Bhagavatapurana 12.11: athaikādaśo'dhyāyaḥ

12.11.1

/0 śrī-śaunaka uvāca
athemam arthaṃ pṛcchāmo bhavantaṃ bahu-vittamam /
samasta-tantra-rāddhānte bhavān bhāgavata tattva-vit //

Śrī Śaunaka said:
Now we ask this matter of you, who are the most knowledgeable;
O Bhāgavata, you are a knower of truth regarding the established doctrine of all Tantras.

1. Saunaka said:— Now again we request you to discourse upon the following subject, as you are the foremost one among those that are versed in many things. O great devotee of the Lord, thou hast known the secret of the conclusions of all the different systems of thought.

12.11.2

tāntrikāḥ paricaryāyāṃ kevalasya śriyaḥ pateḥ /
aṅgopāṅgāyudhākalpaṃ kalpayanti yathā ca yaiḥ //

In the worship of the absolute Lord of Śrī, how and by what means do the Tantrikas
envision his limbs, secondary limbs, weapons, and ornaments?

2. & 3. When treating of Meditation and course of worship, the able teachers (authors) of Tantras speak of the Lord of Sri, who is pure consciousness, as endowed with the several members of the body (hands, feet etc.,), waited upon by attendants like Garuda, as armed with weapons and adorned with jewels and ornaments—O Suta, be pleased to tell us what principles are considered to constitute them and how this conception has arisen. May thou be blessed! Please tell us who are eager to listen to the course of active worship, with a thorough and practical knowledge of which a mortal may become an immortal (attain Moksha).

12.11.3

tan no varṇaya bhadraṃ te kriyā-yogaṃ bubhutsatām /
yena kriyā-naipuṇena martyo yāyād amartyatām //

Therefore describe that yoga of ritual action to us who are eager to know it—may you be blessed!—
by which skill in ritual action a mortal may attain immortality.

12.11.4

/0 sūta uvāca
namaskṛtya gurūn vakṣye vibhūtīr vaiṣṇavīr api /
yāḥ proktā veda-tantrābhyām ācāryaiḥ padmajādibhiḥ //

Sūta said: / Having bowed to the gurus, I shall proclaim the manifestations of Viṣṇu / that have been taught according to the Vedas and Tantras by teachers beginning with the lotus-born [Brahmā].

4. Suta said:— I first bow to my preceptors. I shall speak on (the subject of) the various forms which Vishnu exhibits (though generally beyond the range of thought and speech) and which are spoken of by Brahma and other preceptors in the light of the Vedas and Tantras.

12.11.5

māyādyair navabhis tattvaiḥ sa vikāra-mayo virāṭ /
nirmito dṛśyate yatra sa-citke bhuvana-trayam //

With the nine principles beginning with creative power, that Virāṭ, consisting of transformations, / is fashioned, in which, endowed with consciousness, the three worlds are seen.

5. Out of Prakriti and other principles, nine in number, is created the Virat form consisting of the modifications (the eleven Indriyas and the five Bhutas) and in the Virat with the Intelligent principle (Chetana) pervading it, these three worlds make their appearance.

12.11.6

etad vai pauruṣaṃ rūpaṃ bhūḥ pādau dyauḥ śiro nabhaḥ /
nābhiḥ sūryo 'kṣiṇī nāse vāyuḥ karṇau diśaḥ prabhoḥ //

This indeed is the cosmic form of the Lord: the earth is his feet, heaven his head, the sky / his navel, the sun his two eyes, the wind his nostrils, and the directions his ears.

6. This is called the Purusha form or the Virat form, filled with the presence of the Supreme Being. The Earth makes the feet,

heavens the head; the mid-air region is the navel; the sun the eyes; Vayu the nostrils; the cardinal points the ears, of the Lord.

12.11.7

prajāpatiḥ prajananam apāno mṛtyur īśituḥ /
tad-bāhavo loka-pālā manaś candro bhruvau yamaḥ //

Prajāpati is the organ of generation, Apāna is death of the ruler; / the guardians of the worlds are his arms, the moon is his mind, and Yama is his eyebrows.

7. Prajapati, the organ of generation; Apana of the Lord the agent of death; the protectors of the world are His arms; Chandra is the mind; Yama the brows.

