76 verses
Maitreya said: Vijitāśva, the eldest son of Mahārāja Pṛthu,1 who had a reputation like his father's, became the King and gave his younger brothers different regions of the world, being affectionate to his brothers.
Vijitāśva gave the eastern region to his brother Haryakṣa, the southern region to Dhūmrakeśa, the western region to Vṛka and the northern region to Draviṇa.
Receiving the ability to disappear from Indra, Vijitāśva was called Antardhāna (disappearance). In his wife Śikhaṇòinī, he begot three good sons.
He got this ability after taking the horse from Indra during the horse sacrifice. After getting the boon from Indra he was called Antardhāna or one who disappears.
Yoga-gatim means they attained the position of fire devatās.
Antardhāna, who did not kill Indra while Indra was stealing his father's horse, though he knew about it, in another wife, named Nabhasvatī, obtained a son named Havirdhāna.
Nabhasvatī was another wife. Antardhāna, though knowing Indra had stolen the horse, did not kill him. Because of that Indra gave him the power of being invisible.
Antardhāna gave up the duties of the King such as receiving taxing, punishment and fines, since he thought they were giving suffering to the people, on the plea of performing a long sacrifice.
He gave up the Kings duties because he though they were causing suffering.
Though engaged in sacrifice, because he saw ātmā, he worshipped the Supreme Lord, Paramātmā, in the form called Haṁsa, and thus easily attained the planet of the Lord by concentration.
Though engaged in a long sacrifice, in karma-yoga, he worshipped Haṁsāvatāra and attained his planet. Literally it means He attained having the state of his planet.
O Vidura! From Havirdhāna, the son of Antardhāna, his wife named Havirdhānī begot six sons, named Barhiṣat, Gaya, Śukla, Kṛṣṇa, Satya and Jitavrata.
Best of the Kurus! The most fortunate Barhiṣat, a son of Havirdhāna and a Prajāpati, was absorbed in performing sacrifices and yoga.
Under Barhiṣat, who proliferated excellent sacrifices, each of which was dedicated to all the devatās, the whole earth was covered with kuśa grass with tips pointing east (prācīna).
Under him, the earth was covered with kuśa (barhis). There was no place on earth where sacrifice was not performed by him. Thus he was called Prācīnabarhi. He spread sacrifices in which each sacrifice was for all the devatās (anuyajñam) with proficiency.
He married the daughter of the ocean named Śatadruti under the instruction of Brahmā. Agni, seeing her with beautiful limbs and youth, and well decorated, as she went around the fire at the marriage ceremony, became attracted to her as he had become attracted to Śukī.
He married the daughter of the ocean on the instruction of Brahmā (devadeva). The story of Śukī is as follows. At a sacrifice of the great sages, Agni became attracted to the wives of the sages. Agnis wife named Svāhā took the form of those wives, and enjoyed with Agni. Putting his semen in the form of Śukī in some reeds, she then went away. Agni, thinking she was also a wife of the sages, desired her. Another version has śukim iva. Then the meaning is Śatadruti was like a small stream of ghee.
The devatās, demons, Gandharvas, Siddhas, Nāgas and humans were captivated by the sound of her ankle bells jingling all around.
They were captivated by the sound of the brides (sūryayā) ankle bells, not by her, since they could not see her.
Prācīnabarhi begot ten children in the womb of Śatadruti called the Pracetās, who were all equal to their names in vows and were religious.
When ordered by their father to beget offspring, they entered the ocean for austerities, and, through austerity lasting for ten thousand years, began worshipping the Supreme Lord, master of austerity.
Tapas-patim means the Supreme Lord, master of austerities. They began worshipping him.
With complete control, they meditated on, chanted and worshipped the prayers taught by Śiva whom they met on their way to the ocean and had pleased. In this way they worshipped the Lord.
They worshipped the Lord by meditating on the prayers spoken by Śiva.
Vidura said: Please clearly tell me what Śiva, being pleased, spoke when the Pracetās met him on the path.
Please tell what secret knowledge Śiva, being pleased, spoke through his words.
O best among brāhmaṇas! It is rare in this world to meet with Śiva, the object of desire upon whom the sages meditate, after giving up all attachments.
Giving up material association (asaḍgāt), the sages, strongly (abhi) desiring to attain Śiva, meditated on him.
Though he appears to the sages by their meditation, he also appears in the world to bestow boons to those desiring material benefits.
