१९ एकोनव िंशदशकः - भूम्यः दः खम्
19 ekonavimshadashakah' - bhoomyaah' duh'kham
- sorrow of the earth.
(The earth when troubled by the heavy load of evil people
went to Lord Brahma, who along with other devas took her
(Bhoomi) to Lord Vishnu. He told them, that he had earlier
wiped the heavy burden of earth, it was due to the power
and blessings of the Goddess. And hence, they all prayed to
the Goddess. She told that Lord Vishnu will be born as Lord
Krishna the son of Vasudeva and she requested the devas
and their wives to be born on earth to help Krishna. This
occurs in the chapter 18 of Book 4 of Devi bhagvatham)
परय धरय दर्जनभयरदीनय
समिं सरभ्यय व बधैश्च दे व ।
व वधिं समेत्य स्वदशयम यच
स चयनयत्क्षीरपयोवनवधिं तयन् ॥ १९-१॥
puraa dharaa durjanabhaaradeenaa
samam surabhyaa vibudhaishcha devi .
vidhim sametya svadashaamuvaacha
sa chaanayatksheerapayonidhim taan .. 19-1..
1.Oh Goddess in olden times, sick due to the presence of evil
people, the earth, along with kamadhenu and the devas
approached Lord Brahma and told him about her problem.
He then took her to the ocean of milk.
The story of Vishnu being born as Krishna has been
described in the following 4 chapters.
This chapter describes the background of the birth of
Krishna. Due to the increase of evil people, earth could not
bear the load. Bhoomidevi went and told her sorrows to the
devas. A solution was not found for the sorrows. So earth
along with kamadhenu and the devas went to Brahma.
Brahma led all of them to the shores of ocean of milk.
Once on a time, the Earth was very much overburdened by the load of
wicked kings and She was therefore very much afraid. She then
assumed the appearance of a cow and went to the Devaloka crying
and very much dejected. Indra, the lord of the Devas, asked her, O
Vasundhare! What is the cause of your fear now? Who has troubled
you? What afflictions are you merged in? Please tell me all these.
On hearing Indra’s words, Earth exclaimed :-- O Respect giver! When
You have asked me, I am explaining to you the cause of all my
afflictions and sorrows; at present I am overburdened with too much
load.
Now the earth is ruled by Jārāsandha, the king of Magadha, a very
very vicious person. Thus the other Śiśupāl, the lord of the Chedis, the
uncontrollable Kāśirāj, Rukmī, the powerful Kaṃsa, the strong Naraka,
the Sauvapati Śālva, the wicked Keśī, Dhenuka, and Batsaka all these
are now in royal positions. O Lord of the Devas! These kings are all
devoid of the least trace of virtue, quarrelsome against each other,
infatuated with vanity, and addicted to vicious deeds. These have
become kings as if they were personified Yamas, the Lords of Death,
and are constantly troubling me. I am now unable to carry their loads;
where shall I go now? This great thought is constantly ailing me.
O Vasava! What to tell! The Bhagavān in His Boar Incarnation is the
cause of all these my afflictions; O Indra! These present troubles I am
fallen into only through Him; for when the cruel Daitya Hirānyākṣa;
the son of Ka’syapa stole me away and drowned me in the great
ocean, then it was Viṣṇu in his Boar incarnation that killed him and
rescued me from the ocean and then kept me in this my stable
position. Had he not then lifted me up, I would have rested safe in the
depths of Rasātala; O Lord of the Devas! Now I am quite unable to
bear the load of these vicious persons. O Surendra! The vicious twenty
eight Kali is coming quickly in front. Thinking of His influence, it
seems to me that I will be very troubled then and will have to go
down to Rasātala. Therefore, O Lord of the Devas! I am bowing down
before Your feet, kindly relieve me of my burden and save me from
these endless troubles.
Indra said :-- O Earth! I cannot do anything for you. You better go and
take refuge of Brahmā. I am also going to Him. He will remove all your
troubles.
स्ततो हररः पद्मभ ेन स ं
ज्ञयत्वयऽखखलयन् सयञ्जवलबद्धमयह ।
ब्रह्मन् सरय नै यिं स्वतन्त्रय
दै िं बलीयः वकमहिं करोवम ॥ १९-२॥
stuto harih' padmabhavena sarvam
jnyaatvaa'khilaan saanjalibaddhamaaha .
brahman suraa naiva vayam svatantraa
daivam baleeyah' kimaham karomi .. 19-2..
2.Lord Vishnu, who was prayed to by Lord Brahma
understood everything, with hands joined in salute, told all
of them, “Oh Brahma, Oh devas, none of us are independent,
actually, fate Is very powerful, what can I do now?”
Brahma went along with Bhoomidevi and the other devas to
the shores of the ocean of milk and chanting the purusha
suktam invoked lord Vishnu. Happy with their chanting, lord
Vishnu appeared before them. With palms joined together in
salutation he greeted them respectfully. He understood why
they had come to him. He continued by talking to everyone
at the same time. He said that neither he, brahma nor the
devas have the ability to save Bhoomi devi from this
predicament. Because none of us have the power to control
fate. Each one has to face and experience the fruits of their
karma. All are rich in their karmas. Saying like this Vishnu
asked, ‘what can be done to eliminate the heavy load of
destruction on Bhoomi devi.’
Viṣṇu said :-- I am not independent in these matters; why I? Brahmā
Maheśa, Indra, Agni, Yama, Visvakarmā, the Sun and Varuṇa and other
Devas, nobody is independent. This whole universe, moving
and unmoving is existing under the control of the Yoga Māyā; and
from Brahmā up to the clot of grass, all are strung into the thread of
Her Three qualities.
दै ेन नीतः खल मत्स्यकूमज -
कोलयवदर्न्मयन्य शोऽहमयप्तः ।
नृवसिंहभय यदवतभीकरत्विं
हययननत्वयत्पररहयस्यतयिं च ॥ १९-३॥
daivena neetah' khalu matsyakoorma
kolaadijanmaanyavasho'hamaaptah' .
nri'simhabhaavaadatibheekaratvam
hayaananatvaatparihaasyataam cha .. 19-3..
3. “I am exhausted after being led by that God and took
incarnations of a fish, tortoise as well as a boar; I became the
man–lion which was fierce, and the Hayagreeva form which
was laughed at.”
In the earlier shloka it was mentioned that ‘The god’(fate)
was very strong. Keeping his previous experiences in mind,
Vishnu said like this. He has got a very nice place named
vaikuntha; he also has got a beautiful wife called Laxmi. But,
he was not fortunate enough to enjoy this reign. This is the
will of god(fate). Nobody wishes to be born as a fish, tortoise
or a boar. But he had to take birth in the womb of a fish and
other animals-thus he became a horrible form. He became
very scary when he took the form of narasimham, he became
a laughing stock when he took the head of a horse. Vishnu
lamented that, like this, without his doing he had to take
these forms. The devas were very aware of this.
You better think that were I independent, what for would I have
stayed in the great ocean, incarnating in the Fish and Tortoise Bodies!
O Brāhmin! What name or pleasure is there in enjoyment in the body
of lower animals! What holy merit or any other reward may I expect
from being born in the wombs of lower animals? What is the reason
that I assume the body of a Boar? or of a Man-Lion? or of a Dwarf?
Why was I born as the son of Jamadagni. Especially why did I, being
born of that high souled Brāhmaṇ Jamadagni, and being the best of
the Brāhmins, do the most atrocious act like that of a heartless brute
and fill up the lakes with their blood. Alas! I killed the Kṣatriyas
mercilessly; to say nothing more than that I killed the sons that were
then in the wombs. Were I independent, what for I would have done
these horrible and cruel deeds!
र्यतः पनदयज शरविश्च दः खयद्
दः खिं गतोऽहिं व वपनयन्तचयरी ।
रयज्यिं च नष्टिं दवयतय हृतय मे
वपतय मृतो हय प्ल गयः सहयययः ॥ १९-४॥
jaatah' punardaasharathishcha duh'khaad
duh'kham gato'ham vipinaantachaaree .
raajyam cha nasht'am dayitaa hri'taa me
pitaa mri'to haa plavagaah' sahaayaah' .. 19-4..
4.I was born again as the son of Dasaratha. Wandered around
in forests and shifted from one sorrow to another-I lost my
kingdom; my wife was abducted; my father died; And those
who came to help me were monkeys.
Vishnu continues to explain about the strength of his fate.
Though he was born in the womb of fish, tortoise etc., the
sorrow he had to experience was short. He is unable to
imagine the innumerable sorrows he had to experience as
Rama, the son of Dasharatha. Only Lakshmana saw my sorrow
of having lost a loved. It was only the monkeys who helped
this rama along with his brother.
O Lord of the Devas! See again. In my Rāma incarnation I roamed on
foot, helpless and without any provision, in the fearful Daṇḍaka forest
unfrequented by anybody, wearing matted hair, wearing bark rags,
like a man who feels no shame, and behaved like a hunter and killed
many animals. Being under the delusion of Māyā, I could not make
out the real nature of the golden deer; consequently leaving Janakī in
the thatched cottage, I went out pursuing the deer. Though
repeatedly warned by me not to leave the place, Lakṣmaṇa was
moved by the qualities of Prakriti, forsook her and went out on my
search. Then the hypocrite Rāvaṇa, the king of the Rākṣasas, under the
garb of a beggar; stole away by force the daughter of Janaka, who
had become very lean on account of sorrows. I was very much
distressed owing to the separation from my dear wife and roamed
about weeping sorely in forest and formed friendship with Sugrīva,
under the influence of the circumstances. It was an act of gross
injustice on my part to kill Bālī, the king of the monkeys. I freed him
from his curse; afterwards, aided by the monkeys, I had to go to
Laṅkā. When my younger Lakṣmaṇa and myself were both enchained
under the chain of the serpents, Nāgapāśa, and were senseless, the
monkeys all were astonished. Then Garuḍa came and freed us the two
brothers, from those Nāgapāśas! I considered then what adverse
inauspicious circumstances Fate sometimes ordains on our lot. I lost
my kingdom, lived in the forest, my father died, Janakī was stolen and
I had to suffer extreme troubles in very deadly battles; I could not
know what worse fate still awaited for us?