12.11.8

lajjottaro 'dharo lobho dantā jyotsnā smayo bhramaḥ /
romāṇi bhūruhā bhūmno meghāḥ puruṣa-mūrdhajāḥ //

Modesty is his upper lip, greed his lower lip, the teeth are moonlight, his smile is delusion; / the trees are the bodily hairs of the Infinite One, and the clouds are the hair on the head of the Cosmic Person.

8. Shyness is the upper lip; and covetousness the lower; moonlight forms the teeth; illusion is the smile; the vegetable kingdom forms the hair on the body: and the clouds are the locks on the head of the Perfect Being.

12.11.9

yāvān ayaṃ vai puruṣo yāvatyā saṃsthayā mitaḥ /
tāvān asāv api mahā- puruṣo loka-saṃsthayā //

As large as this human person is, measured by his bodily frame, / so large is that Great Person, measured by the frame of the worlds.

9. Indeed according as the individual man's body is (ideally) constituted of dimensions and properties, the dimensions and proportions of the personality of the Supreme Being is to be conceived with reference to arrangements of the regions of the Universe.

12.11.10

kaustubha-vyapadeśena svātma-jyotir bibharty ajaḥ /
tat-prabhā vyāpinī sākṣāt śrīvatsam urasā vibhuḥ //

Under the name of the Kaustubha gem, the Unborn bears the light of his own self; / its pervasive radiance is directly the Śrīvatsa upon the chest of the all-pervading Lord.

10. The Unborn Lord wears (exhibits) the spiritual light, viz., Jiva under the name of Kaustubha and the pervading light therof is the well-known Srivatsa on His bosom.

12.11.11

sva-māyāṃ vana-mālākhyāṃ nānā-guṇa-mayīṃ dadhat /
vāsaś chando-mayaṃ pītaṃ brahma-sūtraṃ tri-vṛt svaram //

Bearing his own creative power named the garland of forest flowers, composed of the various qualities of nature, / he wears yellow garments made of Vedic meters, and a sacred thread of three strands that is the threefold sound [Om].

11. As Vanamala He wears only His own Maya, or, Prakriti constituted of various gunas (qualities); the whole extent of Vedic verses as the purple robe: and the sacred syllable of three vowels as the sacred thread.

12.11.12

bibharti sāṅkhyaṃ yogaṃ ca devo makara-kuṇḍale /
mauliṃ padaṃ pārameṣṭhyaṃ sarva-lokābhayaṅ-karam //

The God wears Sāṅkhya and Yoga as his shark-shaped earrings, / and the crown is the abode of the Supreme, granting fearlessness to all the worlds.

12. The Blessed Lord wears the Sankhya and Yoga principles as His ear-rings and as His crown the supreme place of Brahman which promises protection to all the worlds.

12.11.13

avyākṛtam anantākhyam āsanaṃ yad-adhiṣṭhitaḥ /
dharma-jñānādibhir yuktaṃ sattvaṃ padmam ihocyate //

The unmanifest, known as Ananta, is the seat on which he is established; / purity, endowed with dharma, knowledge, and the rest, is called the lotus here.

13. He makes His seat the unmanifest Prakriti called also Ananta and Satva guna which forms His seat and which includes

Dharma, Jnana (righteousness, wisdom) is here spoken of as the lotus.

12.11.14

ojaḥ-saho-bala-yutaṃ mukhya-tattvaṃ gadāṃ dadhat /
apāṃ tattvaṃ dara-varaṃ tejas-tattvaṃ sudarśanam //

Bearing the club, which is the primary vital energy endowed with energy, stamina, and strength; / the supreme conch is the element of water, and the Sudarśana discus is the element of fire.

14. & 15. He weilds Gada which is nothing but the principle of Mukhyaprana constituted of energy, endurance, and strength: the excellent Sankha which is the principle of water and Sudarsana (chakra) which is the principle of power (fire); the sword the principle of the sky and clear like it: the shield made of Tamas: the horny bow which is Time and the quivers which consist of the principle of Karma (righteous action).