Though he is self-satisfied, and in that form is the objective of sages, Śiva, engaged with his material energy, moves in this world to help people accomplish their material desires. Loka-kalpasya rādhase means for accomplishing the desires of people.
Maitreya said: Accepting the words of their father, the well-bred Pracetās, determined to perform austerities, went to the west.
They saw a huge lake, wide like the small ocean, clear like the mind of a saint, which was the abode of contented fish.
Upasamudram means somewhat less than an ocean in size. Upa can mean more and less. It is a preposition called karma-pravacanīya, often joined to nouns.
The lake was a reservoir of blue and red night-blooming lotuses, day lotuses, twilight white lotuses and blue day-blooming lotuses, and resounded with the cries of swans, cranes, cakravākas, and ducks.
There were red and blue utpalas (night blooming). Indīvara is a blue lotus but blooms during the day. Thus there is no repetition in listing the flowers.
It was surrounded with trees and creepers, whose shoots stood up like hairs standing on end because of the humming of intoxicated bees humming. The wind threw lotus pollen everywhere in a great festival.
The lake had trees and creepers whose shoots stood up in joy on hearing the pleasing humming of the mad bees. A festival was created by the wind scattering lotus pollen everywhere.
Hearing the sound of drums followed by attractive, celestial songs in classical style, the sons of King Prācīnabarhiṣat became astonished.
They heard songs (gāndharvam) of elevated style (mārga), after (anu) the sound of drums. An alternative version is mṛdaḍga-panavādyavat: they heard songs with drums. Or avat can mean protecting. Thus the songs were protected by the drums. They did not overpower the songs by their sound.
tapta-hema-nikāyābhaṁ śiti-kaṇṭhaṁ tri-locanam prasāda-sumukhaṁ vīkṣya praṇemur jāta-kautukāḥ
At that moment, they saw emerging from the lake the chief of the devatās, beautiful Śiva, effulgent like a pile of melted golden, with blue throat, three eyes, and brilliant face, accompanied by his followers, while being glorified by the followers of the devatās. With curiosity aroused, they offered respects.
Śiva, who takes away the distress of the surrendered and who has affect for dharma, pleased with the Pracetās who knew dharma and had good conduct, spoke to them, to their delight.
Śiva said: You are the sons of Barhiṣat. I know what you plan to do. I have auspiciously shown myself to you to give mercy.
I have shown myself to you for giving mercy to you. I know that you plan to worship the Lord. Or I have come to see you to give you mercy.
He who has completely surrendered to Vāsudeva, who is superior to māyā, to the jīva-śakti and Brahman, is dear to me.
Śiva explains why he is merciful to the Pracetās. One who has surrendered completely to the Supreme Lord Vāsudeva is dear to me. Who is he? He is superior to the subtle (rahasaḥ) pradhāna or prakṛti, and superior to the puruṣa (jīva-saṁjñitāt). That means the antaryāmī, Paramātmā. This is Śrīdhara Svāmīs explanation. Or, the Lord is superior to māyā-śakti, jīva-śakti and to that which is most difficult to perceive (rahasaḥ), the Brahman without qualities. Gītā says brahmaṇo hi pratiṣṭhāham: I am the basis of Brahman. (BG 18.27) The person who fully surrenders (sākṣāt) to Vāsudeva, not just offering karmas, and not mixing the worship with worship of devatās or jñāna, is dear to me, and not the person who worship me.
A person fixed in dharma attains the post of Brahmā after a hundred births, and by more pious acts than that a person attains me, Śiva. But the devotee attains the abode of Vaikuṇṭha beyond the material world after leaving the body. Similarly I in another form reside there, and the devatās who are qualified go there after destroying their subtle bodies.
Hear from my mouth the ranking of attainment of Brahmā, Śiva and Viṣṇu according to pious acts. Attaining Viṣṇu is by far superior. Being fixed in dharma, a person attains the post of Brahmā after a hundred births. And if he is not fixed, even after a hundred births, he does not attain that position. By greater pious acts one can attain me, superior (param) to Brahmā. But one who worships Viṣṇu (bhāgavataḥ) attains Vaikuṇṭha, beyond the material world (avyākṛtam), after leaving his body, just as I, residing in Vaikuṇṭha at every moment, worship the Lord in one form. The devatās who are qualified devotees also, with destruction of their subtle bodies, after finishing their duties, will go there. Bhakti is shown as the best because it is easy to perform during practice and after attainment of the Lord.