कृत्वय रणिं भीममररिं वनहत्य
पत्ीिं च रयज्यिं च पनगृजहीत्वय ।
दष्टयप यदे न पवतव्रतयिं तयिं
व हयय हय दयजशसयऽवभविक्तः ॥ १९-५॥
kri'tvaa ranam bheemamarim nihatya
patneem cha raajyam cha punargri'heetvaa .
dusht'aapavaadena pativrataam taam
vihaaya haa duryashasaa'bhishiktah' .. 19-5..
5.I got engaged in a fierce war, killed the enemy, Recovered
my wife, as well as my kingdom. And due to an evil man’s
words, abandoned her, who was virtuous. And due to that I
was labelled as unfortunate.
With the help of the monkeys he(rama) was able to kill sita’s
kidnapper, ravana. He got back his devoted wife. When he
returned to ayodhya he got back the kingdom he had lost. His
crowning ceremony was held in a grand way. Without much
delay, an evil man spread rumours about Sita. Because of
which he had to abandon his devoted wife. For this he was
labelled as notorious. Thus during his tenure as the son of
dashratha, he remembers being crowned as:
1. One who lost everything
2. His actual crowning ceremony
3. And the label of being notorious
O Suras! What more calamity can you expect to befall any person
than that - I was from the very first deprived of my kingdoms and
wealth, and had to go to the forest with the princess Sītā dwelling
in and taking shelter in a dense forest! At the time of my going to
the forest my father did not give a single penny; penniless and
helpless I had to get out of Ayodhyā on foot. I was compelled to
leave my Kṣattriya Dharma and take up the avocation of a hunter
and thus to spend fourteen years in forest. After that, under the
benign influence of Fate, I was able to kill that Asura Rāvaṇa and
got the victory in the battle and was able to bring back dear Sītā to
Ayodhyā. There I succeeded in becoming the ruler of the kingdom
Kośala with its subjects and got the full kingdom and enjoyed for a
few years the pleasures of the world. The stealing away of Sītā took
place at the first outset; next I got my kingdom; then the subjects
began to circulate the bad name regarding Janakī; and I being
afraid of that, deported her into exile in the forest. At that time I
had to suffer again extreme pain and agony due to the separation
from my wife. Then the daughter of the Goddess Earth penetrated
into the Earth and got down to the Pātāla.
यवद स्वतन्त्रोऽखि ममै मयवतजर्
न स्ययद्वयिं कमजकलयपबद्धयः ।
सदयऽवप मयय शगयस्ततोऽत्र
मयययवधनयियिं शरणिं व्रर्यमः ॥ १९-६॥
yadi svatantro'smi mamaivamaartir
na syaadvayam karmakalaapabaddhaah' .
sadaa'pi maayavashagaastato'tra
maayaadhinaathaam sharanam vrajaamah' .. 19-6..
6.Had I been independent, such sorrows would not have
happen to me. I and all of us here, are subject to the bond of
Karma, and are servants of Maya. So let us all, surrender now
to the Goddess who is beyond Maya.
Vishnu says, had been independent and not bound by his non-
virtous actions, then he would not have had to face so much
sorrows. Vishnu-the speaker, brahma,the devas, mother earth-
the listeners, all are bound by virtuous or non-virtuous
actions(karma), are all subordinates of their actions; they are
all slaves of illusion(maya). The only person who can defeat
maya and make her inactive is Devi. So, those who want to be
free from the bonds of karma, have to pray to devi only. Only
devi can eliminate mother earth’s sorrow.
O Devas! When I had to depend on Fate and to suffer so many
troubles incessantly, where else can you dare to say that an
independent man exists. Afterwards under the influence of Time, I had
to go to Heaven with my brothers. Let all this point to what it may,
the intelligent learned people can say what an amount of mishaps
takes place to one who is dependent! O One born from the Lotus!
You hear my word; I am in every way dependent; why I? Rudra, You
and all those Suras are fully dependent.
इतीररतैभजखक्तव नम्रशीिैर्
वनमीवलतयक्षैव जबधैः िृतय त्वम् ।
प्रभयतसन्ध्ये र्पयसमयङ्गी
तमोवनहन्त्री च परः खितयऽऽत्थ ॥ १९-७॥
Iteeritairbhaktivinamrasheershair
nimeelitaakshairvibudhaih' smri'taa tvam .
prabhaatasandhyeva japaasumaangee
tamonihantree cha purah' sthitaa''ttha .. 19-7..
7.When he told like this, with heads bowed and eyes closed
with devotion, the devas prayed to devi. You stood before
them like the sky when the sun rises, with a colour of red
hibiscus, And as one who would removes tamo guna (the
darkness called ignorance).
Hearing vishnu’s words all of them stood with palms joined
together and heads bowed in devotion. It means they prayed
to the devi with bowed heads. All of them prayed to the devi
at the same time. Without any delay devi appeared before
them- with a body flushed like the morning sun-thus
removing the darkness of ignorance and tamo guna. Devi
removes ignorance. Devi removed the darkness of tamo
guna like how sun-rise removes darkness. Devi addressed
everybody
Being thus meditated, at once appeared before their eyesight the
Devī, the Goddess of the Universe, whose colours were like the blood
red Javā flower, holding in two of Her hands noose, hook, or goad,
while the third hand indicated favour and the fourth hand bade all
discard every sort of fear.
(the stuti by the devas given at the end of this chapter)
र्यने दशयिं ो सदे पत्रो
भूत्वय हररदज ष्टर्नयन् वनहन्तय ।
तदिजशक्तीरहमस्य दद्यय-
-मिंशेन र्ययेय च नन्दपत्री ॥ १९-८॥
jaane dashaam vo vasudevaputro
bhootvaa harirdusht'ajanaan nihantaa .
tadarthashakteerahamasya dadya-
-amamshena jaayeya cha nandaputree .. 19-8..
8.You told, “I know about your problems, Lord Vishnu would
be born as son of Vasudeva, And will kill all the evil people and
I will give him the powers to do and also, I would be born as
the daughter of Nanda gopa.”
Comforting brahma and the devas, devi started to talk,’
Vishnu will be born as vasudeva’s son in the yadava clan.
He(Vishnu) will be the one who will destroy all the evil
people. All the powers that he needs will be provided to him
at that time. devi will make sure of that. A part of devi will be
born as Nandagopa’s daughter-devi is informing all the
devas in advance as to what is going to happen in the future.
Vyāsa said :-- O king! Thus praised by the Gods, the Goddess then
addressed them :-- O Devas! Let all anxieties leave you all; I will do
what the Devas have desired, even if it be very difficult to do in this
world; now explain what is troubling the Goddess Earth.
The Devas replied :-- The wicked kings are troubling very much this
Earth. She cannot any longer bear their burden; therefore She came
crying unto us.
O Bhuvaneśvarī! Now it is Your duty to remove this load of earth. O
Auspicious One! Know this, the desire of the gods.
O Mother! In days of yore, You have killed the most powerful Dānava
named Mahiṣa, attended by lakhs and lakhs of Dānavas and Daityas;
What to speak! You have slain Śumbha, Niśumbha, Raktavīja, the very
powerful Caṇḍa Munḍa, Dhumralocana, Durmukha, Duhsana, the
strong Karāla and many other cruel Dānavas.
Now, similarly kill the wicked kings, the enemies of the Gods and save
the Earth from their heavy loads.
यूयिं च सयहयय्यममष्य कतज-
मिंशेन दे य दवयतयसमेतयः ।
र्ययेध्वमर्व्यं र्गतोऽस्त भद्र-
मे िं व वनवदज श्य वतरोदधयि ॥ १९-९॥
yooyam cha saahaayyamamushya kartum
amshena devaa dayitaasametaah' .
jaayedhvamurvyaam jagato'stu Bhadra-
mevam vinirdishya tirodadhaatha .. 19-9..
9.”Oh Devas you along with your wives, May please be born
in the earth to help him, so that the world may prosper. Let
good things happen to you.” Saying like this devi disappeared
Devi planned out that the devas will help Vishnu in reducing
the weight of evil on mother earth. The devas along with
their wives must be born on earth. They must also help
Vishnu. This way the evil will be moved out to be filled with
goodness. Giving the right instructions to the devas, devi
vanished.
O Suras! I have already thought over how the burden of those wicked
kings, the parts incarnate of Asuras, can be removed.I will, by My own
power, rob them of their powers, of that highly prosperous and
affluent Jārasandha, the king of Magadha, and others, the parts
incarnate of the wicked Asuras, that are now shining on the Earth.O
Devas! You would all better go down and incarnate yourselves as part
incarnations, impregnated with My power, and help thus in the
removal of the load of this earth.The Deva Prajāpati Maharṣi Kaśyapa
would first of all go with his his wife and incarnate as Ānaka Dundubhi
Vasudeva, in the race of Yadu.The Imperishable Bhagavān Viṣṇu will
also incarnate as part, owing to the curse of Bhṛgu, as the son of
Vasudeva. O Devas! I will be born, then, in the womb of Yaśodā, in
Gokula and will accomplish all the ends of the Gods.I will send Viṣṇu
from the prison to the Gokula; also I will transfer Anāntā Deva from
the womb of Devakī to the womb of Rohiṇī.They two will grow, day by
day, by My Force and at the end of the Dvāpara Yuga, will no doubt
kill the wicked kings.Arjuṇa too, the part incarnate of Indra, will
destroy the armies of those kings. Yudhiṣṭhira, the part incarnate of
Dharma, Bhīmsena, that of of Vāyu, Nakula and Sahadeva the
incarnate of the two A’svins, and Bhīsma, the incarnate of Vasu as the
son of the Gaṅgā, will take their respective births and exhaust their
armies.O Devas! Now be calm and quiet and go. Let the Earth be also
calm and quiet; be confident that I will certainly remove the load of
this earth.I will make the above mentioned Gods as my instruments
merely and I will destroy, by My own force, the Kṣatriyas in the
battlefield of Kurukṣettra.Malice, jealousy, foul intention, desire,
attachment, vanity, covetousness, desire for victory, lust, and
fascination are the vices that will destroy the Yādavas.The race of
Yadu will end owing to the curse of a Brāhmaṇa. The Bhagavān also
will leave His mortal coil due to a curse.Now go and incarnate in your
respective parts, with your wives, in Gokula and Mathurā, and be
helpers in the work of the Lord.Saying thus, the Devī the Goddess of
the Universe, the Māyā Incarnate of the Highest Self disappeared. The
Devas and the Earth went to their respective places. O king
Janamejaya! the Goddess Earth was pleased with the Devī’s words,
and being quiet, remained surrounded with various medicinal plants
and creepers.
