Bhagavatapurana 4.24: atha caturviṃśo'dhyāyaḥ

4.24.1

/0 maitreya uvāca
vijitāśvo 'dhirājāsīt pṛthu-putraḥ pṛthu-śravāḥ /
yavīyobhyo 'dadāt kāṣṭhā bhrātṛbhyo bhrātṛ-vatsalaḥ //

Maitreya said:
Vijitāśva, of wide renown, the son of Pṛthu, became the sovereign ruler;
affectionate toward his brothers, he gave the cardinal directions to his younger brothers.

1. Maitreya said:—(Then) Prithu’s son, Vijithasva of wide learning became emperor. Affectionate to his younger brothers, he gave them each a (different) direction (to rule over) the powerful lord.

4.24.2

haryakṣāyādiśat prācīṃ dhūmrakeśāya dakṣiṇām /
pratīcīṃ vṛka-saṃjñāya turyāṃ draviṇase vibhuḥ //

The sovereign assigned the east to Haryakṣa, the south to Dhūmrakeśa,
the west to the one named Vṛka, and the fourth [the north] to Draviṇa.

2. He gave the east to Haryaksha, the south to Dhumrakesa the west to Vrika and the fourth to Dravina.

4.24.3

antardhāna-gatiṃ śakrāl labdhvāntardhāna-saṃjñitaḥ /
apatya-trayam ādhatta śikhaṇḍinyāṃ susammatam //

Having obtained the power of disappearance from Śakra, he was known as Antardhāna;
he begot three highly respected sons with Śikhaṇḍinī:

3. He earned the epithet (surname) of Antardhana, having obtained from Indra the power of going about unseen (in cognito) And he had three sons by his queen Sikhandini who were all quite to his liking.

4.24.4

pāvakaḥ pavamānaś ca śucir ity agnayaḥ purā /
vasiṣṭha-śāpād utpannāḥ punar yoga-gatiṃ gatāḥ //

Pāvaka, Pavamāna, and Śuci—the fires in previous times,
who had been born by the curse of Vasiṣṭha and attained again the state of yoga.

4. They were Pavaka, Pavamana, and Suchi who were formerly the fire gods (Agnis) born (on earth) under Vasishta’s curse and again returned (by means of Yoga) to their original state.

4.24.5

antardhāno nabhasvatyāṃ havirdhānam avindata /
ya indram aśva-hartāraṃ vidvān api na jaghnivān //

Antardhāna obtained Havirdhāna through Nabhasvatī;
he who, though knowing Indra to be the thief of the horse, did not kill him.

5. By Nabhasvati (another wife) Antardhama had a son called Havirdhana; Antardhana during his father’s sacrifice did not strike at Indra though he saw him carrying away the sacrificial horse (hence the name Antardhana).

4.24.6

rājñāṃ vṛttiṃ karādāna- daṇḍa-śulkādi-dāruṇām /
manyamāno dīrgha-sattra- vyājena visasarja ha //

Regarding the occupation of kings—taxation, punishment, tariffs, and the like—as cruel,
he relinquished it, indeed, under the pretext of a prolonged sacrificial session.

6. He came to think that the duties of kings were characterised by cruelty in having to exact tributes inflict punishments, levy taxes and so on; (and so) to the wonder of all he gave them up under the pretext of performing a prolonged sacrifice (called Sattra).

4.24.7

tatrāpi haṃsaṃ puruṣaṃ paramātmānam ātma-dṛk /
yajaṃs tal-lokatām āpa kuśalena samādhinā //

Even there, as a seer of the Self, worshipping the Swan, the Person, the Supreme Self,
he attained His abode through skillful absorption in meditation.

7. Even there he set His eyes on Atman and worshipped Paramatman who is perfect and saves his votaries from all misery; and, by pious meditation he attained to His world.

4.24.8

havirdhānād dhavirdhānī vidurāsūta ṣaṭ sutān /
barhiṣadaṃ gayaṃ śuklaṃ kṛṣṇaṃ satyaṃ jitavratam //

O Vidura, from Havirdhāna, Havirdhānī bore six sons:
Barhiṣad, Gaya, Śukla, Kṛṣṇa, Satya, and Jitavrata.

8. O Vidura, Havirdhani bore to Havirdhana six sons, _viz._, Bharhishad, Gaya, Sukla, Krishna, Satya and Jitavrata.

4.24.9

barhiṣat sumahā-bhāgo hāvirdhāniḥ prajāpatiḥ /
kriyā-kāṇḍeṣu niṣṇāto yogeṣu ca kurūdvaha //

The son of Havirdhāna, Barhiṣad, was an exceedingly fortunate lord of creatures,
skilled in the ritual sections and in yoking [sacrificial methods], O leader of the Kurus.

9. O foremost One among the Kurus, Barhishad, the very fortunate son of Havirdhana became the Lord of men and was deeply learned in the chapters on sacrificial duties as well as in the various courses of _yoga_.

4.24.10

yasyedaṃ deva-yajanam anuyajñaṃ vitanvataḥ /
prācīnāgraiḥ kuśair āsīd āstṛtaṃ vasudhā-talam //

For him, while performing sacrifice after sacrifice, the divine sacrificial ground—
the entire surface of the earth—was covered with eastward-pointing kuśa grass.

10. The whole surface of his earth (_kingdom_) became converted into one hall of divine sacrifices which he _continuously_ performed when the _earth_ was covered with Kusa grass with its pointed ends turned to the east.