You devotees are dear to me just as the Supreme lord is dear to me. The devotees hold me dear, just as they hold the Lord dear.
Just as the devotees have affection for no one except the Lord, they also have affection for no one except me. Ca has the force of yathā.
Please hear this distinct, pure, auspicious, supreme mantra to be chanted, which bestows the highest benefit. I tell this to you.
Maitreya said: With merciful heart, Śiva, the devotee of Nārāyaṇa, spoke to the Kings sons who stood with folded hands.
Anukrśaḥ-hṛdayaḥ means he had a mercy in his heart.
Śiva said: You, the Lord, have revealed yourself as supreme for producing the most auspicious condition for the best of ātmārāmas. Let me also have that auspicious condition! Let me have perfection by worshipping you. I offer respects to you, who are everyone, including guru.
The devotee, in praising the Lord, first utters Jaya! Jaya! You have revealed yourself (jitam) as supreme in order to produce the most auspicious state for the best of ātmārāmas. Svastaye comes from svasti, formed from su and asti. The root of the verb as (to be) can be expresses as asti according to the rule ik śatipau dhātu-nirdeśaḥ. (Pāṇini 3.3.108, Vārtikā) This refers to the eternal condition of being a devotee such as Śukadeva, who had attraction for the sweet qualities of the Lord, devoid of the desire for liberation.
tathā paramahaṁsānāṁ munīnām amalātmanām |
bhakti-yoga-vidhānārthaṁ kathaṁ paśyema hi striyaḥ ||
How can we women hope to see you, the object of bhakti for the omniscient, liberated sages? SB 1.8.20
ātmārāmāś ca munayo nirgranthā apy urukrame |
kurvanty ahaitukīṁ bhaktim ittham-bhūta-guṇo hariḥ ||
Some sages who are ātmārāmas, beyond the scriptures, false ego and rules, also practice unmotivated, pure bhakti to the master of pure bhakti, Kṛṣṇa, since he possesses qualities attractive to even them. SB 1.7.10
Let me also have that auspicious state! Let there be perfection (rāddham) by worshipping you. But you attain that worship by guru or my devotee and no one else. Not by me. You are the form of everyone. You are guru and devotee. You can make me worship you.
I offer respects to the controller of tan-mātras and senses, to the Lord with a lotus sprouting from his navel, to Vāsudeva, the deity of citta, to the unchangeable form of beauty, to the Lord who is capable of making my consciousness steady.
However, bhakti to you involving the actions of all the senses directed to you, and all the senses are dependent on you and no one else. Please be merciful and make my senses dedicated to you. This is my prayer. I offer respects the controller of the tan-mātras (bhūta-sūkṣma) and the senses. O lotus navel Lord! Because my body has sprung from Brahmā, who came from the lotus in your navel, make this body favorable to bhakti to you. I offer respects to you, with that lotus navel. I offer respects to Vāsudeva, the presiding deity of citta, the first deity, in order to purify each sense individually, after purifying the totality of body and senses made for material enjoyment. O Vāsudeva! Make my citta peaceful and unchanging (kūtāsthāya) and then make it conscious of bhakti by revealing your beauty (sva-rociṣe). I offer respects to you.
I offer my respects to the unmanifest, the infinite Saḍkarṣaṇa, deity of ego, the destroyer of the universe and I offer respects to Pradyumna, deity of intelligence, the enlightener of the universe, dwelling within me.
I offer respects to the unmanifest (sūkṣmāya), the infinite (durantāya), to he who burns the universe by the fire from his mouth (antakāya). O Saḍkarṣaṇa! Burn up my bondage of infinite attachments to house and body, caused through the workings of possessiveness and ego. Then, after separating possessiveness and ego from those attachments, bind the possessiveness to the viṣaya, the Lord, and bind ego to my identity as a devotee (āśraya). I offer respects to you. Wake up my intelligence, O Pradyumna, so that it will situate me in bhakti.
I offer my respects to Aniruddha, the lord of the mind, which is the chief sense. I offer respects to the perfect sun, who nourishes the jīva.