व वचत्रदष्टयसरभय भयर
वनपीवितिं मे हृदयिं महे वश ।
अत्रय तीयेदमपयकरु त्विं
मयतय वह मे ते रदे नमोऽस्त ॥ १९-१०॥
vichitradusht'aasurabhaavabhaara
nipeed'itam me hri'dayam maheshi .
atraavateeryedamapaakuru tvam
maataa hi me te varade namo'stu .. 19-10..
10.Oh great goddess my mind is filled up with several types
of evil characters like the asuras, you please be born here
and make them disappear. You are my mother, Oh Goddess
who showers, several boons , My salutations to you.
Devi had mentioned earlier, that to help Vishnu to reduce the
load of evil on mother earth, she would be born as the
daughter of nanda. The poet wants to let devi know of the
evil characters in the world of his mind. Lust and anger are
the asuras of the mind. The poet requests devi to reside in
his heart and destroy these evil asuras(lust & anger).
The poet knows once devi resides in our mind, then all the
evil thoughts that reside in there(our mind) will be destroyed.
He prays to the devi to be the chief incarnation in his mind.
Thus ends the 19th chapter
Bhrigu’s curse to vishnu
Devi Bhagavata Purana discusses the legend. Once, the Asuras fought
a war against the Devas and were severely beaten. The Asuras rushed
to the hermitage of Shukra, while being chased by Vishnu and
the Devas. Males were not present at the hermitage, when Asuras
arrived. Shukra and his father were at work. Kavyamata followed Atithi
Dharm and gave protection to Asuras for many months. The
hermitage was covered by a protective invisible shield that was
impossible to be penetrated even by Indra. Devas who arrived at
hermitage requested the wife of Bhrigu to release asuras from
hermitage, however, she refused and said that they were her Atithi
(guests). It is not rational to unprotect one's guests. With one glance
Kavyamata put all the Devas into a deep sleep. By her meditative
power, Kavyamata (Usanas) petrified Indra, the king of the Devas,
paralysing them.[1] Vishnu assessed the situation and surmised that he
would have to break the armour of hermitage to protect the world
from eons of chaos that would be ushered with the victory of
the Asuras. Vishnu summoned his discus weapon — the Sudarshana
chakra, and broke the protective shield / armour around the
hermitage. While doing so, even Kavyamata's head was cut off who
was protecting her guests. Shukra's father, the great sage Bhrigu, was
angered when he returned to his hermitage and cursed Vishnu for his
sin of woman-slaughter, saying that Vishnu would have to take
countless avatars on earth and suffer most pain and confinement due
to his sin. Vishnu has to take endless birth and death also in every
avatar he has to be separated from his wife forever.
When Shukracharya learns of this incidence, he was angered and
banned worship of Vishnu permanently in Asura loka, and he pledges
to have war against devas and help asuras, as a revenge of Vishnu's
deed with his mother. He also made idol of Vishnu below the feet of
Asuras.[2] Then Bhrigu resurrected Kavyamata (Usanas) by sprinkling
holy water from his kamandalu (water-pot). Kavyamata woke as if
from a deep sleep.[3] The rest of the story remains the same in all
versions.[1]
PURUSHA SUKTAM
Among the great Gods of the Vedas is the Purusha, which in
simple translation means the “male”. But the word actually
indicates Lord Vishnu, who is the God among the great trinity
in charge of the care of the created beings. He is supposed
to live in the ocean of milk and his consort is Lakshmi the
goddess of wealth and prosperity. Along with the Rudram it
is one of the greatest stotras originating from the Vedas.
While the devotees of Rudra are afraid of his anger and
request Him again and again, the devotees of Purusha keep
praising him, describing his various facets and request boons
from him.Though the original Purusha suktha manthra occurs
in Rig Veda, it also occurs in Vajaneya Samhitha of Shukla
Yajur Veda, Taiteeriya Samhitha of Krishna Yajurveda and
also with slight differences in Sama Veda as well as Atharva
Veda. Many great sages have given details of how this great
Suthra should be used in fire sacrifices and many sages
including the great Sayanacharya have written commentaries
on Purusha Suktham.
Purusha in this Suktham is described as a gigantic personality
who is spread everywhere. Brahma the creator is supposed to
have his huge body as a sacrifice so that he can create the
world.
अथ पुरुषसूक्तम् ॥
ॐ तच्िंं॒ योरय ृृ॑णीमहे । गयं॒तिं यं॒ज्ञययृ॑ । गयं॒तिं यं॒ज्ञपृ॑तये । दै ी᳚ स्वं॒खस्तरृ॑ स्त नः ।
स्वं॒खस्तमयज नृ॑िेभ्यः । ऊं॒ध्वं वर्ृ॑गयत भेिं॒र्म् । शन्ोृ॑ अस्त वद्वं॒पदे ᳚ । शिं चतृ॑ष्पदे ।
ॐ शयखन्तःं॒ शयखन्तःं॒ शयखन्तःृ॑ ।
हररः ॐ ।
ॐ सं॒हस्रृ॑शीियज ं॒ परुृ॑िः । सं॒ हं॒स्रयं॒क्षः सं॒हस्रृ॑पयत् ।
स भूवमिं ृ॑ व ं॒श्वतोृ॑ ृत्वय
ं॒ । अत्यृ॑वतष्ठद्दशयङ् गलम्
ं॒ ।१
परुृ॑ि एं॒ ेदꣳ स जम्᳚ । यद् भू तिंं॒ यच्चं॒ भर्व्म्᳚ ।
उं॒ तयमृृ॑तं॒त्वस्येशयृ॑ नः । यदन्ेन
ृ॑ यवतं॒रोहृ॑ वत । २
एं॒तय यृ॑ नस्य मवहं॒मय । अतों॒ ज्ययययꣳ॑ृ॑ श्चं॒ पूरुृ॑िः ।
पयदो᳚ऽस्यं॒ व श्वयृ॑ भूतयवनृ॑
ं॒ । वत्रं॒पयदृ॑ स्ययं॒मृतिं ृ॑ वदं॒ व । ३
वत्रं॒पयदू ध्वज
ं॒ उदैं॒ त्परुृ॑िः । पयदो᳚ऽस्यें॒हयऽऽभृ॑ यं॒त्पनःृ॑ ।
ततों॒ व श्वं॒ङ्र्व्ृ॑क्रयमत् । सयं॒शं॒नयं॒नं॒शं॒ने अं॒वभ । ४
तिय᳚ वद्वं॒रयिृ॑ र्ययत । व ं॒रयर्ों॒ अवधं॒ पूरुृ॑िः ।
स र्यं॒तो अत्यृ॑ररच्यत । पं॒श्चयद् भूवमं॒मिोृ॑ परःं॒ । ५
यत्परुृ॑िेण हं॒व िय᳚ । दें॒ य यं॒ज्ञमतृ॑न्वत ।
