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2024-04-20, 9:47 AM |
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Chapter 9: Appearance
of
the
Demon
Vritrâsura
(1) S'rî S'uka said:
'Vis'varûpa
[see previous chapter] oh son of Bharata, had three heads. One for
drinking soma [performing sacrifices], one for drinking
wine [spiritual matters] and one for eating food [the material purpose]
so I have heard. (2) He
oh
ruler, offered the gods who were there as
his fathers, their
proper
share
by
publicly
chanting the
mantras aloud with
sacrifices
in
the
fire. (3) Even
though he with his sacrifices offered the gods their share he, lead by the affection of his mother
[Racanâ], behind their
back [also] made offerings to the Asuras. (4) The
king of
the gods [Indra] seeing how he by that offense to the divinity betrayed
the dharma, afraid [that the demons would gain strength] angrily
quickly cut off Vis'varûpa's heads. (5)
The head he used for drinking soma became a
kapiñjala [a francolin partridge], the head for drinking the
wine turned into a kalavinka [a sparrow] and the one used for taking
food turned into a tittiri [a common partridge]. (6) However
powerful
he
was,
because
of
the
reaction
of
killing
a
brahmin
Indra
with
folded hands for the time of a year had
to face the consequences. In
order to be purified from the sin towards
other
living
beings
he
then
divided
the
burden
over
the
four
departments
of
the earth, the waters, the trees and the women. (7) With
the benediction [by
Indra] of having her hollows filled with water, the
earth took one fourth of the
burden of
killing a brahmin by accepting the deserts as the visible sign [of the
sin] on her surface. (8) With the
blessing that their branches and twigs would grow back when trimmed,
the
trees
acceped a quarter of the burden of killing the brahmin through the sap flowing from them as the visible consequence. (9) The
[youthful]
women
being
blessed
with
a
constant sexual appetite
accepted as
their quarter of the burden of sin the monthly period as the visible reaction. (10) Water
blessed with the ability to increase the volume of the material it
soaks, accepted
one fourth of the sin with the reaction of visible bubbling and foaming
because of which one has to throw it away. (11) After
having lost his son, Tvashthâ
[see
5.15:
14-15] performed a sacrifice for creating an
enemy for Indra with the words: 'Oh enemy of Indra, increase in size so
that you without delay can kill your opponent.'
(12) Thereupon
from the anvâhârya fire [the fire to the
south] a most frightening character appeared who looked like the
destroyer of
all the worlds at the end of the yuga. (13-17) Day
after day
expanding to a distance of an arrow's reach, he resembled a burned
mountain or clouds amassing in the evening
with the sun shining from behind. Next to his hair,
beard and mustache that were as red as molten copper, he had eyes
blazing like the sun at noon. Dancing and shouting loudly he kicked up the dirt as he moved around with the firmament held
high on his blazing trident. With
his mouth deep as a cave swallowing the three worlds, he drank the sky
and licked up the stars. Over and over yawning with his
massive,
fierce teeth, the people who saw him fearfully fled in all the ten
directions. (18) He,
that most
fearful personification of sin, was in truth the form the son of
Tvashthâ had assumed. Now, by [dint of the power of] his previous
austerity,
he covered all the worlds and was thus called Vritra ['the
encloser']. (19) All the defenders of wisdom together attacked him with
their soldiers to strike him
with each his own divine weapon, but Vritra swallowed the different
weapons all at once. (20) Faced with that fact they
were all struck with wonder and gathered disheartened, having lost their
courage, to turn inwards to pray to the Original Person.
(21) The gods said: 'We with Lord Brahmâ
first and [all the inhabitants of] the three worlds
that are composed of air, fire, ether, water and earth, all
trembling with fear pay tribute to the destroyer [death].
But
since
he
himself
is
afraid
of
Him
[the
eternal
Original
Personality], we should
acknowledge the Lord
as our refuge. (22) One is
a
fool when one wants to cross an ocean holding on to a dog's tail, one
is a fool when one wants to approach anyone else but Him, He who is
never astonished,
is always satisfied by His own achievements, is equipoised and of
perfect peace. (23) Just like Manu
[here: king Satyavrata] who for surviving the flood bound his boat, our world, to the sturdy
horn of Matsya, the
Lord
in
the
form
of
a
fish, we who seek
our refuge, are sure to be delivered [by Him] from our abysmal fear for
the son of
Tvashthâ. (24)
Formerly the Independent One [Svayambhû or Lord
Brahmâ], alone on the lotus, was very afraid and by His
grace narrowly
escaped from a fall in the so very high waves of the waters of the
flood blown up by the roaring wind [see 3.8]. May that deliverance be there for us also.