I offer respects to the controller (ātmane) of the mind (indriya), which is the chief of the senses (hṛṣikeśa). O Aniruddha! Attract my mind to bhakti alone! I offer respects to you. After purifying the four components of antaḥkaraṇa (citta, ahaḍkāra, buddhi and manas) by worshipping their upāsya deities, he offers respects to the Lord in the form of the presiding deities of the elements, in four verses, in order to purify the five gross elements which constitute the body and the external senses. I offer respects to the sun (paramahaṁsāya), who constantly (ni) nourishes (bhṛta) the jīva (ātmane) by rain etc. (nibhṛtātmane). Śrūti says haṁsaḥ śuciṣat: haṁsah is the sun. (Kāṭha Upaniṣad) śuciṣat means who dwells in the antaḥkaraṇa.3 O devatā of the sun! Make my eyes see the beauty of the Lords form. (The sun is the deity of the eyes.) May the energy coming from my body, non-different from the suns energy, be purified!
I constantly offer my respects to the sun, the door to Svarga and liberation. I offer respects to Agni, who accomplishes actions of the four priests and expands the fire sacrifice.
I offer respects to Agni (hiraṇya-vīryāya) who accomplishes the actions of the four sacrificial priests. How? He expands the sacrifice (tantave). O devatā of fire! Just as you stimulate other actions, engage my words in chanting the glories of the Lord! (Agni is the deity of the voice.) May my strength, non-different from fire, be purified! I offer my respects to you.
I offer respects to the deity of the moon, who is the form of the Pitṛ offerings, the devatā offerings, and the lord of the three worlds. I offer respects to giver of taste for the jīvas, to the form of all taste.
I offer respects to the form of offerings to the Pitṛs (ūrje), the form of offerings to the devatās (iṣe), to the moon (yajña-retase). O moon devatā! Purify me of debts to the devatās and sages and engage my mind in bhakti. (The moon is the deity of the mind.) Purify my energy non-different from the moon. I offer respects to you. Though already the mind had been purified by offering respects to the upāsya deity (for worship) of the mind, Aniruddha, because the mind is difficult to control, he again purifies the mind by offering respects to the presiding deity, the moon devatā. After purifying the energy in the form of the sun, fire and moon, by offering respects to them in the form of energy, he offer respects to the moon as the form of taste to purify taste and the tongue. O devatā of taste! Make my tongue taste the sweetness of things related to you! Purify my daily water! I offer respects to you.
I offer respects to the form of all the jīvas and to the form of all the elements. I offer respects to the protector of the three worlds, Vāyu, and his expansions saha, ojas and bala, which maintain the mind, senses and body.
I offer respects to the body containing the souls of all living beings (sattva),4 and to the gross universal form (sthaviyase). O embodiment of the earth! Stimulate my nose to smell the fragrance of the Lord! And engage my body in your service! I offer respects to the protector of the three worlds, the life air. Entering the mind, senses and body as saha, ojas and bala, make them function properly. O devatā of air! Stimulate my touch to feel the softness of your body. Make my mind, senses and body suitable for worshipping you. I offer respects to you.
I offer respects to ether, which reveals meaning through sound, which supports everything internally and externally. I offer respects to the highest planet, Vaikuṇṭha, with the greatest effulgence.
I offer respects to ether, which reveals meaning, since its quality is sound. It supports all activities internally and externally. O devatā of ether, Supreme Lord! Make my ears hear about your beauty! Reveal the meaning of the name, mantra and bhakti scriptures. Purify the ether in me. I offer respects to you. Having made his bodily elements, senses and mind favorably inclined to worship of the Lord, and ready for worship, he offers respects to the Lord in the form of the planet of Vaikuṇṭha. Puṇyāya means to the best of all. Amara-koṣa says puṇya means all. It has the highest effulgence. Thus all other planets are excluded as being material.
I offer respects to you who inspire people to enjoy and to renounce through karmas, and who give the results of worshipping Pitṛs. I offer respects to you who give results to those committing sinful acts, who award death and sorrow.
He offers respects to the Lord as the instigator of other dharmas. I offer respects to the he who lets one attain the Pitṛs. I offer respects to the Lord in the form of he who gives results for forbidden activities (adharma-vipākāya).
O bestower of Svarga! I offer respects to you. I offer respects to the form of all mantras, the cause of all actions. I offer respects the Lord who is dharma personified, to Kṛṣṇa, the omniscient, perfect Lord, who preaches Sāḍkhya and yoga in various avatāras.