ं॒सं॒न्तो अृ॑स्ययसीं॒दयज्यम्᳚ । ग्ीं॒ष्म इं॒ध्मः शं॒रद्धं॒व ः । ६
सं॒प्तयस्ययृ॑ सन्पररं॒धयःृ॑ । वत्रः सं॒प्त सं॒वमधःृ॑ कृं॒तयः ।
दें॒ य यद्यं॒ज्ञिं तृ॑न्वयं॒नयः । अबृ॑ ध्नं॒न्पृ॑रुििं पं॒शम् । ७
तिं यं॒ज्ञिं बं॒वहज विं॒ प्रौक्षन्ृ॑ । परुृ॑ििं र्यं॒तमृ॑ग्ं॒तः ।
तेनृ॑ दें॒ य अयृ॑र्न्त । सयं॒ध्यय ऋिृ॑यश्चं॒ ये । ८
तिय᳚ द्यं॒ज्ञयत्सृ॑ जं॒हुतःृ॑ । सिंभृृ॑तिं पृिदयं॒ज्यम् ।
पं॒शूꣳस्तयꣳश्चृ॑क्रे ययं॒र्व्यन्ृ॑ । आं॒ रं॒ण्ययन्गग्यं॒म्यश्चं॒ ये । ९
तिय᳚ द्यं॒ज्ञयत्सृ॑ जं॒हुतःृ॑ । ऋचःं॒ सयमयृ॑ वन र्वज्ञरे ।
छन्दयꣳ॑ृ॑ वस र्वज्ञरे ं॒ तिय᳚ त् । यर्स्तियृ॑
ं॒ दर्ययत । १०
तियं॒दश्वयृ॑ अर्ययन्त । ये के चोृ॑भं॒ययदृ॑ तः ।
गय ोृ॑ ह र्वज्ञरे ं॒ तिय᳚ त् । तिय᳚ ज्यं॒तय अृ॑र्यं॒ यःृ॑ । ११
यत्परुृ॑ििंं॒ र्व्ृ॑दधः । कं॒वतं॒धय र्व्ृ॑कल्पयन् ।
मखिंं॒ वकमृ॑स्यं॒ कौ बयं॒हू । कय ूरू ं॒ पयदयृ॑ च्येते । १२
ब्रयं॒ह्मं॒णो᳚ऽस्यं॒ मखृ॑मयसीत् । बयं॒हू रयृ॑ र्ं॒न्यृ॑ ः कृं॒तः ।
ऊं॒रू तदृ॑ स्यं॒ यद्वै श्यृ॑ः । पं॒द्भ्ययꣳ शूद्रो
ं॒ अृ॑र्ययत । १३
चं॒न्द्रमयं॒ मनृ॑सो र्यं॒तः । चक्षोः ं॒ सूयय ृ॑ अर्ययत ।
मखयं॒वदन्द्रृ॑श्चयं॒विश्चृ॑ । प्रयं॒णयद्वयं॒यरृ॑ र्ययत । १४
नयभ्ययृ॑ आसीदं॒ न्तररृ॑ क्षम् । शीं॒र्ष्णय द्यौः समृ॑ तजत ।
पं॒द्भ्ययिं भूवमं॒वदज शं॒ ः श्रोत्रय᳚ त् । तियृ॑ लों॒कयꣳ अृ॑कल्पयन् । १५
ेदयं॒हमें॒तिं परुृ॑ििं मं॒हयन्तम्᳚ । आं॒ वदं॒ त्य ृ॑णंं॒ तमृ॑सस्त ं॒ पयं॒रे ।
स यज वण
ृ॑ रू
ं॒ पयवणृ॑ व ं॒वचत्यं॒ धीरःृ॑ । नयमयृ॑ वन कृं॒त्वयऽवभं॒ दं॒ न् यदयस्ते ᳚ । १६
धयं॒तय परस्तयं॒
ं॒ द्यमृ॑दयर्ं॒हयरृ॑ । शं॒क्रः प्रव ं॒द्वयन्प्रं॒वदशं॒श्चतृ॑स्रः ।
तमें॒ िं व ं॒द्वयनं॒मृतृ॑ इं॒ह भृ॑ वत । नयन्यः पन्यं॒ अयृ॑नयय व द्यते । १७
यं॒ज्ञेनृ॑ यं॒ज्ञमृ॑यर्न्त दें॒ यः । तयवनं॒ धमयज वण
ृ॑ प्रिं॒मयन्ययृ॑ सन् ।
ते हं॒ नयकिंृ॑ मवहं॒मयनःृ॑ सचन्ते । यत्रं॒ पू ेृ॑ सयं॒ध्ययः सखन्तृ॑ दें॒ यः । १८
॥ ॐ नमो नयरयृ॑ यणयं॒य ॥
॥ उत्तरनयरययणम् ॥
अं॒द्भ्यः सिंभूृ॑तः पृविं॒र्व्ै रसय᳚ च्च । व ं॒श्वकृ॑मजणं॒ः समृ॑ तजं॒तयवधृ॑ ।
तस्यं॒ त्वष्टयृ॑ व ं॒दधृ॑द्रूपमे
ं॒ वृ॑ त । तत्परुृ॑िस्यं॒ व श्वं॒मयर्यृ॑ नं॒मग्े ᳚ । १
ेदयं॒हमें॒तिं परुृ॑ििं मं॒हयन्तम्᳚ । आं॒ वदं॒ त्य ृ॑णंं॒ तमृ॑सं॒ः परृ॑ स्तयत् ।
तमें॒ िं व ं॒द्वयनं॒मृतृ॑ इं॒ह भृ॑ वत । नयन्यः पन्यृ॑ व द्यं॒तेयृ॑ऽनयय । २
प्रं॒र्यपृ॑वतश्चरवतं॒ गभेृ॑ अं॒न्तः । अं॒र्ययृ॑मयनो बहुं॒धय व र्यृ॑ यते ।
तस्यं॒ धीरयः ं॒ पररृ॑ र्यनखन्तं॒ योवनम्᳚ । मरीृ॑चीनयिं पं॒दवमृ॑च्खन्त
ें॒धसःृ॑ । ३
यो दें॒ ेभ्यं॒ आतृ॑पवत । यो दें॒ यनयिं᳚ परोवहृ॑
ं॒ तः ।
पू यं॒ यो दें॒ ेभ्योृ॑ र्यं॒तः । नमोृ॑ रुं॒चययं॒ ब्रयह्मृ॑ये । ४
रुचिं ृ॑ ब्रयं॒ह्मम् र्ं॒नयृ॑न्तः । दें॒ य अग्ें॒ तदृ॑ ब्र न् ।
यस्त्ैं॒ िं ब्रय᳚ ह्मं॒णो व ं॒द्ययत् । तस्यृ॑ दें॒ य असं॒न् शे ᳚ । ५
ह्रीश्चृ॑ ते लं॒क्ष्मीश्चं॒ पत्न्यौ᳚ । अं॒हों॒रयं॒त्रे पयं॒श्वे ।
नक्षृ॑त्रयवण रू
ं॒ पम् । अं॒वश्वनौं॒ र्व्यत्तम्᳚ । इं॒ष्टम् मृ॑वनियण ।
अं॒मिं मृ॑वनियण । स जम्ृ॑ मवनियण । ६
ॐ तच्िंं॒ योरय ृृ॑णीमहे । गयं॒तिं यं॒ज्ञययृ॑ । गयं॒तिं यज्ञपृ॑तये । दै ी᳚स्स्स्वं॒खस्तरृ॑ स्त नः
।
स्वं॒खस्तमयज नृ॑िेभ्यः । ऊं॒ध्वं वर्ृ॑गयत भेिं॒र्म् । शन्ोृ॑ अस्त वद्वं॒पदे ᳚ । शिं चतृ॑ष्पदे ।
ॐ शयखन्तःं॒ शयखन्तःं॒ शयखन्तःृ॑ ।
atha purushasooktam ..
om tachchham yoraavri'neemahe . gaatum yajnyaaya .
gaatum yajnyapataye . daivee svastirastu nah' .
svastirmaanushebhyah' . oordhvam jigaatu bheshajam .
shanno astu dvipade . sham chatushpade .
om shaantih' shaantih' shaantih' .
harih' om .
om sahasrasheershaa purushah' . sahasraakshah' sahasrapaat
sa bhoomim vishvato vri'tvaa . atyatisht'haddashaangulam . 1
purusha evedagum sarvam . yadbhootam yachcha bhavyam.
utaamri'tatvasyeshaanah' . yadannenaatirohati . 2
etaavaanasya mahimaa . ato jyaayaagumshcha poorushah' .
paado'sya vishvaa bhootaani . tripaadasyaamri'tam divi . 3
tripaadoordhva udaitpurushah' .
paado'syehaa''bhavaatpunah' .
tato vishvangvyakraamat . saashanaanashane abhi . 4
tasmaadviraad'ajaayata . viraajo adhi poorushah' .
sa jaato atyarichyata . pashchaadbhoomimatho purah' . 5
yatpurushena havishaa . devaa yajnyamatanvata .
vasanto asyaaseedaajyam . greeshma idhmah'
sharaddhavih'6
saptaasyaasanparidhayah' . trih' sapta samidhah' kri'taah' .
devaa yadyajnyam tanvaanaah' . abadhnanpurusham
pashum7
tam yajnyam barhishi praukshan . purusham jaatamagratah' .
tena devaa ayajanta . saadhyaa ri'shayashcha ye . 8
tasmaadyajnyaatsarvahutah' . sambhri'tam pri'shadaajyam .
pashoogumstaagumshchakre vaayavyaan .
aaranyaangraamyaashcha ye . 9
tasmaadyajnyaatsarvahutah' . ri'chah' saamaani jajnyire .
chhandaagumsi jajnyire tasmaat . yajustasmaadajaayata . 10
tasmaadashvaa ajaayanta . ye ke chobhayaadatah' .
gaavo ha jajnyire tasmaat . tasmaajjaataa ajaavayah' . 11
yatpurusham vyadadhuh' . katidhaa vyakalpayan .
mukham kimasya kau baahoo . kaavooroo paadaavuchyete12
braahmano'sya mukhamaaseet . baahoo raajanyah' kri'tah' .
ooroo tadasya yadvaishyah' . padbhyaagum shoodro
ajaayata . 13
chandramaa manaso jaatah' . chakshoh' sooryo ajaayata .
mukhaadindrashchaagnishcha . praanaadvaayurajaayata . 14
naabhyaa aaseedantariksham . sheershno dyauh' samavartata
padbhyaam bhoomirdishah' shrotraat . tathaa lokaagum
akalpayan . 15
vedaahametam purusham mahaantam . aadityavarnam
tamasastu paare .
sarvaani roopaani vichitya dheerah' . naamaani
kri'tvaa'bhivadan yadaaste . 16
dhaataa purastaadyamudaajahaara . shakrah'
pravidvaanpradishashchatasrah' .
tamevam vidvaanamri'ta iha bhavati . naanyah' panthaa
ayanaaya vidyate . 17
yajnyena yajnyamayajanta devaah' . taani dharmaani
prathamaanyaasan .
te ha naakam mahimaanah' sachante . yatra poorve
saadhyaah' santi devaah' . 18
.. om namo naaraayanaaya ..
