Śrīmad Bhāgavatam |Canto 4 Chapter 24
Chanting the Song Sung by Lord Śiva
yavīyobhyo ’dadāt kāṣṭhā
maitreyaḥ uvāca — Maitreya continued to speak; vijitāśvaḥ — of the name Vijitāśva; adhirājā — the emperor; āsīt — became; pṛthu-putraḥ — the son of Mahārāja Pṛthu; pṛthu-śravāḥ — of great activities; yavīyobhyaḥ — unto the younger brothers; adadāt — offered; kāṣṭhāḥ — different directions; bhrātṛbhyaḥ — unto the brothers; bhrātṛ-vatsalaḥ — very affectionate to the brothers.
The great sage Maitreya continued: Vijitāśva, the eldest son of Mahārāja Pṛthu, 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.
turyāṁ draviṇase vibhuḥ
haryakṣāya — unto Haryakṣa; adiśat — delivered; prācīm — eastern; dhūmrakeśāya — unto Dhūmrakeśa; dakṣiṇām — the southern side; pratīcīm — the western side; vṛka-saṁjñāya — unto his brother whose name was Vṛka; turyām — the northern side; draviṇase — unto another brother of his named Draviṇa; vibhuḥ — the master.
Mahārāja Vijitāśva offered the eastern part of the world to his brother Haryakṣa, the southern part to Dhūmrakeśa, the western part to Vṛka and the northern part to Draviṇa.
antardhāna — of disappearance; gatim — achievement; śakrāt — from King Indra; labdhvā — getting; antardhāna — of the name; saṁjñitaḥ — so nominated; apatya — children; trayam — three; ādhatta — begot; śikhaṇḍinyām — in Śikhaṇḍinī, his wife; su-sammatam — approved by everyone.
Formerly, Mahārāja Vijitāśva pleased the King of heaven, Indra, and from him received the title Antardhāna. His wife’s name was Śikhaṇḍinī, and by her he begot three good sons.
pāvakaḥ pavamānaś ca
śucir ity agnayaḥ purā
punar yoga-gatiṁ gatāḥ
pāvakaḥ — of the name Pāvaka; pavamānaḥ — of the name Pavamāna; ca — also; śuciḥ — of the name Śuci; iti — thus; agnayaḥ — the fire-gods; purā — formerly; vasiṣṭha — the great sage Vasiṣṭha; śāpāt — by being cursed; utpannāḥ — now born as such; punaḥ — again; yoga-gatim — the destination of mystic yoga practice; gatāḥ — attained.
The three sons of Mahārāja Antardhāna were named Pāvaka, Pavamāna and Śuci. Formerly these three personalities were the demigods of fire, but due to the curse of the great sage Vasiṣṭha, they became the sons of Mahārāja Antardhāna. 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.
ya indram aśva-hartāraṁ
vidvān api na jaghnivān
antardhānaḥ — the king of the name Antardhāna; nabhasvatyām — unto his wife Nabhasvatī; havirdhānam — of the name Havirdhāna; avindata — obtained; yaḥ — who; indram — King Indra; aśva-hartāram — who was stealing the horse of his father; vidvān api — although he knew it; na jaghnivān — did not kill.
Mahārāja Antardhāna had another wife, named Nabhasvatī, and by her he was happy to beget another son, named Havirdhāna. Since Mahārāja Antardhāna was very liberal, he did not kill Indra while the demigod was stealing his father’s horse at the sacrifice.
rājñāṁ vṛttiṁ karādāna-
vyājena visasarja ha
rājñām — of the kings; vṛttim — source of livelihood; kara — taxes; ādāna — realization; daṇḍa — punishment; śulka — fines; ādi — etc; dāruṇām — which are very severe; manyamānaḥ — thinking like that; dīrgha — long; sattra — sacrifice; vyājena — on the plea; visasarja — gave up; ha — in the past.
Whenever Antardhāna, 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.
tatrāpi haṁsaṁ puruṣaṁ
yajaṁs tal-lokatām āpa
tatra api — despite his engagement; haṁsam — one who kills the distress of his kinsmen; puruṣam — unto the Supreme Person; parama-ātmānam — the most beloved Supersoul; ātma-dṛk — one who has seen or acquired self-realization; yajan — by worshiping; tat-lokatām — achieved the same planet; āpa — achieved; kuśalena — very easily; samādhinā — always keeping himself in ecstasy.
Although Mahārāja Antardhāna 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, Mahārāja Antardhāna, rapt in ecstasy, attained His planet very easily.
vidurāsūta ṣaṭ sutān
barhiṣadaṁ gayaṁ śuklaṁ
kṛṣṇaṁ satyaṁ jitavratam
havirdhānāt — from Havirdhāna; havirdhānī — the name of the wife of Havirdhāna; vidura — O Vidura; asūta — gave birth; ṣaṭ — six; sutān — sons; barhiṣadam — of the name Barhiṣat; gayam — of the name Gaya; śuklam — of the name Śukla; kṛṣṇam — of the name Kṛṣṇa; satyam — of the name Satya; jitavratam — of the name Jitavrata.
Havirdhāna, the son of Mahārāja Antardhāna, had a wife named Havirdhānī, who gave birth to six sons, named Barhiṣat, Gaya, Śukla, Kṛṣṇa, Satya and Jitavrata.
yogeṣu ca kurūdvaha
barhiṣat — of the name Barhiṣat; su-mahā-bhāgaḥ — very fortunate; hāvirdhāniḥ — of the name Hāvirdhāni; prajā-patiḥ — the post of Prajāpati; kriyā-kāṇḍeṣu — in the matter of fruitive activities; niṣṇātaḥ — being merged in; yogeṣu — in mystic yoga practices; ca — also; kuru-udvaha — O best of the Kurus (Vidura).