He offers respects to the Lord as the giver of results for prescribed activities. O Lord who awards Svarga (āśīyām īśa)! I offer respects to the form of all mantras (manave), to the form who causes all karmas (kāraṇātmaṇe). He offers respects to the Lord in the form of bhakti, as its viṣaya, it object. I offer respects to the Lord who is dharma, to Kṛṣṇa. He is the establisher of Sāḍkhya and yoga, as avatāra forms such as Kapila and Dattātreya.
I offer respects to Śiva, endowed with the three energies (adhidaiva, adhyātma and adhibhauta), the lord of ahaḍkāra, the form of knowledge and action. I offer respects to the revealer of the Vedas.
By offering respects to the presiding deity of ahaḍkāra, he purifies ahaḍkāra again, along with its three aspects. I offer respects to Śiva (mīòhuṣe), endowed with the three śaktis of devatā, sense and element (karṭr, karma, karaṇa), who is lord of ahaḍkāra. O Śiva! Purify the actions of my possessiveness and ego. Make them devotional! I offer respects to you. He speaks of purification of the knowledge senses and action senses. I offer respects to the form of knowledge (cetaḥ) and action (akūti). I offer respects to you who manifest various creations (vibhūtaye) called the Vedas (vacaḥ). Purification of the action senses is understood here also. Purification of the knowledge senses (eye, tongue, nose, ear and skin) was already mentioned, but he again offers respects to them. O Śiva! Make the working of my intelligence and prāṇas inclined to bhakti.
Show us the form worshipped by the devotees, the beautiful form most treasured by your devotees, endowed with all qualities and senses, for we desire to see it.
Remembering in this way, purifying the body, sense and mind by offering respects, he has become qualified. Now he prays to see the Lord. What form should I show you? It should be beautiful (rūpam), most loved by your devotees. This excludes the universal form. It is attractive, being covered with senses, qualities and form. This excludes the Brahman. Or the form has a beneficial (guṇa) ointment (añjanam) for all the senses, so that the senses give up the blindness of experiencing material enjoyment, and are able to experience the Lord, taking on his vision. The śruti says cakṣuṣaś cakṣuḥ: the Lord is the eye of the eye.
padma-kośa-palāśākṣaṁ sundara-bhru sunāsikam sudvijaṁ sukapolāsyaṁ sama-karṇa-vibhūṣaṇam
He shines, dark like a rain cloud, the sum of all beauty, with four long arms and noble, attractive face. He has lotus eyes, graceful brows and nose, fine teeth and forehead, and well-proportioned ears.
Sneha means affectionate, generating affection, glossy. The form is like a rain cloud, showering rasa, giving relief from suffering and given joy to the mind which is like a cātaka bird drinking the rain. Prāvṛṭ can also mean that which showers profusely what the devotee desires. (prakṣena varṣati manoratham) The form is very deep (ghana) black. In him there is the combination (saḍgraham) of the beauty of all material and spiritual objects. Or he is completely attractive by his beauty. There is no comparison with his beauty. Or all beauty accepts him as most attractive. All beauty feels successful in being accepted by him. Catur-bāhu can mean that he has arms extended in the four directions. This form is for worshippers of Padmanābha (Garbhodakaśāyī). It can mean he has four arms. This is for the worshippers in Vaikuṇṭha. Or it can mean that he has four arms for serving his lovers. This is for worshippers of Kṛṣṇa. His face is beautiful like a fine (sujāta) lotus. His eyes are like the soft petals within a lotus.
sphurat-kirīṭa-valaya- hāra-nūpura-mekhalam śaḍkha-cakra-gadā-padma- mālā-maṇy-uttamarddhimat
His joyful glance indicates his affection. His beauty is enhanced by his curling hair. His cloth glows like lotus pollen. He wears glittering earrings, crown, bracelets, necklace, anklets and belt. His beauty is increased by the conch, cakra, club, lotus, garland and jewels.
From the edge of his left eye he casts a glance to indicate his affection, revealing his association with his lovers. He holds the conch, cakra, club and lotus in his four hands. Or on his two hands are the marks of the conch, cakra, club and lotus. He has great wealth of garlands, ornaments and jewels (uttamarddhimat).
His lion-like shoulders glitter with reflections from his jewels. The Kaustubha jewel enhances his neck with additional beauty. His chest glows with the mark of imperishable Lakṣmī, deriding the line on a gold-testing stone.