.. uttaranaaraayanam ..
adbhyah' sambhootah' pri'thivyai rasaachcha . vishvakarmanah'
samavartataadhi .
tasya tvasht'aa vidadhadroopameti . tatpurushasya
vishvamaajaanamagre . 1
vedaahametam purusham mahaantam . aadityavarnam tamasah'
parastaat .
tamevam vidvaanamri'ta iha bhavati . naanyah' panthaa
vidyateyanaaya . 2
prajaapatishcharati garbhe antah' . ajaayamaano bahudhaa vijaayate .
tasya dheeraah' parijaananti yonim . mareecheenaam
padamichchhanti
vedhasah' . 3
yo devebhya aatapati . yo devaanaam purohitah' .
poorvo yo devebhyo jaatah' . namo ruchaaya braahmaye . 4
rucham braahmam janayantah' . devaa agre tadabruvan .
yastvaivam braahmano vidyaat . tasya devaa asan vashe . 5
hreeshcha te lakshmeeshcha patnyau . ahoraatre paarshve .
nakshatraani roopam . ashvinau vyaattam . isht'am manishaana .
amum manishaana . sarvam manishaana . 6
om tachchham yoraavri'neemahe . gaatum yajnyaaya . gaatum
yajnyapataye . daiveessvastirastu nah' .
svastirmaanushebhyah' . oordhvam jigaatu bheshajam . shanno astu
dvipade . sham chatushpade .
om shaantih' shaantih' shaantih' .
meaning
सहस्रशीियज परुिः सहस्रयक्षः सहस्रपयत् ।
स भूवमिं व श्वतो ृत्वय अत्यवतष्ठद्दशयङलम् ॥१॥
Sahasra-Shiirssaa Purussah Sahasra-Akssah Sahasra-Paat |
Sa Bhuumim Vishvato Vrtva-Atya[i]-Tisstthad-Dasha-Angulam ||1||
Meaning:
1.1: The Purusha (Universal Being) has Thousand Heads, Thousand Eyes
and Thousand Feet (Thousand signifies innumerable which points to
the omnipresence of the Universal Being),
1.2: He envelops the World from all sides (i.e. He pervades each part of
the Creation), and extends beyond in the Ten Directions ( represented
by Ten Fingers ),
परुि ए ेदिं स ं यद् भूतिं यच्च भर्व्म् ।
उतयमृतत्वस्येशयनो यदन्ेनयवतरोहवत ॥२॥
Purussa Evedam Sarvam Yad-Bhuutam Yacca Bhavyam |
Uta-Amrtatvasye[a-I]shaano Yad-Annena-Ati-Rohati ||2||
Meaning:
2.1: The Purusha is indeed All this (Creation) in essence; That which
existed in the Past, and that which will exist in the Future,
2.2: Everything (i.e the whole Creation) is woven by the Immortal
essence of the Great Lord (Purusha); by becoming Food of which (i.e.
by getting consumed in Whose Immortal essence through surrender)
one transcends the gross world (and becomes Immortal).
एतय यनस्य मवहमयतो ज्ययययाँ श्च पूरुिः ।
पयदोऽस्य व श्वय भूतयवन वत्रपयदस्ययमृतिं वदव ॥३॥
Etaavaanasya Mahima-Ato Jyaayaash-Ca Puurussah |
Paado-Asya Vishvaa Bhuutaani Tri-Paad-Asya-Amrtam Divi ||3||
Meaning:
3.1: The Purusha is Greater than all the Greatness (which can be
expressed by words),
3.2: His One Part has become all these (visible) Worlds, and His Three
Parts rest in the Immortal World of the Transcendence.
वत्रपयदू ध्वज उदै त्पूरुिः पयदोऽस्येहयभ यत्पनः ।
ततो व ष्वङ् र्व्क्रयमत्सयशनयनशने अवभ ॥४॥
Tri-Paad-Uurdhva Udait-Puurussah Paado-Asye[a-I]ha-Abhavat-Punah
Tato Vissvang Vya[i-A]kraamat-Saashana-Anashane Abhi ||4||
Meaning:
4.1: The Three Parts of the Purusha is High Above (in Transcendental
Realm), and His One Part becomes the Creation again and again.
4.2: There, in the Creation, He pervades all the Living ( who eats ) and
the Non-Living ( who does not eat ) beings.
तियवद्वरयळर्ययत व रयर्ो अवध पूरुिः ।
स र्यतो अत्यररच्यत पश्चयद् भूवममिो परः ॥५॥
Tasmaad-Viraadda-Jaayata Viraajo Adhi Puurussah |
Sa Jaato Atya[i-A]ricyata Pashcaad-Bhuumim-Atho Purah ||5||
Meaning:
5.1: From Him (i.e. the Purusha) was born the Virat; (the Virat came into
being) from the presence of the Shining Purusha (Who remained as the
background or substratum of Virat);
5.2: He (i.e. the Virat) created the Earth, by manifesting Her from His
own being as substratum.
यत्परुिेण हव िय दे य यज्ञमतन्वत ।
सन्तो अस्ययसीदयज्यिं ग्ीष्म इध्मः शरद्धव ः ॥६॥
Yat-Purussenna Havissaa Devaa Yajnyam-Atanvata |
Vasanto Asya-Asiida-Ajyam Griissma Idhmah Sharad-[d]Havih ||6||
Meaning:
6.1: With the Purusha as the (Sacrificial) Fire, the Deva (the Shining One,
referring to Virat) continued the Yagna (Sacrifice of creation),
6.2: Spring was (created as) the clarified Butter (of that Yagna), Summer
was (created as) the Fuel (of that Yagna), and Autumn was (created as)
the Havis (Sacrificial offering of that Yagna).
सप्तयस्ययसन् पररधयखरः सप्त सवमधः कृतयः ।
दे य यद्यज्ञिं तन्वयनय अबध्नन्परुििं पशम् ॥7॥
Saptaasya[i-A]asan Paridhayas-Trih Sapta Samidhah Krtaah |
Devaa Yadyajnyam Tanvaanaa Abadhnan-Purussam Pashum ||17||
Meaning:
7.1: By making Seven Enclosures with Three times Seven sacrificial
Firewood, ...
7.2: ... the Deva (the Shining One referring to Virat) in that Yagna
(Sacrifice of Creation), bound the infinite expanse of the Purusha as
(apparently) finite living beings (Pashu).
तिं यज्ञिं बवहज वि प्रौक्षन्परुििं र्यतमग्तः ।
तेन दे य अयर्न्त सयध्यय ऋियश्च ये ॥७॥
Tam Yajnyam Barhissi Pra-Ukssan-Purussam Jaatam-Agratah |
Tena Devaa Ayajanta Saadhyaa Rssayash-Ca Ye ||8||
Meaning:
8.1: The First Divine Men were created as the Holy Water sprinkled with
the Kusa Grass in that Yagna (Sacrifice of Creation).
8.2: The First Divine Men were the Sadhya Devas and the Rishis, Who
were created by Him, the Deva (the Shining One, referring to Virat),
Who performed the Yagna. (These Rishis were not human but divine
Rishis like Saptarshis created directly by Virat).
तियद्यज्ञयत्स जहुतः सम्भृतिं पृिदयज्यम् ।
पशून्तयाँ श्चक्रे ययर्व्यनयरण्ययन् ग्यम्यश्च ये ॥9॥
Tasmaad-Yajnyaat-Sarvahutah Sambhrtam Prssadaajyam |
Pashuun-Taashcakre Vaayavyaan-Aarannyaan Graamyaash-Ca Ye ||8||
Meaning:
9.1: From the Complete Offering of His (i.e. Virat's) Yagna (Sacrifice of
Creation) was obtained Ghee mixed with coagulated Milk, ...
9.2: ... which (i.e. the Ghee and Milk) are (the created) Animals, both of
Air (Birds) and of Forests (Wild Animals) and Villages (Domestic
Animals).
तियद्यज्ञयत्स जहुत ऋचः सयमयवन र्वज्ञरे ।
छन्दयिं वस र्वज्ञरे तियद्यर्स्तियदर्ययत ॥10॥
Tasmaad-Yajnyaat-Sarvahuta Rcah Saamaani Jajnyire |
Chandaamsi Jajnyire Tasmaad-Yajus-Tasmaad-Ajaayata ||9||
Meaning:
10.1: From the Complete Offering of His (i.e. Virat's) Yagna (Sacrifice of
Creation) was born the Rig Veda and Sama Veda,
10.2: The Chandas (Vedic Meters) were born from Him, and the Yajur
Veda was born from Him.
तियदश्वय अर्ययन्त ये के चोभययदतः ।
गय ोः ह र्वज्ञरे तियत् तियज्यतय अर्य यः ॥11॥
Tasmaad-Ashvaa Ajaayanta Ye Ke Co[a-U]bhayaadatah |
Gaavoh Ha Jajnyire Tasmaat Tasmaaj-Jaataa Ajaa-Vayah ||10||
Meaning:
11.1: From Him (i.e. Virat) was born the Horses, and all those animals
who has teeth in both jaws,
11.2: From Him (i.e. Virat) was born the Cows, and from Him was born
all types of Goats.
यत्परुििं र्व्दधः कवतधय र्व्कल्पयन् ।
मखिं वकमस्य कौ बयहू कय ऊरू पयदय उच्येते ॥12॥
Yat-Purussam Vya[i-A]dadhuh Katidhaa Vya[i-A]kalpayan |
Mukham Kimasya Kau Baahuu Kaa Uuruu Paadaa Ucyete ||11||
Meaning:
12.1: What did the Purusha (i.e. Virat) hold within Him? How many parts
were assigned in His Huge Form?
12.2: What was His Mouth? What was His Arms? What was His Thighs?
And what was His Feet?
ब्रयह्मणोऽस्य मखमयसीद् बयहू रयर्न्यः कृतः ।
ऊरू तदस्य यद्वै श्यः पद्भ्ययिं शूद्रो अर्ययत ॥13॥
Braahmanno-Asya Mukham-Aasiid Baahuu Raajanyah Krtah |
Uuruu Tad-Asya Yad-Vaishyah Padbhyaam Shuudro Ajaayata ||12||
Meaning:
13.1: The Brahmanas were His Mouth, the Kshatriyas became His Arms,
13.2: The Vaishyas were His Thighs, and the Shudras were assigned to
His Feet.
चन्द्रमय मनसो र्यतश्चक्षोः सूयय अर्ययत ।
मखयवदन्द्रश्चयविश्च प्रयणयद्वययरर्ययत ॥14॥
Candramaa Manaso Jaatash-Cakssoh Suuryo Ajaayata |
Mukhaad-Indrash-Ca-Agnish-Ca Praannaad-Vaayur-Ajaayata ||13||
Meaning:
14.1: The Moon was born from His Mind and the Sun was born from
His Eyes,
14.2: Indra and Agni (Fire) were born from His Mouth, and Vayu (Wind)
was born from His Breath.
नयभ्यय आसीदन्तररक्षिं शीर्ष्णय द्यौः सम तजत ।
पद्भ्ययिं भूवमवदज शः श्रोत्रयत्तिय लोकयाँ अकल्पयन् ॥15॥
Naabhyaa Aasiid-Antarikssam Shiirssnno Dyauh Samavartata |
Padbhyaam Bhuumir-Dishah Shrotraat-Tathaa Lokaa Akalpayan ||14||
Meaning:
15.1: His Navel became the Antariksha (the intermediate Space
between Heaven and Earth), His Head sustained the Heaven,
15.2: From His Feet the Earth (was sustained), and from His Ears the
Directions (were sustained); in this manner all the Worlds were
regulated by Him.
