1.5.8

śrī-nārada uvāca

bhavatānudita-prāyaḿ yaśo bhagavato 'malam

yenaivāsau na tuṣyeta. manye tad darśanaḿ khilam

Sri Narada said:

"You have not praised the stainless glories of Bhagavan. This does not satisfy Him. I think such philosophy incomplete."

1.5.9

yathā dharmādayaś cārthā. muni-varyānukīrtitāḥ

na tathā vāsudevasya mahimā hy anuvarṇitaḥ

"You have repeatedly described dharma and the rest (dharma, kama, artha, moksha) as the goals, but although a great sage, have not described the glories of Vāsudeva."

1.5.10

na yad vacaś citra-padaḿ harer yaśo. jagat-pavitraḿ pragṛṇīta karhicit

tad vāyasaḿ tīrtham uśanti mānasā. na yatra haḿsā niramanty uśik-kṣayāḥ

"Words, however beautiful, that do not describe the glories of Hari, which purify the world, are places of pilgrimage to crows, and not to swans who take pleasure in transcendental bliss."

1.5.11

tad-vāg-visargo janatāgha-viplavo

yasmin prati-ślokam abaddhavaty api

nāmāny anantasya yaśo 'ńkitāni yat

śṛṇvanti gāyanti gṛṇanti sādhavaḥ

"But those words, however badly composed each verses is, that describe the names etc (name, form, abode, qualities, activities) of the Infinite, destroy the sins of all people. Such words are heard, sung, and accepted by sadhus."

1. śrī-bhagavān uvāca yogasya lakṣaṇaṁ vakṣye sabījasya nṛpātmaje mano yenaiva vidhinā prasannaṁ yāti sat-patham 

The Blessed Lord said: "O princess, I shall describe the authorized system of yoga, by the practice of which one’s mind becomes joyful and advances on the path of Truth."

2. sva-dharmācaraṇaṁ śaktyā vidharmāc ca nivartanam daivāl labdhena santoṣa ātmavic-caraṇārcanam

"One must perform one’s dharma with all one’s strength and avoided prohibited actions. One should be satisfied with what one has through destiny  and worship the lotus feet of the Self-realized."

3. grāmya-dharma-nivṛttiś ca mokṣa-dharma-ratis tathā mita-medhyādanaṁ śaśvad vivikta-kṣema-sevanam

"Giving up worldly activities one should then develop a taste for activates that lead to liberation. One should always eat pure food in moderation and stay in a secluded and peaceful dwelling."

4. ahiṁsā satyam asteyaṁ  yāvad-artha-parigrahaḥ brahmacaryaṁ tapaḥ śaucaṁ svādhyāyaḥ puruṣārcanam

"One should practice nonviolence, truthfulness, non-stealing, possessing only what is necessary, celibacy, austerity, cleanliness, self-study, and worship of the Supreme Person."

5. maunaṁ sad-āsana-jayaḥ sthairyaṁ prāṇa-jayaḥ śanaiḥ pratyāhāraś cendriyāṇāṁ viṣayān manasā hṛdi

"One should practice silence, attain mastery of a proper and steady posture, control the breath/prana, gradually withdraw the senses from sense-objects, and focus the mind on the heart."

6. sva-dhiṣṇyānām eka-deśe manasā prāṇa-dhāraṇam vaikuṇṭha-līlābhidhyānaṁ samādhānaṁ tathātmanaḥ

"One should fix the mind and prana  in one place in a chakra in the body and meditate upon the pastimes of Lord of Vaikunta and thus become absorbed in the self."

7. etair anyaiś ca pathibhir mano duṣṭam asat-patham buddhyā yuñjīta śanakair jita-prāṇo hy atandritaḥ

"By these and other ways  this wicked mind on the path of illusion must be gradually controlled by the intelligence and one’s prana should be carefully focused."

8. śucau deśe pratiṣṭhāpya vijitāsana āsanam tasmin svasti samāsīna ṛju-kāyaḥ samabhyaset

"Spreading a proper seat in a pure place and sitting in an easy posture, with body erect , engage in practice."

9. prāṇasya śodhayen mārgaṁ pūra-kumbhaka-recakaiḥ pratikūlena vā cittaṁ yathā sthiram acañcalam

"One should purify the passages of prana by inhaling, retaining and exhaling and then reversing the process , thus making the mind-stuff (cittam yathā) steady and unwavering."

10. mano ’cirāt syād virajaṁ jita-śvāsasya yoginaḥ vāyv-agnibhyāṁ yathā lohaṁ dhmātaṁ tyajati vai malam

"When a yogi’s breath is thus controlled then the mind is soon freed from disturbance, just like gold in an air-fanned fire becomes free of impurities."

11. prāṇāyāmair dahed doṣān dhāraṇābhiś ca kilbiṣān pratyāhāreṇa saṁsargān dhyānenānīśvarān guṇān

"Through pranayama, one overcomes faults; by concentration, sins; by withdrawal of the mind, worldliness; and by meditation, ungodly qualities."

12. yadā manaḥ svaḿ virajaḿ yogena susamāhitam kāṣṭhāḿ bhagavato dhyāyet sva-nāsāgrāvalokanaḥ

"When one’s mind is purified by yoga, gazing at the tip of the nose, with full concentration one should meditate upon the Supreme Lord."

____________

34. evaḿ harau bhagavati pratilabdha-bhāvo bhaktyā dravad-dhṛdaya utpulakaḥ pramodāt autkaṇṭhya-bāṣpa-kalayā muhur ardyamānas tac cāpi citta-baḍiśaḿ śanakair viyuńkte

T"hus one will develop intense love for Bhagavan Hari, the heart will melt, hairs stand erect from excessive joy and tears will flow constantly from one’s eyes due to longing . Thus overcome , the mind, which has acted as a hook, begins to withdraw."

This class focuses on a story in the Srimad Bhagavatam about the bull of dharma and the cow of Earth being attached by the demon Kali, the personification of the adharma of Kali Yuga. Swamiji reads and discusses chapters 17 and 18 of Skanda I, and then focuses on some important verse given below:

ŚB 1.17.24 राजोवाच तप: शौचं दया सत्यमिति पादा: कृते कृता: ।
 अधर्मांशैस्त्रयो भग्ना: स्मयसङ्गमदैस्तव ॥ २४ ॥ rājovāca tapaḥ śaucaṁ dayā satyam iti pādāḥ kṛte kṛtāḥ
 adharmāṁśais trayo bhagnāḥ smaya-saṅga-madais tava The King (Parikshit) said: "In Satya Yuga your four legs were established as austerity (tapaḥ), purity (śaucaṁ), compassion (dayā), and truthfulness (satyam). But it appears that three of your legs have been broken by adharma in the form of pride (smaya), attachment (saṅga), and blinding passion (madaiḥ)."

ŚB 1.17.25 इदानीं धर्म पादस्ते सत्यं निर्वर्तयेद्यत: ।
 तं जिघृक्षत्यधर्मोऽयमनृतेनैधित: कलि: ॥ २५ ॥ idānīṁ dharma pādas te satyaṁ nirvartayed yataḥ
 taṁ jighṛkṣaty adharmo ’yam anṛtenaidhitaḥ kaliḥ "At present, O Dharma, you are standing on one leg only, which is truthfulness (satyam), and you are somehow or other hobbling along. But Kali, the personification of adharma, is trying to destroy this leg by dishonesty (anṛtena)."

ŚB 1.17.38 सूत उवाच
अभ्यर्थितस्तदा तस्मै स्थानानि कलये ददौ ।
 द्यूतं पानं स्त्रिय: सूना यत्राधर्मश्चतुर्विध: ॥ ३८ ॥ sūta uvāca
abhyarthitas tadā tasmai sthānāni kalaye dadau
 dyūtaṁ pānaṁ striyaḥ sūnā yatrādharmaś catur-vidhaḥ Sūta said: "Thus petitioned, he (Parikshit) gave Kali permission to reside where there are the four kinds of adharma: gambling (dyūtam), drinking (pānam), womanizing (striyaḥ), and animal slaughter (sūnā)."

ŚB 1.17.39 पुनश्च याचमानाय जातरूपमदात्प्रभु:  ।
ततोऽनृतं मदं कामं रजो वैरं च पञ्चमम् ॥ ३९ ॥ punaś ca yācamānāya jāta-rūpam adāt prabhuḥ
 tato ’nṛtaṁ madaṁ kāmaṁ rajo vairaṁ ca pañcamam "[Kali] asked for something more, and because of his begging, the king gave him permission to live where there is gold (jāta-rūpam), because wherever there is gold, there is also deceit (anṛtam), intoxication (madam), lust (kāmam), cruelty (rajaḥ), and enmity (vairam) the fifth."

ŚB 1.17.41 अथैतानि न सेवेत बुभूषु: पुरुष: क्वचित् ।
 विशेषतो धर्मशीलो राजा लोकपतिर्गुरु: ॥ ४१ ॥ athaitāni na seveta bubhūṣuḥ puruṣaḥ kvacit
 viśeṣato dharma-śīlo rājā loka-patir guruḥ "Therefore, whoever desires their own welfare, those who aspire to be virtuous, kings, public leaders, and gurus, should never encounter these under any circumstance."

Pujya Swami Chetanananda is a senior monk of the Ramakrishna Math & Mission and the Spiritual Head of the Vedanta Society of St. Louis.

Pujya Swami Chetanananda is a senior monk of the Ramakrishna Math & Mission and the Spiritual Head of the Vedanta Society of St. Louis.

Brahma said:

तथापि भूमन् महिमागुणस्य ते विबोद्धुम् अर्हत्य् अमलान्तरात्मभिः |

अविक्रियात् स्वानुभवाद् अरूपतो ह्य् अनन्यबोध्यात्मतया न चान्यथा || ६ ||

tathāpi bhūman mahimāguṇasya te viboddhum arhaty amalāntar-ātmabhiḥ |

avikriyāt svānubhavād arūpato hy ananya-bodhyātmatayā na cānyathā || 6 ||

6. "Nevertheless, Oh Infinite One (tathāpi bhūman), Your infinite nature beyond the gunas (mahimā aguṇasya te), changeless (avikriyāt), formless (arūpataḥ), and self-effulgent (hi ananya bodhya can be known by self realization (ātmatayā viboddhum) by one whose mind and senses are pure and in-drawn (arhati amala antar-ātmabhih), through one's own direct perception (sva anubhava), and not otherwise (na ca anyathā)."

