--bewildered; tamah--darkness; guhâyâm--in the hole; ca--also; visuddham--purified; âvisat--entered; yat--that; bhakti-yoga--devotional service; anugrhîtam--being favored by; anjasa--happily; munih--the thoughtful; vicaste--sees; nanu--however; tatra--there; te--Your; gatim--activities.

> > TRANSLATION

> > The devotee whose heart has been completely cleansed by the process of devotional service and who is favored by Bhaktidevi does not become bewildered by the external energy, which is just like a dark well. Being completely cleansed of all material contamination in this way, a devotee is able to understand very happily Your name, fame, form, activities, etc.

> > ********

> > TEXT 60

> > yatredam vyajyate visvam

> > visvasminn avabhâti yat

> > tat tvam brahma param jyotir

> > âkâsam iva vistrtam

> > yatra--where; idam--this; vyajyate--manifested; visvam--the universe; visvasmin--in the cosmic manifestation; avabhâti--is manifested; yat--that; tat--that; tvam--You; brahma--the impersonal Brahman; param--transcendental; jyotih--effulgence; âkâsam--sky; iva--like; vistrtam--spread.

> > TRANSLATION

> > My dear Lord, the impersonal Brahman spreads everywhere, like the sunshine or the sky. And that impersonal Brahman, which spreads throughout the universe and in which the entire universe is manifested, is You.

> > ********

> > TEXT 61

> > yo mâyayedam puru-rûpayâsrjad

> > bibharti bhûyah ksapayaty avikriyah

> > yad-bheda-buddhih sad ivâtma-duhsthayâ

> > tvam âtma-tantram bhagavan pratîmahi

> > yah--one who; mâyayâ--by His energy; idam--this; puru--manifold; rûpayâ--manifestation; asrjat--created; bibharti--maintains; bhûyah--again; ksapayati--annihilates; avikriyah--without being altered; yat--that; bheda-buddhih--sense of differentiation; sat--eternal; iva--like; âtma-duhsthayâ--giving trouble to oneself; tvam--unto You; âtma-tantram--fully self-independent; bhagavan--O Lord, Supreme Personality of Godhead; pratîmahi--I can understand.

> > TRANSLATION

> > My dear Lord, You have manifold energies, and these energies are manifested in manifold forms. With such energies You have also created this cosmic manifestation, and although You maintain it as if it were permanent, You ultimately annihilate it. Although You are never disturbed by such changes and alterations, the living entities are disturbed by them, and therefore they find the cosmic manifestation to be different or separated from You. My Lord, You are always independent, and I can clearly see this fact.

> > ********

> > TEXT 62

> > kriyâ-kalâpair idam eva yoginah

> > sraddhânvitâh sâdhu yajanti siddhaye

> > bhûtendriyântah-karanopalaksitam

> > vede ca tantre ca ta eva kovidâh

> > kriyâ--activities; kalâpaih--by processes; idam--this; eva--certainly; yoginah--transcendentalists; sraddhâ-anvitâh--with faith and conviction; sâdhu--properly; yajanti--worship; siddhaye--for perfection; bhûta--the material energy; indriya--senses; antah-karana--heart; upalaksitam--symptomized by; vede--in the Vedas; ca--also; tantre--in the corollaries of the Vedas; ca--also; te--Your Lordship; eva--certainly; kovidâh--those who are experts.

> > TRANSLATION

> > My dear Lord, Your universal form consists of all five elements, the senses, mind, intelligence, false ego (which is material) and the Paramatma, Your partial expansion, who is the director of everything. Yogis other than the devotees--namely the karma-yogi and jnana-yogi--worship You by their respective actions in their respective positions. It is stated both in the Vedas and in the sastras that are corollaries of the Vedas, and indeed everywhere, that it is only You who are to be worshiped. That is the expert version of all the Vedas.

> > ********

> > TEXT 63

> > tvam eka âdyah purusah supta-saktis

> > tayâ rajah-sattva-tamo vibhidyate

> > mahân aham kham marud agni-vâr-dharâh

> > surarsayo bhûta-ganâ idam yatah

> > tvam--Your Lordship; ekah--one; âdyah--the original; purusah--person; supta--dormant; saktih--energy; tayâ--by which; rajah--the passion energy; sattva--goodness; tamah--ignorance; vibhidyate--is diversified; mahân--the total material energy; aham--egotism; kham--the sky; marut--the air; agni--fire; vâh--water; dharâh--earth; sura-rsayah--the demigods and the great sages; bhûta-ganâh--the living entities; idam--all this; yatah--from whom.