ेदयं॒हमें॒तिं परुृ॑ििं मं॒हयन्तम्᳚ । आं॒ वदं॒ त्य ृ॑णंं॒ तमृ॑सस्त ं॒ पयं॒रे ।
स यज वण
ृ॑ रू
ं॒ पयवणृ॑ व ं॒वचत्यं॒ धीरःृ॑ । नयमयृ॑ वन कृं॒त्वयऽवभं॒ दं॒ न् यदयस्ते ᳚ ॥16॥
vedaahametam purusham mahaantam . aadityavarnam tamasastu
paare .
sarvaani roopaani vichitya dheerah' . naamaani kri'tvaa'bhivadan
yadaaste . 16
(yat) That (dheera:) valorous puruSHa (Aste) who is, who has
(vicitya:) materialized (sarvAni) all (roopANi) forms, and (krtya:)
made (sarvAni) all (nAmAni) names, (abhivadan) and maintains all
of these, (etam) that (mahAntam) glorious (AdityavarNam)
sun-brilliant (puruSHam) puruSHa, (astu) who is (pAre)
beyond(tamas) darkness, (aham) I (veda:) Know him.
This verse is probably closest to the Sri Sampradaya visualization of
Sriman Narayana, as creator and maintainer of all, ( refer back to 'namo
bhagavate tasmai krSHNaya adbhuta karmaNe roopa nAma vibhedena
jagat kreedati yo yata:'), full of kalyANa guNas such as mahimA, brilliant
as the sun, and beyond all darkness. What is the advantage of knowing
this then ? This is explained in later verses. Also, in sAyaNa's
commentary " mantradraSHtA svakeeyam dhyAnAnubhavam
prakatayati". This mantra is how to visualize him for meditation, and
thus to know him. Compare this to Vishvamitra in the Ramayana " aham
vedmi mahAtmAnam rAmam satya-parAkramam / vasiSHto api
mahAtejo ye ceme tapasi sthitA:" - I know the great souled Rama, of
deeds beyond measure, powerful in truth, more brilliant than Vasishta,
who protected my yagnya well". Or Mandodari's praise of Rama as
Mahavishnu in the same, " tamasa: paramo dhAtA shankacakra
gadhAdara" - O Creator, who bears the Conch, the Disk, and the Mace
as weapons, who is Supreme above all darkness. The image of the sun
here is especially effective, as the tamas referred to here is the darkness
of the soul, ignorance and inactivity.
I Know Him, Glorious, Valorous, Who Names, Forms, And Keeps all
this,
Bright as the Sun, Beyond all Darkness.
धयं॒तय परस्तयं॒
ं॒ द्यमृ॑दयर्ं॒हयरृ॑ । शं॒क्रः प्रव ं॒द्वयन्प्रं॒वदशं॒श्चतृ॑स्रः ।
तमें॒ िं व ं॒द्वयनं॒मृतृ॑ इं॒ह भृ॑ वत । नयन्यः पन्यं॒ अयृ॑नयय व द्यते ॥17॥
dhaataa purastaadyamudaajahaara . shakrah'
pravidvaanpradishashchatasrah' .
tamevam vidvaanamri'ta iha bhavati . naanyah' panthaa ayanaaya
vidyate . 17
(ayaNaya) To moksha, liberation (na vidhyate) I know not of
(anya:) other (panthA:) paths. (yam) Whom (dhAtA) Bramha
(udAjahAra:) saw as the Supreme Being, and revealed (purastAt)
in the beginning, (yam) whom (shakra:) Indra (pravidvAn) knew
well, (pradishas-ca-tasra) in the four quearters, and everywhere,
(vidvAn) who knows (tam) Him (evam) in this manner (bhavati)
becomes (amrta:) immortal (iha) in this very birth.
In the beginnning, Bramha said to the puruSHa, "You are who was
before me.. You are my guide in this", naming him the cause of himself,
and all. Indra learnt of the glory of the parama puruSHa from
vAmadeva, and from the four directions - Ranganathamuni.
The object of almost all vedic rites was to make life, or death, a little
less dangerous ( see, eg., Wendy Doniger-O'Flaherty). The refrain of the
mantras for these rites is 'Who knows this conquers death'. Even the
stories in several bramhaNas involves seers 'seeing and praising with
this hymn or metre, and thereby conquering death'. It is interesting to
note that the goal is not life eternal (chiranjeevitva) but a-mrta, or not-
dying. This is a matter of the soul rather than the body, a difference
worth appreciating.
The puruSHa is manifested by the chanting of this mantra, to who
chants this, in thheir hearts. This is thebeginning - of the world, of
contemplation of the worlds, of knowledge. In this knowledge, in
knowing this by the heart, by the soul, is the beginning of liberation.
To know of no other way but this reflects mahAvishvAsa - great faith.
This, 'nAnya: panthA vidhyate ayanAya' refrain is also found in several
upanishadas.
Who the Creator saw and revealed, as the Cause of whom Indra learnt
In all the quarters Who knows Him thus Conquers death now. I know
of no other Ways, than this.
यज्ञेन यज्ञमयर्न्त दे यस्तयवन धमयज वण प्रिमयन्ययसन् ।
ते ह नयकिं मवहमयनः सचन्त यत्र पू े सयध्ययः सखन्त दे यः ॥18॥
Yajnyena Yajnyam-Ayajanta Devaas-Taani Dharmaanni
Prathamaanya[i-A]asan |
Te Ha Naakam Mahimaanah Sa-Canta Yatra Puurve Saadhyaah Santi
Devaah ||18||
Meaning:
18.1: The Devas performed the external Yagna by meditating on the
real Yagna (i.e. contemplating on the Purusha Who is Shining behind
everything); And thus they first obtained the Dharma (based on the
Oneness of the Purusha),
18.2: By Meditating on the Greatness of the Chidakasha (Blissful
Spiritual Sky behind everyone, which is the essence of the Purusha),
during those earlier times, the Spiritual Aspirants became the Shining
One themselves.
Sri:
Sri Purusha Suktam
dvitIya anuvAkam
Verse 1
अं॒द्भ्यः सिंभूृ॑तः पृविं॒र्व्ै रसय᳚ च्च । व ं॒श्वकृ॑मजणं॒ः समृ॑ तजं॒तयवधृ॑ ।
तस्यं॒ त्वष्टयृ॑ व ं॒दधृ॑द्रूपमे
ं॒ वृ॑ त । तत्परुृ॑िस्यं॒ व श्वं॒मयर्यृ॑ नं॒मग्े ᳚ । १
adbhyah' sambhootah' pri'thivyai rasaachcha .
vishvakarmanah' samavartataadhi .
tasya tvasht'aa vidadhadroopameti . tatpurushasya
vishvamaajaanamagre . 1
(adbhya:) From the waters and from the (rasAt) elemental
essence
of (prthivyai) earth (sambhoota:) was the bramhAnda, the
Universe, born. (vishvakarmaNa:) As vishvakarma, the
divine
architect, did puruSHa, who is (adhi) more than that
Universe, appear
(samavartata). (tvashTA) As tvashTA, the divine smith he
(vidadhat) establishes (tasya roopam) his form, that
includes all the
worlds (eti) and manifests it everywhere. (agre) In the
beginning
was (tat puruSHasya) that puruSHa's (vishvam) all, his
vishva
roopa, (Ajanam) formed.
The waters of destruction are again the waters of creation, and from
them does the earth reveal itself after praLaya. From these elemental
materials is the universe formed, and into these it dissolves. Ashes to
ashes, and dust to dust. tvashTA was the smith who forges Indra's
vajra, thunderbolt, from the bones of the RSHi dadeechi. Vishvakarma
is the divine architect who planned and built, among other cities,
Kubera's Alakaapuri and also Lanka, and Indra's city.
From the waters and earth Does all appear As a builder he builds,
As a smith he forges it.. He who was all Before the all was.
Verse 2
ेदयं॒हमें॒तिं परुृ॑ििं मं॒हयन्तम्᳚ । आं॒ वदं॒ त्य ृ॑णंं॒ तमृ॑सं॒ः परृ॑ स्तयत् ।
तमें॒ िं व ं॒द्वयनं॒मृतृ॑ इं॒ह भृ॑ वत । नयन्यः पन्यृ॑ व द्यं॒तेयृ॑ऽनयय । २
vedaahametam purusham mahaantam . aadityavarnam tamasah'
parastaat .
tamevam vidvaanamri'ta iha bhavati . naanyah' panthaa
vidyateyanaaya . 2
(etam) That (mahAntam) glorious (AdityavarNam) sun-brilliant
(puruSHam) puruSHa, (astu) who transcends (pArastAt) all
(tamas) darkness, (aham) I (veda:) know him.(vidvAn) Who
knows (tam) Him (evam) in this manner (bhavati) becomes
(amrta:) immortal (iha) in this very birth. (ayaNaya) To moksha,
liberation (na vidhyate) I know not of (anya:) other (panthA:)
paths.
I Know Him, Glorious, Bright as the Sun, Beyond all Darkness.
Who knows him thus Conquers death now. I know of no other
Ways, than this.
Verse 3
प्रं॒र्यपृ॑वतश्चरवतं॒ गभेृ॑ अं॒न्तः । अं॒र्ययृ॑मयनो बहुं॒धय व र्यृ॑ यते ।
तस्यं॒ धीरयः ं॒ पररृ॑ र्यनखन्तं॒ योवनम्᳚ । मरीृ॑चीनयिं पं॒दवमृ॑च्खन्त ें॒धसःृ॑ । ३
prajaapatishcharati garbhe antah' . ajaayamaano bahudhaa vijaayate .
tasya dheeraah' parijaananti yonim . mareecheenaam
padamichchhanti vedhasah' . 3
(prajApati:) As prajApati, Lord of his Subjects, he (carati)
lives (anta:) in (garbhe) the womb. (ajAyamAna: ) Unborn,
(vijAyate) he appears (bahudhA) in many ways. (dheerA:) The
steadfast (parijAnanti) know well (tasya) his (yonim) true form.