4.24.11

sāmudrīṃ devadevoktām upayeme śatadrutim /
yāṃ vīkṣya cāru-sarvāṅgīṃ kiśorīṃ suṣṭhv-alaṅkṛtām /
parikramantīm udvāhe cakame 'gniḥ śukīm iva //

He married Śatadruti, the daughter of the ocean, as instructed by the God of gods;
beholding her with all limbs lovely, youthful, and exquisitely adorned,
walking around [the altar] during the wedding, the Fire-god desired her, just like Śukī.

11. As directed by Brahma he married Satadruti the daughter of Samudra, (yet) in girlhood, beautiful in every limb, highly decked in ornaments, for whom, while going round (the fire) in marriage, Agni conceived a passion as he did for Suki.

4.24.12

vibudhāsura-gandharva- muni-siddha-naroragāḥ /
vijitāḥ sūryayā dikṣu kvaṇayantyaiva nūpuraiḥ //

Gods, asuras, gandharvas, sages, siddhas, men, and serpents
were completely captivated by her in all directions, merely through the tinkling of her anklets.

12. The gods, Asuras, Gandharvas, Rishis, Siddhas, men, as well as Uragas were captivated by the newly married damsel with the sweet sounds of the ornaments on her feet ringing in every direction (she moved).

4.24.13

prācīnabarhiṣaḥ putrāḥ śatadrutyāṃ daśābhavan /
tulya-nāma-vratāḥ sarve dharma-snātāḥ pracetasaḥ //

Prācīnabarhiṣ had ten sons by Śatadruti,
all sharing the same name and observance, bathed in dharma, known as the Pracetases.

13. Prachinabarhis had ten sons by Satadruti; and they all bore the same name and took the same vow of life and all were thoroughly versed in the lore of righteousness and known as Prachetasas.

4.24.14

pitrādiṣṭāḥ prajā-sarge tapase 'rṇavam āviśan /
daśa-varṣa-sahasrāṇi tapasārcaṃs tapas-patim //

Ordered by their father to produce offspring, they entered the ocean for austerity,
and for ten thousand years, through austerity, they worshipped the Lord of Austerities.

14 & 15. Commissioned by their father to add to the population (of the world) they went down into the sea for _Tapas_ and worshipped the Lord of Tapas (Hari) by their _Tapas_ for ten thousand years and (all the time) they with perfect self-control contemplated (the Lord) repeating the sacred mantras taught by God Siva who

4.24.15

yad uktaṃ pathi dṛṣṭena giriśena prasīdatā /
tad dhyāyanto japantaś ca pūjayantaś ca saṃyatāḥ //

Restrained, meditating upon, chanting, and worshipping
that which was spoken to them by Giriśa, who had been seen on the path and was well pleased.

(graciously revealing himself) was met on their way.

4.24.16

/0 vidura uvāca
pracetasāṃ giritreṇa yathāsīt pathi saṅgamaḥ /
yad utāha haraḥ prītas tan no brahman vadārthavat //

Vidura said:
How did the meeting on the path between the Pracetases and Giritra come about?
And what did Hara say in his delight? Speak that to us meaningfully, O holy one!

16. Vidura said:—O worshipful sage, be pleased to tell us for our benefit how Prachetasas met God Siva on their way and what fruitful precept He was pleased to give them.

4.24.17

saṅgamaḥ khalu viprarṣe śiveneha śarīriṇām /
durlabho munayo dadhyur asaṅgād yam abhīpsitam //

Indeed, O sage among brahmins, an encounter in this world with Śiva
is difficult for embodied beings to attain, for he is the desired goal whom sages contemplate through detachment.

17. In this world indeed it is not quite possible for men, O great sage, to have an interview with God Siva whom as the desired object sages only contemplate renouncing everything else.

4.24.18

ātmārāmo 'pi yas tv asya loka-kalpasya rādhase /
śaktyā yukto vicarati ghorayā bhagavān bhavaḥ //

Even though he delights in the self, for the sake of bringing about this cosmic arrangement,
the Lord Bhava wanders about accompanied by his terrible power.

18. The worshipful God Siva who, delighted as he is in Atman, goes about with his formidable power (Sakti) for the purpose of maintaining the arrangement of this world (for the benefit of this world).

4.24.19

/0 maitreya uvāca
pracetasaḥ pitur vākyaṃ śirasādāya sādhavaḥ /
diśaṃ pratīcīṃ prayayus tapasy ādṛta-cetasaḥ //

Maitreya said:
The Pracetases, receiving the command of their father upon their heads, being virtuous,
departed toward the western direction, their hearts set upon austerity.

19. Maitreya said:—In obedience to their father's command (lit: having borne their father's command on their head) the righteous Prachetasas set out towards the west with their mind earnestly set on *tapas*.

4.24.20

sa-samudram upa vistīrṇam apaśyan sumahat saraḥ /
mahan-mana iva svacchaṃ prasanna-salilāśayam //

Near the ocean, they saw an extensive and immense lake,
clear like the mind of a great being, a reservoir of tranquil waters.

20. Near the sea, they saw a great lake clear like the mind of the great and abounding in happy aquatics.

4.24.21

nīla-raktotpalāmbhoja- kahlārendīvarākaram /
haṃsa-sārasa-cakrāhva- kāraṇḍava-nikūjitam //

A mine of blue and red water lilies, lotuses, white lilies, and blue lotuses,
filled with the calls of swans, cranes, cakravākas, and kāraṇḍavas.

