365bet娱乐

Bh墨峁�ma said:

1 Thus praised with secret and significant names, He revealed himself to sage 狈腻谤补诲补, taking on His manifold form.

2 The Lord was somewhat pure in nature like moonlight, somewhat more special than the moon; somewhat similar to the color of fire, somewhat shaped like an altar (诲颈峁ａ箛测补).

3 Somewhat like the wing of a parrot, somewhat luminous like a crystal; somewhere it could be called a heap of dark antimony, somewhere having the splendor of gold.

4 Somewhere He shone forth having the color of a coral bud and also having the color white, somewhere having the luster and color of gold and somewhere similar to green beryl.

5 Somewhere like chrysoberyl and somewhere similar to sapphire, somewhere iridescent like a peacock鈥檚 neck, somewhere similar to a string of pearls.

6 Full of splendor, the Sempiternal One with thousands of eyes, hundreds of heads, thousands of feet was bearing these various colors in his form.

7鈥�8 The God Hari 狈腻谤腻测补峁嘺, the self-controlled One was having thousands of bellies, arms, and was somewhere unmanifest, chanting 翱峁� with one mouth, having 厂腻惫颈迟谤墨 as its continuation. With all his other remaining visages he recited the 膧谤补峁噛补办补 which is the wealth arising from the four Vedas. ^[1]

9 The God of gods, the Lord of sacrifice, was holding a sacrificial altar, a water pot (办补尘补峁囜笉补濒耻), darbha grass, stones in the form of jewels, antelope-skin [as a mat], a wooden staff, and a blazing sacrificial fire.

10 Rejoicing in his heart, 狈腻谤补诲补, the best of the twice-born, restraining his speech and piously disposed, bowed down to the gratified Lord God. That First among gods, the undecaying One spoke to him who had lowered his head,

11 鈥�Ekata, Dvita, Trita: these great sages reached this place desirous of beholding me.

12 But they did not see me, nor will anyone except the best of the single-minded will see me. You are such a focused one, in my view.

13 O twice-born one, these are my bodies, the very best, born in the abode of Dharma. Worship them always. Be on your way as you have come.

14 And please ask of me [any] boon, O intelligent one, whatever you desire here. I, the Undecaying One, the Universal Form here, am pleased with you today.鈥�

狈腻谤补诲补 said:

15 Certainly today I have instantaneously obtained the fruit of my austerities, vows and regulations, since the Effulgent Lord is beheld by me.

16 It is a superlative boon to me that you are seen by me; you the Sempiternal One, the Effulgent Omniscient One, the Lion, the Great Lord with all forms.

Bh墨峁�ma said:

17 Thus having revealed himself to 狈腻谤补诲补, the son of 笔补谤补尘别峁ａ弓丑颈苍, [狈腻谤腻测补峁嘺] further spoke these words: 鈥淕o, 狈腻谤补诲补, do not delay!

18 Indeed, these are my devotees, free of senses and sustenance, radiant like the moon. They contemplate Me with singular focus, lest there be any obstacle for them.

19 Accomplished are these highly fortunate ones, indeed, first they became single-minded. Becoming free of tamas and rajas, they will undoubtedly enter Me.

20 This One who cannot be seen by the eye, nor perceived by touch, nor indeed smelt is devoid of scent and taste.

21 These three attributes, sattva, rajas, and tamas never sway Him. And that One who is the All-pervading Witness is said to be the Soul of the Universe.

22鈥�23 He does not perish upon the destruction of the sum of all embodied beings. Unborn, eternal, everlasting, beyond attributes and also without parts, transcending the twenty-four elements,^[2] he is said to be the twenty-fifth. That 笔耻谤耻峁�a is said to be without action and also could be seen only through knowledge.

24 He is to be known as 痴腻蝉耻诲别惫补, that Supreme Self who is sempiternal, O best of the twice-born, entering whom they surely become liberated here.

25 Behold the Lord鈥檚 majesty and the greatness of soul, 狈腻谤补诲补, who is never stained by auspicious or inauspicious actions.