गुन्̣आत्मनस् तेऽपि गुन्̣आन् विमातुं हितावतीर्̣नस्य क ईशिरेऽस्य |

कालेन यैर् वा विमिताह्̣ सुकल्पैर् भूपांशवह्̣ खे मिहिका द्युभासह्̣ || ७ ||

guṇātmanas te 'pi guṇān vimātuḿ hitāvatīṛnasya ka īśire 'sya |

kālena yair vā vimitāḥ su-kalpair bhū-pāḿśavaḥ khe mihikā dyu-bhāsaḥ || 7 ||

7. "Oh Self of the gunas (guṇa-ātmanaḥ), to count Your qualities ( te api guṇān vimātum) -- You who have incarnated for the good of all ( hita-avatīrṇasya ) -- is like a geniuses, for all eternity, counting (asya kālena yaiḥ vā vimitāḥ su-kalpaiḥ) all the grains of sand on the earth (bhū-pāḿśavaḥ), all water drops in the air ( khe mihikāḥ), and all the stars in the sky (dyu-bhāsaḥ)."

तत् ते ऽनुकम्पां सुसमीक्स्̣अमान्̣ओ भुञ्जान एवात्मक्र्̣तं विपाकम् |

ह्र्̣द्वाग्वपुर्भिर् विदधन् नमस् ते जीवेत यो मुक्तिपदे स दायभाक् || ८ ||

tat te 'nukampāṃ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṃ vipākam |

hṛd-vāg-vapurbhir vidadhan namas te jīveta yo mukti-pade sa dāya-bhāk || 8 ||

8. "Therefore (tat) whoever lives (jīveta yaḥ) depending upon Your compassion (te anukampām su-samīkṣamāṇaḥ), tolerating the results of their own actions (bhuñjānaḥ eva ātma-kṛtam  vipākam) and surrendering to You with heart, words and body (hṛt vāk vapurbhiḥ vidadhan namaḥ te), becomes the rightful heir of liberation (mukti-pade saḥ dāya-bhāk)."

Brahma said:

ज्ञाने प्रयासम् उदपास्य नमन्त एव  जीवन्ति सन्मुखरितां भवदीयवार्ताम् | स्थाने स्थिताह्̣ श्रुतिगतां तनुवाङ्मनोभिर् ये प्रायशोऽजित जितोऽप्य् असि तैस् त्रिलोक्याम् || ३ || jñāne prayāsam udapāsya namanta eva jjīvanti sanmukharitāṃ bhavadīyavārtām | sthāne sthitāḥ śrutigatāṃ tanuvāṅmanobhir ye prāyaśo'jita jito'py asi tais trilokyām || 3 || 3. "Those who give up the path of knowledge (jñāne prayāsam udapāsya) and simple bow to You (namantaḥ eva), spending their lives hearing about You from the lips of saints (jīvanti sat-mukharitām bhavadīya-vārtām), in whatever condition they are (sthāne sthitāḥ), meditate on what they heard with their body, speech, and mind (śruti-gatām tanu vāk manobhiḥ ye prāyaśaḥ)-- Oh Unconquerable One (ajita), You are conquered by them in the three worlds (jitaḥ api asi taiḥ  tri-lokyām).

श्रेयह्̣स्र्̣तिं भक्तिम् उदस्य ते विभो क्लिश्यन्ति ये केवलबोधलब्धये | तेस्̣आम् असौ क्लेशल एव शिस्̣यते नान्यद् यथा स्थूलतुस्̣आवघातिनाम् || ४ || śreyaḥ-sṛtiṃ bhaktim udasya te vibho kliśyanti ye kevala-bodha-labdhaye | teṣām asau kleśala eva śiṣyate nānyad yathā sthūla-tuṣāvaghātinām || 4 || 4. "There are some who reject the auspicious path of bhakti (śreyaḥ sṛtim bhaktim udasya). They struggle to know You, Oh Lord, with their minds alone (te vibho kliśyanti ye kevala bodha). The only thing they achieve is that struggle (labdhaye teṣām asau kleśalaḥ eva) and nothing more (na anyat). It is just like beating empty husks (yathā sthūla-tuṣa avaghātinām)."

पुरेह भूमन् बहवोऽपि योगिनस् त्वदर्पितेहा निजकर्मलब्धया | विबुध्य भक्त्यैव कथोपनीतया प्रपेदिरेऽञ्जोऽच्युत ते गतिम्́ पराम् || ५ || pureha bhūman bahavo'pi yoginas tvad-arpitehā nija-karma-labdhayā | vibudhya bhaktyaiva kathopanītayā prapedire'ñjo'cyuta te gatiḿ parām || 5 || 5. "In the past, O Infinite One (purā iha bhūman), many yogis (bahavaḥ api yoginaḥ) offered whatever they did to You (tvat arpita īhāḥ nija-karma), and through bhakti cultivated by hearing about You (labdhayā vibudhya bhaktyā eva kathā-upanītayā), easily surrendered to You, Oh Infalliable One (prapedire añjaḥ acyuta) and attained You, the supreme goal (te gatim parām)."

The Goddess said:

तस्मादाकाश उत्पन्नः शब्दतन्मात्ररूपकः | भवेत् स्पर्शात्मको वायुस्तेजोरूपात्मकं पुनः || २७ || tasmādākāśa utpannaḥ śabda-tanmātra-rūpakaḥ | bhavet sparśātmako vāyus-tejo-rūpātmakaṃ punaḥ || 27 || 27. "Out of that primal substance arose ether,  endowed with the subtle quality of sound. Then arose air, characterized by the quality of touch, followed by fire, characterized by visible form."

जलं रसात्मकं पशात् ततो गन्धात्मिका धरा | शब्दैकगुण आकासो वायुः स्पर्शरवानितः || २८ || jalaṃ rasātmakaṃ paśāt tato gandhātmikā dharā | śabdaika-guṇa ākāso vāyuḥ sparśa-ravānitaḥ || 28 || 28. "Next arose water, characterized by taste; then earth, characterized by smell. Ether has the single quality of sound; air is endowed with touch and sound."

शब्दस्पर्शरूपगुणं तेज ईत्युच्यते बुधैः | शब्दस्पर्शरूपरसैरापो वेदगुणाः स्मृताः || २९ || śabda-sparśa-rūpa-guṇaṃ teja ītyucyate budhaiḥ | śabda-sparśa-rūpa-rasairāpo veda-guṇāḥ smṛtāḥ || 29 || 29. "Fire has the qualities of sound, touch, and visible form, according to the wise; water has the four qualities of sound, touch, visible form, and taste, so they say."

शब्दस्पर्शरूपरसगन्धैः पञ्चगुणा धरा | तेभ्योऽभवन् महत्सूत्रं यल्लिण्गं परिचक्षते || ३० || śabda-sparśa-rūpa-rasa-gandhaiḥ pañca-guṇā dharā | tebhyo'bhavan mahat-sūtraṃ yal-liṇgaṃ paricakṣate || 30 || 30. "Earth has the five qualities of sound, touch, visible form, taste, and smell. From those subtle elements came into being the great cosmic thread which is called the Subtle Body."

सर्वात्मकं तत्सम्प्रोक्तं सूक्ष्मदेहोऽयमात्मनः | अव्यत्क्तं कारणो देहः स चोक्तः पूर्वमेव हि || ३१ || sarvātmakaṃ tat-samproktaṃ sūkṣma-deho’yamātmanaḥ | avyatktaṃ kāraṇo dehaḥ sa coktaḥ pūrvameva hi || 31 || 31. "It is proclaimed as all-pervading; this is the Subtle Body of the Self.The Unmanifest is the Causal Body, which I mentioned earlier."

यस्मिन् जगद्बीजरूपं स्थितं लिङ्गोद्भवो यथः | ततः स्थूलानि भूतानिपञ्चिकरणमागतः || ३२ || yasmin jagad-bīja-rūpaṃ sthitaṃ liṅgodbhavo yathaḥ | tataḥ sthūlāni bhūtāni-pañcikaraṇa-māgataḥ || 32 || 32. "In that lies the world seed, from which evolves the Subtle Body. From that, by the process of fivefold generation, the gross elements,"

पञ्चसङ्ख्यानि जायन्ते तत्प्रकारस्त्वथोच्यते | पूर्वोक्तानि च भूतानि प्रत्यकं विभजेद् द्विधा || ३३ || pañca-saṅkhyāni jāyante tat-prakāra-stvathocyate | pūrvoktāni ca bhūtāni pratyakaṃ vibhajed dvidhā || 33 || 33. "Five in number, arise. I shall now describe this process. Each of those elements previously mentioned shall be divided in half."

एकैकं भागमेकस्य चतुर्धा विभजेद् गिरे | स्वस्वतरद्वितीयांशे योजनात् पञ्च ते || ३४ || ekaikaṃ bhāgamekasya caturdhā vibhajed gire | svasvataradvitīyāṃśe yojanāt pañca te || 34 || 34. "One half-part of each element shall be divided into four, O Mountain. By joining the undivided half of each element with one of the quartered fractions from each of the other four, each element becomes five-fold."

तत्कार्यं च विराड्देहः स्थूलदेहोऽयमात्मनः |  tat-kāryaṃ ca virāḍ-dehaḥ sthūla-deho’yamātmanaḥ | 34. "And they produce the Cosmic Body, or Gross Body, of the Self."