12.11.15

nabho-nibhaṃ nabhas-tattvam asiṃ carma tamo-mayam /
kāla-rūpaṃ dhanuḥ śārṅgaṃ tathā karma-mayeṣudhim //

The sword resembling the sky is the element of ether, the shield consists of darkness; / the bow Śārṅga has the form of time, and the quiver consists of action.

12.11.16

indriyāṇi śarān āhur ākūtīr asya syandanam /
tan-mātrāṇy asyābhivyaktiṃ mudrayārtha-kriyātmatām //

They say the senses are his arrows, and his impulses are his chariot; / the subtle elements are his appearance, and the hand-gesture is his practical efficacy.

16. They (the wise) say that the Indriyas (i.e., the organs of sense and action) are the shafts: the active mind is the chariot: the manifestation of this (the chariot) is His visible form; and the activities of conferring boons and affording protection are exhibited by the position of the hands indicating them.

12.11.17

maṇḍalaṃ deva-yajanaṃ dīkṣā saṃskāra ātmanaḥ /
paricaryā bhagavata ātmano durita-kṣayaḥ //

The altar is the worship of the gods, initiation is the consecration of oneself; / attendance upon the Lord is the destruction of one's own sins.

17. The spot or shrine where the Lord's worship is performed must be contemplated as the Sun's sphere, or the inner Agni's sphere: the preceptor's gift of the mantras as the act of consecration which makes one eligible for the course of worship: and that act of worshipping as the means of getting oneself rid of all sin.

12.11.18

bhagavān bhaga-śabdārthaṃ līlā-kamalam udvahan /
dharmaṃ yaśaś ca bhagavāṃś cāmara-vyajane 'bhajat //

The Lord, carrying the lotus of divine play, embodies the meaning of the word bhaga; / and the Lord has taken dharma and renown as his two chowrie fans.

18. The glorious Lord holds in His hand a sportful lotus which is, in a concrete form, the meaning of Bhaga in the epithet Bhagavan: Dharma and glory have taken the form of the Chowri and the fan.

12.11.19

ātapatraṃ tu vaikuṇṭhaṃ dvijā dhāmākuto-bhayam /
tri-vṛd vedaḥ suparṇākhyo yajñaṃ vahati pūruṣam //

His umbrella is Vaikuṇṭha, O twice-born, the realm free from fear; / the threefold Veda, named Suparṇa [Garuḍa], carries the Person of sacrifice.

19. The fearless abode of Vaikuntha forms the Umbrella, O Brahmins: the Veda of three divisions, viz., Rig, Yajus and Saman is in the form of Garuda that bears Yajna (Vishnu), the Perfect Person.

12.11.20

anapāyinī bhagavatī śṛīḥ sākṣād ātmano hareḥ /
viṣvakṣenas tantra-mūrtir viditaḥ pārṣadādhipaḥ /
nandādayo 'ṣṭau dvāḥ-sthāś ca te 'ṇimādyā harer guṇāḥ //

The goddess Śrī, who never departs, is directly the self of Hari; / Viṣvaksena, whose form is the Tantra, is known as the chief of attendants; / and Nanda and the other eight door-keepers are the powers of Hari beginning with animā.

19. Abode. V. & D. The deity presiding over it. 20. The inseparable and glorious Lakshmi is directly the power (Sakti) of Hari: Vishvaksena is the concrete form of the Pancharatra and other Tantras or Agamas and is the well-known chief of the attendants. Nanda and others, eight in number, who are guards at the entrance are indeed Hari's own attributes of Anima and others.

12.11.21

vāsudevaḥ saṅkarṣaṇaḥ pradyumnaḥ puruṣaḥ svayam /
aniruddha iti brahman mūrti-vyūho 'bhidhīyate //

Vāsudeva, Saṅkarṣaṇa, Pradyumna, and the Person himself, / Aniruddha—thus, O brāhmaṇa, the array of forms is described.

21. The Perfect Person, Sri Narayana Himself, is in four forms, (known as) Vasudeva, Sankarshana, Pradyumna and Anirudha. Thus He is said to be in a group-form (for the purpose of worship and contemplation).

12.11.22

sa viśvas taijasaḥ prājñas turīya iti vṛttibhiḥ /
arthendriyāśaya-jñānair bhagavān paribhāvyate //

Through the states known as Viśva, Taijasa, Prājña, and Turīya, / [conceived] through object, sense, mind, and consciousness, the Lord is meditated upon.