> > TRANSLATION

> > My dear Lord, You are the only Supreme Person, the cause of all causes. Before the creation of this material world, Your material energy remains in a dormant condition. When Your material energy is agitated, the three qualities--namely goodness, passion and ignorance--act, and as a result the total material energy--egotism, ether, air, fire, water, earth and all the various demigods and saintly persons--becomes manifest. Thus the material world is created.

> > ********

> > TEXT 64

> > srstam sva-saktyedam anupravistas

> > catur-vidham puram âtmâmsakena

> > atho vidus tam purusam santam antar

> > bhunkte hrsîkair madhu sâra-gham yah

> > srstam--in the creation; sva-saktya--by Your own potency; idam--this cosmic manifestation; anupravistah--entering afterward; catuh-vidham--four kinds of; puram--bodies; âtma-amsakena--by Your own part and parcel; atho--therefore; viduh--know; tam--him; purusam--the enjoyer; santam--existing; antah--within; bhunkte--enjoys; hrsîkaih--by the senses; madhu--sweetness; sâra-gham--honey; yah--one who.

> > TRANSLATION

> > My dear Lord, after creating by Your own potencies, You enter within the creation in four kinds of forms. Being within the hearts of the living entities, You know them and know how they are enjoying their senses. The so-called happiness of this material creation is exactly like the bees' enjoyment of honey after it has been collected in the honeycomb.

> > ********

> > TEXT 65

> > sa esa lokân aticanda-vego

> > vikarsasi tvam khalu kâla-yânah

> > bhûtâni bhûtair anumeya-tattvo

> > ghanâvalîr vâyur ivâvisahyah

> > sah--that; esah--this; lokân--all the planetary systems; ati--very much; canda-vegah--the great force; vikarsasi--destroys; tvam--Your Lordship; khalu--however; kâla-yânah--in due course of time; bhûtâni--all living entities; bhûtaih--by other living entities; anumeya-tattvah--the Absolute Truth can be guessed; ghana-âvalîh--the clouds; vâyuh--air; iva--like; avisahyah--unbearable.

> > TRANSLATION

> > My dear Lord, Your absolute authority cannot be directly experienced, but one can guess by seeing the activities of the world that everything is being destroyed in due course of time. The force of time is very strong, and everything is being destroyed by something else--just as one animal is being eaten by another animal. Time scatters everything, exactly as the wind scatters clouds in the sky.

> > ********

> > TEXT 66

> > pramattam uccair iti krtya-cintayâ

> > pravrddha-lobham visayesu lâlasam

> > tvam apramattah sahasâbhipadyase

> > ksul-lelihâno 'hir ivâkhum antakah

> > pramattam--persons who are mad; uccaih--loudly; iti--thus; krtya--to be done; cintayâ--by such desire; pravrddha--very much advanced; lobham--greed; visayesu--in material enjoyment; lâlasam--so desiring; tvam--Your Lordship; apramattah--completely in transcendence; sahasâ--all of a sudden; abhipadyase--seizes them; ksut--hungry; lelihânah--by the greedy tongue; ahih--snake; iva--like; âkhum--mouse; antakah--destroyer.

> > TRANSLATION

> > My dear Lord, all living entities within this material world are mad after planning for things, and they are always busy with a desire to do this or that. This is due to uncontrollable greed. The greed for material enjoyment is always existing in the living entity, but Your Lordship is always alert, and in due course of time You strike him, just as a snake seizes a mouse and very easily swallows him.

> > ********

> > TEXT 67

> > kas tvat-padâbjam vijahati pandito

> > yas te 'vamâna-vyayamâna-ketanah

> > visankayâsmad-gurur arcati sma yad

> > vinopapattim manavas caturdasa

> > kah--who; tvat--Your; pada-abjam--lotus feet; vijahâti--avoids; panditah--learned; yah--who; te--unto You; avamâna--deriding; vyayamâna--decreasing; ketanah--this body; visnkayâ--without any doubt; asmat--our; guruh--spiritual master, father; arcati--worships; sma--in the past; yat--that; vinâ--without; upapattim--agitation; manavah--the Manus; catuh-dasa--fourteen.

> > TRANSLATION

> > My dear Lord, any learned person knows that unless he worships You, his entire life is spoiled. Knowing this, how could he give up worshiping Your lotus feet? Even our father and spiritual master, Lord Brahma, unhesitatingly worshiped You, and the fourteen Manus followed in his footsteps.

> > ********

> > TEXT 68

> > atha tvam asi no brahman

> > paramâtman vipascitâm

> > visvam rudra-bhaya-dhvastam

> > akutascid-bhayâ gatih

> > atha--therefore; tvam--You, my Lord; asi--are; nah--our; brahman--O Supreme Brahman; parama-âtman--O Supersoul; vipascitâm--for the learned wise men; visvam--the whole universe; rudra-bhaya--being afraid of Rudra; dhvastam--annihilated; akutascit-bhayâ--undoubtedly fearless; gatih--destination.