श्रीब्रह्मोवाच नौमीद्̣य तेऽभ्रवपुस्̣ए तद्̣इदम्बराय गुञ्जावतम्́सपरिपिच्छलसन्मुखाय वन्यस्रजे कवलवेत्रविस्̣आन्̣अवेन्̣उलक्स्̣मश्रिये म्र्̣दुपदे पशुपाńगजाय

śrī-brahmovāca 1. naumīḍya te 'bhra-vapuṣe taḍid-ambarāya guñjāvataḿsa-paripiccha-lasan-mukhāya vanya-sraje kavala-vetra-viṣāṇa-veṇu- lakṣma-śriye mṛdu-pade paśu-pāńgajāya

Sri Brahma said: "I worship You, the primordial Lord (naumi īḍya te), whose body is like a dark cloud (abhra vapuṣe); whose garment is like lightning (taḍit ambarāya); wearing a garland of guñjā berries (guñjā avataḿsa) and peacock feather (paripiccha); whose face shines (lasat mukhāya); a garlands of forest flowers (vanya-sraje); holding a morsel of food, stick, buffalo horn, and flute (kavala vetra viṣāṇa veṇu lakṣma), and whose beautiful feet are soft (śriye mṛdu pade), the son of a  cow herder (paśu-pa ańga-jāya)."

अस्यापि देव वपुस्̣ओ मदनुग्रहस्य स्वेच्छामयस्य न तु भूत-मयस्य कोऽपि नेशे महि त्व् अवसितुम्ऽमनसान्तरेन्̣अ साक्स्̣आत् तवैव किम् उतात्मसुखानुभूतेह्̣ asyāpi deva vapuṣo mad-anugrahasya svecchā-mayasya na tu bhūta-mayasya ko 'pi neśe mahi tv avasituḿ manasāntareṇa sākṣāt tavaiva kim utātma-sukhānubhūteḥ

2. "Lord, Your body (asya api deva vapuṣaḥ), which is the instrument of grace to me (mat-anugrahasya), appears by Your will (sva-icchā-mayasya), and not by the power of the material elements (na tu bhūta-mayasya). Even with my mind withdrawn in meditation (manasā antareṇa sākṣāt) I cannot grasp its glory (kaḥ api na īśe mahi tu avasitum).  What to speak then of understanding Your blissful Self (ava eva kim uta ātma sukha anubhūteḥ)."

स पुनः कामकर्मादियुक्तया स्रीयमायया |

पूर्वानुभूतसंस्कारात् कालकर्मविपाकतः || २२ ||

sa punaḥ kāma-karmādi-yuktayā srīyamāyayā |

pūrvānubhūta-saṃskārāt kāla-karma-vipākataḥ || 22 ||

22. "This Self, however, by its own power of Maya conjoined with desires, actions, and the like, through the influence of prior experience ripening in time in accord with the law of karma, ..."

अविवेकाच्च तत्त्वस्य सिसृक्षावान् प्रजायते |

अबुद्धिपूर्वः सर्गोऽयं कथितस्ते नगाधिप || २३ ||

avivekāc-ca tattvasya sisṛkṣāvān prajāyate |

abuddhi-pūrvaḥ sargo'yaṃ kathitaste nagādhipa || 23 ||

23. "And by confounding the primal elements, being desirous to create, begins to bring forth. The resulting creation, devoid of intelligence, will be further described to you, O Mountain King."

एतद्धि यन्मया प्रोक्तं मम रूपमलौकिकम् |

अव्याकृतं तदव्यक्तं मायाशबलमित्यपि || २४ ||

etaddhi yanmayā proktaṃ mama rūpa-malaukikam |

avyākṛtaṃ tadavyaktaṃ māyāśabalamityapi || 24 ||

24. "This extraordinary form of mine which I have mentioned is unevolved and unmanifest, yet becomes segmented through the power of Maya."

प्रोच्यते सवशास्त्रेषु सर्वकारणकारणम् |

तत्त्वानामादिस्भूतं च सच्चिदानन्दविग्रहम् || २५ ||

procyate sava-śāstreṣu sarva-kāraṇa-kāraṇam |

tattvā-nāmādis-bhūtaṃ ca sac-cid-ānanda-vigraham || 25 ||

25. "All the religious treatises declare it to be the cause of all causes, The primal substance behind the elements, and as having the form of being, consciousness, bliss."

सर्वकर्मघनीभूतमिच्छाज्ञानक्रियाश्रयम् |

ह्रीङ्कारमन्त्रवाचयं तदादितत्त्वं तदुच्यते || २६ ||

sarva-karma-ghanī-bhūtam-icchā-jñāna-kriyā-śrayam |

hrīṇ-kāra-mantra-vācayaṃ tadādi-tattvaṃ taducyate || 26 ||

26. "It is the condensation of all karma; it is the seat of will, knowledge, and action; it is expressed in the mantra Hrim; it is the primal principle—so it is said."

अपरिच्छन्नताऽप्येवमत एव मता मम |

तच्चज्ञानं नात्मधर्मो धर्मत्वे जडताऽत्मनः || १९ ||

aparicchannatā'pyevamata eva matā mama |

taccajñānaṃ nātma-dharmo dharmatve jaḍatā'tmanaḥ || 19 ||

19. "Therefore I am regarded truly as an undivided whole, and that consciousness is not an attribute of the Self, for then the Self would be like an object."

ज्ञानस्य जडशेषत्वं म दृष्टं न च सम्भवै |

चिद्धर्मत्वं तथा नास्ति चितश्चिन्न हि विद्यते || २० ||

jñānasya jaḍaśeṣatvaṃ ma dṛṣṭaṃ na ca sambhavai |

cid-dharma-tvaṃ tathā nāsti citaścinna hi vidyate || 20 ||

20. "In consciousness no possible trace of the object state can be found. And so consciousness also has no attributes: consciousness is not a quality separable from consciousness itself."

तस्मादात्मज्ञानरूपः सुखरूपश्च सर्वदा |

सत्यः पूर्णोऽप्यसङ्गश्च द्वैतज्जालविवर्जितः || २१ ||

tasmād-ātma-jñāna-rūpaḥ sukha-rūpaśca sarvadā |

satyaḥ pūrṇo'pyasaṅgaśca dvaitajjālavivarjitaḥ || 21 ||

21. "Therefore the Self in essence is consciousness, and bliss as well, always, it is the real and complete, beyond all relation, and free from the illusion of duality."

मा न भूवं हि भूयासमिति प्रेमात्मनि स्थितम् | सर्वस्याऽन्यस्य मिथ्यात्वादसङ्गत्वं स्फुटं मम || १८ || mā na bhūvaṃ hi bhūyāsamiti premātmani sthitam | sarvasyā'nyasya mithyātvādasaṅgatvaṃ sphuṭaṃ mama || 18 || 18. "The feeling "Let me not cease to be; let me exist forever," is rooted in love for the Self. Certainly there is no actual relations between me and all else, since all else is false."

जाग्रत्स्वप्नसुषुप्त्यादौ दृश्यस्य व्यभिचारतः | संविदो व्यभिचारश्च नाऽनुभूतोऽस्ति कर्हिछित् || १५ || jāgrat-svapna-suṣuptyādau dṛśyasya vyabhicārataḥ | saṃvido vyabhicāraśca nā'nubhūto'sti karhichit || 15 || 15. "The visible world appears and disappears constantly in the various states of waking, dream, and deep sleep."

यदि तस्याऽप्यनुभवस्तर्ह्ययं येन साक्शिणा | अनुभूतः स एवाऽत्र शिष्टः संविद्वपुः पुरा || १६ || yadi tasyā'pyanubhavastarhyayaṃ yena sākśiṇā | anubhūtaḥ sa evā'tra śiṣṭaḥ saṃvidvapuḥ purā || 16 || 16. "Even if this consciousness itself became an object of perception, then the witness of that perception would abide as the real pure consciousness, as before."

अत एव नित्यत्वं प्रोक्तं सछास्त्रकोविदैः | आनन्दरूपता चऽस्याः परप्रेमास्पदत्वतह् || १७ || ata eva nitya-tvaṃ proktaṃ sachāstra-kovidaiḥ | ānanda-rūpatā ca'syāḥ para-premāspadatvatah || 17 || 17. "And so those versed in religious treaties regarding the real declare consciousness to be eternal. Its nature is bliss, for it is the object of supreme love."

ऋक्सामाथर्वनिलया रागिणी शोभनस्वरा | कलकण्ठी कम्बुकण्ठी वेणुवीणापरायणा || ४२ || ṛk-sāmātharva-nilayā rāgiṇī śobhana-svarā | kala-kaṇṭhī kambu-kaṇṭhī veṇu-vīṇā-parāyaṇā || 42 ||

340. रागिणी rāgiṇī 341. शोभनस्वरा śobhana-svarā  342. कलकण्ठी kala-kaṇṭhī 343. कम्बुकण्ठी kambu-kaṇṭhī 344. वेणुवीणापरायणा veṇu-vīṇā-parāyaṇā

एवं नानाविधानि स्युर्नामानि निगमादिषु | तस्या जडत्वं दृश्यत्वाज्ज्ञाननाशात् ततोऽसती ||११|| evaṃ nānāvidhāni syurnāmāni nigamādiṣu | tasyā jaḍa-tvaṃ dṛśya-tvāj-jñāna-nāśāt tato'satī ||11|| 11. Such are its various names found in the Vedic and other sacred texts. Since Māya is something we can perceive, it has the nature of non-conscious matter; since knowledge destroys it, it is not truly existent. 

चैतन्यस्य न दृश्यत्वं दृश्यत्वे जडमेव तत् | स्वप्रकाशं च चैतन्यं न परेण प्रकाशितम् || १२ || caitanyasya na dṛśyatvaṃ dṛśyatve jaḍameva tat | svaprakāśaṃ ca caitanyaṃ na pareṇa prakāśitam || 12 ||= 12. "Consciousness is not something we can perceive; what we perceive is indeed non-conscious. Consciousness is self-luminous; nothing else illuminates it."

अनवस्थादोषसत्त्वान्न स्वेनाऽपि प्रकाशितम् | कर्मकर्तृविरोधः स्यात् तस्मात् तद्दीपवत् स्वयम् || १३ || anavasthā-doṣa-sattvānna svenā'pi prakāśitam | karma-kartṛ-virodhaḥ syāt tasmāt tad-dīpavat svayam || 13 || 13. It does not even illuminate itself, for that would lead to the fallacy of infinite regress. As an agent and the object acted upon are distinct entities, so consciousness itself, like a lamp...