21. —the lake which was the home of lilies, blue and red, of lotuses, *Kalharas* and *Indeevaras*; which resounded with the sweet voice of swans and other water birds;

4.24.22

matta-bhramara-sausvarya- hṛṣṭa-roma-latāṅghripam /
padma-kośa-rajo dikṣu vikṣipat-pavanotsavam //

Its creepers and trees had hair standing on end [in delight] from the sweet humming of intoxicated bees,
while a breeze causing celebration scattered the pollen from the interior of the lotuses across all directions.

22. —the lake about which trees and creepers grew in luxuriance, stood resounding with the sweet music of gladsome bees and which was the scene of festivity caused by winds that scattered in all directions the pollen from lotuses.

4.24.23

tatra gāndharvam ākarṇya divya-mārga-manoharam /
visismyū rāja-putrās te mṛdaṅga-paṇavādy anu //

Hearing heavenly music there, captivating in its celestial style,
accompanied by mṛdaṅga drums, paṇavas, and other instruments, those princes were astonished.

23. There to their wonder they (the princes) heard sounds of music of ravishing sweetness with its divine tunes along with those of Mridanga, Panava etc., played upon in accompaniment.

4.24.24

tarhy eva sarasas tasmān niṣkrāmantaṃ sahānugam /
upagīyamānam amara- pravaraṃ vibudhānugaiḥ //

Just then, [they saw] stepping out of that lake, accompanied by his followers,
the foremost of the immortals, being sung to by his divine attendants.

24. Immediately thereafter they saw God Siva, lord of the gods rising from the lake with his retinue and being sung by (*Gandharvas* and others), the attendants of celestials.

4.24.25

tapta-hema-nikāyābhaṃ śiti-kaṇṭhaṃ tri-locanam /
prasāda-sumukhaṃ vīkṣya praṇemur jāta-kautukāḥ //

Beholding him with the radiance of molten gold, blue-throated, three-eyed,
with a countenance gracious and benevolent, filled with curiosity, they bowed low.

25. —they saw God Siva like a pile of burning gold, dark in

the neck, with three eyes and a smiling countenance, promising grace, and, in (great) wonder they bowed to Him.

4.24.26

sa tān prapannārti-haro bhagavān dharma-vatsalaḥ /
dharma-jñān śīla-sampannān prītaḥ prītān uvāca ha //

He, the Lord who takes away the distress of the surrendered and loves dharma,
pleased, addressed those who knew dharma and possessed good conduct, and who were themselves pleased:

26. The worshipful Siva who removes the sorrow of those that resort to Him and who loves righteousness was pleased with those pious princes who were versed in Dharma and rejoiced at His sight, and spoke to them as follows.

4.24.27

/0 śrī-rudra uvāca
yūyaṃ vediṣadaḥ putrā viditaṃ vaś cikīrṣitam /
anugrahāya bhadraṃ va evaṃ me darśanaṃ kṛtam //

Lord Rudra said:
You are the sons of Vediṣad, and your intention is known to me;
for the sake of bestowing grace—blessings be upon you—this manifestation of mine was granted.

27. Sri Rudra said:—You are the sons of the great sacrificer Prachinabarhis. I see what you desire to do. May you be happy! To extend my grace unto you I have thus shown myself to you.

4.24.28

yaḥ paraṃ raṃhasaḥ sākṣāt tri-guṇāj jīva-saṃjñitāt /
bhagavantaṃ vāsudevaṃ prapannaḥ sa priyo hi me //

He who directly surrenders unto the Lord Vāsudeva,
beyond the swift force [of nature], beyond the three guṇas, and beyond that designated as the individual soul, is indeed dear to me.

28. Beloved of me indeed is he that has sought (the protection of) the glorious Lord Vasudeva who is far different from and far above Prakriti of three qualities as well as the personal entity called Jiva.

4.24.29

sva-dharma-niṣṭhaḥ śata-janmabhiḥ pumān viriñcatām eti tataḥ paraṃ hi mām /
avyākṛtaṃ bhāgavato 'tha vaiṣṇavaṃ padaṃ yathāhaṃ vibudhāḥ kalātyaye //

A man dedicated to his own dharma attains the state of Viriñca after a hundred lifetimes, and beyond that, indeed, he attains me;
but a devotee of the Lord attains the unmanifest realm of Viṣṇu, just as I and the gods do at the end of the cosmic age.

29. A person constant in his own righteous duties in hundred lives attains to the position of Virincha (Brahma); and thereafter he attains to Me. On the other hand a votary of the glorious Vasudeva (directly) attains to the place of Vishnu beyond the gross world, just as I and other gods do, when the term of our office expires (and our subtle body is broken up).

4.24.30

atha bhāgavatā yūyaṃ priyāḥ stha bhagavān yathā /
na mad bhāgavatānāṃ ca preyān anyo 'sti karhicit //

Moreover, you are devotees of the Lord, and thus you are as dear [to me] as the Lord Himself;
for neither to me nor to the devotees of the Lord is anyone else ever dearer.

30. Now you are devoted to the glorious Lord and therefore dear unto me like the Lord Himself; nor is there anywhere another who is beloved of the Lord's devotees more than myself.

4.24.31

idaṃ viviktaṃ japtavyaṃ pavitraṃ maṅgalaṃ param /
niḥśreyasa-karaṃ cāpi śrūyatāṃ tad vadāmi vaḥ //

This is to be chanted in solitude, pure, supremely auspicious,
and bringing about the highest good; listen, for I shall speak it to you.