(25) He, the one controller who by His
transcendental potency created us and by whose mercy we also may create
a world of matter, can, although He stands in front of us as the actor,
not
in His form be recognized by us, who consider themselves separate
controllers. (26-27) When we are heavily tormented by our opponents, He who exists eternally comes
to our rescue age after age with
His material potency in different avatâra forms among the sages, the human
beings and the animals, in order to protect each and everyone near and
dear to Him.
He, the Godhead and True Self of us all and of every other living
being, is the transcendental, original cause, the primary principle of
nature [pradhâna], the Supreme Enjoyer whose energy is
known in
de form of the universe, from which He Himself stands apart. He is the
refuge we can all surrender to. He, that Great Soul, will bless us, His
devotees, with all good fortune.'
(28) S'rî S'uka said: 'Because of that prayer
of the enlightened souls oh King, He with them turning inward, became
visible with His conch shell, disc and club. (29-30) He was surrounded by sixteen servants
with eyes blooming like
lotuses in autumn, that looked just like Him
except for the Kaustubha jewel and the S'rîvatsa mark. Seeing
Him oh King, they all threw themselves at His feet, overwhelmed with
happiness because of seeing Him directly. Thereafter they slowly stood
up and offered
their prayers. (31) The
godly ones said: 'You, oh Lord awarding the results of sacrifice, we offer our obeisances. You
using the cakra [the disc, the cyclic order of time]
as
a
weapon are the one to set
the limits. All our respect for
You who are
known by so many transcendental names. (32) They who appeared after You in creation,
after You the controller of the three destinations [of going to hell,
to heaven or the purgatory], cannot understand Your supreme abode
[Vaikunthha]. (33) Oh Lord, let
there be our obeisances unto You oh Bhagavân
Nârâyana, oh Vâsudeva, oh Original Person, oh Highest
Personality,
oh Supreme Giver
of Insight, oh Most Auspicious One, oh
Transcendental Benediction, oh Greatness of Mercy, oh Changeless Support
of the Universe, Only Proprietor of all Worlds, Ruler over All and
Husband of Lakshmî Devî. The best of the ones completely
detached [the sannyâsîs] wandering
all around the
world, fully
purified
by
their transcendental absorption
in devotional yoga
[bhakti] push, by [the strength of] their dutiful respect of
being paramahamsas ['swans of the Supreme'], open the door
of this illusory existence that gives access to a consciousness in the spiritual world that
is free from contaminations. Thus personally
experiencing the continuity of Your Lordship [of devotion, Lord Caitanya] one finds happiness. (34) It
is rather difficult to understand how You in pastimes relating to the
unification of consciousness without taking shelter of anyone or
anything, without having a physical body, without awaiting our cooperation,
without being transformed Yourself by the modes of nature, in
transcendence above the modes can be of creation, annihilation and maintenance. (35) Therefore
we
do
not
really
know
whether
Your
Lordship
is
there
like an ordinary
human being bound to
actions in the material world, who under the influence of
the modes thus depends on time, space, activities and nature, and
thereby is forced to accept the good and bad results of his own
actions, or whether You are there as a completely self-satisfied [âtmârâma] and self-controlled
person who never fails in his spiritual potency and is always a neutral
witness. (36) Those
two positions certainly do not form a contradiction in You, the Fortunate One.
For what would be impossible to You whose attributes are unlimited, You
who are the Supreme Lord of unfathomable glories? You are by the
present-day thinkers doubted with opinions and arguments laid down in
scriptures containing judgments
based upon
halfhearted investigations and fallacious logic.