Even (vedhasa:) the creators, the knowers (iccanti) desire to the
(padam) positions of (mareechenAm) sages like mareechi, who
worship Him.
I must go to sAyaNa for commentary on this rather obtuse verse.
What is this womb prajApati resides in ? 'bramhAnda roope garbhe
anat madhye prajApatir vigrahavAn bhootva carati'. virAt, the shining
universe, the female principle that puruSHa gave birth to, which in
turn gave birth to puruSHa has now been formed into the
bramhAnda, and is compared to a womb, in which prajApati, Lord of
his Subjects, puruSHa manifested as a fertility diety invoked in
weddings etc., resides. Purusha does not need to be born to manifest
himself as all. That process begins before he appears from, in and as
virAt. He encompasses satyam, gnyaanam, anantam - truth,
knowledge, and infinity. Since he gives birth to all, he is yoni,
themouth of the womb. His form is a yoni, from which all is born.
'tasya prajApater yonim jagatkAraNaroopam vAstavam svaroopam'.
Who knows this ? 'dheera dhairyavantA yogena drtendriyA
mahAtmAno jAnanti' - the brave, the courageous, those who have
made their senses steadfast in yoga, those great ones know this truth.
Such is the compulsion of this truth that even the srshtikartA-s of this
world, those that puruSHa has manifested himself as in order to
create, desire nothing but to worship him as 'tam eva upAsya
mareeceenAm mareecyatri-pramukhAnAm' - the sage mareeci, and
sages led by mareeci, atri (among the seven RSHis) - as these sages
do.
Birthing this word Himself Unborn He is known by those
Who yoked their senses.. And even the knowers Of this world and
more Desire but to adore Him.
Verse 4
यो दें॒ ेभ्यं॒ आतृ॑पवत । यो दें॒ यनयिं᳚ परोवहृ॑
ं॒ तः ।
पू यं॒ यो दें॒ ेभ्योृ॑ र्यं॒तः । नमोृ॑ रुं॒चययं॒ ब्रयह्मृ॑ये । ४
yo devebhya aatapati . yo devaanaam purohitah' .
poorvo yo devebhyo jaatah' . namo ruchaaya braahmaye . 4
(nama:) We salute (ya:) who (Atapati) shines as divinity in
(devebhya:) in the Gods, (ya:) who is (purohita:) Brhaspati, priest
to (devAnAm) the Gods, (ya:) who was (jAta:) born (poorva:)
before (devebhya:) the Gods, (rucAya) who brilliant in himself,
(brahmaye) is the parabramham, the supreme all.
puruSHa was, 'hiraNyagarbha: samavartatAgre' - before the golden
shining womb of all, virAt, was established. He is first of all the Gods,
their priest, their guide to immortality, and the essence of their
divinity. verily is he worthy of our salutations. This is one answer to
the question "kasmai devAya havitA vidhema?" - Which God shall we
worship by our offerings ?
Who burns, fire-bright In the Gods, who is their priest,
Eldest, who is the Essence, Of what Is, We worship Him.
Verse 5
रुचिं ृ॑ ब्रयं॒ह्मम् र्ं॒नयृ॑न्तः । दें॒ य अग्ें॒ तदृ॑ ब्र न् ।
यस्त्ैं॒ िं ब्रय᳚ह्मं॒णो व ं॒द्ययत् । तस्यृ॑ दें॒ य असं॒न् शे ᳚ । ५
rucham braahmam janayantah' . devaa agre tadabruvan .
yastvaivam braahmano vidyaat . tasya devaa asan vashe . 5
(deva) The Gods, who (janayanta) send forth the (rucam
brAhmam) essence of the knowledge of Brahman (abruvan) said
this (tat) about that Brahman (agre) in the Beginning : " (yastu)
whoever (brAhmaNa:) has an inclination towards Brahman, if he
(vidhyAt) knows Brahman (evam) thus, (devA:) the Gods (asan)
will be (tasya) in his (vashe) control. "
The Gods taste of Brahman.. This "rucam brAmham" is yet another
food metaphor for the joining, or the union of the seeker and the
sought. Even as he who eats food tastes it, so shall you taste
Brahman, and enjoy him. The Gods are in the Brahma- Vidyaa-
Sampradaaya, and they are our teachers, our gurus too. They declare
this in the beginning, as a sort of 'phalashruti', or list of fruits of
knowing the puruSHa thus : Who, with heart steadfast on the
puruSHa knows him thus, him even we will serve. Compare the
Taittiriya Upanishad, that talks about he who knows Brahman - 'sarve
asmai devA balim-Aharanti' - All the Gods bring him offerings.
The Gods who taste Him, and spread the word Said this, in the
beginning ``Who with his heart Knows Him, thus, Him even We
will be bound by.''
Verse 6
ह्रीश्चृ॑ ते लं॒क्ष्मीश्चं॒ पत्न्यौ᳚ । अं॒हों॒रयं॒त्रे पयं॒श्वे ।
नक्षृ॑त्रयवण रू
ं॒ पम् । अं॒वश्वनौं॒ र्व्यत्तम्᳚ । इं॒ष्टम् मृ॑वनियण ।
अं॒मिं मृ॑वनियण । स जम्ृ॑ मवनियण । ६
hreeshcha te lakshmeeshcha patnyau . ahoraatre paarshve .
nakshatraani roopam . ashvinau vyaattam . isht'am manishaana .
amum manishaana . sarvam manishaana . 6
(hreeshca) Hree and (lakshmishca) Laskhmi are (patnyau) wives (te)
to you. (aho - rAtre) The day and the night (pArshve) your sides.
(nakshatrANi) the Stars (roopam) your brilliant form. (ashvinau)
the Healing Ashvins (vyAttam) your mouth
(maniSHANa) Grant us (iSHTam) the knowledge that we desire,
(maniSHANa) grant us (amum) happiness in this world,
(maniSHANa) grant us (sarvam) all that is, now and forever
Hree is the Goddess that grants Modesty, and Lakshmi she who
grants Wealth. ( hreer-lajjAbhimAninee devata , lakshmee-
raishvayAbhimAninee devatA - iti sAyaNA) The Day and the Night are
even such opposites. Sriman Narayana is the conciliation of all such
opposites, even as Sesha, the snake, and garuda, the eagle,
worshipping him together signify. He is brilliant as the stars, and
healing comes from him.
Asking him to grant as iSHTam, amum, sarvam, is an analogue to
asking for sat, Ananda, and chit. All we ask is to know Him.
Hree and Lakshmi Are your consorts, your Two sides, Day and
Night, The stars your form, Healing your words. Grant us
Our desires, Our joys, Your all.
Concluding Invocation
The Purusha Sooktam closes, as it began, with that unique and
wonderful invocation to peace. In peace all begins, and in peace all
ends. All we work for is so peace may flourish.
[Note: The following is not part of the Purusha Sukta proper.
However, it is often chanted at the end and is found in many printed
editions.]
ॐ तच्िंं॒ योरय ृृ॑णीमहे । गयं॒तिं यं॒ज्ञययृ॑ । गयं॒तिं यज्ञपृ॑तये । दै ी᳚स्स्स्वं॒खस्तरृ॑ स्त नः ।
स्वं॒खस्तमयज नृ॑िेभ्यः । ऊं॒ध्वं वर्ृ॑गयत भेिं॒र्म् । शन्ोृ॑ अस्त वद्वं॒पदे ᳚ । शिं चतृ॑ष्पदे ।
ॐ शयखन्तःं॒ शयखन्तःं॒ शयखन्तःृ॑ ।
om tachchham yoraavri'neemahe . gaatum yajnyaaya . gaatum
yajnyapataye . daiveessvastirastu nah' .
svastirmaanushebhyah' . oordhvam jigaatu bheshajam . shanno astu
dvipade . sham chatushpade .
om shaantih' shaantih' shaantih' .
(AvrNeemahe) We seek (tat) that which (chamyo) gives
us peace from sorrows, present and future. We seek
(gAtum) growth (yagnyAya) for the rite of sacrifice
and (gAtum) growth for (yagnyapataye) patron of the
rite, the yajamAna. (daivee: svasti) The grace of the Gods
(astu) be (na:) unto us. (svasti) Well being (mAnushebhya:)
to all mankind. (bheshajam) May plants, like medicinal herbs
(jigAtu) flourish and grow (oordhvam) upwards. (sham)
Good (na: astu ) come unto us from (dvipade) creatures that
go on two feet (sham) and good from (chatuSHpade) those
that go on four feet. (shAnti:) Peace.
Sorrows that are, and sorrows to bebWe seek that which grants
usbPeace from thesebMay the rite flourish,bAnd those who keep
it.. The grace of the gods Be with all mankind.. May the earth be
covered With growing green And good come to us From all
creation From beings that go On two feet and four..May the
three-fold peace Embrace the Land..
Stuti by the devas ( skanda 4 chapter 19 of devi
bhagavatham-shlokas 10-20)
दे य ऊचः
ऊणजनयभयद्यिय तन्तव जस्फवलिंगय व भय सोः ।
तिय र्गद्यदे लस्यय वनगजतिं तयिं नत्तय यम् ॥
As the web comes out of a spider and sparks come out of
fire, so this whole Universe comes out of that Goddess. We
all bow down before Her with our humble hearts, full of
devotion.
यन्मयययशखतत्तसिंक्लृप्तिं र्गत्स ं चरयचरम् ।
तयिं वचतिं भ नयधीशयिं िरयमः करुणयणज यम् ॥
11. We all salute to that Goddess of the Universe,
Bhuvaneśvarī, under Whose Māyic force this whole Universe,
moving and unmoving, is created; Who is All-Intelligence and
the Ocean of Mercy.
यदज्ञयनयद्भ ोत्पवत्तयजज्ज्ञयनयद्भ नयशनम् ।
सिंव दरूपयिं च तयिं दे ीिं िररयमः सय प्रचोदययत् ॥
12. This world appears real to him who is unable to realise
Her Real Essence; and the world drops off as unreal no
sooner he realises Her Presence. We all meditate on that All
Intelligent Goddess and we all pray to Her that She may
grant unto us more strength to meditate on Her and Her
alone .