The great sage Maitreya continued: My dear Vidura, Havirdhāna’s very powerful son named Barhiṣat 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 Prajāpati.
prācīnāgraiḥ kuśair āsīd
yasya — whose; idam — this; deva-yajanam — satisfying the demigods by sacrifices; anuyajñam — continually sacrificing; vitanvataḥ — executing; prācīna-agraiḥ — keeping the kuśa grass facing toward the eastern side; kuśaiḥ — the kuśa grass; āsīt — remained; āstṛtam — scattered; vasudhā-talam — all over the surface of the globe.
Mahārāja Barhiṣat executed many sacrifices all over the world. He scattered kuśa grasses and kept the tops of the grasses pointed eastward.
yāṁ vīkṣya cāru-sarvāṅgīṁ
cakame ’gniḥ śukīm iva
sāmudrīm — unto the daughter of the ocean; deva-deva-uktām — being advised by the supreme demigod, Lord Brahmā; upayeme — married; śatadrutim — of the name Śatadruti; yām — whom; vīkṣya — seeing; cāru — very attractive; sarva-aṅgīm — all the features of the body; kiśorīm — youthful; suṣṭhu — sufficiently; alaṅkṛtām — decorated with ornaments; parikramantīm — circumambulating; udvāhe — in the marriage ceremony; cakame — being attracted; agniḥ — the fire-god; śukīm — unto Śukī; iva — like.
Mahārāja Barhiṣat — henceforward known as Prācīnabarhi — was ordered by the supreme demigod Brahmā to marry the daughter of the ocean named Śatadruti. 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 Śukī.
vijitāḥ sūryayā dikṣu
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; uragāḥ — denizens of Nāgaloka; vijitāḥ — captivated; sūryayā — by the new bride; dikṣu — in all directions; kvaṇayantyā — tinkling; eva — only; nūpuraiḥ — by her ankle bells.
While Śatadruti was thus being married, the demons, the denizens of Gandharvaloka, the great sages, and the denizens of Siddhaloka, the earthly planets and Nāgaloka, although highly exalted, were all captivated by the tinkling of her ankle bells.
prācīnabarhiṣaḥ — of King Prācīnabarhi; putrāḥ — sons; śatadrutyām — in the womb of Śatadruti; daśa — ten; abhavan — became manifest; tulya — equally; nāma — name; vratāḥ — vow; sarve — all; dharma — religiosity; snātāḥ — completely merged in; pracetasaḥ — all of them being designated as Pracetās.
King Prācīnabarhi begot ten children in the womb of Śatadruti. All of them were equally endowed with religiosity, and all of them were known as the Pracetās.
tapase ’rṇavam āviśan
pitrā — by the father; ādiṣṭāḥ — being ordered by; prajā-sarge — in the matter of begetting children; tapase — for executing austerity; arṇavam — in the ocean; āviśan — entered; daśa-varṣa — ten years; sahasrāṇi — such thousands; tapasā — by their austerity; ārcan — worshiped; tapaḥ — of austerity; patim — the master.
When all these Pracetās 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.
yad uktaṁ pathi dṛṣṭena
tad dhyāyanto japantaś ca
pūjayantaś ca saṁyatāḥ
yat — that; uktam — said; pathi — on the way; dṛṣṭena — while meeting; giriśena — by Lord Śiva; prasīdatā — being very much satisfied; tat — that; dhyāyantaḥ — meditating; japantaḥ ca — chanting also; pūjayantaḥ ca — worshiping also; saṁyatāḥ — with great control.
When all the sons of Prācīnabarhi left home to execute austerities, they met Lord Śiva, who, out of great mercy, instructed them about the Absolute Truth. All the sons of Prācīnabarhi meditated upon the instructions, chanting and worshiping them with great care and attention.
yathāsīt pathi saṅgamaḥ
yad utāha haraḥ prītas
tan no brahman vadārthavat
viduraḥ uvāca — Vidura inquired; pracetasām — of all the Pracetās; giritreṇa — by Lord Śiva; yathā — just as; āsīt — it was; pathi — on the road; saṅgamaḥ — meeting; yat — which; uta āha — said; haraḥ — Lord Śiva; prītaḥ — being pleased; tat — that; naḥ — unto us; brahman — O great brāhmaṇa; vada — speak; artha-vat — with clear meaning.
Vidura asked Maitreya: My dear brāhmaṇa, why did the Pracetās meet Lord Śiva on the way? Please tell me how the meeting happened, how Lord Śiva 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.
saṅgamaḥ khalu viprarṣe
durlabho munayo dadhyur
asaṅgād yam abhīpsitam
saṅgamaḥ — association; khalu — certainly; vipra-ṛṣe — O best of the brāhmaṇas; śivena — along with Lord Śiva; iha — in this world; śarīriṇām — those who are encaged in material bodies; durlabhaḥ — very rare; munayaḥ — great sages; dadhyuḥ — engaged themselves in meditation; asaṅgāt — being detached from anything else; yam — unto whom; abhīpsitam — desiring.
The great sage Vidura continued: O best of the brāhmaṇas, it is very difficult for living entities encaged within this material body to have personal contact with Lord Śiva. Even great sages who have no material attachments do not contact him, despite their always being absorbed in meditation to attain his personal contact.
ātmārāmo ’pi yas tv asya
śaktyā yukto vicarati
ghorayā bhagavān bhavaḥ
ātma-ārāmaḥ — self-satisfied; api — although he is; yaḥ — one who is; tu — but; asya — this; loka — material world; kalpasya — when manifested; rādhase — for the matter of helping its existence; śaktyā — potencies; yuktaḥ — being engaged; vicarati — he acts; ghorayā — very dangerous; bhagavān — His Lordship; bhavaḥ — Śiva.