31. This is a highly sacred and auspicious (mantra) also leading to Moksha, fit to be separately and constantly repeated in secrecy. Do you listen. I teach it to you.

4.24.32

/0 maitreya uvāca
ity anukrośa-hṛdayo bhagavān āha tāñ chivaḥ /
baddhāñjalīn rāja-putrān nārāyaṇa-paro vacaḥ //

Maitreya said:
Having spoken thus with a compassionate heart, the Lord Śiva,
devoted to Nārāyaṇa, addressed these words to the princes whose hands were folded in reverence:

32. Maitreya said:—God Siva with a heart full of mercy and ever devoted to Narayana said these words to those princes who stood before him with folded hands.

4.24.33

/0 śrī-rudra uvāca
jitaṃ ta ātma-vid-varya- svastaye svastir astu me /
bhavatārādhasā rāddhaṃ sarvasmā ātmane namaḥ //

Lord Rudra said:
Victory to You, for the well-being of the foremost of knowers of the self; let there be auspiciousness for me.
O You who are attained through Your own worshipful perfection, salutations to the Self of all!

33. Sri Rudra said "Success to Thee (i.e., Thou art the Most High and Supreme Being), O foremost one, (O Lord of those that have realised Atman), for the good of the wise, may success attend me; Thou art ever in perfect bliss; I bow to Atman who is all (perfect).

4.24.34

namaḥ paṅkaja-nābhāya bhūta-sūkṣmendriyātmane /
vāsudevāya śāntāya kūṭa-sthāya sva-rociṣe //

Salutations to the One whose navel is a lotus, who is the subtle elements and the indriyas,
to Vāsudeva, the peaceful, the unchanging, self-luminous!

34. I bow to Him from whose navel springs the lotus (constituting the world), who is the ruler of the five Bhutas, objects and the senses; to Vasudeva (the ruler of Chitta), who is tranquil in perfect bliss, changeless and self-luminous.

4.24.35

saṅkarṣaṇāya sūkṣmāya durantāyāntakāya ca /
namo viśva-prabodhāya pradyumnāyāntar-ātmane //

To Saṅkarṣaṇa, the subtle, the infinite, and the destroyer,
salutations to Pradyumna, the awakening of the universe, the inner Self!

35. I bow to Sankarshana (the ruler of Ahankara) who is subtle, unlimited and the destroyer, and to Pradyumna who is the awakener of the world and Antaratman (presiding over Budhi).

4.24.36

namo namo 'niruddhāya hṛṣīkeśendriyātmane /
namaḥ paramahaṃsāya pūrṇāya nibhṛtātmane //

Salutations, salutations to Aniruddha, the lord of the senses, Hṛṣīkeśa,
salutations to the supreme swan, the complete, the concealed Self!

36. I again and again bow to Aniruddha the ruler of the mind which is the internal organ and master sense, and (other) senses. I bow to Paramahamsa (the glorious Sun) who is perfect (pervading by his light), of steady nature. (i. e., one devoid of increase or decrease).

4.24.37

svargāpavarga-dvārāya nityaṃ śuci-ṣade namaḥ /
namo hiraṇya-vīryāya cātur-hotrāya tantave //

Salutations to the door of heaven and liberation, who always resides in purity,
salutations to the One of golden potency, the continuous thread of the fourfold hotṛ rites!

37. I bow to Him who is the way (guide) to the (celestial region and the heavenly kingdom) and who is always present in the pure heart. I bow to Him whose energy is gold (*i. e.*, who is in the form of Agni), who is the sacrificial activity (being its support and means) and its thread (*i. e.*, the cause of its uninterrupted and extensive practice).

4.24.38

nama ūrja iṣe trayyāḥ pataye yajña-retase /
tṛpti-dāya ca jīvānāṃ namaḥ sarva-rasātmane //

Salutations to the One who is vigor, who is nourishment, the master of the three Vedas, the seed of sacrifice,
who bestows satisfaction upon living beings, salutations to the Self of all rasas!

38. I bow to Him who in the form of Soma is the food of Pitris and Devas, the Lord of the three Vedas and the very essence of the sacrificial duty; I bow to Him who brings satisfaction to the Jivas and who is in the form of water.

4.24.39

sarva-sattvātma-dehāya viśeṣāya sthavīyase /
namas trailokya-pālāya saha ojo-balāya ca //

Whose body consists of all living beings, the distinct variety, the grossest,
salutations to the protector of the three worlds, to endurance, vitality, and power!

39. I bow to Him who is the body of all Atmans (in the form) of living beings who is in the form of earth and also in the form of Virat (*i. e.*, the Universe); Him who is the protector (in the form of Vayu) of all the three worlds and who is the three forms of strength (of mind, organs and body).

4.24.40

artha-liṅgāya nabhase namo 'ntar-bahir-ātmane /
namaḥ puṇyāya lokāya amuṣmai bhūri-varcase //

To the sky whose mark is sound, salutations to the inner and outer Self;
salutations to that sacred world, of abundant splendor!

40. I bow to Him who is in the form of the Sky, indicator of all things and who is (in the form of) that sacred region of great lusture.

4.24.41

pravṛttāya nivṛttāya pitṛ-devāya karmaṇe /
namo 'dharma-vipākāya mṛtyave duḥkha-dāya ca //

To ritual action, active and renunciatory, belonging to the ancestors and the gods,
salutations to the fruit of adharma, to death, and to the dispenser of suffering!