प्रकाशमानमन्येषां भासकं विद्धि पर्वत | अत एव च नित्यत्वं सिद्धसंवित् तनोर्मम || १४ || prakāśa-mānamanyeṣāṃ bhāsakaṃ viddhi parvata | ata eva ca nityatvaṃ siddha-saṃvit tanormama || 14 || 14. While shining brightly, illuminates what is other than itself. Know, this, O Mountain, for thus have I demonstrated that consciousness, belonging to My own nature, is eternal. 

337. यज्ञकर्त्री yajña-kartrī   338. यजुःप्रिया yajuḥ-priyā 339. ऋक्सामाथर्वनिलया ṛk-sāmātharva-nilayā

भीमा भयानका भीमनादिनी भीः प्रभावती | वागीश्वरी श्रीर्यमुना यज्ञकर्त्री यजुःप्रिया || ४१ || bhīmā bhayānakā bhīma-nādinī bhīḥ prabhāvatī | vāgīśvarī śrīr-yamunā yajña-kartrī yajuḥ-priyā || 41 ||

ऋक्सामाथर्वनिलया रागिणी शोभनस्वरा | कलकण्ठी कम्बुकण्ठी वेणुवीणापरायणा || ४२ || ṛk-sāmātharva-nilayā rāgiṇī śobhana-svarā | kala-kaṇṭhī kambu-kaṇṭhī veṇu-vīṇā-parāyaṇā || 42 ||

भीमा भयानका भीमनादिनी भीः प्रभावती | वागीश्वरी श्रीर्यमुना यज्ञकर्त्री यजुःप्रिया |४१|

bhīmā bhayānakā bhīma-nādinī bhīḥ prabhāvatī | vāgīśvarī śrīr-yamunā yajña-kartrī yajuḥ-priyā |41|

 vāgīśvarī– She Who is the Supreme Ruler of All Vibrations |334  śrīḥ - She Who is Respect |335  yamunā– She Who Manifests Complete Control |336

सत्यवती धर्मनिष्ठा श्रेष्था निष्ठुरनादिनी |

गरिष्ठा दुष्टसṁहर्ती विशिष्टा श्रेयसी घृणा |४०|

भीमा भयानका भीमनादिनी भीः प्रभावती |

वागीश्वरी श्रीर्यमुना यज्ञकर्त्री यजुःप्रिया |४१|

satyavatī dharma-niṣṭhā śreṣthā niṣṭhura-nādinī |

gariṣṭhā duṣṭa-saṁhartī viśiṣṭā śreyasī ghṛṇā |40|

bhīmā bhayānakā bhīma-nādinī bhīḥ prabhāvatī |

vāgīśvarī śrīr-yamunā yajña-kartrī yajuḥ-priyā |41|

śreyasī |327

ghṛṇā |328

bhīmā |329

bhayānakā |330

bhīma-nādinī |331

bhīḥ |332

सत्यवती धर्मनिष्ठा श्रेष्ठा निष्ठुरवादिनी ।  गरिष्ठा दुष्टसंहर्त्री विशिष्टा श्रेयसी घृणा ॥ ४०॥ satyavatī dharma-niṣṭhā śreṣṭhā niṣṭhura-vādinī ।  gariṣṭhā duṣṭa-saṃhartrī viśiṣṭā śreyasī ghṛṇā ॥ 40॥

satyavatī |320 dharma-niṣṭhā |321 śreṣthā |322 niṣṭhura-vādinī |323 gariṣṭhā |324 duṣa-saṁhartī |325 viśiṣṭā |326

चार्वङ्गी चञ्चला लोलजिह्वा चारुचरित्रिणी |

त्रपा त्रपावती लज्जा विलज्जा ह्रीः रजोवती |३९|

cārvaṅgī cañcalā lola-jihvā cāru-caritriṇī |

trapā trapāvatī lajjā vilajjā hrīḥ rajovatī |39|

310. cārvaṅgī

311. cañcalā

312. lola-jihvā

313. cāru-caritriṇī

चार्वङ्गी चञ्चला लोलजिह्वा चारुचरित्रिणी | त्रपा त्रपावती लज्जा विलज्जा ह्रीः रजोवती |३९| cārvaṅgī cañcalā lola-jihvā cāru-caritriṇī | trapā trapāvatī lajjā vilajjā hrīḥ rajovatī |39|

314. trapā 315. trapāvatī 316.lajjā 317. vilajjā 318. hrīḥ 319. rajovatī

कर्त्री हर्त्री पालयित्री शर्वरी तामसी दया | तमिस्रा तामसी स्थाणुः स्थिरा धीरा तपस्विनी || ३८ || kartrī hartrī pālayitrī śarvarī tāmasī dayā | tamisrā tāmasī sthāṇuḥ sthirā dhīrā tapasvinī || 38 ||

298. कर्त्री kartrī 299. हर्त्री hartrī 300. पालयित्री pālayitrī 301. शर्वरी śarvarī 302. तामसी tāmasī 303. दया dayā 304. तमिस्रा tamisrā 305. तामसी tāmasī 306. स्थाणुः sthāṇuḥ 307. स्थिरा sthirā 308. धीरा dhīrā 309. तपस्विनी tapasvinī ________________________ https://www.kalimandir.org/https:// www.ramakrishnaseminary.org/  

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293. siddhidā

294. siddhā

सर्वेश्वरी सर्वमाता शर्वाणी हरवल्लभा |

सर्वज्ञा सिद्धिदा सिद्धा भव्या भाव्या भयापहा || ३७ ||

sarveśvarī sarva-mātā śarvāṇī hara-vallabhā |

sarva-jñā siddhidā siddhā bhavyā bhāvyā bhayāpahā || 37 ||

293. siddhidā 

सर्वेश्वरी सर्वमाता शर्वाणी हरवल्लभा | सर्वज्ञा सिद्धिदा सिद्धा भव्या भाव्या भयापहा || ३७ || sarveśvarī sarva-mātā śarvāṇī hara-vallabhā | sarva-jñā siddhidā siddhā bhavyā bhāvyā bhayāpahā || 37 ||

290. śarvāṇī  291. hara-vallabhā  292. sarva-jñā

सर्वेश्वरी सर्वमाता शर्वाणी हरवल्लभा | सर्वज्ञा सिद्धिदा सिद्ध भव्या भाव्या भयापहा || ३७ || sarveśvarī sarva-mātā śarvāṇī hara-vallabhā | sarva-jñā siddhidā siddha bhavyā bhāvyā bhayāpahā || 37 ||

287. pati-vratā  288. sarveśvarī  289. sarva-mātā 

सूर्यात्मिका रुद्रपत्नी रौद्री स्त्री प्रकृइः पुमान् |
 शक्तिः सूक्तिर्मतिर्माता भुक्तिर्मुक्तिः पतिव्रता || ३६ || sūryātmikā rudra-patnī raudrī strī prakṛiḥ pumān |
 śaktiḥ sūktir-matir-mātā bhuktir-muktiḥ pati-vratā || 36 || सर्वेश्वरी सर्वमाता शर्वाणी हरवल्लभा |
 सर्वज्ञा सिद्धिदा सिद्ध भव्या भाव्या भयापहा || ३७ || sarveśvarī sarva-mātā śarvāṇī hara-vallabhā |
 sarva-jñā siddhidā siddha bhavyā bhāvyā bhayāpahā || 37 ||

सूर्यात्मिका रुद्रपत्नी रौद्री स्त्री प्रकृइः पुमान् |

शक्तिः सूक्तिर्मतिर्माता भुक्तिर्मुक्तिः पतिव्रता |३६|

sūryātmikā rudra-patnī raudrī strī prakṛiḥ pumān |

śaktiḥ sūktir-matir-mātā bhuktir-muktiḥ pati-vratā || 36 ||

śaktiḥ | 281

sūktiḥ | 282

matiḥ | 283

mātā | 284

bhuktiḥ | 285

muktiḥ | 286

भ्रान्तिर्भवानी रुद्राणी मृडानी शत्रुमर्दिनी ।
 उपेन्द्राणी महेन्द्राणी ज्योत्स्ना चन्द्रस्वरूपिणी ॥

 bhrāntir-bhavānī rudrāṇī mṛḍānī śatru-mardinī |
 upendrāṇī mahendrāṇī jyotsnā candra-svarūpiṇī || 35 ||

सूर्यात्मिका रुद्रपत्नी रौद्री स्त्री प्रकृइः पुमान् |
 शक्तिः सूक्तिर्मतिर्माता भुक्तिर्मुक्तिः पतिव्रता |३६| sūryātmikā rudra-patnī raudrī strī prakṛiḥ pumān |
 śaktiḥ sūktir-matir-mātā bhuktir-muktiḥ pati-vratā ||
 36 ||


272. upendrāṇī 
 273. mahendrāṇī 
 274. jyotsnā  275. candra-svarūpiṇī  276. sūryātmikā 
 277. rudra-patnī 
 278. raudrī  279. strī prakṛiḥ 
 280. pumān 

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भ्रान्तिर्भवानी रुद्राणी मृडानी शत्रुमर्दिनी ।

उपेन्द्राणी महेन्द्राणी ज्योत्स्ना चन्द्रस्वरूपिणी ॥

bhrāntir-bhavānī rudrāṇī mṛḍānī śatru-mardinī |

upendrāṇī mahendrāṇī jyotsnā candra-svarūpiṇī || 52 ||

267. bhrāntiḥ

268. bhavānī

269. rudrāṇī

270. mṛdānī

271. śatru-mardinī

पद्मा पद्मालया पद्ममुखी पद्मविभूषणा ।  डाकिनी शाकिनी क्षान्ता राकिणी रुधिरप्रिया ॥ ३४॥ padmā padmā-layā padma-mukhī padma-vibhūṣaṇā ।  ḍākinī śākinī kṣāntā rākiṇī rudhira-priyā ॥ 34॥2

63. ḍākinī  264. śākinī 265. kṣāntā 266. rākiṇī  267. rudhira-priyā 

पद्मा पमालया पममखी पमवभषणा ।  डाकिनी शाकिनी क्षान्ता राकिणी रुधिर-प्रिया ॥ ३४॥ padmā padmā-layā padma-mukhī padma-vibhūṣaṇā ।  ḍākinī śākinī kṣāntā rākiṇī rudhira-priyā ॥ 34॥