His two shoulders shine because of the light from his earrings and necklace. His neck is made beautiful by the Kaustubha jewel. His chest shines with a golden line of Lakṣmī with permanent beauty which derides the line on a testing stone.
His abdomen is shaped like a banyan leaf, whose lines move with his inhaling and exhaling. The universe seems to enter his body through his deep, twirled navel.
His abdomen is like a banyan leaf with delicate lines moving with his breathing. The universe seems to dissolve by his deep, twirled navel. Attracted by his beauty the universe which has arisen from his navel seems to enter it again.
He has especially attractive black hips covered with cloth and enclosed by a belt. He is elegant with symmetrical feet, calves, thighs and knees.
There is additional beauty in his black hips because of the cloth and the golden belt. His beautiful feet, ankles, knees and thighs are of the proper proportions.
Show your svarūpa, destroyer of fear, with a foot beautiful as an autumn lotus petal, which dissipates the darkness in the heart by the light from its toenails! O guru! You are the teacher of bhakti for us, who are covered in ignorance!
Show your svarūpa or abode (padam), along with your foot (padā) which destroys the darkness within us by the light from its toe nails. Or another meaning is as follows. O Lord! I have seen your beautiful form, but I have not seen the beauty of the soles of your feet. Even if it is impossible to show your two feet completely since you are standing in the Maha-yogapīṭha, just raise one foot a little while standing on the other. Standing on the earth with your left foot (padā), raise and tilt your right foot a little, and show the sole (padam), so that the fear of material existence will be destroyed by the sight of the marks of the cakra, flag, thunderbolt, and goad. You foot destroys the fear of the material world (sādhvasam). But how did such a thought arise in you? It has arisen by the mercy of guru. O guru! You are the teacher of bhakti (mārga-guruḥ) for us whose eyes are blind because of ignorance.
Desiring purification of the jīva, one should repeatedly meditate on this form. Devotion to this form gives freedom from fear of death, even to those practicing varṇāśrama duties.
Śiva gives some special information in this verse. As long as one has not seen the Lord, the sādhaka bhakta, desiring purification of the jīva, the removal of ignorance, must repeatedly meditate (anudhyeyam) on this form. The devotee should not purify his identity by any other means. Just as purification of the body was described through offering respects to Vāsudeva and other deities, here there is purification of the jīva by repeated meditation on the beauty of the Lord. After this, the devotee sees the Lord and becomes his associate. Thus the goal of the śuddha-bhakta has been shown. How can bhakti be glorified? Even for persons performing their prescribed duties in different stages of life, bhakti-yoga gives freedom from fear of death.
Desired by Brahmā, sought by the Kumāras and other knowers of ātmā, who have given up material aspirations, you who are rarely attained by any living being are attained by your devotees.
I will praise this form again. You are desired by he who has control over the upper planets, Brahmā. You are sought (gatiḥ) by the knowers of ātmā such as the Kumāras.
Who would desire the happiness of Svarga, devoid of your lotus feet which are difficult to attain, but attained by worshipping you by pure bhakti, which also difficult to attain?
In three verses Śiva further praises the Lord. Bahiḥ refers to the happiness of Svarga.
Death, who destroys the universe by his brow which quivers with power and determination, cannot consider as his possession the person who has surrendered to those feet.
The devotee has no fear of saṁsāra. What need has he to pray for release from saṁsāra? Time (kṛtāntaḥ) does not consider that the person who has entered the shelter of the Lords feet is his possession. Time destroys the universe by the movement of his brow, agitated by power and determination.
What to speak of any blessings on this earth, or on Svarga, even the blessing of liberation cannot compare with even half a moments association with the devotee of the Lord.
But he should desire association with devotees. By half a moments association he obtains such results. How much more he will gain by several moments association. And how much more result will be obtained if the association takes place with devotion, which produces further bhakti? And how much more result if the association takes place with prema, the final result of bhakti? Svarga, the result of karma, and liberation (apunarbhavam), the result of jñāna, cannot compare with a half a moments association with the devotees. What to speak of comparing it to jñāna, to karma, and finally to blessings in the present world such as a kingdom?
From this, we will attain association with persons who have been purified externally and internally by the famous Gaḍgā arising from your lotus foot which destroys sin, and with person who have proper conduct, pure hearts and show mercy to all beings. This is your mercy to us.