26 Sattva, rajas, and tamas, these are said to be the attributes (驳耻峁嘺蝉). They dwell and move about in all bodies.

27 The Knower of the Field experiences these 驳耻峁嘺蝉, but he is not affected by them. Free of 驳耻峁嘺蝉 and the enjoyer of 驳耻峁嘺蝉, he is indeed, the creator of 驳耻峁嘺蝉 and surpasses the 驳耻峁嘺蝉.

28 O divine sage, the earth, the support of this universe dissolves into water. Into fire, the waters dissolve, fire dissolves into wind.

29 Wind goes into dissolution in space and space goes into dissolution in the Mind. Mind is indeed the highest manifest entity. That dissolves into the Unmanifest (avyakta).

30 O Brahman, the Unmanifest completely dissolves into the inactive 笔耻谤耻峁�a. Verily, there is nothing beyond that eternal 笔耻谤耻峁�a.

31 Indeed, in this universe there is no being which is eternal whether movable or immovable, except that 笔耻谤耻峁�a the Eternal 痴腻蝉耻诲别惫补 alone who is immensely powerful and the soul of all beings.

32 Earth, air, space, water, and fire the fifth, these great ones [i.e., elements] coming together are known as [a] body.

33 O Brahman, that One who is invisible and of subtle power enters into it, and while animating the body, the Lord Himself is born.

34 Without the confluence of elements there never is a body and moreover without the soul (箩墨惫补), Brahman, the elements cannot move.

35 This 箩墨惫补 is also well-known as 艢别峁�a or the lord 厂补峁僰补谤峁�a峁嘺, who therefore obtains the state of being 厂补苍补迟办耻尘腻谤补^[3] through his own actions.

36 He, the mind of all beings is proclaimed to be Pradyumna in whom all beings merge at the time of cosmic dissolution.

37 From him is born the one who is the creator, as well as the cause and the effect. The one from whom unfolds this entire universe both moveable and immovable is Aniruddha. He is the supreme master (I艣膩na), the manifestation in all actions.

38 The one who is the powerful God 痴腻蝉耻诲别惫补, the Knower of the Field (碍峁�e迟谤补箩帽补), whose being is free of all attributes, should be known as the effulgent Lord (bhagava虅n), the individual self (箩墨惫补) and the lord 厂补峁僰补谤峁�a峁嘺.

39 And from 厂补峁僰补谤峁�a峁嘺 [arises] Pradyumna. He is called mind-born. That Aniruddha who [arises] from Pradyumna is 础丑补峁僰腻谤补, the supreme controller (惭补丑别艣惫补谤补).

40 O 狈腻谤补诲补, from Me everything comes to be: the moving and unmoving universe, the imperishable and perishable and also the gross (sat) and subtle (asat).

41 They who are my devotees (bhaktas), by entering into Me, certainly become liberated here. I am surely to be understood as the 笔耻谤耻峁�a, the actionless and the twenty-fifth.

42 Transcending the attributes (驳耻峁嘺蝉) and indivisible indeed, [I am] free of duality and free of possessions. It is not to be understood by you that I am endowed with form. It [only] appears so. If I desire, in a moment I will disappear. I am the Lord, the teacher of the world.

43 It is but an illusion created by me, that you see me, 狈腻谤补诲补, possessing the attributes of all beings. You ought not comprehend me thus! I have thus properly disclosed my fourfold form to you.

44 O sage! These highly fortunate single-minded men, became perfected. And, transcending tamas and rajas, they will enter into me.

45 O 狈腻谤补诲补 I am the doer, the cause and also the effect. I am indeed known as the 箩墨惫补 and in me the 箩墨惫补 is established. Let there not be such a thought in you here: the 箩墨惫补 is seen by me.

46 I am the all-pervading one, O 叠谤腻丑尘补峁嘺, I am the innermost soul of composite beings. When all embodied beings perish, I do not perish.