258. padmā  259. padmā-layā  260. padma-mukhī  261. padma-vibhūṣaṇā 

सुनन्दा नन्दिनी स्तुत्या स्तवनीयस्वभाविनी |  रण्किणी भण्किनी चित्रा विचित्रा चित्ररूपिणी |३३| sunandā nandinī stutyā stavanīya-svabhāvinī |  raṇkiṇī bhaṇkinī citrā vicitrā citra-rūpiṇī |33|

251. स्तुत्या  stutyā 252. स्तवनीयस्वभाविनी  stavanīya-svabhāvinī  253. रण्किणी  raṇkiṇī 254. भण्किनी  bhaṇkinī 255. चित्रा  citrā 256. विचित्रा  vicitrā 257. चित्ररूपिणी  citra-rūpiṇī

सुनन्दा नन्दिनी स्तुत्या स्तवनीयस्वभाविनी |
  रण्किणी भण्किनी चित्रा विचित्रा चित्ररूपिणी |३३| sunandā nandinī stutyā stavanīya-svabhāvinī |
  raṇkiṇī bhaṇkinī citrā vicitrā citra-rūpiṇī |33|

249. सुनन्दा sunandā  250. नन्दिनी nandinī

Swamiji reads from his new book "Stories of Vedanta Monks, Vol. 2" as he remembers the life and message Revered Swami Muktananda, a disciple and Mahapurush Maharaj.  _____________________ https://kalimandir.org/ https://vedantastl.org/

नमो देव्यै महादेव्यै शिवायै सत्तं नमः | नमः प्रकृत्यै भद्रायै नियताः प्रणताः स्म ताम् || ४४ ||

namo devyai mahā-devyai śivāyai sattaṃ namaḥ | namaḥ prakṛtyai bhadrāyai niyatāḥ praṇatāḥ sma tām || 44 ||

44. "Hail to the Goddess, to the Great Goddess; to the Auspicious One always hail! Hail to Nature, to the Propitious One; we humble ourselves attentively before Her."

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चतुर्दिक्षु चतुर्वेदैर्मूर्तिमद्भिरभिष्टुतम् | कोटिसूर्याप्रतीकाशं चन्द्रकोटिसुशीतलम् || २७ ||

catur-dikṣu catur-vedair-mūrtimadbhir-abhiṣṭutam | koṭi-sūryā-pratīkāśaṃ candra-koṭi-suśītalam || 27 ||

"Praised on all sides by the four Vedas incarnate, It blazed like ten million suns, yet soothed like ten million moons."

विद्युत्कोटिसमानाभमरुणं तत्परं महः | नैव चोर्ध्वं न तिर्यक्च न मध्ये परिजग्रभत् || २८ ||

vidyut-koṭi-samānā-bhamaruṇaṃ tat-paraṃ mahaḥ | naiva cordhvaṃ na tiryak-ca na madhye pari-jagrabhat || 28 ||

"Flashing like ten million streaks of lightning tinged with red, that supreme lustrous power, shone forth encompassed above, across, and in the middle."

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ADMONITION I

Oh Son of Immortality!

You are the Divine Dweller

You have come here as a stranger and a traveler

It is a domain of diversity and endless dilemma

Life is perpetually puzzling in its phenomena and panorama

Here there is always attractive and repulsive illusion

You may play or struggle but be detached from delusion

The life of sensuality is confused, deviated, and fallacious slavery

The habit of mundane greediness is temptation and bad beggary

Be free from this changing farce and absurdity of duality

Don't be blindly absorbed in this transitory sensuality

This mysterious dramatic stage is not your final goal

Play dispassionately and finish your ordained role

Go to the background of plurality, quality, and quantity

Know that Unity, Self-identity, and Inconceivable Divinity

There is neither darkness or light or nothingness

But Plenum, Superconsciousness, and Full Awareness

It is not a mental conception, imagination or hallucination

But Supersensuous Perception and Self-Realization

It is the culmination of culture and the consummation of wisdom

It is the life of emancipation and the Divine Freedom

ADMONITION II

Oh Dearest Soul,

Rise from animality; cross the realm of humanity

Taste the Immortality and realize the Eternal Divinity

Refrain from ignorant sensuality; know your Self-Identity

Dance in ecstasy in the the innermost field of felicity

Go beyond the changing pleasure and pain, timidity, and knavery

Control the stubborn mind and be free from empirical slavery

Through the inner senses enjoy the innermost Light and Sound

Transcend this profane world; recognize the Provident Profound

Internal Existence is the embodiment of Peach, Bliss, and Wisdom

External perception is hallucination, delusion, and bad boredom

The external force is the field of mysterious phantasmagoria

It is a tantalizing puzzle spreading like infectious bacteria

How wonderful is the Perennial Peace of Celestial Scenery

Is the fruit of Yogic Meditation and Spiritual Discovery

Be heedful and free from the live of corruption and pollution

Realize the Self and attain Everlasting Joy of Blissful Liberation

Go beyond good and evil, mind and speech, and the sensual bound

Dive deep into the River of Rapture; reach the Divine Ground

If you be desireless, in the nothingness you may find

The Ubiquitous, All-knowing, the Superconscious mind

The Self knows no anger, hate, nor enmity

Self remains unchanged from infancy to maturity

He is beyond space and time; He has no form or hue

He is you whom you seek; He seeks all of you

He is the Creator, Destroyer, and Inner Ruler

He is the All-sustainer and Cosmic Controller

विमर्श इति तां प्राहुः शैवशास्त्रविशारदाः |

अविद्यामितरे प्राहुर्वेदतत्त्वार्थचिन्तकाः || १० ||

10. vimarśa iti tāṃ prāhuḥ śaiva-śāstra-viśāradāḥ |

avidyāmitare prāhur-veda-tattvārtha-cintakāḥ || 10 ||

"Those versed in Shaiva scriptures (Shaivites) declare Her to be vimarśa (reflective awareness), while those who contemplate the doctrines of the Vedas (Vedantins) declare Her to be powerful avidya (ignorance).”

"Blessed Immortal Atman!

"It is now the holy period of Navaratri as I write this. The atmosphere is surcharged with deep devotion to Maha-Devi and vibrant with the fervor of worshipfulness, adoration and prayer. Our thoughts are filled with the glorious Divine Mother, and Her Blessed and wondrous manifestation as Durga-Lakshmi-Saraswati. She is the great Mystery, the inscrutable Power of the Supreme Brahman, who holds in Her Hands both bondage and Liberation.

"The grace of the Divine Mother it is, that enables you to walk the path of Divine Life. Through Her benign blessings you are able to shine as a sincere spiritual seeker and a man of dharma. To worship the Mother with devotion is to be immediately uplifted by Her strength and power. She works within your inner being as the triple force of destruction, evolution and illumination. Destroying the impure and vicious aspects of one’s lower nature, the unworthy, base, and bestial in the individual personality, and helping evolve the human nature into sublime heights of goodness, nobility and the purity of beauteous virtue. She illumines the jiva with supreme divine wisdom. Thus the Divine Mother is the very life and support of the aspirant’s spiritual sadhana. She makes your quest fruitful with attainment. The Divine Mother grants kaivalya moksha or eternal release and immortality.

"To worship and to adore the Blessed Mother is to welcome Her divine help in working out your highest good and everlasting welfare. When you thus seek Her divine aid, Her compassionate response is immediate. She sets to redeem you in Her own way. She sends experiences both pleasant and painful, through trials and difficulties. She molds and strengthens you, through sorrow and suffering, She refines and purifies your nature. She enriches and blesses you with spiritual experience and raises you to exalted heights. She makes use of your very life and its experiences to make you perfect and bestow upon you divine peace and joy and the Illimitable splendor of Self-realization. Therefore, O beloved seeker! learn to accept the joys and sorrows, the temptations and the trials of your life with wisdom and understanding. Seek to recognize their hidden meaning and purpose for your own evolution and supreme good. Find Her divine hand behind all occurrences and see the Mother’s will working through them. Then will you behold your entire life as the expression of the Mother’s immeasurable love for you.

"Resolutely overcome all defects, faults and wrong tendencies in your nature and behavior. Develop noble character. Grow in virtue. Ever walk upon the path of perfect righteousness. Seek the immortal, Be thou an embodiment of Divine Life. Let the sacred name of Gurudev Sivananda be glorified by thy true discipleship into him. Personify his ethical and spiritual teachings. May the world find in you a source of inspiration. Let thy presence elevate all. May the Divine Mother shower Blessings upon you! Jai Sivananda!

"Why should you prolong your bondage unnecessarily? Why should you not claim your birthright right now? Do it now. Stand up. Gird your loins. Do rigorous and vigorous sadhana and attain freedom, immortality and eternal bliss. Make the lower nature the servant of the higher through discipline, tapas, self-restraint and meditation. This is the beginning of your freedom. Build your character. Purify the heart. Develop divine virtues. Eradicate evil traits. Conquer all that is base within you. Endeavor to attain all that is worthy and noble. Only when you have purified the heart, silenced the mind, stilled the thoughts and surging emotions, withdrawn the outgoing senses, thinned out the vasanas, can you behold the glorious Atman during deep meditation. Even a ray of inner light during meditation will lighten your path. It will give you you encouragement and inner strength. It will goad you to do more sadhana. You will experience this ray of light when the meditation becomes deeper and when you rise above body-consciousness. Meditation and worship are the means of evolving your potentialities and seeking a higher level of consciousness. Life is the unfolding of the latent capacities of the soul. Lead the divine life. Generate sublime divine thoughts through meditation, japa, kirtan and study of sacred scriptures. Bask the body in physical sunlight. Bask the soul in the sunlight of the Eternal. You will have good health and everlasting life. Sit down with a compose mind. Assert your mastery over body and mind. Plunge deep into the chambers of the heart and enter into the stupendous ocean of silence. Listen to the voice which is soundless. Build your spiritual life upon a sure foundation, upon the rock of divine grace and strength of character. Take refuge in the Lord and His law. There is no power in heaven or on earth that can bar your march now. Success in Self-realization is certain. There is light on your path. All is brilliant."