One who prays in this way will achieve association. We will have association of those whose sins are washed away by the external and internal baths of the famous Gaḍgā from your lotus foot which destroys sin, and who have proper conduct, pure hearts and mercy for all beings. This is your mercy to us.
The devotee whose heart is pure, not agitated by external objects, and not subject to falling asleep during worship, having been blessed by Bhakti-devī herself, certainly sees the Lords pastimes and beauty with ease.
From association with your devotees, the heart becomes particularly pure (viśuddham). With a pure heart, one can realize your form, pastimes and beauty. The pure heart (cittam) is described. It is not agitated by external objects at the time of remembering and hearing about you. It does not enter a hole for sleeping. At the time of hearing and remembering you, the heart does not become subject to the disturbance of drowsiness. The reason is that it has been blessed with bhakti and thus becomes pure. The meaning is this. The causes of sleep and agitation are the offenses to the name which are offenses to bhakti. When these disappear, Bhakti-devī is pleased. When she is pleased, she gives mercy. This means there will be no agitation or sleep while performing bhakti. When the heart is pure, one who is inclined to meditate (muniḥ) then sees your pastimes (gatim) and beauty.
The universe is manifested in you, and you are manifest within the universe. You are also the Brahman, the supreme light, spread everywhere like ether.
However, some sages see your form as Brahman. It is you, since it is your effulgence spreading glory everywhere.
You, unchanging, through many forms, have created this universe, maintain it and destroy it repeatedly, using māyā, which cannot bewilder you, and by which knowledge of variety, which appears so attractive, arises in this universe. O Bhagavān! We pray to realize you, who are independent.
We desire to realize you with your form as Bhagavān. You, as the puruṣa, have created this universe. As Viṣṇu, you maintain it. As Saḍkarṣaṇa you destroy it. You use māyā. What is this māyā? It cannot affect you (ātma-duḥstayā). By the Lords māyā there appears peoples knowledge in the world of various different objects, which appear to be wonderful (sad iva), though they are not. Neuter gender of sat is poetic license. O Lord Kṛṣṇa! We pray to realize you (tam), who are fully independent. This is a prayer.
By various actions, yogīs expert in the Vedas and Pañcarātra, filled with faith and aiming for perfection, worship the Lord who has a form with his body, senses and antaḥkaraṇa under his control.
Some karma-yogīs and aṣṭāḍga-yogīs worship the first puruṣa, the antaryāmī of all beings. This is described briefly. What is this form? It is known to have a body, senses and antaḥkaraṇa under his control. He has a form controlling these items. Those who are learned among the karmīs and yogīs realize this form and not others.
You are the one original person, endowed with a sleeping energy māyā. By this energy, rajas, sattva and tamas are differentiated, and from the guṇas arise the universe, mahat-tattva, ahaḍkāra, ether, air, fire, water, earth, the devatās, sages, and all living beings.
You, in the form of the antaryāmī of prakṛti, the first puruṣa, reveal yourself to some people. You possess the sleeping energy, māyā. Afterwards, by this awakened energy, the guṇas appear separate from you. From the guṇas arise mahat-tattva and other elements.
The Lord has entered the bodies (pura) of four types created by māyā along with the jīva. Therefore the jīva within the body is known puruṣa. He enjoys the honey created by the bee using his senses, even though he gets stung.
He whom the āntāryāmī accompanies, the jīva should not be the object of worship. They have four types of bodies: from embryos, eggs, perspiration and seeds. The antaryāmī (ātma) enters this body of four types along with its inferior portion (aṁsakena). The jīva who is situated within the body is known as the puruṣa. He does not exist outside. He enjoys the honey created by the bee using the senses. This means that in spite of being bitten by the bee he cannot give up the attachment to the honey.
The Lord, possessing great force, disturbs the places of enjoyment and destroys living beings by other living beings using the invisible form of time, just an unbearable wind destroys the clouds.
In the form of time, you drag the non-devotee jīva along with his covering. This is explained in two verses. You agitate (kālayānaḥ) the places of enjoyment. You destroy one entity by another. This means jīvo jīvasya jīvanam: one living being lives off another. (SB 1.13.47) Anumeya-tattvaḥ means an invisible form.
With great attention, in the form of time, you suddenly seize the greedy person desiring material objects, who is intensely mad with thoughts of all the things he should do, just as a snake, licking its lips, seizes a mouse.