47 贬颈谤补峁噛补驳补谤产丑补, preceptor of the world, the four-faced one who can be understood through etymology (niruktaga), the immortal god 叠谤补丑尘腻 reflects on my pluripotent [nature].

48 Behold the eleven Rudras established in my left side, and also the twelve 膧诲颈迟测补蝉 well-established in my right side.

49 And similarly, to my front, behold the eight Vasus鈥攆oremost amongst the gods. And behold 狈腻蝉补迟测补 and Dasra, the twin physicians, to my back.

50 Behold all the 笔谤补箩腻辫补迟颈蝉 in me; behold the seven 峁涐梗is too. Behold the Vedas and hundreds of sacrifices, ambrosia as well as medicinal plants.

51 Behold the penances, vows, and also observances of different kinds, and also the eight-fold powers being in one and embodied!

52 Behold 艢r墨, 尝补办峁�m颈, and 碍墨谤迟颈 and the peaked-Earth, and also the goddess 厂补谤补蝉惫补迟墨, mother of Vedas as she is present in Me.

53 And Dhruva, the best among the luminaries, stationed in the sky, behold, 狈腻谤补诲补, and also water-bearing clouds, oceans, lakes and rivers.

54 Behold, O best of beings, the four groups of ancestors incarnate. And also, the three attributes (驳耻峁嘺蝉), devoid of form, behold these in me.

55 Greater than ritual to be done for the gods indeed, sage, is the ritual to be done for the ancestors. From the very beginning, I am the only father of the gods as well as of the ancestors.

56 Taking on the Horse-head form, dwelling in the northwestern ocean, I drink libations and [receive] sacrificial incantations which are properly offered with devotion.

57鈥�59 Having been created by Me previously, 叠谤补丑尘腻 himself worshipped me with sacrifice established by Me and becoming gratified by that, I gave him insuperable boons: to be born as my son in the beginning of the kalpa, supervision of all the worlds, the alternative name Creator of the principle of egoity (aha峁僰膩ra). That limit that formulated by you, no one will transgress. And you, Brahman, will become capable of granting boons to those who solicit boons鈥�

60 O highly fortunate one, tempered by vows, rich in austerity, you will become worship-worthy to the hordes of gods and asuras and 峁涐梗is and the ancestors and also of various beings.

61 And, when I become manifest (pr膩durbh膩vagata) time and again in the works of the gods, Brahma虅, I am to be administered by you and am also to be engaged as your own son.

62 Becoming pleased and having granted these and other splendid boons to 叠谤补丑尘腻 of unlimited brilliance, I became completely intent on renunciation (苍颈惫峁泃迟颈).

63 Extinction of all dharmas is said to be the ultimate 苍颈惫峁泃迟颈.^[4] Therefore the one who attains 苍颈惫峁泃迟颈 goes about pacified in every body.

64 The teachers who ascertained the truth of 厂腻峁僰丑测补 philosophy call Me, who is established in the sun, who is Sempiternal and who has knowledge as his companion, as Kapila.

65 This effulgent Lord 贬颈谤补峁噛补驳补谤产丑补 is glorified in the Vedas. That I am (so鈥檋am), who is renowned in the yoga scriptures as the goal of yoga, O Brahma虅.

66 This Eternal I, coming into manifestation, become established in the firmament. Then at the end of a thousand eons (yugas), I will withdraw the universe again, absorbing into my Self all beings鈥攂oth moveable and immovable.

67 As singular Being I will wander with knowledge, O best of the twice-born, and then I will create the entire universe again with the aid of knowledge.

68 My fourth form, which created the undecaying remainder, that itself is called 厂补峁僰补谤峁�a峁嘺 who further gave birth to Pradyumna.

69 I am Aniruddha, [born] of Pradyumna. And my creation occurs again and again. Then from Aniruddha is born 叠谤补丑尘腻, whose origin is there in the primeval lotus.