41. I bow to Him who is both Pravritta and Nivritta Karma, the divine Pitris (the fruit of attaining to the state of Pitris), the

fruit of unrighteousness, the god of Death and the dispenser of sorrows.

4.24.42

namas ta āśiṣām īśa manave kāraṇātmane /
namo dharmāya bṛhate kṛṣṇāyākuṇṭha-medhase /
puruṣāya purāṇāya sāṅkhya-yogeśvarāya ca //

Salutations to You, O Lord of boons, the wise ruler, the causal self,
salutations to vast dharma, to Kṛṣṇa of unobstructed intellect,
to the ancient Puruṣa, and to the master of Sāṅkhya and Yoga!

42. O Lord, I bow to Thee who art Manu, the cause (of all) blessings, (omniscient, and the embodiment of all mantras); bow to Krishna the embodiment of the highest righteousness and unlimited wisdom, who is the perfect and most ancient person, and the Lord of Sankhya and Yoga.

4.24.43

śakti-traya-sametāya mīḍhuṣe 'haṅkṛtātmane /
ceta-ākūti-rūpāya namo vāco vibhūtaye //

Endowed with the three powers, the bestower of blessings, whose self is the ego-principle,
whose forms are mental intention and purpose, salutations to the majesty of speech!

43. I bow to Thee who art Rudra, the ruler of Ahankara, possessed of three forces as the doer, means and deed, who art Brahma the embodiment of wisdom and action and the (source of) extensive speech.

4.24.44

darśanaṃ no didṛkṣūṇāṃ dehi bhāgavatārcitam /
rūpaṃ priyatamaṃ svānāṃ sarvendriya-guṇāñjanam //

Grant a vision to us who long to see You, a vision worshipped by the devotees of the Lord,
Your form dearest to Your own, which pleases all the functions of the senses:

44. To us who long to see (Thee) may Thou be pleased to grant a vision of Thee, esteemed by the Lord's (*i. e.*, Thy) votaries and to reveal Thy beautiful form, most beloved of Thy devotees, giving at once to all the senses the delight of all (arising from their several) objects;

4.24.45

snigdha-prāvṛḍ-ghana-śyāmaṃ sarva-saundarya-saṅgraham /
cārv-āyata-catur-bāhu sujāta-rucirānanam //

Dark as a glossy monsoon cloud, the aggregate of all beauty,
having four lovely, long arms, and an exquisitely formed, handsome face,

45. Thy form (soft and) blue like rainy clouds, the focus of all beauty with four charming long arms, and well-shaped and winning face;

4.24.46

padma-kośa-palāśākṣaṃ sundara-bhru sunāsikam /
sudvijaṃ sukapolāsyaṃ sama-karṇa-vibhūṣaṇam //

with eyes like petals of the lotus calyx, beautiful brows and a fine nose,
with fair teeth, fine cheeks and mouth, and symmetrical ear-ornaments,

46. Thy form with eyes like the inner petals of lotus, with graceful eye-brows and nose, rows of teeth and cheeks, and mouth, and with appropriate ornaments for the ears (with symmetrical ears);

4.24.47

prīti-prahasitāpāṅgam alakai rūpa-śobhitam /
lasat-paṅkaja-kiñjalka- dukūlaṃ mṛṣṭa-kuṇḍalam //

with the corners of His eyes smiling in affection, adorned in beauty with curly locks of hair,
with silk shining like lotus filaments, wearing polished earrings,

47. Thy form with side-long looks brightened with smiles of love, and splendid with curls (of hair), clad in silks shining like the glowing lotus filaments and adorned with ear-rings of well-wrought jewels;

4.24.48

sphurat-kirīṭa-valaya- hāra-nūpura-mekhalam /
śaṅkha-cakra-gadā-padma- mālā-maṇy-uttamarddhimat //

with a glittering crown, bracelets, necklace, anklets, and girdle,
endowed with the supreme splendor of the conch, discus, mace, lotus, garland, and jewel;

48. Thy form delightful with the brilliant ornaments of a

crown, bracelets, wreaths of pearls, anklets and zones, of surpassing splendour, and also with *Sankha, Chakra, Gada, Padma, Vanamala* of jewels;

4.24.49

siṃha-skandha-tviṣo bibhrat saubhaga-grīva-kaustubham /
śriyānapāyinyā kṣipta- nikaṣāśmorasollasat //

bearing the Kaustubha upon His splendid neck, possessing the radiance of a lion's shoulders,
shining with a chest resembling a touchstone made radiant by the imperishable Goddess of Fortune;

49. Thy form charming with the jewel of Kaustubha, with (other) brilliant ornaments about the neck and shoulders, which are like unto those of the lion; glorious with the bosom which by its constant resident, Sri Devi, repudiates the touchstone.

4.24.50

pūra-recaka-saṃvigna- vali-valgu-dalodaram /
pratisaṅkrāmayad viśvaṃ nābhyāvarta-gabhīrayā //

His belly charming as a leaf, with folds rippling from inhalation and exhalation,
rolling back the entire universe into His deep, whirlpool-like navel;

50. Thy form with the belly which is like unto an (Aswatha) leaf enchanting by the three folds at unrest on account of breathing in and out, by which process the Universe is as it were made to enter into and issue from it through the navel deep like a whirlpool.

4.24.51

śyāma-śroṇy-adhi-rociṣṇu- dukūla-svarṇa-mekhalam /
sama-cārv-aṅghri-jaṅghoru- nimna-jānu-sudarśanam //

with a shining silk cloth and a golden girdle upon dark hips,
having lovely and symmetrical feet, shanks, and thighs, with well-formed, recessed knees.