22. (In the body) He the glorious Lord is contemplated as Visva, Taijasa, Prajna, and the fourth (Vasudeva), the forms by which He directs the functions in relation to the external objects, the mind, the ignorance or wrong notions due to them, and the wisdom that simply watches over them.

12.11.23

aṅgopāṅgāyudhākalpair bhagavāṃs tac catuṣṭayam /
bibharti sma catur-mūrtir bhagavān harir īśvaraḥ //

Through his limbs, secondary limbs, weapons, and ornaments, the Lord bears that tetrad; / fourfold in form, the Lord is Hari, the supreme master.

23. With these members of the body, attendants, weapons and ornaments, the glorious Lord who is in four forms as Vasudeva, Sankarshana, etc., has also these forms (Visva, Taijasa etc.) and still He is the same Almighty Ruler and glorious Lord Hari.

12.11.23.p1

dvija-ṛṣabha sa eṣa brahma-yoniḥ svayaṃ-dṛk $ sva-mahima-paripūrṇo māyayā ca svayaitat &

O best of the twice-born, he, the origin of the Vedas, self-luminous, / fully complete in his own majesty, by his own creative power,

24. O great Brahmin, this is that glorious Lord who is the source of the Veda, the Perfect and Unlimited consciousness, Perfect in His absolute and glorious powers: by means of His own Maya He creates, destroys, or protects this Universe: and because He is said to do all these, He is spoken of as different agents (Brahma,

12.11.24

sṛjati harati pātīty ākhyayānāvṛtākṣo % vivṛta iva niruktas tat-parair ātma-labhyaḥ //

creates, withdraws, and protects this [universe]—unveiled of sight, / he is described as if manifest under such names, attainable within oneself by those devoted to him.

Rudra, Vishnu) though He is of unclouded consciousness: for by His devotees He is realised as nothing but Atman.

12.11.24.p2

śrī-kṛṣṇa kṛṣṇa-sakha vṛṣṇy-ṛṣabhāvani-dhrug- $ rājanya-vaṃśa-dahanānapavarga-vīrya &

O Śrī Kṛṣṇa, friend of Arjuna, bull of the Vṛṣṇis, destroyer of the royal lineages / that oppressed the earth, whose prowess is never baffled,

25. Sri Krishna! O friend of Arjuna! foremost among the Vrishnis! O Fire to the bamboos of those Kshatriyas or Rulers that really harass this world, O Lord of that energy which cannot at all be reduced or used up: O Govinda, whose purifying glory is sung by Gopa women in companies, by Thy devotees such as Narada, whose name is auspicious to hear, may Thou be pleased to protect Thy devoted servants!

12.11.24.p3

śrī-kṛṣṇa kṛṣṇa-sakha vṛṣṇy-ṛṣabhāvani-dhrug- $ rājanya-vaṃśa-dahanānapavarga-vīrya &

O Śrī Kṛṣṇa, friend of Arjuna, bull of the Vṛṣṇis, destroyer of the royal lineages / that oppressed the earth, whose prowess is never baffled,

12.11.25

govinda gopa-vanitā-vraja-bhṛtya-gīta % tīrtha-śravaḥ śravaṇa-maṅgala pāhi bhṛtyān //

O Govinda, whose praise is sung by the cowherd women and the folk of Vraja, whose renown is a holy place, the hearing of which is auspicious, protect Your servants!

12.11.26

ya idaṃ kalya utthāya mahā-puruṣa-lakṣaṇam /
tac-cittaḥ prayato japtvā brahma veda guhāśayam //

Rising at dawn, composed in mind and purified, whoever recites this description of the characteristics of the Supreme Person realizes Brahman residing in the cave of the heart.

26. He who rises betimes and silently and with concentration of mind repeats this hymn of the Almighty Lord, (is sure to) realise Brahman abiding in His own heart.