विमर्श इति तां प्राहुः शैवशास्त्रविशारदाः |

अविद्यामितरे प्राहुर्वेदतत्त्वार्थचिन्तकाः || १० ||

10. vimarśa iti tāṃ prāhuḥ śaiva-śāstra-viśāradāḥ |

avidyāmitare prāhur-veda-tattvārtha-cintakāḥ || 10 ||

"Those versed in Shaiva scriptures (Shaivites) declare Her to be vimarśa (reflective awareness), while those who contemplate the doctrines of the Vedas (Vedantins) declare Her to be powerful avidya (ignorance).”

केचित् तां तप इत्याहुस्तमः केचिज्जडं परे | ज्ञानं मायां प्रधानं च प्रकृतिं शक्तिमप्यजाम् || ९ || kecit tāṃ tapa ityāhus-tamaḥ kecij-jaḍaṃ pare | jñānaṃ māyāṃ pradhānaṃ ca prakṛtiṃ śakti-mapyajām || 9 || 9. "Some call this Maya the power of austerity; others call it darkness; still others, dullness, or knowledge, illusion, matter, nature, energy, or the unborn."

विमर्श इति तां प्राहुः शैवशास्त्रविशारदाः | अविद्यामितरे प्राहुर्वेदतत्त्वार्थचिन्तकाः || १० || vimarśa iti tāṃ prāhuḥ śaiva-śāstra-viśāradāḥ | avidyāmitare prāhur-veda-tattvārtha-cintakāḥ || 10 || 10. "Those versed in Shaiva works call it intelligence (vimarśa), while the Vedantins call it ignorance (avidya)."

"The easiest way to attain this beatific vision, Ramdas can tell you, is the repetition of God's holy name. Ramdas has read in the teachings of all the great sages and saints of India, about the glory of the Divine Name. Sri Ramakrishna and the Holy Mother also have been telling us to repeat God's name and do japa, because it is so very easy. We need not have any paraphernalia to repeat God's name. We can utter it all all times and at all places. After practicing various types of discipline, Sri Ramakrishna found the repetition of God's name most efficacious and suitable. Saint Tulsidas says that God's name is like a light that you keep on the doorstep. You can get light inside as well as outside. So if you have the name on your tongue, you will have the divine light within you and also everywhere about you. Such is the power of the Divine Name. He who has uttered the Divine Name  constantly can alone know its sweetness and power. Ramdas can vouch for the power of the Name, but you should repeat it without desiring anything from God. As soon as you repeat the Name, you start getting bliss. It is not that anything can be attained after repeating the Name for some time. The attainment is immediate. This is what Ramdas felt. The sweetness of the Name is such that it will not leave you. Ramdas went on drinking the sweetness of the Name until the drink and Ramdas became one. After that, the repetition automatically stopped and he was filled with ecstasy. There is nothing but joy and this joy has been with him for the last thirty years. He has been going about telling everybody to repeat the name of God constantly.

"All the names of God are equally powerful. You may repeat the name Shiva, Rama, Krishna or any other Name you like with full faith and devotion, and you will see that the Name will purify you and free you from all desires and attachments. When you sit for meditation, you find the mind wandering here and there. This is because the mind is not pure. Purity comes only when you repeat God's name constantly. When the min d is restless and agitated, you cannot know who you are. You think you are only a bundle of flesh and bones. But when your mind has been purified and made still by the practice of meditation you come to realize that you are the immortal Spirit. 

"Now you have all been singing God's name. The vibrations created thereby were merging our mind in them. By hearing the sound of the Name, the mind gets absorbed in it. It forgets to run about because it is imbued or intoxicated with the sweetness of the Name. All the vasanas and desires within us are uprooted, and so the mind becomes calm. For progress on the spiritual path, satsang or contact of great souls is an important thing. You must see them, hear their nectarian words, follow their advice and take God's name. This will liberate us from all desires, elevate us and give us the joy of the Eternal. This is possible only by contact of saints, and by taking God's holy name. If these two things are done, you are saved. The object of all sadhanas is only to keep God's name continuously on our lips. No sadhana can itself take us to God. It is only a means so that we may repeat the Name continuously and have unbroken remembrance of God. When remembrance leaves us, the ego-sense takes hold of us and the mind becomes restless. As soon as there is remembrance the ego-sense disappears and we are in tune with God. 

"Ramdas will stop this talk by invoking Sri Ramakrishna's blessings to help you all attain this supreme goal. May he grant you continuous remembrance of God and may he bless you with the supreme vision, experience, and realization!"

स्वाशक्तेश्च समायोगादहं बीजात्मतां गता | स्वाधारावरणात् तस्या दोषत्वं च समागतम् || ७ || svāśakteśca samā-yogād-ahaṃ bījātmatāṃ gatā | svādhārā-varaṇāt tasyā doṣatvaṃ ca samāgatam || 7 || 7. "By uniting with this inherent power of mine, I become the cosmic seed. By obscuring Me, its own basis, this power is prone to defects."

चैतन्यस्य समायोगान्निमित्तत्वं च कथ्यते | प्रपञ्चपरिणामाच्च समवायित्वमुच्यते || ८ || caitanyasya samāyogān-nimittatvaṃ ca kathyate | prapañca-pariṇāmāc-ca sama-vāyitvam-ucyate || 8 || 8. "Through its association with consciousness, Maya is called the efficient cause of the world. Through its evolution into the visible realm, it is said to be the material cause."

पावकस्योष्ण्यतेवेयमुष्णांशोरिव दीधितिः | चन्द्रस्य चन्द्रिकेवेयं ममेयं सहजा ध्रुवा || ५ || pāvakasyoṣṇyateveyamuṣṇāṃśoriva dīdhitiḥ | candrasya candrikeveyaṃ mameyaṃ sahajā dhruvā || 5 || 5. "As heat inheres in fire, as brilliance in the sun, as cool light in the moon, just so this Maya inheres firmly in me."

तस्यां कर्माणि जीवानां जीवाः कालश्च सञ्चरे | अभेदेन विलीनाः स्युः सुषुप्तौ व्यवहारवत् || ६ || tasyāṃ karmāṇi jīvānāṃ jīvāḥ kālaśca sañcare | abhedena vilīnāḥ syuḥ suṣuptau vyavahāravat || || 6 || 6. "Into that Maya the actions of souls, the souls themselves, and the ages eventually dissolve without distinctions, as worldly concerns disappear in deep sleep."

अप्रतर्क्यमनिर्देश्यमनौपम्यमनामयम् |

तस्य काचित् स्वतः सिद्धा शक्तिर्मायेति विश्रुता || ३ ||

apratarkyam-anirdeśyam-anaupamyam-anāmayam |

tasya kācit svataḥ siddhā śaktirmāyeti viśrutā || 3 ||

3. "It is beyond reason, indescribable, incomparable, incorruptible. From out of itself evolves a certain power renowned as Maya."

न सती सा नाऽसती सा नोभयात्मा विरोधतः |

एतद्विलक्षणा काचिद्वस्तुभूतास्ति सर्वदा ||

na satī sā nā’satī sā nobhayātmā virodhataḥ | etadvilakṣaṇā kācid-vastu-bhūtāsti sarvadā || 4 ||

4. "Neither real nor unreal is this Maya, nor is it both, for that would be incongruous. Lacking such characteristics, this indefinite entity has always subsisted."

शृण्वन्तु निर्जराः सर्वे व्याहर्न्त्या वचो मम |

यस्य श्रवणमात्रेण मद्रूपत्वं प्रपद्यते || १ ||

śṛṇvantu nirjarāḥ sarve vyāharntyā vaco mama |

yasya śravaṇa-mātreṇa mad-rūpa-tvaṃ prapadyate || 1 || 1. "May all the gods attend to what I have to say.
 By merely hearing these words of mine, one attains My essential nature."

अहम्वेवास पूर्वं तु नान्यत् किञ्चिन्नगाधिप |

तदात्मरूपं चित्संवित् परब्रह्मैकनामकम् || २ ||

aham-evevāsa pūrvaṃ tu nānyat kiñcin-nagādhipa |

tadātma-rūpaṃ cit-saṃvit parabrahmaika-nāmakam || 2 ||

2. "I alone existed in the beginning; there was nothing else at all, O Mountain King.
 My true Self is known as pure consciousness, the highest intelligence, the one supreme Brahman.
"

न जानेऽस्मत्पितॄणां किं स्थानं स्यान्निर्मितं परम् |

एतादृशानां वास्याय येषां वंशेऽस्ति मादृशः || ७१ ||

na jāne’smat-pitṝṇāṃ kiṃ sthānaṃ syānnirmitaṃ param |

etādṛśānāṃ vāsyāya yeṣāṃ vaṃśe’sti mādṛśaḥ || 71 ||

71. "I know not what heavenly realm has been prepared for my ancestors to rest in, so blessed are they to have one such as myself born in their family.

इदं यथा च दत्तं मे कृपया प्रेमपूर्णया |

सर्ववेदन्तान्तसिद्धं च त्वद्रूपं ब्रूहि मे तथा || ७२ ||

idaṃ yathā ca dattaṃ me kṛpayā prema-pūrṇayā |

sarva-vedantānta-siddhaṃ ca tvadrūpaṃ brūhi me tathā || 72 ||

72. "As you have already granted me one favor through Your loving compassion, would You also please describe for me Your true nature as explained in all the Upanishads."

योगं च भक्तिसहितं ज्ञानं च श्रुतिसम्मतम् |

वदस्व परमेशानि त्वमेवाहं यतो भवेः || ७३ ||

yogaṃ ca bhakti-sahitaṃ jñānaṃ ca śruti-sammatam |

vadasva parameśāni tvamevāhaṃ yato bhaveḥ || 73 ||

73. "And further describe the paths of both yoga and knowledge combined with devotion, as approved by scripture.

इति तस्य वचः श्रुत्वा प्रसन्नमुखपण्कजा |

वक्तुमारभथाऽम्बा सा रहस्यं श्रुतिगूहितम् || ७४ ||

iti tasya vacaḥ śrutvā prasanna-mukha-paṇkajā |

aktumārabhathā’mbā sā rahasyaṃ śruti-gūhitam || 74 ||

74. (Vyasa spoke): "Hearing these words of Himalaya, and with Her lotus face kindly disposed, the Mother undertook to reveal the mystic teachings hidden in scripture."