Lord Śiva, the most powerful demigod, second only to Lord Viṣṇu, 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 the goddess Kālī and the goddess Durgā.
pracetasaḥ pitur vākyaṁ
diśaṁ pratīcīṁ prayayus
maitreyaḥ uvāca — the great sage Maitreya continued to speak; pracetasaḥ — all the sons of King Prācīnabarhi; pituḥ — of the father; vākyam — words; śirasā — on the head; ādāya — accepting; sādhavaḥ — all pious; diśam — direction; pratīcīm — western; prayayuḥ — went away; tapasi — in austerities; ādṛta — accepting seriously; cetasaḥ — in the heart.
The great sage Maitreya continued: My dear Vidura, because of their pious nature, all the sons of Prācīnabarhi 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.
sa-samudram upa vistīrṇam
apaśyan sumahat saraḥ
mahan-mana iva svacchaṁ
sa-samudram — almost near the ocean; upa — more or less; vistīrṇam — very wide and long; apaśyan — they saw; su-mahat — very great; saraḥ — reservoir of water; mahat — great soul; manaḥ — mind; iva — like; su-accham — clear; prasanna — joyful; salila — water; āśayam — taken shelter of.
While traveling, the Pracetās 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.
nīla — blue; rakta — red; utpala — lotus; ambhaḥ-ja — born from the water; kahlāra — another kind of lotus; indīvara — another kind of lotus; ākaram — the mine; haṁsa — swans; sārasa — cranes; cakrāhva — cakrāhva birds; kāraṇḍava — kāraṇḍava birds; nikūjitam — vibrated by their sounds.
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 indīvara 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, cakravākas, kāraṇḍavas and other beautiful water birds standing about.
matta — mad; bhramara — bumblebees; sau-svarya — with great humming; hṛṣṭa — joyfully; roma — hair on the body; latā — creepers; aṅghripam — trees; padma — lotus flower; kośa — whorl; rajaḥ — saffron; dikṣu — in all directions; vikṣipat — throwing away; pavana — air; utsavam — festival.
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.
tatra gāndharvam ākarṇya
visismyū rāja-putrās te
tatra — there; gāndharvam — musical sounds; ākarṇya — hearing; divya — heavenly; mārga — symmetrical; manaḥ-haram — beautiful; visismyuḥ — they became amazed; rāja-putrāḥ — all the sons of King Barhiṣat; te — all of them; mṛdaṅga — drums; paṇava — kettledrums; ādi — all together; anu — always.
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.
tarhy eva sarasas tasmān
tarhi — in that very moment; eva — certainly; sarasaḥ — from the water; tasmāt — therefrom; niṣkrāmantam — coming out; saha-anugam — accompanied by great souls; upagīyamānam — glorified by the followers; amara-pravaram — the chief of the demigods; vibudha-anugaiḥ — followed by his associates; tapta-hema — molten gold; nikāya-ābham — bodily features; śiti-kaṇṭham — blue throat; tri-locanam — with three eyes; prasāda — merciful; su-mukham — beautiful face; vīkṣya — seeing; praṇemuḥ — offered obeisances; jāta — aroused; kautukāḥ — being amazed by the situation.
The Pracetās were fortunate to see Lord Śiva, the chief of the demigods, emerging from the water with his associates. His bodily luster was just like molten gold, his throat was bluish, and he had three eyes, which looked very mercifully upon his devotees. He was accompanied by many musicians, who were glorifying him. As soon as the Pracetās saw Lord Śiva, they immediately offered their obeisances in great amazement and fell down at the lotus feet of the lord.
sa tān prapannārti-haro
prītaḥ prītān uvāca ha
saḥ — Lord Śiva; tān — them; prapanna-ārti-haraḥ — one who drives away all kinds of dangers; bhagavān — the lord; dharma-vatsalaḥ — very much fond of religious principles; dharma-jñān — persons who are aware of religious principles; śīla-sampannān — very well behaved; prītaḥ — being pleased; prītān — of very gentle behavior; uvāca — talked with them; ha — in the past.
Lord Śiva became very pleased with the Pracetās because generally Lord Śiva is the protector of pious persons and persons of gentle behavior. Being very much pleased with the princes, he began to speak as follows.
yūyaṁ vediṣadaḥ putrā
viditaṁ vaś cikīrṣitam
anugrahāya bhadraṁ va
evaṁ me darśanaṁ kṛtam
śrī-rudraḥ uvāca — Lord Śiva began to speak; yūyam — all of you; vediṣadaḥ — of King Prācīnabarhi; putrāḥ — sons; viditam — knowing; vaḥ — your; cikīrṣitam — desires; anugrahāya — for the matter of showing you mercy; bhadram — all good fortune unto you; vaḥ — all of you; evam — thus; me — my; darśanam — audience; kṛtam — you have done.
Lord Śiva said: You are all the sons of King Prācīnabarhi, 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.
yaḥ paraṁ raṁhasaḥ sākṣāt
prapannaḥ sa priyo hi me
yaḥ — anyone; param — transcendental; raṁhasaḥ — of the controller; sākṣāt — directly; tri-guṇāt — from the three modes of material nature; jīva-saṁjñitāt — living entities called by the name jīvas; bhagavantam — unto the Supreme Personality of Godhead; vāsudevam — unto Kṛṣṇa; prapannaḥ — surrendered; saḥ — he; priyaḥ — very dear; hi — undoubtedly; me — of me.