12.11.27

/0 śrī-śaunaka uvāca
śuko yad āha bhagavān viṣṇu-rātāya śṛṇvate /
sauro gaṇo māsi māsi nānā vasati saptakaḥ //

Śrī Śaunaka said:
What the revered Śuka recounted to Viṣṇurāta as he listened—that a solar company of seven dwells [with the sun] in different forms month after month—

27. & 28. Saunaka said:—What the worshipful Suka described to the listening Parikshit (as) the group of seven, in relation to Surya that changes every month—of their names and functions along with their ruling deities and of Hari’s group-forms as the in-dwellers of Surya—be pleased to tell us who are earnest about knowing (the same).

12.11.28

teṣāṃ nāmāni karmāṇi niyuktānām adhīśvaraiḥ /
brūhi naḥ śraddadhānānāṃ vyūhaṃ sūryātmano hareḥ //

Tell us, who are faithful, of their names and functions, appointed as they are by the supreme rulers, and of this arrangement of Hari as the embodiment of the sun.

12.11.29

/0 sūta uvāca
anādy-avidyayā viṣṇor ātmanaḥ sarva-dehinām /
nirmito loka-tantro 'yaṃ lokeṣu parivartate //

Sūta said:
Through the beginningless ignorance of Viṣṇu, the Self of all embodied beings, this cosmic order has been constructed and revolves within the worlds.

29. Suta said:—Through the beginningless Maya of Vishnu, who is Atman in all embodied creatures, this Surya who maintains the course and life of the world is created and as such, he is making his progress through it.

12.11.30

eka eva hi lokānāṃ sūrya ātmādi-kṛd dhariḥ /
sarva-veda-kriyā-mūlam ṛṣibhir bahudhoditaḥ //

Hari alone is the one sun, the source and self of all worlds, the root of all Vedic rituals, spoken of in many ways by the sages.

30. It is only Hari who is indeed the one Atman of all the worlds (creatures) and who is called Surya, the Great First Cause and Maker, the source of all the Vedic duties and spoken of in different ways by Rishis (men of wisdom).

12.11.31

kālo deśaḥ kriyā kartā karaṇaṃ kāryam āgamaḥ /
dravyaṃ phalam iti brahman navadhokto 'jayā hariḥ //

Time, place, action, the agent, the instrument, the deed, the sacred tradition, the substance, and the fruit: in nine ways, O sage, is Hari described through His creative power.

31. Through Ajaa (Maya) Hari is, O Brahmin, spoken of in nine forms, viz., Time, Place, Active duty, the doer, the instrument,

Performance (such as a sacrifice), mantra and the like, substance (rice and the like) and the Fruit (i.e., the goal such as Swarga).

12.11.32

madhv-ādiṣu dvādaśasu bhagavān kāla-rūpa-dhṛk /
loka-tantrāya carati pṛthag dvādaśabhir gaṇaiḥ //

Assuming the form of time in the twelve months beginning with Madhu, the Lord travels with twelve distinct companies for the maintenance of the world.

32. —The Almighty Lord, in the form of Time, is, for the conduct of the world, making His progress through the twelve months beginning with Madhu (Chaitra) accompanied by twelve different batches (qualities or characteristics).

12.11.33

dhātā kṛtasthalī hetir vāsukī rathakṛn mune /
pulastyas tumburur iti madhu-māsaṃ nayanty amī //

Dhātṛ, Kṛtasthalī, Heti, Vāsuki, Rathakṛt, O sage, Pulastya, and Tumburu—these guide the month of Madhu.

33. Dhata (the Sun), Kritasthali (Apsaras woman), Heti (Rakshasa), Vasuki (serpent), Rathakrit (Yaksha), Pulastya (Rishi), Tumburu (Gandharva)—these seven (attendants), O sage, lead the month of Madhu (Chaitra).

12.11.34

aryamā pulaho 'thaujāḥ prahetiḥ puñjikasthalī /
nāradaḥ kacchanīraś ca nayanty ete sma mādhavam //

Aryaman, Pulaha, then Athaujā, Praheti, Puñjikasthalī, Nārada, and Kacchanīra—these guide Mādhava.

34. Aryama, Punjikasthali, Praheti, Kachchanira, Athoujas, Pulaha, Narada, these seven keep on the month of Vaishakha.

12.11.35

mitro 'triḥ pauruṣeyo 'tha takṣako menakā hahāḥ /
rathasvana iti hy ete śukra-māsaṃ nayanty amī //

Mitra, Atri, Pauruṣeya, then Takṣaka, Menakā, Hāhā, and Rathasvana—these guide the month of Śukra.