70 Know all beings animate and inanimate to be 叠谤补丑尘腻's creation at the inception of every eon (kalpa), again and again.

71 As time (办腻濒补), being of limitless splendor, forcibly brings back the setting and rising^[5] of the sun which are gone away from the sky, so also, through my power, I [will restore] the earth, verily, for the good of all beings.

72 Having assumed the form of a boar, I will restore her to her own place, whose entire body is invaded by beings on all sides, and who has the ocean as her girdle and who has disappeared.

73 I will slay 贬颈谤补峁噛腻办峁�a, that demon arrogant due to his strength. Then again, in the work of gods, assuming the 狈腻谤补蝉颈峁僪补^[6] body, I will slay 贬颈谤补峁噛补办补艣颈辫耻, the son of Diti and the destroyer of sacrifices.

74 The great asura Bali, son of Virocana, will become powerful and will bring down Indra from his own kingdom.

75 When he has taken away the three worlds, and when 艢补肠墨鈥檚 lord has fled, I will take birth in Aditi as [her] twelfth son from 碍补艣测补辫补.

76 O 狈腻谤补诲补 I will then give the kingdom to 艢补办谤补 of immense brilliance. I will restore the gods to their rightful stations. And I will make Bali a resident of the nether world.

77 In 罢谤别迟腻 yuga I will become 搁腻尘补, the uplifter of the 叠丑峁沢耻 clan and will completely uproot the 办峁�a迟谤补 rich in armies and vehicles.

78 And when the juncture of 罢谤别迟腻 and 顿惫腻辫补谤补 yuga comes about, becoming 搁腻尘补, son of 顿补艣补谤补迟丑补, I will become the Lord of the world.

79 On account of violating Trita, these 峁涐梗is, sons of 笔谤补箩腻辫补迟颈, Ekata and Dvita will incur deformity and will obtain a simian form.

80 Those born in their lineage will become monkeys. They will become my assistants in accomplishing the work of gods, O twice-born one!

81 Then, I will slay 搁腻惫补峁嘺, that lord of demons, the terrible disgrace of Pulastya鈥檚 clan, thorn of the world, along with his hordes in battle.

82 Then at 顿惫腻辫补谤补鈥檚 and Kali鈥檚 juncture, towards the end there will be [My] manifestation in 惭补迟丑耻谤腻 on account of 碍补峁僺补.

83 Then having killed the 诲腻苍补惫腻蝉, a multitude of trouble-makers for the gods, I will make 碍耻艣补蝉迟丑补濒墨, the city of 顿惫腻谤补办补, my home.

84 Living in that city then, I will kill the son of Earth, Naraka who causes annoyance to Aditi, as well as the demons Mura and 笔墨峁环补.

85 Having slain those best of the 诲腻苍补惫补蝉 I will transport the delightful city of 笔谤腻驳箩测辞迟颈峁�a, endowed with many kinds of wealth, to 碍耻艣补蝉迟丑补濒墨.

86 When they rise up, I will defeat those two worshipped by the world of gods, 艢补峁卥补谤补 and 惭补丑腻蝉别苍补, who wishes what is beneficial and dear to 叠腻峁嘺.

87 Then having conquered thousand-armed 叠腻峁嘺, the son of Bali, I will thereafter destroy all the inhabitants of Saubha.

88 O twice-born one, indeed by me will occur the death of the one known as 碍腻濒补测补惫补苍补, who is endued with Garga鈥檚 brilliance.

89 And then 闯补谤腻蝉补峁僤丑补, mighty and opposed to all kings, will flourish as the asura emperor at Girivraja. By the flicker of my intelligence, his death will come to pass.

90 When all the powerful kings on the earth have assembled, 痴腻蝉补惫颈 [Arjuna] alone will be my best companion.

91 Thus the worlds will say that these two lords, the 峁氠梗is Nara and 狈腻谤腻测补峁嘺 have girded themselves and are burning down the 办峁�a迟谤补 for the good of the world.

92 O best one, having reduced the burden of Earth, as was desired by her, I will cause the destruction of my own race and a terrible annihilation of all the 厂腻迟惫补迟补 chiefs and of 顿惫腻谤补办补.