51. Thy form adorned with gold zone fastening the silk cloth which looks splendid by contrast about thy waist of violet hue; Thy form charming to the eyes with symmetrical and graceful feet, shanks, thighs, and depressed knees (with symmetrical and graceful feet, shanks and thighs, and depressed knees and graceful looks).

4.24.52

padā śarat-padma-palāśa-rociṣā nakha-dyubhir no 'ntar-aghaṃ vidhunvatā /
pradarśaya svīyam apāsta-sādhvasaṃ padaṃ guro mārga-gurus tamo-juṣām //

With Your foot, possessing the radiance of an autumn lotus leaf, and with the light of its nails dispelling our inner sin, / reveal to us Your own fear-dispelling abode, O guru, You who are the preeminent guide for those abiding in darkness.

52. O father, O preceptor, with Thy feet which are beautiful like the petals of autumn lotus, which drive away the sin in our mind and heart by means of the rays shooting from the nails, may Thou reveal unto us, as our asylum, Thy form which has rescued (Prahlada and others) from fear; for Thou art the preceptor to indicate the way to us who are in darkness.

4.24.53

etad rūpam anudhyeyam ātma-śuddhim abhīpsatām /
yad-bhakti-yogo 'bhayadaḥ sva-dharmam anutiṣṭhatām //

This form should be meditated upon by those who desire the purification of the self, / for devotion to Him grants fearlessness to those performing their own dharma.

53. This form of the Lord should be contemplated by those who seek to purify their mind; for the yoga of devotion to it leads to the state of fearlessness those who do their own righteous duties.

4.24.54

bhavān bhaktimatā labhyo durlabhaḥ sarva-dehinām /
svārājyasyāpy abhimata ekāntenātma-vid-gatiḥ //

You are attainable by one endowed with devotion, yet difficult to attain for all embodied beings; / You are cherished even by the sovereign master of heaven, the goal of those who know the self through unalloyed devotion.

54. Thou art accessible to him who is full of devotion, but not to all mortals; Thou art sought after even by one that rules in

heaven (swarga); — Thou who art the goal of him who is trying only for self realisation.

4.24.55

taṃ durārādhyam ārādhya satām api durāpayā /
ekānta-bhaktyā ko vāñchet pāda-mūlaṃ vinā bahiḥ //

Having worshipped Him, who is hard to worship, through unalloyed devotion that is hard to attain even for the virtuous devotees, / what else would one desire outside the shelter of His feet?

55 & 56. Having with absolute devotion hard to secure even for the righteous worshipped Thee whom it is not easy to worship, who would in preference seek after any external advantage? — One whom, as having taken shelter under them (Thy feet), — the god Yama who in his great power and prowess with violent motion of his brows proceeds to destroy the Universe, does not (cannot) regard (as coming under his purvey).

4.24.56

yatra nirviṣṭam araṇaṃ kṛtānto nābhimanyate /
viśvaṃ vidhvaṃsayan vīrya- śaurya-visphūrjita-bhruvā //

Where one has taken shelter, Death itself cannot prevail, / even as it destroys the universe with eyebrows fiercely trembling with power and heroism.

4.24.57

kṣaṇārdhenāpi tulaye na svargaṃ nāpunar-bhavam /
bhagavat-saṅgi-saṅgasya martyānāṃ kim utāśiṣaḥ //

I do not compare to even half a moment's companionship with those attached to the Lord / heaven or liberation from rebirth; what need be said then of the desires of mortal men?

57. I would not for half a minute think Swarga or even Moksha to be equal to the association with those that are devoted to Thee; much less then the blessings bestowed on mortals.

4.24.58

athānaghāṅghres tava kīrti-tīrthayor antar-bahiḥ-snāna-vidhūta-pāpmanām /
bhūteṣv anukrośa-susattva-śīlināṃ syāt saṅgamo 'nugraha eṣa nas tava //

Therefore, let there be association for us with those whose sins are shaken off by bathing within and without in the sacred waters of the renown of Your faultless feet, / who possess compassion and pure goodness towards all beings; this is Your grace upon us.

58. Therefore, pray, may we be placed in association with the righteous who have washed off all sin by the internal and external bath in (the flood of) Thy glorious praise, and in Ganga related to Thy absolutely (holy) feet and who are comy clonate to all creatures with a heart untouched by passions and well-sh mind free from crooked notions; and may this be Thy [illegible text] conferred on us!

4.24.59

na yasya cittaṃ bahir-artha-vibhramaṃ tamo-guhāyāṃ ca viśuddham āviśat /
yad-bhakti-yogānugṛhītam añjasā munir vicaṣṭe nanu tatra te gatim //

The sage whose mind, made thoroughly pure, neither wanders toward external objects nor enters the dark cave [of sleep], / being directly favored by the yoga of devotion to You, indeed perceives Your state there.

59. That sage surely discerns Thy nature and Thy way, whose mind is not bewildered by external objects, but being favoured with devotion and free from all impurity, does not lose itself in the cave of darkness (ignorance).

4.24.60

yatredaṃ vyajyate viśvaṃ viśvasminn avabhāti yat /
tat tvaṃ brahma paraṃ jyotir ākāśam iva vistṛtam //

In whom this universe is manifested, and who shines forth in the universe— / You are that Brahman, the supreme light, pervasive like the sky.