Lord Śiva continued: Any person who is surrendered to the Supreme Personality of Godhead, Kṛṣṇa, the controller of everything — material nature as well as the living entity — is actually very dear to me.
sva-dharma-niṣṭhaḥ śata-janmabhiḥ pumān
viriñcatām eti tataḥ paraṁ hi mām
avyākṛtaṁ bhāgavato ’tha vaiṣṇavaṁ
padaṁ yathāhaṁ vibudhāḥ kalātyaye
sva-dharma-niṣṭhaḥ — one who is situated in his own dharma, or occupation; śata-janmabhiḥ — for one hundred births; pumān — a living entity; viriñcatām — the post of Lord Brahmā; eti — gets; tataḥ — thereafter; param — above; hi — certainly; mām — attains me; avyākṛtam — without deviation; bhāgavataḥ — unto the Supreme Personality of Godhead; atha — therefore; vaiṣṇavam — a pure devotee of the Lord; padam — post; yathā — as; aham — I; vibudhāḥ — demigods; kalā-atyaye — after the annihilation of the material world.
A person who executes his occupational duty properly for one hundred births becomes qualified to occupy the post of Brahmā, and if he becomes more qualified, he can approach Lord Śiva. A person who is directly surrendered to Lord Kṛṣṇa, or Viṣṇu, in unalloyed devotional service is immediately promoted to the spiritual planets. Lord Śiva and other demigods attain these planets after the destruction of this material world.
atha bhāgavatā yūyaṁ
priyāḥ stha bhagavān yathā
na mad bhāgavatānāṁ ca
preyān anyo ’sti karhicit
atha — therefore; bhāgavatāḥ — devotees; yūyam — all of you; priyāḥ — very dear to me; stha — you are; bhagavān — the Supreme Personality of Godhead; yathā — as; na — neither; mat — than me; bhāgavatānām — of the devotees; ca — also; preyān — very dear; anyaḥ — others; asti — there is; karhicit — at any time.
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.
idaṁ viviktaṁ japtavyaṁ
pavitraṁ maṅgalaṁ param
śrūyatāṁ tad vadāmi vaḥ
idam — this; viviktam — very, particular; japtavyam — always to be chanted; pavitram — very pure; maṅgalam — auspicious; param — transcendental; niḥśreyasa-karam — very beneficial; ca — also; api — certainly; śrūyatām — please hear; tat — that; vadāmi — I am speaking; vaḥ — unto you.
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.
bhagavān āha tāñ chivaḥ
maitreyaḥ uvāca — the great saint Maitreya continued to speak; iti — thus; anukrośa-hṛdayaḥ — very kindhearted; bhagavān — the lord; āha — said; tān — unto the Pracetās; śivaḥ — Lord Śiva; baddha-añjalīn — who were standing with folded hands; rāja-putrān — the sons of the King; nārāyaṇa-paraḥ — Lord Śiva, the great devotee of Nārāyaṇa; vacaḥ — words.
The great sage Maitreya continued: Out of his causeless mercy, the exalted personality Lord Śiva, a great devotee of Lord Nārāyaṇa, continued to speak to the King’s sons, who were standing with folded hands.
jitaṁ ta ātma-vid-varya-
svastaye svastir astu me
sarvasmā ātmane namaḥ
śrī-rudraḥ uvāca — Lord Śiva began to speak; jitam — all glories; te — unto You; ātma-vit — self-realized; varya — the best; svastaye — unto the auspicious; svastiḥ — auspiciousness; astu — let there be; me — of me; bhavatā — by You; ārādhasā — by the all-perfect; rāddham — worshipable; sarvasmai — the Supreme Soul; ātmane — unto the Supreme Soul; namaḥ — obeisances.
Lord Śiva 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.
namaḥ — all obeisances unto You; paṅkaja-nābhāya — unto the Supreme Personality of Godhead, from whose navel the lotus flower emanates; bhūta-sūkṣma — the sense objects; indriya — the senses; ātmane — the origin; vāsudevāya — unto Lord Vāsudeva; śāntāya — always peaceful; kūṭa-sthāya — without being changed; sva-rociṣe — unto the supreme illumination.
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 Vāsudeva. You are most peaceful, and because of Your self-illuminated existence, You are not disturbed by the six kinds of transformations.
saṅkarṣaṇāya — unto the master of integration; sūkṣmāya — unto the subtle unmanifested material ingredients; durantāya — unto the unsurpassable; antakāya — unto the master of disintegration; ca — also; namaḥ — obeisances; viśva-prabodhāya — unto the master of the development of the universe; pradyumnāya — unto Lord Pradyumna; antaḥ-ātmane — unto the Supersoul in everyone’s heart.
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 Saṅkarṣaṇa, and the master of all intelligence, known as the predominating Deity Pradyumna. Therefore, I offer my respectful obeisances unto You.
namo namo ’niruddhāya
namaḥ — all my obeisances unto You; namaḥ — obeisances again; aniruddhāya — unto Lord Aniruddha; hṛṣīkeśa — the master of the senses; indriya-ātmane — the director of the senses; namaḥ — all obeisances unto You; parama-haṁsāya — unto the supreme perfect; pūrṇāya — unto the supreme complete; nibhṛta-ātmane — who is situated apart from this material creation.
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 Saṅkarṣaṇa because of Your ability to destroy the whole creation by the blazing fire from Your mouth.
nityaṁ śuci-ṣade namaḥ
svarga — the heavenly planets; apavarga — the path of liberation; dvārāya — unto the door of; nityam — eternally; śuci-sade — unto the most purified; namaḥ — my obeisances unto You; namaḥ — my obeisances; hiraṇya — gold; vīryāya — semen; cātuḥ-hotrāya — the Vedic sacrifices of the name; tantave — unto one who expands.
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 cātur-hotra. Therefore I offer my obeisances unto You.
nama ūrja iṣe trayyāḥ
tṛpti-dāya ca jīvānāṁ
namaḥ — I offer all obeisances unto You; ūrje — unto the provider of the Pitṛloka; iṣe — the provider of all the demigods; trayyāḥ — of the three Vedas; pataye — unto the master; yajña — sacrifices; retase — unto the predominating deity of the moon planet; tṛpti-dāya — unto Him who gives satisfaction to everyone; ca — also; jīvānām — of the living entities; namaḥ — I offer my obeisances; sarva-rasa-ātmane — unto the all-pervading Supersoul.