93 Having performed innumerable deeds assuming a fourfold form, I will go to my own worlds, which are honored by 叠谤补丑尘腻.

94 O best of the twice-born, when the Vedas, that is, the scriptures are lost, they are retrieved by Me. The Swan, Haya艣ir膩s, [and so on are My] manifestations made to be the ones with the Vedas and scriptures previously in the 碍峁泃补 eon.

95 So many of My manifestations, multiple and insuperable, have passed by. Sometimes they are glorified in the 笔耻谤腻峁嘺蝉. Having accomplished the works of the world they have passed on again into their own nature.

96 Even by 叠谤补丑尘腻, My vision (诲补谤艣补苍补) is not obtained such as the one that you have obtained here and now, due to your one-pointed intellect.

97 O 叠谤腻丑尘补峁嘺, all this, the past and the future together with its secrets is told by Me to you, who has devotion, O best one.鈥�

98 Thus having spoken these words, the effulgent and undecaying Lord God of ubiquitous form (vi艣vam奴rtidhara) disappeared then and there.

99 Then 狈腻谤补诲补 of mighty brilliance, obtaining the grace he desired, rushed to 叠补诲补谤墨-腻艣谤补尘补 to see Nara and 狈腻谤腻测补峁嘺.

100鈥�101 This great 鲍辫补苍颈峁�a诲, perfectly consonant with the four Vedas, nourished with 厂腻峁僰丑测补 and Yoga is sung by 狈腻谤腻测补峁嘺 and designated Pa帽caratra by Him, dear one. 狈腻谤补诲补 told this again in 叠谤补丑尘腻鈥檚 dwelling exactly as was seen and heard [on 艢惫别迟补诲惫墨辫补].

驰耻诲丑颈峁ａ弓丑颈谤补 said:

102 This greatness of that intelligent one is indeed a surprise! Did 叠谤补丑尘腻 not know it, that he had to hear it from 狈腻谤补诲补?

103 This effulgent Grandfather is the immediate successor after that God. How then did he not know the majesty of that being of immeasurable prowess?

Bh墨峁�ma said:

104 O Indra amongst kings! Hundreds of great eons (尘补丑腻办补濒辫补蝉), even thousands of great eons and creations and dissolutions have gone by.

105 At the inception of creation, lord 叠谤补丑尘腻 is considered the lord creator of beings. He knows the Highest God, king, and also more than this, the Ultimate Self (辫补谤补尘腻迟尘补), the Supreme Lord (莫艣腻苍补), also his own origin.

106 [狈腻谤补诲补] recited this ancient narrative (辫耻谤腻峁嘺), equal to the Veda, to those others, the groups of accomplished ones assembled in the abode of 叠谤补丑尘腻.

107 And 厂奴谤测补 having heard it from them, imparted this brahman to the cultivated souls who follow their own Self, O 叠丑腻谤补迟补.^[7]

108 There are sixty-six thousands of those 峁涐梗is, who have cultivated their Self. 厂奴谤测补 imparted [that brahman] to those enlightened souls who were created as foremost when the Sun was making the worlds hot.

109 O dear one! The gods who had gathered on mount Meru were told this supreme [knowledge] by the great-souled 峁涐梗is who were following the Sun.

110 And then having heard it from the gods, the best of sages, Asita the twice-born one told it to the ancestors (辫颈迟峁泂), O great king.

111 And my father 艢补峁僼补苍耻 narrated to me, dear one. And having heard this, I have narrated it to you, 叠丑腻谤补迟补.

112 All of them, may they be gods or sages, by whom this ancient narrative is heard, worship the Supreme Self (辫补谤补尘腻迟尘补) again and again.

113 This excellent narrative of the 峁涐梗is, which was transmitted through generations, king, should never be given by you to one who is not a devotee of 痴腻蝉耻诲别惫补.