60. Thou art that Brahman, truth itself and Supreme light, omnipresent like the sky, on whom the Universe becomes manifest and who appears through everything.

4.24.61

yo māyayedaṃ puru-rūpayāsṛjad bibharti bhūyaḥ kṣapayaty avikriyaḥ /
yad-bheda-buddhiḥ sad ivātma-duḥsthayā tvam ātma-tantraṃ bhagavan pratīmahi //

You who created this through Your multiform creative power, sustain it again, and dissolve it, yet remain unchanging; / through which [power], based in the self, the notion of diversity appears real—You, who are self-reliant, O Lord, we recognize.

61. We know Thee, O glorious Lord, to be the absolute and Supreme Being who, by Maya of various forms madest this (world as if real) protectest it and again destroyest it, Thyself being unchanged—Maya by which the notion of difference arises and which is powerless to affect Thee.

4.24.62

kriyā-kalāpair idam eva yoginaḥ śraddhānvitāḥ sādhu yajanti siddhaye /
bhūtendriyāntaḥ-karaṇopalakṣitaṃ vede ca tantre ca ta eva kovidāḥ //

It is precisely this [form] that yogins, endowed with faith, properly worship for perfection through suites of rituals / characterized by the elements, the senses, and the internal organ; they alone are learned in the Veda and the Tantra.

62. For the attainment of wisdom and heaven Yogins full of faith properly worship by means of righteous acts only this form of Thine, perceived as their Ruler through the Bhutas, senses, and the mind, — And only such active worshippers are truly learned in the Vedas and Agamas.

4.24.63

tvam eka ādyaḥ puruṣaḥ supta-śaktis tayā rajaḥ-sattva-tamo vibhidyate /
mahān ahaṃ khaṃ marud agni-vār-dharāḥ surarṣayo bhūta-gaṇā idaṃ yataḥ //

You are the one original Person whose power lies dormant; by it the qualities of passion, goodness, and darkness are differentiated, / from which arise the mahat, the ego, ether, air, fire, water, earth, the divine seers, and the hosts of elements, this [universe].

63. Thou art but One, the First, and Perfect Person. Thy power called Maya being latent (at first) through her (beginning to act) that triad of Rajas, Satva and Tamas becomes differentiated, (from which the fundamental principles and things, viz., Mahat, Aham, Akasa, Vayu, Agni, water, mountains, gods and Rishis, the multitudes of creatures constituting this (world).

4.24.64

sṛṣṭaṃ sva-śaktyedam anupraviṣṭaś catur-vidhaṃ puram ātmāṃśakena /
atho vidus taṃ puruṣaṃ santam antar bhuṅkte hṛṣīkair madhu sāra-ghaṃ yaḥ //

Having created this fourfold dwelling place through Your own power and entered it with a portion of Yourself, / they then know Him as the Person dwelling within, who enjoys the honey gathered by bees through the senses.

64. By His own essence He enters into the body which is of four kinds, and which (in the first place) is created by His own energy; consequently they call him Purusha; (but this Purusha is the Jiva) that abides in the body, who abiding in it enjoys by

means of his senses the honey collected by bees (poor things) _i. e._, by the senses themselves.

4.24.65

sa eṣa lokān aticaṇḍa-vego vikarṣasi tvaṃ khalu kāla-yānaḥ /
bhūtāni bhūtair anumeya-tattvo ghanāvalīr vāyur ivāviṣahyaḥ //

You, whose course is time and whose power is irresistible, indeed sweep away these worlds with violent speed— / beings through beings, Your true nature inferable, as an unbearable wind sweeps away lines of clouds.

65. Thou who art of the aforesaid nature, of very great speed and whose real nature is but inferred by beings — settest the world in motion and like Vayu of irresistible force who drives clouds, draggest (all) the creatures through their own agency.

4.24.66

pramattam uccair iti kṛtya-cintayā pravṛddha-lobhaṃ viṣayeṣu lālasam /
tvam apramattaḥ sahasābhipadyase kṣul-lelihāno 'hir ivākhum antakaḥ //

While a person is utterly heedless through anxiety over deeds to be done, whose greed is overgrown, and who longs for objects of sense, / You, unheedful and acting as the Ender, suddenly seize him, like a serpent hungrily licking its lips seizes a mouse.

66. Being ever on the alert Thou as destroyer suddenly overtakest the person who with thoughts of how to do and what to do remains highly careless and with increasing desire is addicted to objects (thirsts after objects), just as the serpent impatient with hunger seizes upon the rat.

4.24.67

kas tvat-padābjaṃ vijahāti paṇḍito yas te 'vamāna-vyayamāna-ketanaḥ /
viśaṅkayāsmad-gurur arcati sma yad vinopapattiṃ manavaś caturdaśa //

What wise man would abandon Your lotus feet, knowing that disregarding You leads to the destruction of one's home? / Out of apprehension, our teacher, as well as the fourteen Manus, worshipped them without hesitation.

67. Who, being wise and having realised that his body would prove worthless by neglecting Thee, would abandon Thy lotus-like feet which my father in great fear worshipped, as also the fourteen Manus did with intense faith (without any other interest)?

4.24.68

atha tvam asi no brahman paramātman vipaścitām /
viśvaṃ rudra-bhaya-dhvastam akutaścid-bhayā gatiḥ //

Therefore, O Brahman, O Supreme Self, You are to the wise / the fearless refuge, while the universe is crushed by the terror of Rudra.