But You are out of the range of the agitated minds of the obstinate
theorists
resorting to controversies. You withdrawn from all of them are hidden
from view behind Your bewildering yoga potency, the incomparable
and inscrutable potency [by which you make and break]. You after all,
are
not divided in two natures. (37) The
same way one perceiving a piece
of rope does not or does see a snake, one concludes [really] being
intelligent
to following [the person of You and the âcârya] or
not. (38) You, under closer scrutiny,
are the essence of authenticity, the controller of all and everything
spiritual and
material. You are there as the cause of all causes of the entire
universe who with
all qualities is present within
all, up to the minutest atom. You are [with the temporality] of all
manifestations the only
one who remains. (39) For
that
reason
those
exalted devotees who relating to You but once tasted a drop of
the nectar of Your
glories and with the continuous flow of bliss within
their minds forgot about the
vague and limited reflection of the sights and sounds
of material happiness, have faith
in You alone as
the Supreme Personality, the only and dearest friend of all living
entities. How can those devotees whose minds are of a complete and
continuous absorption oh Killer of Madhu, or who as said,
are hands-on experts in having accepted You as the
dear most lover and friend, then
ever
give it up to serve Your lotus
feet that in this life never again allow a return to the material ocean? (40) Oh
loving Soul and shelter, oh
power and opulence, oh
maintainer and seer and most attractive beauty of the three worlds,
because of Your expansions in the
material energy we are sure that with Your manifestations in different
forms as the Lord of the enlightened ones [Vâmana], the human
beings
[Râmacandra and Krishna], the animals [Varâha], a mixture
of them [Nrisimhadeva] and of the aquatics [Matsya and Kûrma],
all the
sons of Diti and Danu and such for their conspiring are
awarded
the proper punishment depending the offense, oh Supreme Chastiser. May
You, if You deem it necessary, likewise kill this [terrible] son of
Tvashthâ. (41) With
our full surrender
totally relying on You, oh Father of Fathers, oh Lord Hari, our
hearts are chained in love by the meditation on Your two feet that are
like two blue lotuses. By the manifestation of Your own form, by Your
compassionate smile which is pure, pacifying and pleasing, with the
drops of nectar of the very sweet words that emanate from Your mouth, the worries melt away of the ones You have
accepted as Your own. You oh Purest One we consider the one eligible to take away our deep pain. (42) Therefore oh Supreme Lord, what
would we, as sparks of the original fire [the 'golden seed'], now all
have to tell You who personally are amused to be engaged in creation,
destruction and maintenance with Your divine energy, You who as the
Supersoul and spirit of the absolute Brahman resides in the hearts of
all the different living beings and externally are present according to
time, place and the physical constitution, You whom one realizes as the
cause of that what constitutes the [existence and consciousness
of
the] living being, You, as the witness of all
that is going on, as the witnessing itself and the embodiment of the
eternal memory of the
entire universe [the âkâs'a record]? (43) Because You are our Supreme Lord and Master
of Transcendence,
please arrange for us a position
in the shadow of the
thousand-petaled lotus flowers that are Your
feet, so that we may be relieved of the pain
resulting from the dangers and desires of this conditioned existence
that made us approach You. (44)
Please oh Controller, put an end now to this son of Tvashthâ who
is
devouring the three worlds and has exhausted oh Krishna, oh bliss of
eternal existence [*, see B.G.
4:
4-6], all our
strength, arrows and other means of defense. (45) Unto You the swanlike Lord who has His abode
in the kernel of
the heart where You supervise the
actions of the individual soul, unto that manifestation of Krishna
whose
reputation as a redeemer is so bright, unto Him without a beginning who
is solely understood by the pure devotee, unto the path in this world
of the friend and refuge that He is, unto the ultimate goal of that
elder
brother
to
perform
sacrifices
for,
we
offer
our
obeisances.'
(46) S'rî S'uka said: 'After by the
servants of the three worlds this way with due respect having been
worshiped oh King, the Lord, pleased to hear their praises, replied. (47) The
Supreme Lord said: 'I'm
very happy with you oh best of the demigods. By your knowledgeable
prayers unto Me man can remember Me and be of devotion unto Me as the
Original Self of the opulences. (48)
When I am satisfied one can achieve whatever that is difficult to
attain. Still oh best of the intelligent ones, he who knows the truth,
having
fixed his attention exclusively on Me, does not desire for anything
else but
Me. (49) A
miserable person [kripana] looking for the material quality of
things has no knowledge of the ultimate
end of the soul and he who awards the desire for them is not a whit
better. (50) Someone
who
personally
knows
of
the
supreme
goal
of
life
will
not tell an ignorant person to build up karma, just like
an experienced
physician wouldn't give a patient the
wrong
food,
not even when he'd
ask for it. (51) Oh
patron of sacrifice [Maghavan; Indra],
good fortune to all of you, go and without delay ask
Dadhyañca [Dadhîci], the most exalted of all saints, for
his body which is strong because of his
education, vows and austerity. (52) Dadhyañca
is
someone
who
has
assimilated
the
spiritual
knowledge
of
purity
that
is
called 'the head of the horse'
[As'vas'ira]. He delivered that
knowledge to the As'vins who then opened up to immortality [they became
jivan-mukhas, liberated souls even in this life **]. (53) Dadhyañca,
the
son
of
Atharvâ,
delivered
his
invincible
armor
[of
mantras]
controlled by Me to
Tvashthâ who gave it to
Vis'varûpa. He on his turn delivered this
[Nârâyana-kavaca protection in prayers] to you. (54) [Dadhyañca]
the
knower
of
dharma
will
for
your
sake
provide
the
As'vins
with his limbs upon their request. With them Vis'vakarmâ will
create
the
most powerful of all weapons [de thunderbolt] by means of which,
because it is invested with My power, the head of Vritrâsura
can be
severed. (55)
When he is killed you will all regain your wealth, power, arrows and
other means of defense. All good fortune will be yours, because you, My
devotees, will not be hurt.'
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