My Lord, You are the provider of the Pitṛlokas 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.
saha ojo-balāya ca
sarva — all; sattva — existence; ātma — soul; dehāya — unto the body; viśeṣāya — diversity; sthavīyase — unto the material world; namaḥ — offering obeisances; trai-lokya — three planetary systems; pālāya — maintainer; saha — along with; ojaḥ — prowess; balāya — unto the strength; ca — also.
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.
namaḥ puṇyāya lokāya
artha — meaning; liṅgāya — revealing; nabhase — unto the sky; namaḥ — offering obeisances; antaḥ — within; bahiḥ — and without; ātmane — unto the self; namaḥ — offering obeisances; puṇyāya — pious activities; lokāya — for creation; amuṣmai — beyond death; bhūri-varcase — the supreme effulgence.
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.
mṛtyave duḥkha-dāya ca
pravṛttāya — inclination; nivṛttāya — disinclination; pitṛ-devāya — unto the master of Pitṛloka; karmaṇe — unto the resultant action of fruitive activities; namaḥ — offering respects; adharma — irreligious; vipākāya — unto the result; mṛtyave — unto death; duḥkha-dāya — the cause of all kinds of miserable conditions; ca — also.
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.
namas ta āśiṣām īśa
namo dharmāya bṛhate
namaḥ — offering obeisances; te — unto You; āśiṣām īśa — O topmost of all bestowers of benediction; manave — unto the supreme mind or supreme Manu; kāraṇa-ātmane — the supreme cause of all causes; namaḥ — offering obeisances; dharmāya — unto one who knows the best of all religion; bṛhate — the greatest; kṛṣṇāya — unto Kṛṣṇa; akuṇṭha-medhase — unto one whose brain activity is never checked; puruṣāya — the Supreme Person; purāṇāya — the oldest of the old; sāṅkhya-yoga-īśvarāya — the master of the principles of sāṅkhya-yoga; ca — and.
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 Kṛṣṇa. 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.
namo vāco vibhūtaye
śakti-traya — three kinds of energies; sametāya — unto the reservoir; mīḍhuṣe — unto Rudra; ahaṅkṛta-ātmane — the source of egotism; cetaḥ — knowledge; ākūti — eagerness to work; rūpāya — unto the form of; namaḥ — my obeisances; vācaḥ — unto the sound; vibhūtaye — unto the different types of opulences.
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.
darśanaṁ no didṛkṣūṇāṁ
rūpaṁ priyatamaṁ svānāṁ
darśanam — vision; naḥ — our; didṛkṣūṇām — desirous to see; dehi — kindly exhibit; bhāgavata — of the devotees; arcitam — as worshiped by them; rūpam — form; priya-tamam — dearmost; svānām — of Your devotees; sarva-indriya — all the senses; guṇa — qualities; añjanam — very much pleasing.
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.
snigdha — glistening; prāvṛṭ — rainy season; ghana-śyāmam — densely cloudy; sarva — all; saundarya — beauty; saṅgraham — collection; cāru — beautiful; āyata — bodily feature; catuḥ-bāhu — unto the four-armed; su-jāta — ultimately beautiful; rucira — very pleasing; ānanam — face; padma-kośa — the whorl of the lotus flower; palāśa — petals; akṣam — eyes; sundara — beautiful; bhru — eyebrows; su-nāsikam — raised nose; su-dvijam — beautiful teeth; su-kapola — beautiful forehead; āsyam — face; sama-karṇa — equally beautiful ears; vibhūṣaṇam — fully decorated.
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.
prīti — merciful; prahasita — smiling; apāṅgam — sidelong glance; alakaiḥ — with curling hair; rūpa — beauty; śobhitam — increased; lasat — glittering; paṅkaja — of the lotus; kiñjalka — saffron; dukūlam — clothing; mṛṣṭa — glittering; kuṇḍalam — earrings; sphurat — shiny; kirīṭa — helmet; valaya — bangles; hāra — necklace; nūpura — ankle bells; mekhalam — belt; śaṅkha — conchshell; cakra — wheel; gadā — club; padma — lotus flower; mālā — garland; maṇi — pearls; uttama — first class; ṛddhi-mat — still more beautified on account of this.
The Lord is superexcellently beautiful on account of His open and merciful smile and His 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.
siṁha — a lion; skandha — shoulders; tviṣaḥ — the coils of hair; bibhrat — bearing; saubhaga — fortunate; grīva — neck; kaustubham — the pearl of the name; śriyā — beauty; anapāyinyā — never decreasing; kṣipta — defeating; nikaṣa — the stone for testing gold; aśma — stone; urasā — with the chest; ullasat — glittering.
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-maṇi pearl, and on the dark chest of the Lord there are streaks named Śrīvatsa, 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.
pūra — inhaling; recaka — exhaling; saṁvigna — agitated; vali — the wrinkles on the abdomen; valgu — beautiful; dala — like the banyan leaf; udaram — abdomen; pratisaṅkrāmayat — coiling down; viśvam — universe; nābhyā — navel; āvarta — screwing; gabhīrayā — by deepness.
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.
śyāma — blackish; śroṇi — lower part of the waist; adhi — extra; rociṣṇu — pleasing; dukūla — garments; svarṇa — golden; mekhalam — belt; sama — symmetrical; cāru — beautiful; aṅghri — lotus feet; jaṅgha — calves; ūru — thighs; nimna — lower; jānu — knees; su-darśanam — very beautiful.