114 O king, this is the essence extracted from those hundreds of sub-tales (耻辫腻办丑测腻苍补蝉), which are related to dharma and which are heard by you from me.

115 Just as gods and asuras, king, by churning [the ocean] extracted the elixir of immortality, so also the wise ones, previously [coming together] extracted this narrative ambrosia.

116 Whoever reads this narrative regularly and whoever listens to this, that person, attaining one-pointed focus, and becoming perfectly established in singularity,

117 That person with moonlike radiance, having attained to the luminous great isle [艢惫别迟补诲惫墨辫补] enters that thousand-rayed God鈥攖here is no doubt about this.

118 Having listened to this narrative from the beginning, the afflicted one will be liberated from disease. The seeker of wisdom will obtain his desires. The devotee will reach the goal of the devotee.

119 By you also, king, the 笔耻谤耻峁�o迟迟补尘补 should always be worshipped. He indeed is the mother, father, and also the teacher of the entire universe.

120 May the effulgent God of brahman (brahma峁噛adeva), the Sempiternal Lord, the mighty-armed God 闯补苍腻谤诲补苍补, be gratified with you, mighty-armed 驰耻诲丑颈峁ａ弓丑颈谤补.

Vai艣a峁僷膩yana said:

121 O Janamejaya, having heard this best of narratives, king Dharma, and all his brothers, became devoted to 狈腻谤腻测补峁嘺.

122 Becoming intent on always chanting 鈥淰ictorious is that effulgent Lord 笔耻谤耻峁�a!鈥� they honored 厂补谤补蝉惫补迟墨.

123 He who is the best teacher, the sage K峁涐梗峁嘺 Dvaip膩yana, he sang the highest chant glorifying 狈腻谤腻测补峁嘺.

124 Always travelling though the sky, he went to the Ocean of Milk, which is the abode of ambrosia. And having worshipped the Lord of gods there, he returned to his own hermitage.

Footnotes and references:

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[1]:

膧谤补峁噛补办补 technically means the book of the forest, the texts studied after the life of a householder is completed. Thus it means spiritual (as opposed to sacrificial and transactional) knowledge. Understood in this sense, it would mean 鲍辫补苍颈峁�a诲ic teachings as well. However, 膧谤补峁噛补办补 also means specific class of texts, belonging to the division of Vedas into 厂补峁僪颈迟补, 叠谤腻丑尘补峁嘺, 膧谤补峁噛补办补 and Up膩ni峁�ad. In the present context, 苍颈惫峁泃迟颈 is being explicated and the limits of sacrificial (辫谤补惫峁泃迟颈) order are overcome. Therefore it is best to understand this verse as if 狈腻谤腻测补峁嘺 was uttering the knowledge of the One being, Brahman, with all his mouths, led by the 辫谤补峁嘺惫补 and 蝉腻惫颈迟谤墨. The Mok峁�adharmaparvan itself recalls this order on a narratalogical plane, when the personification of 厂腻惫颈迟谤墨 appears to the 箩腻辫补办补 earlier in this parvan.

[2]:

The material elements of Sa虅m虈khya.

[3]:

N墨laka峁噒ha glosses this term as follows: 鈥淭he 箩墨惫补 himself with his actions鈥攏amely meditation, worship etc. obtains the state of sanatkum膩ratvam, that is, 箩墨惫补nmuktatvam, that is, the state of being liberated in this life itself.鈥�

[4]:

Cf. 叠丑补驳补惫补诲驳墨迟腻 18.66.

[5]:

鲍诲补测腻蝉迟补尘补测补耻 is taken here as 耻诲补测腻蝉迟补耻 (cf. 碍补峁环补 Up. 2.3.6).

[6]:

Man-lion.

[7]:

Cf. 叠丑补驳补惫补诲驳墨迟腻 4.1: ima峁� vivasvate 测辞驳补峁� proktav膩n aham avyayam | 惫颈惫补蝉惫腻苍 manave pr膩ha manur ik峁�v膩kave鈥檅rav墨t ||