> > TRANSLATION

> > My dear Lord, all actually learned persons know You as the Supreme Brahman and the Supersoul. Although the entire universe is afraid of Lord Rudra, who ultimately annihilates everything, for the learned devotees You are the fearless destination of all.

> > ********

> > TEXT 69

> > idam japata bhadram vo

> > visuddhâ nrpa-nandanâh

> > sva-dharmam anutisthanto

> > bhagavaty arpitâsayâh

> > idam--this; japata--while chanting; bhadram--all auspiciousness; vah--all of you; visuddhâh--purified; nrpa-nandanâh--the sons of the King; sva-dharmam--one's occupational duties; anutisthantah--executing; bhagavati--unto the Supreme Personality of Godhead; arpita--given up; âsayâh--possessing all kinds of faithfulness.

> > TRANSLATION

> > My dear sons of the King, just execute your occupational duty as kings with a pure heart. Just chant this prayer fixing your mind on the lotus feet of the Lord. That will bring you all good fortune, for the Lord will be very much pleased with you.

> > ********

> > TEXT 70

> > tam evâtmânam âtma-stham

> > sarva-bhûtesv avasthitam

> > pûjayadhvam grnantas ca

> > dhyâyantas câsakrd dharim

> > tam--unto Him; eva--certainly; âtmânam--the Supreme Soul; âtma-stham--within your hearts; sarva--all; bhûtesu--in every living being; avasthitam--situated; pûjayadhvam--just worship Him; grnantah ca--always chanting; dhyâyantah ca--always meditating upon; asakrt--continuously; harim--the Supreme Personality of Godhead.

> > TRANSLATION

> > Therefore, O sons of the King, the Supreme Personality of Godhead, Hari, is situated in everyone's heart. He is also within your hearts. Therefore chant the glories of the Lord and always meditate upon Him continuously.

> > ********

> > TEXT 71

> > yogâdesam upâsâdya

> > dhârayanto muni-vratâh

> > samâhita-dhiyah sarva

> > etad abhyasatâdrtah

> > yoga-âdesam--this instruction of bhakti-yoga; upâsâdya--constantly reading; dhârayantah--and taking within the heart; muni-vratâh--just take the vow of the great sages, the vow of silence; samâhita--always fixed in the mind; dhiyah--with intelligence; sarve--all of you; etat--this; abhyasata--practice; âdrtâh--with great reverence.

> > TRANSLATION

> > My dear princes, in the form of a prayer I have delineated the yoga system of chanting the holy name. All of you should take this important stotra within your minds and promise to keep it in order to become great sages. By acting silently like a great sage and by giving attention and reverence, you should practice this method.

> > ********

> > TEXT 72

> > idam âha purâsmâkam

> > bhagavân visvasrk-patih

> > bhrgv-âdînâm âtmajânâm

> > sisrksuh samsisrksatâm

> > idam--this; âha--said; purâ--formerly; asmâkam--unto us; bhagavân--the lord; visva-srk--the creators of the universe; patih--master; bhrgu-âdînâm--of the great sages headed by Bhrgu; âtmajânâm--of his sons; sisrksuh--desirous of creating; samsisrksatâm--who are in charge of creation.

> > TRANSLATION

> > This prayer was first spoken to us by Lord Brahma, the master of all creators. The creators, headed by Bhrgu, were instructed in these prayers because they wanted to create.

> > ********

> > TEXT 73

> > te vayam noditâh sarve

> > prajâ-sarge prajesvarâh

> > anena dhvasta-tamasah

> > sisrksmo vividhâh prajâh

> > te--by him; vayam--all of us; noditâh--ordered; sarve--all; prajâ-sarge--at the time of creating population; prajâ-îsvarâh--the controllers of all living entities; anena--by this; dhvasta-tamasah--being freed from all kinds of ignorance; sisrksmah--we created; vividhâh--various kinds of; prajâh--living entities.

> > TRANSLATION

> > When all the Prajapatis were ordered to create by Lord Brahma, we chanted these prayers in praise of the Supreme Personality of Godhead and became completely free from all ignorance. Thus we were able to create different types of living entities.

> > ********

> > TEXT 74

> > athedam nityadâ yukto

> > japann avahitah pumân

> > acirâc chreya âpnoti

> > vâsudeva-parâyanah

> > atha--thus; idam--this; nityadâ--regularly; yuktah--with great attention; japan--by murmuring; avahitah--fully attentive; pumân--a person; acirât--without delay; sreyah--auspiciousness; âpnoti--achieves; vâsudeva-parâyanah--one who is a devotee of Lord Krsna.