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.
nakha-dyubhir no ’ntar-aghaṁ vidhunvatā
pradarśaya svīyam apāsta-sādhvasaṁ
padaṁ guro mārga-gurus tamo-juṣām
padā — by the lotus feet; śarat — autumn; padma — lotus flower; palāśa — petals; rociṣā — very pleasing; nakha — nails; dyubhiḥ — by the effulgence; naḥ — our; antaḥ-agham — dirty things; vidhunvatā — which can cleanse; pradarśaya — just show; svīyam — Your own; apāsta — diminishing; sādhvasam — the trouble of the material world; padam — lotus feet; guro — O supreme spiritual master; mārga — the path; guruḥ — spiritual master; tamaḥ-juṣām — of the persons suffering in ignorance.
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.
etad rūpam anudhyeyam
etat — this; rūpam — form; anudhyeyam — must be meditated upon; ātma — self; śuddhim — purification; abhīpsatām — of those who are desiring so; yat — that which; bhakti-yogaḥ — the devotional service; abhaya-daḥ — factual fearlessness; sva-dharmam — one’s own occupational duties; anutiṣṭhatām — executing.
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.
bhavān bhaktimatā labhyo
bhavān — Your Grace; bhakti-matā — by the devotee; labhyaḥ — obtainable; durlabhaḥ — very difficult to be obtained; sarva-dehinām — of all other living entities; svārājyasya — of the King of heaven; api — even; abhimataḥ — the ultimate goal; ekāntena — by oneness; ātma-vit — of the self-realized; gatiḥ — the ultimate destination.
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 [ahaṁ brahmāsmi]. However, it is very difficult for them to attain You, whereas a devotee can very easily attain Your Lordship.
taṁ durārādhyam ārādhya
satām api durāpayā
ekānta-bhaktyā ko vāñchet
pāda-mūlaṁ vinā bahiḥ
tam — unto You; durārādhyam — very difficult to worship; ārādhya — having worshiped; satām api — even for the most exalted persons; durāpayā — very difficult to attain; ekānta — pure; bhaktyā — by devotional service; kaḥ — who is that man; vāñchet — should desire; pāda-mūlam — lotus feet; vinā — without; bahiḥ — outsiders.
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?
yatra nirviṣṭam araṇaṁ
viśvaṁ vidhvaṁsayan vīrya-
yatra — wherein; nirviṣṭam araṇam — a completely surrendered soul; kṛta-antaḥ — invincible time; na abhimanyate — does not go to attack; viśvam — the entire universe; vidhvaṁsayan — by vanquishing; vīrya — prowess; śaurya — influence; visphūrjita — simply by expansion; bhruvā — of the eyebrows.
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.
na svargaṁ nāpunar-bhavam
martyānāṁ kim utāśiṣaḥ
kṣaṇa-ardhena — by half a moment; api — even; tulaye — compare; na — never; svargam — heavenly planets; na — neither; apunaḥ-bhavam — merging into the Supreme; bhagavat — the Supreme Personality of Godhead; saṅgi — associate; saṅgasya — one who takes advantage of associating; martyānām — of the conditioned soul; kim uta — what is there; āśiṣaḥ — blessings.
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 jñāna. What interest then can he have in the benedictions of the demigods, who are subject to the laws of birth and death?
athānaghāṅghres tava kīrti-tīrthayor
syāt saṅgamo ’nugraha eṣa nas tava
atha — therefore; anagha-aṅghreḥ — of my Lord, whose lotus feet destroy all inauspiciousness; tava — Your; kīrti — glorification; tīrthayoḥ — the holy Ganges water; antaḥ — within; bahiḥ — and outside; snāna — taking bath; vidhūta — washed; pāpmanām — contaminated state of mind; bhūteṣu — unto the ordinary living beings; anukrośa — benediction or mercy; su-sattva — completely in goodness; śīlinām — of those who possess such characteristics; syāt — let there be; saṅgamaḥ — association; anugrahaḥ — mercy; eṣaḥ — this; naḥ — unto us; tava — Your.
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.
na yasya cittaṁ bahir-artha-vibhramaṁ
tamo-guhāyāṁ ca viśuddham āviśat
munir vicaṣṭe nanu tatra te gatim
na — never; yasya — whose; cittam — heart; bahiḥ — external; artha — interest; vibhramam — bewildered; tamaḥ — darkness; guhāyām — in the hole; ca — also; viśuddham — purified; āviśat — entered; yat — that; bhakti-yoga — devotional service; anugṛhītam — being favored by; añjasā — happily; muniḥ — the thoughtful; vicaṣṭe — sees; nanu — however; tatra — there; te — Your; gatim — activities.
The devotee whose heart has been completely cleansed by the process of devotional service and who is favored by Bhaktidevī 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.
yatredaṁ vyajyate viśvaṁ
viśvasminn avabhāti yat
tat tvaṁ brahma paraṁ jyotir
ākāśam iva vistṛtam
yatra — where; idam — this; vyajyate — manifested; viśvam — the universe; viśvasmin — in the cosmic manifestation; avabhāti — is manifested; yat — that; tat — that; tvam — You; brahma — the impersonal Brahman; param — transcendental; jyotiḥ — effulgence; ākāśam — sky; iva — like; vistṛtam — spread.
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.
yo māyayedaṁ puru-rūpayāsṛjad
bibharti bhūyaḥ kṣapayaty avikriyaḥ
yad-bheda-buddhiḥ sad ivātma-duḥsthayā
tvam ātma-tantraṁ bhagavan pratīmahi
yaḥ — one who; māyayā — by His energy; idam — this; puru — manifold; rūpayā — manifestation; asṛjat — created; bibharti — maintains; bhūyaḥ — again; kṣapayati — annihilates; avikriyaḥ — without being altered; yat — that; bheda-buddhiḥ — sense of differentiation; sat — eternal; iva — like; ātma-duḥsthayā — giving trouble to oneself; tvam — unto You; ātma-tantram — fully self-independent; bhagavan — O Lord, Supreme Personality of Godhead; pratīmahi — I can understand.