मयहलक्ष्म्म्ै च व द्महे स जशक्त्यै च धीमवह ।
तन्ो दे ी प्रचोदययत् ॥
13. We all want to know MahāLakṣmī, we all meditate on the
Omnipotent; May the Goddess grant unto us strength to
meditate on Her so.
मयतनजतयः ि भ नयवतजहरे प्रसीद
शिं नो व धेवह करु कययजवमदिं दययद्रे ।
भयरिं हरस्व व वनहत्य सरयरर गं मह्यय
महे श्वरर सत्तयिं करु शिं भ यवन ॥
14. O Thou, the Remover of the world’s afflictions! Best Thou
pleased unto us; O Thou, kind hearted! Do this work for us
and promote our good. O Thou, Lord of the Earth! Please do
relieve the burden of the earth by killing these Asuras and
bring on our welfare.
यद्यिंबर्यवक्ष दयसे न सरयन्कदयवचखकिं ते
क्षमय रणमखेऽवसशरै ः प्रहतजम् ।
एतत्त्वयै गवदतिं नन यक्षरूपिं
धृत्वय तृणिं दह हुतयशपदयवभलयिैः ॥15॥
15. O Thou, Lotus-Eyed! If Thou does not show Thy mercy
towards the gods, they will never be able to strike their
enemies with their weapons in the battlefield. O Goddess!
Thou did verify the truth of this before, when Thou did
assume the appearance of a Yakṣa and utter the following
sentences “O Fire! You burn this blade of grass,” etc. (in the
Kena Talavakāra Upanīṣada.)
किंसः कर्ोऽि य नेन्द्रसतश्च केशी
बयहज द्रिो बकबकीखरशयल्वमख्यः ।
येऽन्ये तिय नृपतयो भव सखन्त तयिं स्त्िं
हत्वय हरस्व र्गतो भरमयश मयतः ॥16॥
16. O Mother! Kaṃsa, Bhauma, Kālayavana, Keśī, Jarāsandha,
the son of Brihadratha, Vaka, Pūtanā, Khara, Śālva and other
vicious kings respectively are dwelling on the earth. It is
better to kill them and relieve the burden of the Earth.
ये व र्ष्णनय न वनहतयः वकल शङ्करे ण
ये य व गृह्य र्लर्यवक्ष परन्दरे ण ।
ते ते मखिं सखकरिं ससमीक्षमयणयः
सिंख्े शरै व जवनहतय वनर्लीलयय ते ॥17॥
17. O Lotus-Eyed! You had killed those Asuras without any
effort that were not slain by Viṣṇu or Maheśvara and they
ended their lives, while they were beholding Thy pleasing
face.
शखतत्तिं व नय हररहर प्रमखयः सरयश्च
नै ेश्वरय व चवलतिं त दे दे व ।
वकिं धयरणयव रवहतः प्रभरप्यनन्तो
धतं धरयिं च रर्नीशकलय तिंसे ॥18॥
18. O Goddess! Holding the Moon on Her forehead! These
Hari, Hara, Brahmā and the other gods are unable to move a
step without the help of that Force; nothing to speak any
further, the thousand headed King of Serpents is unable to
hold this earth even for a moment, were he not provided
with the Śhakti of upholding this world.
इन्द्र उ यच
यचय व नय व वधरत्िं भ तीह व श्विं
कतं हररः वकम रमयरवहतोऽि पयतम् ।
सिंहतजमीश उमयोखित ईश्वरः वकिं ते
तयवभरे सवहतयः प्रभ ः प्रर्ेशयः ॥19॥
19. Indra said :-- O Bhagavatī! Would Brahmā be ever able to
create this world without the aid of Sarasvatī! Would Viṣṇu,
the Deva of the Devas, be ever able to preserve it without the
aid of Lakṣmī or would Maheśvara be ever able, to destroy
this world without the help of His Umā; no, never! These
Devas, the Trinity, are able to take their respective parts in
the keeping up of the world simply because they are united
with the forces, incarnate in Sarasvatī, etc., who are again
parts of Thee.
व र्ष्णरु यच
कतं प्रभनज द्रवहणो न कदयचनयहिं
नयपीश्वरस्त कलयरवहतखरलोक्यः ।
कतं प्रभत्वमनघेऽत्र तिय व हतं त्त्विं
ै समस्तव भ ेश्वरर भयवस नूनम ॥20॥
20. Viṣṇu said :-- O Vimale! Were we deprived of Thy Force,
the Creator would never have been able to create the world, I
would never have been able to preserve it and Maheśvara
would never have been able to destroy. Therefore O Devī!
you alone are reigning as the Supreme Goddess amidst all
the glories in the creation, preservation, and destruction of
this Universe.
दे य ऊचः
ऊणजनयभयद्यिय तन्तव जस्फवलिंगय व भय सोः ।
तिय र्गद्यदे लस्यय वनगजतिं तयिं नत्तय यम् ॥
यन्मयययशखतत्तसिंक्लृप्तिं र्गत्स ं चरयचरम् ।
तयिं वचतिं भ नयधीशयिं िरयमः करुणयणज यम् ॥
यदज्ञयनयद्भ ोत्पवत्तयजज्ज्ञयनयद्भ नयशनम् ।
सिंव दरूपयिं च तयिं दे ीिं िररयमः सय प्रचोदययत् ॥
मयहलक्ष्म्म्ै च व द्महे स जशक्त्यै च धीमवह ।
तन्ो दे ी प्रचोदययत् ॥
मयतनजतयः ि भ नयवतजहरे प्रसीद
शिं नो व धेवह करु कययजवमदिं दययद्रे ।
भयरिं हरस्व व वनहत्य सरयरर गं मह्यय
महे श्वरर सत्तयिं करु शिं भ यवन ॥
यद्यिंबर्यवक्ष दयसे न सरयन्कदयवचखकिं ते
क्षमय रणमखेऽवसशरै ः प्रहतजम् ।
एतत्त्वयै गवदतिं नन यक्षरूपिं
धृत्वय तृणिं दह हुतयशपदयवभलयिैः ॥15॥
किंसः कर्ोऽि य नेन्द्रसतश्च केशी
बयहज द्रिो बकबकीखरशयल्वमख्यः ।
येऽन्ये तिय नृपतयो भव सखन्त तयिं स्त्िं
हत्वय हरस्व र्गतो भरमयश मयतः ॥16॥
ये व र्ष्णनय न वनहतयः वकल शङ्करे ण
ये य व गृह्य र्लर्यवक्ष परन्दरे ण ।
ते ते मखिं सखकरिं ससमीक्षमयणयः
सिंख्े शरै व जवनहतय वनर्लीलयय ते ॥17॥
शखतत्तिं व नय हररहर प्रमखयः सरयश्च
नै ेश्वरय व चवलतिं त दे दे व ।
वकिं धयरणयव रवहतः प्रभरप्यनन्तो
धतं धरयिं च रर्नीशकलय तिंसे ॥18॥
इन्द्र उ यच
यचय व नय व वधरत्िं भ तीह व श्विं
कतं हररः वकम रमयरवहतोऽि पयतम् ।
सिंहतजमीश उमयोखित ईश्वरः वकिं ते
तयवभरे सवहतयः प्रभ ः प्रर्ेशयः ॥19॥
व र्ष्णरु यच
कतं प्रभनज द्रवहणो न कदयचनयहिं
नयपीश्वरस्त कलयरवहतखरलोक्यः ।
कतं प्रभत्वमनघेऽत्र तिय व हतं त्त्विं
ै समस्तव भ ेश्वरर भयवस नूनम ॥20॥
devaa oochuh'
oornanaabhaadyathaa tanturvisphulingaa vibhaavasoh' .
tathaa jagadyadelasyaa nirgatam taam nattaa vayam ..
yanmaayaashakttisanklri'ptam jagatsarvam charaacharam .
taam chitam bhuvanaadheeshaam smaraamah'
karunaarnavaam ..
yadajnyaanaadbhavotpattiryajjnyaanaadbhavanaashanam .
samvidaroopaam cha taam deveem smararaamah' saa
prachodayaat ..
maahalakshmyai cha vidmahe sarvashaktyai cha dheemahi .
tanno devee prachodayaat ..
maatarnataah' sma bhuvanaartihare praseeda
sham no vidhehi kuru kaaryamidam dayaardre .
bhaaram harasva vinihatya suraarivargam mahyaa
maheshvari sattaam kuru sham bhavaani ..
yadyambujaakshi dayase na suraankadaachitkim te
kshamaa ranamukhe'sisharaih' prahartum .
etattvayaiva gaditam nanu yaksharoopam
dhri'tvaa tri'nam daha hutaashapadaabhilaashaih' ..15..
kamsah' kujo'tha yavanendrasutashcha keshee
baarhadratho bakabakeekharashaalvamukhyaah'.
ye'nye tathaa nri'patayo bhuvi santi taamstvam
hatvaa harasva jagato bharamaashu maatah'..16..
ye vishnunaa na nihataah' kila shankarena
ye vaa vigri'hya jalajaakshi purandarena .
te te mukham sukhakaram susameekshamaanaah'
sankhye sharairvinihataa nijaleelayaa te ..17..
shakttim vinaa harihara pramukhaah' suraashcha
naiveshvaraa vichalitum tava devadevi .
kim dhaaranaavirahitah' prabhurapyananto
dhartum dharaam cha rajaneeshakalaavatamse ..18..
indra uvaacha
vaachaa vinaa vidhiratnam bhavateeha vishvam
kartum harih' kimu ramaarahito'tha paatum .
samhartumeesha umayojjhita eeshvarah' kim te
taabhireva sahitaah' prabhavah' prajeshaah' ..19..
vishnuruvaacha
kartum prabhurna druhino na kadaachanaaham
naapeeshvarastava kalaarahitastrilokyaah' .
kartum prabhutvamanaghe'tra tathaa vihartum ttvam
vai samastavibhaveshvari bhaasi noonama ..20..
No comments:
Post a Comment