व्यास उवाच

vyāsa uvāca

Vyasa said:

हिमालयोऽपि तच्छ्रुत्वात्यनुग्रह-करम् वचः |

बाष्पैः संरुद्धकण्ठाक्षो महाराज्ञीं वचोऽब्रवीत् || ६६ ||

himālayo’pi tacchrutvātyanugraha-karam vacaḥ |

bāṣpaiḥ saṃ-ruddha-kaṇṭhākṣo mahā-rājñīṃ vaco’bravīt || 66 ||

66. "Hearing Her exceedingly kind words, Himalaya on his part replied to the Great Sovereign Queen, his eyes and throat congested with tears."

महत्तरं तं कुरुषे यस्यानुग्रहमिच्छसि |

नोचेत् क्वाऽहं जडः स्थाणुः क्व त्वं सच्चित्स्वरूपिणी || ६७ ||

mahattaraṃ taṃ kuruṣe yasyānugraham-icchasi |

nocet kvā’haṃ jaḍaḥ sthāṇuḥ kva tvaṃ sac-cit-svarūpiṇī || 67 ||

67. "You greatly ennoble whomever You wish to favor. For who am I, so dull and motionless, compared to You who embody infinite being and consciousness?"

असम्भाव्यं जन्मशतैस्त्वत्पितृत्वं ममानघे |

अश्वमेधादिपुण्यैर्वा पुण्यैर्वा तत्समाधिजैः || ६८ ||

asambhāvyaṃ janma-śataistvat-pitṛ-tvaṃ mamānaghe |

aśvamedhādi-puṇyairvā puṇyairvā tat-samādhijaiḥ || 68 ||

68. "That I should become Your father in the course of hundreds of births is astonishing, O Faultless One, even with all the merit gained by performing horse sacrifices and other religious penances."

अद्य प्रपञ्च कीर्तिः स्याज्जगन्माता सुताभवत् |

अहो हिमालयस्यास्य धन्योऽसौ भाग्यवानिति || ६९ ||

adya prapañca kīrtiḥ syāj-jagan-mātā sutā-bhavat |

aho himālayasyāsya dhanyo’sau bhāgyavān-iti || 69 ||

69. "Now I shall be renowned, for all the world will think: 'The World Mother has become the daughter of that Himalaya, wonder of wonders! How blessed and fortunate is he'."

यस्यास्तु जठरे सन्ति ब्रह्माण्डानां च कोटयः |

सैव यस्य सुता जाता को वा स्यात्तत्समो भुवि || ७० ||

yasyāstu jaṭhare santi brahmāṇḍānāṃ ca koṭayaḥ |

saiva yasya sutā jātā ko vā syāt-tat-samo bhuvi || 70 ||

70. "She whose womb contains tens of millions of worlds has been born as his daughter—who on earth is his equal?"

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इति तेषां वचः श्रुत्वा प्रोवाच परमेश्वरी | मम शक्तिस्तु या गौरी भविष्यति हिमालये || ६३ || iti teṣāṃ vacaḥ śrutvā provāca parameśvarī | mama śaktistu yā gaurī bhaviṣyati himālaye || 63 || 63. (Vyasa continued): "The Supreme Ruler listened to these words of theirs  and gave reply." (The Goddess spoke): "My potency who is Gauri will be born to Himalaya."

शिवाय सा प्रदेया स्यात् सा वः कार्यं विधास्यति | भक्तिर्यच्चरणाम्भोजे भूयाद्युष्माकमादरात् || ६४ || śivāya sā pradeyā syāt sā vaḥ kāryaṃ vidhāsyati | bhaktiryaccaraṇāmbhoje bhūyādyuṣmā-kamādarāt || 64 || 64. "She will be given in marriage to Shiva and will furnish what you need. You shall be devoted to My lotus feet due to Your earnest desire."

हिमालयो हि मनसा मामुपास्तेतिभक्तितः | ततस्तस्य गृहे जन्म मम प्रियकरं मतम् || ६५ || himālayo hi manasā mām-upāste’ti-bhaktitaḥ | tatastasya gṛhe janma mama priyakaraṃ matam || 65 || 65. "Himalaya, moved by intense devotion, truly worships Me in his heart. Thus I consider it a pleasure to take birth in his house."

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ना’ज्ञातं किञ्चिदप्यत्र भवत्या’स्ति जगत्त्रये || ५८ ||

nā’jñātaṃ kiñcidapyatra bhavatyā’sti jagat-traye || 58 ||

58. (The Gods said): “Nothing here in the three worlds is unknown to You

सर्वज्णया सर्वसाक्षिरूपिण्या परमेश्वरि |

तारकेणासुरेन्द्रेण पीडिताः स्मो दिवानिशम् || ५९ ||

sarva-jṇayā sarva-sākṣi-rūpiṇyā parameśvari |

tārakeṇāsurendreṇa pīḍitāḥ smo divāniśam || 59 ||

59. Who are omniscient, the incarnate witness of all, O Supreme Ruler. The demon chief Taraka torments us day and night.

शिवाङ्गजाद्वधस्तस्य निर्मित्तो ब्रह्मणा शिवे |

शिवाण्गना तु नैवास्ति जानासि त्वं महेश्वरि || ६० ||

śivāṅgajādvad-hastasya nirmitto brahmaṇā śive |

śivāṇganā tu naivāsti jānāsi tvaṃ maheśvari || 60 ||

60. His death shall come only at the hands of Shiva’s son—so has Brahma arranged, O Auspicious One. But as You know, Great Ruler, Shiva has no wife.

सर्वज्ञपुरतः किं वा वक्तव्यं पामरैर्जनैः |

एतदुद्देशतः प्रोक्तमपरं तर्कया’म्बिके || ६१ ||

sarva-jña-purataḥ kiṃ vā vaktavyaṃ pāmarairjanaiḥ |

etaduddeśataḥ proktama-paraṃ tarkayā’mbike || 61 ||

61. What can ignorant beings reveal to one who is omniscient? Such is our situation in brief; You can infer the rest, O Mother.

सर्वदा चरणाम्भोजे  भक्तिः स्यात् तव निश्चला |

प्रार्थनीयमिदं मुख्यमपरं देहहेतवे || ६२ || ||

sarvadā caraṇāmbhoje  bhaktiḥ syāt tava niścalā |

prārthanīyamidaṃ mukhyamaparaṃ dehahetave || 62 ||

62. May we always show unswerving devotion to Your lotus feet; This is our foremost wish. We also pray that You will assume a body."

इति स्तुता तदा देवैर्मणिद्वीपाधिवासिनी |

प्राह वाचा मधुरया मत्तकोकिलनिःस्वना || ५४ ||

iti stutā tadā devair-maṇi-dvīpādhi-vāsinī |

prāha vācā madhurayā matta-kokila-niḥsvanā || 54 ||

54. "Thus praised by the gods, She who dwells in the Jeweled Island then answered in the sweet, joyous tones of the cuckoo."

श्रीदेव्युवाच वदन्तु विबुधाः कार्यं यदर्थमिहिअ सङ्गताः |

वरदा हं सदा भक्तकामकल्पद्रुमा स्मि च || ५५ ||

śrī-devyuvāca vadantu vibudhāḥ kāryaṃ yadarthamihia saṅgatāḥ |

varadā haṃ sadā bhakta-kāma-kalpa-drumā smi ca || 55 ||

55. The blessed Goddess said: “O wise gods, explain the reason that brings you together here. I am ever the bestower of boons, a wish-yeiliding tree to devotees.”

तिष्ठन्त्यां मयि का चिन्ता युष्माकं भक्तिशालिनाम् |

समुद्धरामि मद्भक्तान् दुःखसंसारसागरात् || ५६ ||

tiṣṭhantyāṃ mayi kā cintā yuṣmākaṃ bhakti-śālinām |

samud-dharāmi madbhaktān duḥkha-saṃsāra-sāgarāt || 56 ||

56. "You shine with devotion, so why are you anxious when I stand nearby? I rescue my devotees from the troubled ocean of samsara."

इति प्रतिज्ञां मे सत्यां जानीथ विबुधोत्तमाः |

इति प्रेमाकुलां वाणीं श्रुत्वा सन्तुष्टमानसाः || ५७

iti pratijñāṃ me satyāṃ jānītha vibudhottamāḥ |

iti premākulāṃ vāṇīṃ śrutvā santuṣṭamānasāḥ || 56.

56. "Know this promise of Mine to be sincere, O best of the gods." (Vyāsa continued): "Hearing these words infused with loving joy, the gods were satisfied in their hearts."

निर्भया निर्जरा राजन्नूचुर्दुःखं स्वकीयकम् | ५८ |

nirbhayā nirjarā rājannūcurduḥkhaṃ svakīyakam | 58 |

58. "Freed from fear, the immortals described their own ordeals, O King."

इति स्तुता तदा देवैर्मणिद्वीपाधिवासिनी |

प्राह वाचा मधुरया मत्तकोकिलनिःस्वना || ५४ ||

iti stutā tadā devair-maṇi-dvīpādhi-vāsinī |

prāha vācā madhurayā matta-kokila-niḥsvanā || 54 ||

54. "Thus praised by the gods, She who dwells in the Jeweled Island then answered in the sweet, joyous tones of the cuckoo."

श्रीदेव्युवाच वदन्तु विबुधाः कार्यं यदर्थमिहिअ सङ्गताः |

वरदा हं सदा भक्तकामकल्पद्रुमा स्मि च || ५५ ||

śrī-devyuvāca vadantu vibudhāḥ kāryaṃ yadarthamihia saṅgatāḥ |

varadā haṃ sadā bhakta-kāma-kalpa-drumā smi ca || 55 ||

55. The blessed Goddess said: “O wise gods, explain the reason that brings you together here. I am ever the bestower of boons, a wish-yeiliding tree to devotees.”

तिष्ठन्त्यां मयि का चिन्ता युष्माकं भक्तिशालिनाम् |

समुद्धरामि मद्भक्तान् दुःखसंसारसागरात् || ५६ ||

tiṣṭhantyāṃ mayi kā cintā yuṣmākaṃ bhakti-śālinām |

samud-dharāmi madbhaktān duḥkha-saṃsāra-sāgarāt || 56 ||

56. "You shine with devotion, so why are you anxious when I stand nearby? I rescue my devotees from the troubled ocean of samsara."