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.
kriyā-kalāpair idam eva yoginaḥ
śraddhānvitāḥ sādhu yajanti siddhaye
vede ca tantre ca ta eva kovidāḥ
kriyā — activities; kalāpaiḥ — by processes; idam — this; eva — certainly; yoginaḥ — transcendentalists; śraddhā-anvitāḥ — with faith and conviction; sādhu — properly; yajanti — worship; siddhaye — for perfection; bhūta — the material energy; indriya — senses; antaḥ-karaṇa — heart; upalakṣitam — symptomized by; vede — in the Vedas; ca — also; tantre — in the corollaries of the Vedas; ca — also; te — Your Lordship; eva — certainly; kovidāḥ — those who are experts.
My dear Lord, Your universal form consists of all five elements, the senses, mind, intelligence, false ego (which is material) and the Paramātmā, Your partial expansion, who is the director of everything. Yogīs other than the devotees — namely the karma-yogī and jñāna-yogī — worship You by their respective actions in their respective positions. It is stated both in the Vedas and in the śāstras 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.
tvam eka ādyaḥ puruṣaḥ supta-śaktis
tayā rajaḥ-sattva-tamo vibhidyate
mahān ahaṁ khaṁ marud agni-vār-dharāḥ
surarṣayo bhūta-gaṇā idaṁ yataḥ
tvam — Your Lordship; ekaḥ — one; ādyaḥ — the original; puruṣaḥ — person; supta — dormant; śaktiḥ — energy; tayā — by which; rajaḥ — the passion energy; sattva — goodness; tamaḥ — ignorance; vibhidyate — is diversified; mahān — the total material energy; aham — egotism; kham — the sky; marut — the air; agni — fire; vāḥ — water; dharāḥ — earth; sura-ṛṣayaḥ — the demigods and the great sages; bhūta-gaṇāḥ — the living entities; idam — all this; yataḥ — from whom.
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.
sṛṣṭaṁ sva-śaktyedam anupraviṣṭaś
catur-vidhaṁ puram ātmāṁśakena
atho vidus taṁ puruṣaṁ santam antar
bhuṅkte hṛṣīkair madhu sāra-ghaṁ yaḥ
sṛṣṭam — in the creation; sva-śaktyā — by Your own potency; idam — this cosmic manifestation; anupraviṣṭaḥ — entering afterward; catuḥ-vidham — four kinds of; puram — bodies; ātma-aṁśakena — by Your own part and parcel; atho — therefore; viduḥ — know; tam — him; puruṣam — the enjoyer; santam — existing; antaḥ — within; bhuṅkte — enjoys; hṛṣīkaiḥ — by the senses; madhu — sweetness; sāra-gham — honey; yaḥ — one who.
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.
sa eṣa lokān aticaṇḍa-vego
vikarṣasi tvaṁ khalu kāla-yānaḥ
bhūtāni bhūtair anumeya-tattvo
ghanāvalīr vāyur ivāviṣahyaḥ
saḥ — that; eṣaḥ — this; lokān — all the planetary systems; ati — very much; caṇḍa-vegaḥ — the great force; vikarṣasi — destroys; tvam — Your Lordship; khalu — however; kāla-yānaḥ — in due course of time; bhūtāni — all living entities; bhūtaiḥ — by other living entities; anumeya-tattvaḥ — the Absolute Truth can be guessed; ghana-āvalīḥ — the clouds; vāyuḥ — air; iva — like; aviṣahyaḥ — unbearable.
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.
pramattam uccair iti kṛtya-cintayā
pravṛddha-lobhaṁ viṣayeṣu lālasam
tvam apramattaḥ sahasābhipadyase
kṣul-lelihāno ’hir ivākhum antakaḥ
pramattam — persons who are mad; uccaiḥ — loudly; iti — thus; kṛtya — to be done; cintayā — by such desire; pravṛddha — very much advanced; lobham — greed; viṣayeṣu — in material enjoyment; lālasam — so desiring; tvam — Your Lordship; apramattaḥ — completely in transcendence; sahasā — all of a sudden; abhipadyase — seizes them; kṣut — hungry; lelihānaḥ — by the greedy tongue; ahiḥ — snake; iva — like; ākhum — mouse; antakaḥ — destroyer.
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.
kas tvat-padābjaṁ vijahāti paṇḍito
yas te ’vamāna-vyayamāna-ketanaḥ
viśaṅkayāsmad-gurur arcati sma yad
vinopapattiṁ manavaś caturdaśa
kaḥ — who; tvat — Your; pada-abjam — lotus feet; vijahāti — avoids; paṇḍitaḥ — learned; yaḥ — who; te — unto You; avamāna — deriding; vyayamāna — decreasing; ketanaḥ — this body; viśaṅkayā — without any doubt; asmat — our; guruḥ — spiritual master, father; arcati — worships; sma — in the past; yat — that; vinā — without; upapattim — agitation; manavaḥ — the Manus; catuḥ-daśa — fourteen.
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 Brahmā, unhesitatingly worshiped You, and the fourteen Manus followed in his footsteps.
atha tvam asi no brahman
atha — therefore; tvam — You, my Lord; asi — are; naḥ — our; brahman — O Supreme Brahman; parama-ātman — O Supersoul; vipaścitām — for the learned, wise men; viśvam — the whole universe; rudra-bhaya — being afraid of Rudra; dhvastam — annihilated; akutaścit-bhayā — undoubtedly fearless; gatiḥ — destination.