35. Mitra, Menaka, Paurusheya, Takshaka, Rathasvana, Atri and Haha maintain the month of Jyeshta.

12.11.36

vasiṣṭho varuṇo rambhā sahajanyas tathā huhūḥ /
śukraś citrasvanaś caiva śuci-māsaṃ nayanty amī //

Vasiṣṭha, Varuṇa, Rambhā, Sahajanyā, and Huhū, Śukra, and Citrasvana—these guide the month of Śuci.

36. Varuna, Rambha, Chitrasvana, Sukra, Sahajanya, Vasishta, and Huhuh are the leaders of the month of Ashadha.

12.11.37

indro viśvāvasuḥ śrotā elāpatras tathāṅgirāḥ /
pramlocā rākṣaso varyo nabho-māsaṃ nayanty amī //

Indra, Viśvāvasu, Śrotā, Elāpatra, and Aṅgiras, Pramlocā, and the rākṣasa Varya—these guide the month of Nabhas.

37. Indra, Premlocha, Visvavasu (the Gandharva), Srota (the Yaksha), Yelapatra, the Naga, Varya (Svarya) the Rakshasa, lead the month of Sravana.

12.11.38

vivasvān ugrasenaś ca vyāghra āsāraṇo bhṛguḥ /
anumlocā śaṅkhapālo nabhasyākhyaṃ nayanty amī //

Vivasvān, Ugrasena, Vyāghra, Āsāraṇa, Bhṛgu, Anumlocā, and Śaṅkhapāla—these guide the month known as Nabhasya.

38. Vivaswan, Anumlocha, Vyaghra, Sankhapala, Asarana, Ugrasena, Bhrigu, these guide the month of Bhadrapada.

12.11.39

pūṣā dhanañjayo vātaḥ suṣeṇaḥ surucis tathā /
ghṛtācī gautamaś ceti tapo-māsaṃ nayanty amī //

Pūṣan, Dhanañjaya, Vāta, Suṣeṇa, Suruci, Ghṛtācī, and Gautama—these guide the month of Tapas.

39. Pushan, Dhananjaya (the Naga), Vata (the Rakshasa), Sushena (the Gandharva), Suruchi (the Yaksha), Gritachi (the Apsaras), Gautama (the Rishi),—these work through the month of Aswayuja.

12.11.40

ṛtur varcā bharadvājaḥ parjanyaḥ senajit tathā /
viśva airāvataś caiva tapasyākhyaṃ nayanty amī //

Ṛtu, Varcas, Bharadvāja, Parjanya, Senajit, Viśva, and Airāvata—these guide the month known as Tapasya.

40. Krathu the Yaksha, Varuha the Rakshasa, Bharadwaja the Rishi, Parjanya the Sun, Senajit the Apsaras, Visva the Gandharva, Ayravata the Naga, these lead on the month of Phalguna.

12.11.41

athāṃśuḥ kaśyapas tārkṣya ṛtasenas tathorvaśī /
vidyucchatrur mahāśaṅkhaḥ saho-māsaṃ nayanty amī //

Then Aṃśu, Kaśyapa, Tārkṣya, Ṛtasena, Urvaśī, Vidyucchatru, and Mahāśaṅkha—these guide the month of Sahas.

41. Next Amsu the Sun, Kasyapa the Rishi, Tarkshya the Yaksha, Ritasena the Gandharva, Urvasi the Apsaras, Vidyutsatru the Rakshasa, Mahasankha the Naga—these preside over the month of Margashirsha.

12.11.42

bhagaḥ sphūrjo 'riṣṭanemir ūrṇa āyuś ca pañcamaḥ /
karkoṭakaḥ pūrvacittiḥ puṣya-māsaṃ nayanty amī //

Bhaga, Sphūrja, Ariṣṭanemi, Ūrṇa, Āyus as the fifth, Karkoṭaka, and Pūrvacitti—these guide the month of Puṣya.

42. Bhaga the Sun, Sphurja the Rakshasa, Arishtanemi the Gandharva, Urna the Yaksha, Ayu the Rishi, Karkotaka the Naga,

Purvachiti the Apsaras, these have the charge of the month of Pushya.