68. Therefore, O perfect and Supreme Atman, the Universe is shattered with fear of Rudra, (and) Thou art the one entirely fearless resort to us, to those possessed of wisdom.

4.24.69

idaṃ japata bhadraṃ vo viśuddhā nṛpa-nandanāḥ /
sva-dharmam anutiṣṭhanto bhagavaty arpitāśayāḥ //

Recite this, O sons of the king! May there be auspiciousness to you; purified, / performing your own dharma with hearts surrendered to the Lord.

69. Repeat this Hymn, pious princes, may you be happy! observing your own righteous duties and setting your mind on the glorious Lord.

4.24.70

tam evātmānam ātma-sthaṃ sarva-bhūteṣv avasthitam /
pūjayadhvaṃ gṛṇantaś ca dhyāyantaś cāsakṛd dharim //

Worship that very self abiding within the self, seated in all beings, / repeatedly praising and meditating on Hari.

70. Do you constantly worship, praise, and meditate on Hari who is the Atman present in you as well as in all beings.

4.24.71

yogādeśam upāsādya dhārayanto muni-vratāḥ /
samāhita-dhiyaḥ sarva etad abhyasatādṛtāḥ //

Having received the instruction in yoga and holding it fast, keeping the vows of silent sages, / with collected minds, all of you practice this with reverence.

71. Having obtained this Hymn called Yogadesa and committed it to memory, do you one and all live a saintly life, concentrate your mind and in full faith practise this.

4.24.72

idam āha purāsmākaṃ bhagavān viśvasṛk-patiḥ /
bhṛgv-ādīnām ātmajānāṃ sisṛkṣuḥ saṃsisṛkṣatām //

This was spoken formerly to us by the Lord, the master of the creators of the universe, / to His sons, Bhṛgu and the others, when He was desirous of creating, and they were also desirous of creating.

72. In the beginning, the worshipful Brahma, foremost among the world's progenitors, intent upon creation taught this to us and to his sons (Bhrigu and others) who were also intensely thinking of creation.

4.24.73

te vayaṃ noditāḥ sarve prajā-sarge prajeśvarāḥ /
anena dhvasta-tamasaḥ sisṛkṣmo vividhāḥ prajāḥ //

We, all the lords of progeny, when directed towards the creation of creatures, / with our darkness dispelled by this, create various kinds of creatures.

73. Such as we are, (when) commanded to be progenitors of creatures, we all emerged from darkness (ignorance) by virtue of this hymn (Stotra) and created various species of beings.

4.24.74

athedaṃ nityadā yukto japann avahitaḥ pumān /
acirāc chreya āpnoti vāsudeva-parāyaṇaḥ //

Furthermore, a person constantly intent on this, reciting it with concentrated attention / and devoted exclusively to Vāsudeva, attains the highest good without delay.

74. Therefore he who devoted to Vasudeva, with perfect faith and attention daily repeats this Hymn would before long obtain (His) blessings.

4.24.75

śreyasām iha sarveṣāṃ jñānaṃ niḥśreyasaṃ param /
sukhaṃ tarati duṣpāraṃ jñāna-naur vyasanārṇavam //

Among all forms of the good in this world, knowledge is the supreme highest good, / for by the boat of knowledge one easily crosses the difficult-to-cross ocean of distress.

75. Of all the blessings here wisdom is the highest blessing as leading to heaven; for he who sails in the raft of wisdom easily crosses the impassable sea of misery.

4.24.76

ya imaṃ śraddhayā yukto mad-gītaṃ bhagavat-stavam /
adhīyāno durārādhyaṃ harim ārādhayaty asau //

Whosoever, endowed with faith, recites this praise of the Lord sung by me, / worships Hari, who is otherwise hard to worship.

76. He who with faith and concentration studies the Hymn I have sung in praise of the glorious Lord, surely propitiates Hari who cannot be otherwise pleased.

4.24.77

vindate puruṣo 'muṣmād yad yad icchaty asatvaram /
mad-gīta-gītāt suprītāc chreyasām eka-vallabhāt //

From Him, who is well pleased through the song sung by me and who is the sole lover of all blessings, / a person promptly obtains whatever he desires.

77. He who is steady in repeating this Hymn obtains all that he wishes from Hari, who is sung by means of this Hymn and thereby delighted and who is the one Lord that bestows all blessings.

[Or, By delighting the Lord with the hymn sung by me, the man who is steady in this practice obtains all that he wishes from Hari who is the one Lord of all blessings.]

4.24.78

idaṃ yaḥ kalya utthāya prāñjaliḥ śraddhayānvitaḥ /
śṛṇuyāc chrāvayen martyo mucyate karma-bandhanaiḥ //

A mortal who, rising at dawn with folded hands and full of faith, / hears this or causes it to be heard, is liberated from the bonds of karma.

78. He (that mortal) who rising betimes with faith and joined hands listens to it or reads it to others gets free from all ties of Karma.

4.24.79

gītaṃ mayedaṃ naradeva-nandanāḥ parasya puṃsaḥ paramātmanaḥ stavam /
japanta ekāgra-dhiyas tapo mahat caradhvam ante tata āpsyathepsitam //

This hymn of praise to the Supreme Person, the Supreme Self, has been sung by me, O sons of the king; / reciting it with one-pointed minds, perform great austerity; through that you will in the end attain your desired goal."

79. O princes! (by) repeating with an undivided mind this Hymn sung by me in praise of the Supreme Person do you practise great tapas. You will thereby at the end attain what you seek after.