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.
idaṁ japata bhadraṁ vo
idam — this; japata — while chanting; bhadram — all auspiciousness; vaḥ — all of you; viśuddhāḥ — purified; nṛpa-nandanāḥ — the sons of the King; sva-dharmam — one’s occupational duties; anutiṣṭhantaḥ — executing; bhagavati — unto the Supreme Personality of Godhead; arpita — given up; āśayāḥ — possessing all kinds of faithfulness.
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.
tam evātmānam ātma-sthaṁ
pūjayadhvaṁ gṛṇantaś ca
dhyāyantaś cāsakṛd dharim
tam — unto Him; eva — certainly; ātmānam — the Supreme Soul; ātma-stham — within your hearts; sarva — all; bhūteṣu — in every living being; avasthitam — situated; pūjayadhvam — just worship Him; gṛṇantaḥ ca — always chanting; dhyāyantaḥ ca — always meditating upon; asakṛt — continuously; harim — the Supreme Personality of Godhead.
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.
yoga-ādeśam — this instruction of bhakti-yoga; upāsādya — constantly reading; dhārayantaḥ — and taking within the heart; muni-vratāḥ — just take the vow of the great sages, the vow of silence; samāhita — always fixed in the mind; dhiyaḥ — with intelligence; sarve — all of you; etat — this; abhyasata — practice; ādṛtāḥ — with great reverence.
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.
idam āha purāsmākaṁ
idam — this; āha — said; purā — formerly; asmākam — unto us; bhagavān — the lord; viśva-sṛk — the creators of the universe; patiḥ — master; bhṛgu-ādīnām — of the great sages headed by Bhṛgu; ātmajānām — of his sons; sisṛkṣuḥ — desirous of creating; saṁsisṛkṣatām — who are in charge of creation.
This prayer was first spoken to us by Lord Brahmā, the master of all creators. The creators, headed by Bhṛgu, were instructed in these prayers because they wanted to create.
te vayaṁ noditāḥ sarve
sisṛkṣmo vividhāḥ prajāḥ
te — by him; vayam — all of us; noditāḥ — ordered; sarve — all; prajā-sarge — at the time of creating population; prajā-īśvarāḥ — the controllers of all living entities; anena — by this; dhvasta-tamasaḥ — being freed from all kinds of ignorance; sisṛkṣmaḥ — we created; vividhāḥ — various kinds of; prajāḥ — living entities.
When all the Prajāpatis were ordered to create by Lord Brahmā, 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.
athedaṁ nityadā yukto
japann avahitaḥ pumān
acirāc chreya āpnoti
atha — thus; idam — this; nityadā — regularly; yuktaḥ — with great attention; japan — by murmuring; avahitaḥ — fully attentive; pumān — a person; acirāt — without delay; śreyaḥ — auspiciousness; āpnoti — achieves; vāsudeva-parāyaṇaḥ — one who is a devotee of Lord Kṛṣṇa.
A devotee of Lord Kṛṣṇa 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.
śreyasām iha sarveṣāṁ
jñānaṁ niḥśreyasaṁ param
sukhaṁ tarati duṣpāraṁ
śreyasām — of all benedictions; iha — in this world; sarveṣām — of every person; jñānam — knowledge; niḥśreyasam — the supreme benefit; param — transcendental; sukham — happiness; tarati — crosses over; duṣpāram — insurmountable; jñāna — knowledge; nauḥ — boat; vyasana — danger; arṇavam — the ocean.
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.
ya imaṁ śraddhayā yukto
harim ārādhayaty asau
yaḥ — anyone; imam — this; śraddhayā — with great faith; yuktaḥ — devoutly attached; mat-gītam — the song composed by me or sung by me; bhagavat-stavam — a prayer offered to the Supreme Personality of Godhead; adhīyānaḥ — by regular study; durārādhyam — very difficult to worship; harim — the Supreme Personality of Godhead; ārādhayati — he can, however, worship Him; asau — such a person.
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.
vindate puruṣo ’muṣmād
yad yad icchaty asatvaram
vindate — achieves; puruṣaḥ — a devotee; amuṣmāt — from the Personality of Godhead; yat yat — that which; icchati — desires; asatvaram — being fixed; mat-gīta — sung by me; gītāt — by the song; su-prītāt — from the Lord, who is very pleased; śreyasām — of all benediction; eka — one; vallabhāt — from the dearmost.
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.
idaṁ yaḥ kalya utthāya
śṛṇuyāc chrāvayen martyo
idam — this prayer; yaḥ — a devotee who; kalye — early in the morning; utthāya — after getting up from bed; prāñjaliḥ — with folded hands; śraddhayā — with faith and devotion; anvitaḥ — thus being absorbed; śṛṇuyāt — personally chants and hears; śrāvayet — and gets others to hear; martyaḥ — such a human being; mucyate — becomes freed; karma-bandhanaiḥ — from all kinds of actions resulting from fruitive activities.
A devotee who rises early in the morning and with folded hands chants these prayers sung by Lord Śiva, and gives facility to others to hear them, certainly becomes free from all bondage to fruitive activities.
gītaṁ mayedaṁ naradeva-nandanāḥ
parasya puṁsaḥ paramātmanaḥ stavam
japanta ekāgra-dhiyas tapo mahat
caradhvam ante tata āpsyathepsitam
gītam — sung; mayā — by me; idam — this; naradeva-nandanāḥ — O sons of the King; parasya — of the Supreme; puṁsaḥ — Personality of Godhead; parama-ātmanaḥ — the Supersoul of everyone; stavam — prayer; japantaḥ — chanting; eka-agra — perfect attention; dhiyaḥ — intelligence; tapaḥ — austerities; mahat — great; caradhvam — you practice; ante — at the end; tataḥ — thereafter; āpsyatha — will achieve; īpsitam — the desired result.
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.