> > TRANSLATION

> > A devotee of Lord Krsna whose mind is always absorbed in Him, who with great attention and reverence chants this stotra [prayer], will achieve the greatest perfection of life without delay.

> > ********

> > TEXT 75

> > sreyasam iha sarvesâm

> > jnânam nihsreyasam param

> > sukham tarati duspâram

> > jnâna-naur vyasanârnavam

> > sreyasâm--of all benedictions; iha--in this world; sarvesâm--of every person; jnânam--knowledge; nihsreyasam--the supreme benefit; param--transcendental; sukham--happiness; tarati--crosses over; duspâram--insurmountable; jnâna--knowledge; nauh--boat; vyasana--danger; arnavam--the ocean.

> > TRANSLATION

> > In this material world there are different types of achievement, but of all of them the achievement of knowledge is considered to be the highest because one can cross the ocean of nescience only on the boat of knowledge. Otherwise the ocean is impassable.

> > ********

> > TEXT 76

> > ya imam sraddhayâ yukto

> > mad-gîtam bhagavat-stavam

> > adhîyâno durârâdhyam

> > harim ârâdhayaty asau

> > yah--anyone; imam--this; sraddhayâ--with great faith; yuktah--devoutly attached; mat-gîtam--the song composed by me or sung by me; bhagavat-stavam--a prayer offered to the Supreme Personality of Godhead; adhîyânah--by regular study; durârâdhyam--very difficult to worship; harim--the Supreme personality of Godhead; ârâdhayati--he can, however, worship Him; asau--such a person.

> > TRANSLATION

> > Although rendering devotional service to the Supreme Personality of Godhead and worshiping Him are very difficult, if one vibrates or simply reads this stotra [prayer] composed and sung by me, he will very easily be able to invoke the mercy of the Supreme Personality of Godhead.

> > ********

> > TEXT 77

> > vindate puruso 'musmâd

> > yad yad icchaty asatvaram

> > mad-gîta-gîtât suprîtâc

> > chreyasâm eka-vallabhât

> > vindate--achieves; purusah--a devotee; amusmât--from the Personality of Godhead; yat yat--that which; icchati--desires; asatvaram--being fixed; mat-gîta--sung by me; gîtât--by the song; su-prîtât--from the Lord, who is very pleased; sreyasâm--of all benediction; eka--one; vallabhât--from the dearmost.

> > TRANSLATION

> > The Supreme Personality of Godhead is the dearmost objective of all auspicious benedictions. A human being who sings this song sung by me can please the Supreme Personality of Godhead. Such a devotee, being fixed in the Lord's devotional service, can acquire whatever he wants from the Supreme Lord.

> > ********

> > TEXT 78

> > idam yah kalya utthâya

> > prânjalih sraddhayânvitah

> > srnuyâc chrâvayen martyo

> > mucyate karma-bandhanaih

> > idam--this prayer; yah--a devotee who; kalye--early in the morning; utthâya--after getting up from bed; prânjalih--with folded hands; sraddhayâ--with faith and devotion; anvitah--thus being absorbed; srnuyât--personally chants and hears; srâvayet--and gets others to hear; martyah--such a human being; mucyate--becomes freed; karma-bandhanaih--from all kinds of actions resulting from fruitive activities.

> > TRANSLATION

> > A devotee who rises early in the morning and with folded hands chants these prayers sung by Lord Siva and gives facility to others to hear them certainly becomes free from all bondage to fruitive activities.

> > ********

> > TEXT 79

> > gîtam mayedam naradeva-nandanâh

> > parasya pumsah paramâtmanah stavam

> > japanta ekâgra-dhiyas tapo mahat

> > caradhvam ante tata âpsyathepsitam

> > gîtam--sung; mayâ--by me; idam--this; naradeva-nandanâh--O sons of the King; parasya--of the Supreme; pumsah--Personality of Godhead; parama-âtmanah--the Supersoul of everyone; stavam--prayer; japantah--chanting; eka-agra--perfect attention; dhiyah--intelligence; tapah--austerities; mahat--great; caradhvam--you practice; ante--at the end; tatah--thereafter; âpsyatha--will achieve; îpsitam--the desired result.

> > TRANSLATION

> > My dear sons of the King, the prayers I have recited to you are meant for pleasing the Supreme Personality of Godhead, the Supersoul. I advise you to recite these prayers, which are as effective as great austerities. In this way, when you are mature, your life will be successful, and you will certainly achieve all your desired objectives without fail.

> > Back to the running text