This verse describes how the Lord destroys everyone. People become made thinking This should be done. That should be done. (iti kṛtya) You seize them (abhipadyase). Kṣul-lelihānaḥ mean touching the tip of tongue to the lip. You are like a snake seizing a mouse (akhum).
What intelligent person, whose body will be destroyed by disrespecting you, would reject your lotus feet, which Brahmā worshipped out of fear of rebirth and the fourteen Manus worship with strong faith?
The foolish person never worships you. He has a body (ketanaḥ) destroyed by disrespecting you. Our guru Brahmā worshipped those feet out of fear of rebirth. That is the statement of all reciters (sma). Even the Manus worshiped those feet with naturally strong faith (vina upapattim), or without material desires.
O Brahman! Paramātmā! You are the goal of the wise; you are our goal in which there is no fear. The whole universe of ignorant jīvas is destroyed by fear of time.
This verse is a summary. You are the goal of the wise, not the fools, because everything in universe is destroyed by fear of Śiva. This means the ignorant jīvas in this world are destroyed by fear of time.
O princes! Being pure, offering your minds to the Lord, perform your prescribed duties and chant this prayer. It is auspicious for you.
Perform your prescribed duties. This statement indicates that the Pracetās had karma-miśra-bhakti.
Chanting his glories and meditating on the Lord, repeatedly worship the Supreme Lord situated in the hearts of all beings and in yourself.
Having obtained this prayer called Yogādeśa, studying it, contemplating it, being strong in vows, and concentrating your intelligence, you should all chant this prayer repeatedly with great respect.
Yogādeśam upāsādya, means having obtained this prayer called Yogādeśa and studying it.
Formerly Brahmā, the creator of the universe, desiring to carry out creation, spoke this prayer to us, his sons, including Bhṛgu, who desired to carry out creation.
Asmākam stands of asmān (to us).
Ordered by Brahmā, as controllers of the progeny, we all destroyed ignorance by this prayer and created a variety of progeny at the time of secondary creation.
Hence, the person surrendered to Vāsudeva who chants this prayer with great attention and concentration achieves the highest benefit.
Atha stands for ataḥ (therefore).
Of all auspicious items in this world, knowledge is supremely auspicious. It is the supreme bliss. The boat of knowledge crosses the ocean of saṁsāra which is hard to cross.
Just to praise knowledge, he says that knowledge surpasses the bliss of the Lords form, qualities and powers and that knowledge is the boat suitable crossing saṁsāra. This is suitable for kaivalya. However, two verses show that knowledge gives more difficulties and is not suitable as the boat to cross saṁsāra.
kleśo dhikataras teṣām avyaktāsakta-cetasām |
avyaktā hi gatir duḥkhaṁ dehavadbhir avāpyate ||
Those who are attached to the impersonal realization encounter extreme difficulties. The unmanifest goal brings suffering to those who have bodies. BG 12.5
kṛcchro mahān iha bhavārṇavam aplaveśāṁ
ṣaò-varga-nakram asukhena titīrṣanti
tat tvaṁ harer bhagavato bhajanīyam aḍghriṁ
kṛtvoòupaṁ vyasanam uttara dustarārṇam
There is great suffering for those without the boat to cross the ocean of saṁsāra filled with the crocodiles of the six senses, since they desire to cross with difficulty but cannot. Therefore cross the ocean of saṁsāra, difficult to cross by making a boat out of the lotus feet of the Lord, worthy of worship. SB 4.22.40
He who with faith studies my song praising the Lord pleases the Lord who is rarely conquered.
Therefore in this verse he speaks of bhakti. He who studies pleases the Lord.
From the Lord, the sole object of affection, the steady person attains the best of whatever he desires from singing my song, which pleases the Lord.
Asatvaram means steady. If one sings my song (mad-gīta-gītāt), the Lord becomes pleased (suprītāt).
A devotee who, rising early in the morning and folding his hands, hears these prayers and lets other hear them certainly becomes free from all bondage of karma.
O princes! With concentration, while chanting these prayers concerning the Supreme Lord, Paramātmā, sung by me, undertake great austerities, and in the end you will achieve the desired result.
You will attain your desired result indicates that they had material desires.
Thus ends the commentary on the Twenty-fourth Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
In the Twenty-fourth Chapter, the Pracetās, sons of Pracīnabarhi, the grandson of Pṛthu, receive the prayers of Śiva.
Adhirājā stands for adhirājaḥ. Yavīyobhyaḥ means his younger brothers.