12.11.43

tvaṣṭā ṛcīka-tanayaḥ kambalaś ca tilottamā /
brahmāpeto 'tha satajid dhṛtarāṣṭra iṣam-bharāḥ //

Tvaṣṭṛ, the son of Ṛcīka, Kambala, Tilottamā, Brahmāpeta, Śatajit, and Dhṛtarāṣṭra maintain Iṣa.

43. Tvashta the Sun, Jamadagni Richika's son, Kambala the Naga, Brahmapeta the Rakshasa, Tilothama the Apsaras, Satajit the Yaksha, and Dhritarashtra the Gandharva, these are the protectors of the month of Magha.

12.11.44

viṣṇur aśvataro rambhā sūryavarcāś ca satyajit /
viśvāmitro makhāpeta ūrja-māsaṃ nayanty amī //

Viṣṇu, Aśvatara, Rambhā, Sūryavarcas, Satyajit, Viśvāmitra, and Makhāpeta guide the month of Ūrja.

44. Vishnu the Sun, Aswathara the Naga, Rambha the Apsaras, Suryavarchas the Gandharva, Satyajit the Yaksha, Visvamitra the Rishi, Makhapeta the Rakshasa,—these uphold the month of Kartika.

12.11.45

etā bhagavato viṣṇor ādityasya vibhūtayaḥ /
smaratāṃ sandhyayor nṝṇāṃ haranty aṃho dine dine //

These are the manifestations of the Lord Viṣṇu as the Sun; they destroy the sins day after day of men who remember them at the two twilights.

45. These are the several glorious forms of Vishnu, the Sun, and these remove the sin of those that remember them daily both morning and evening.

12.11.46

dvādaśasv api māseṣu devo 'sau ṣaḍbhir asya vai /
caran samantāt tanute paratreha ca san-matim //

Indeed, moving throughout [the world] in all twelve months with these sixfold [attendants], / this god bestows virtuous disposition here and in the next world.

46. The God Surya along with the six attendants makes his progress in every one of the twelve months round the world and on all sides of the people and expands the mind full of auspicious thoughts leading to happiness here and hereafter.

12.11.47

sāmarg-yajurbhis tal-liṅgair ṛṣayaḥ saṃstuvanty amum /
gandharvās taṃ pragāyanti nṛtyanty apsaraso 'grataḥ //

The sages praise him with Sāman, Ṛg, and Yajus verses bearing his marks; / the Gandharvas sing of him, and the Apsarases dance before him.

47. Rishis sing in praise of him the hymns of Sama, Rig and Yajur Vedas which contain expressions pointing to him; Gandharvas sing songs dedicated to him and in his front the Apsaras women perform their dance.

12.11.48

unnahyanti rathaṃ nāgā grāmaṇyo ratha-yojakāḥ /
codayanti rathaṃ pṛṣṭhe nairṛtā bala-śālinaḥ //

The serpent spirits harness the chariot, the troop leaders yoke the chariot, / and the mighty spirits of darkness propel the chariot from behind.

48. The Nagas make fast his chariot, the Yakshas make his chariot; the Yakshas make his chariot ready and the strong Nairitas or Rakshasas push the chariot from behind.

12.11.49

vālakhilyāḥ sahasrāṇi ṣaṣṭir brahmarṣayo 'malāḥ /
purato 'bhimukhaṃ yānti stuvanti stutibhir vibhum //

Sixty thousand spotless seer-sages of Brahman, the Vālakhilyas, / walk in front facing him, praising the all-pervading lord with hymns of praise.

49. Valakhilya sages of great purity possessed of realisation of Paramatman, sixty thousand in number, go in front facing him and singing songs of praise.

12.11.50

evaṃ hy anādi-nidhano bhagavān harir īśvaraḥ /
kalpe kalpe svam ātmānaṃ vyūhya lokān avaty ajaḥ //

In this way, indeed, the Lord Hari, the unborn ruler without beginning or end, / arraying himself aeon after aeon, protects the worlds.

50. Thus indeed the glorious and Almighty Lord Hari, without a beginning or an end, exhibits Himself in various forms and combinations from age to age and the Unborn Lord protects the worlds with the creatures.