इति प्रतिज्ञां मे सत्यां जानीथ विबुधोत्तमाः |

इति प्रेमाकुलां वाणीं श्रुत्वा सन्तुष्टमानसाः || ५७

iti pratijñāṃ me satyāṃ jānītha vibudhottamāḥ |

iti premākulāṃ vāṇīṃ śrutvā santuṣṭamānasāḥ || 56.

56. "Know this promise of Mine to be sincere, O best of the gods." (Vyāsa continued): "Hearing these words infused with loving joy, the gods were satisfied in their hearts."

निर्भया निर्जरा राजन्नूचुर्दुःखं स्वकीयकम् | ५८ |

nirbhayā nirjarā rājannūcurduḥkhaṃ svakīyakam | 58 |

58. "Freed from fear, the immortals described their own ordeals, O King."

नुमस्तत्पदालक्ष्यार्थां चिदेकरसरूपिणीम् | अखण्डानन्दरूपां तां वेदतात्पर्यभूमिकाम् || ५१ || numastat-padālakṣyārthāṃ cide-kara-sarūpiṇīm | akhaṇḍānanda-rūpāṃ tāṃ veda-tātparya-bhūmikām || 51 || 51. "We glorify Her whose essence is pure consciousness, represented by the world Tat, and whose nature is undiminished bliss. It is She to whom the Vedas refer as their goal."

पञ्चकोषातिरिक्तां तामवास्थात्रयसाक्षिणीम् | पुनस्त्वम्पदलक्ष्यार्थां प्रत्यगात्मस्वरूपिणीम् || ५२ || pañca-koṣā-tiriktāṃ tāmavāsthā-traya-sākṣiṇīm | punas-tvam-pada-lakṣyārthāṃ pratyagātma-svarūpiṇīm || 52 || 52. "Transcending the five sheaths, witness of the three states of consciousness, She is also in essence the individual soul, represented by the word Tvam."

नमः प्रणवरूपायै नमो ह्रींकारमूर्तये | नानामन्त्रात्मिकायै ते करुणायै नमो नमः || ५३ || namaḥ praṇava-rūpāyai namo hrīṃ-kāra-mūrtaye | nānā-mantrātmikāyai te karuṇāyai namo namaḥ || 53 || 53. "Hail to Her in the form of the syllable Om, hail to Her embodied in the syllable Hrīm. To Her composed of manifold mantras, that is to You the compassionate Goddess, hail! Hail!"

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नमोविराट्स्वरूपिण्यै नमः सूत्रात्ममूर्तये |

नमोव्याकृतरूपिण्यै नमः श्रीब्रह्ममूर्तये || ४९ ||

namo-virāṭ-svarūpiṇyai  namaḥ sūtrātma-mūrtaye |

namo'vyākṛta-rūpiṇyai namaḥ śrī-brahma-mūrtaye || 49 ||

49. "Hail to Her in the form of the Cosmic Body; hail to Her in the form of the Cosmic Soul; Hail to Her in the Unmanifest State; hail to Her in the form of the glorious Brahman."

यदज्ञनाज्जगद्भाति रज्जुसर्पस्रगादिवत् |

यज्ज्ञानाल्लयमाप्नोति नुमस्तां भुनेश्वरीम् || ५० ||

yad-ajñanāj-jagad-bhāti rajju-sarpa-sragādivat |

yaj-jñānāl-layamāpnoti numastāṃ bhuneśvarīm || 50 ||

50. "Through Her power of ignorance, She shows Herself as the world, like a rope appearing as a serpent, wreath, and the like. Through Her power of knowledge, She dissolves the world back into Herself. We glorify Her, Ruler of the Universe."

देवीं वाचमजनयन्त देवास्तां विश्वरूपाः पशवो वदन्ति |

सा नो मन्द्रेषमूर्जं दुहाना धेनुर्वागस्मानुप सुष्टुतैतु || ४६ ||

devīṃ vācam-ajanayanta devā-stāṃ viśva-rūpāḥ paśavo vadanti |

sā no mandreṣam-ūrjaṃ duhānā dhenur-vāg-asmān-upa suṣṭutaitu || 46 ||

46. "The gods created the Goddess Speech, whom animals of all sorts speak. This Speech is pleasing to us, this cow yielding food and strength. She is well praised; may She come to us."

कालरात्रीं ब्रह्मस्तुतां वैष्णवीं स्कन्दमातरम् |

सरस्वतीमदितैं दक्षदुहितरं नमामः पावनां शिवाम् || ४७ ||

kāla-rātrīṃ brahma-stutāṃ vaiṣṇavīṃ skanda-mātaram |

sarasvatīm-aditaiṃ dakṣa-duhitaraṃ namāmaḥ pāvanāṃ śivām || 47 ||

47. "To Kalaratri, praised by Brahma, to Vaishnavi, to the Mother of Skanda, to Saraswati, to Aditi, the Daughter of Daksha, we bow, to the pure Auspicious One."

महालक्ष्म्यै च विद्महे सर्वशक्त्यै च धीमहि |

तन्नो देवी प्रचोदयात् || ४८ ||

mahā-lakṣmyai ca vidmahe  sarva-śaktyai ca dhīmahi |

tanno devī pracodayāt || 48 ||

48. "We know You as Mahalakshmi, we meditate on You as the Shakti of all. May the Goddess inspire that knowledge and meditation of ours."

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तामग्निवर्णां तपसा ज्वलन्तीं वैरोव्चनीं कर्माफलेषु जुष्टाम् | दुर्गां देवीं शरणमहम् प्रपद्ये सुतरसि तरसे नमः || ४५ ||

tām-agni-varṇāṃ tapasā jvalantīṃ vairovcanīṃ karmā-phaleṣu juṣṭām | durgāṃ devīṃ śaraṇamaham prapadye sutarasi tarase namaḥ || 45 ||

45. "To Her, the color of fire, blazing like the sun with ascetic power, and who is worshiped for attaining the fruit of action, to Her, the Goddess Durga, I go for refuge. Hail to the raft of swift crossing."

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नमो देव्यै महादेव्यै शिवायै सत्तं नमः | नमः प्रकृत्यै भद्रायै नियताः प्रणताः स्म ताम् || ४४ ||

namo devyai mahā-devyai śivāyai sattaṃ namaḥ | namaḥ prakṛtyai bhadrāyai niyatāḥ praṇatāḥ sma tām || 44 ||

44. "Hail to the Goddess, to the Great Goddess; to the Auspicious One always hail! Hail to Nature, to the Propitious One; we humble ourselves attentively before Her."

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सर्वशृङ्गारवेषाढ्यां सर्वदेवनमस्कृताम् | सर्वाशापूरिकां सर्वमातरं सर्वमोहिनीम् || ४० ||

sarva-śṛṅgāra-veṣāḍhyāṃ sarva-deva-namaskṛtām | sarvāśā-pūrikāṃ sarva-mātaraṃ sarva-mohinīm || 40 ||

40. "Richly adorned in garments all suited for love, She was worshiped by all the gods. Satisfying all desires, She is the Mother of all, the Deluder of all."

प्रसादसुमुखीमम्बां मन्दस्म्रितमुखाम्बुजाम् | अव्याजकरुणामूर्तिं ददृशुः पुरतः सुराः || ४१ ||

prasāda-sumukhīm-ambāṃ manda-smrita-mukhāmbujām | avyāja-karuṇā-mūrtiṃ dadṛśuḥ purataḥ surāḥ || 41 ||

41. "The Mother’s kindly face, so gracious, displayed a tender smile on the lotus mouth. This embodiment of unfeigned compassion the gods beheld in their presence."

दृष्ट्वा तां करुणामूर्तिं प्रणेमुः सादरं सुरः | वक्तुं नाशक्नुवन् किञ्चिद्वाष्पसंरुद्धनिःस्वनाः || ४२ ||

dṛṣṭvā tāṃ karuṇā-mūrtiṃ praṇemuḥ sādaraṃ suraḥ | vaktuṃ nāśaknuvan kiñcid-vāṣpa-saṃruddha-niḥsvanāḥ || 42 ||

42. "Seeing Her, the embodiment of compassion, the entire host of gods bowed low, unable to speak, choking on tears in silence."

कथञ्चित् स्थैर्यमालम्ब्य भक्त्या चानतकन्धराः | प्रेमाश्रुपूर्णनयनास्तुष्टुवुर्जगदम्बिकाम् || ४३ ||

kathañcit sthairyamālambya bhaktyā cānata-kandharāḥ | premāśru-pūrṇa-nayanā-stuṣṭuvur-jagad-ambikām || 43 ||

43. "Struggling to regain their composure, their necks bending in devotion, their eyes brimming with tears of living joy, they glorified the World-Mother with hymns.

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मल्लिकामालतीमालाकेशपाविराजिताम् | काश्मिऋरबिन्दुनिटिलां नेत्रत्रयविलासिनीम् || ३८ ||

mallikā-mālatī-mālā-keśapā-virājitām | kāśmiṛra-binduni-ṭilāṃ netra-traya-vilāsinīm || 38 ||

38. "A garland of jasmine flowers brightened Her luxuriant hair. Her forehead sported a saffron dot, while Her three eyes reflected Her playful mood."

पाशाण्कुशवराभीतिचतुर्बाहुं त्रिलोचनाम् | रक्तावस्त्रापरीधानां दाडिमीकुसुमाप्रभाम् || ३९ ||

pāśāṇkuśa-varābhīti-catur-bāhuṃ trilocanām | raktā-vastrā-parīdhānāṃ dāḍimī-kusumā-prabhām || 39 ||

39. "Three-eyed and four-armed, She held a noose and goad while gesturing Her beneficence and assurance of safety. She was dressed in red and appeared lustrous like blooms of the pomegranate."

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अष्तमीचन्द्रबिम्बाभललाटामायतभ्रुवम् | रक्तारविन्दनयनामुन्नसां मधुराधराम् || ३६ ||

aṣtamī-candra-bimbābha-lalāṭā-māyata-bhruvam | raktāravinda-nayanām-unnasāṃ madhurādharām || 36 ||

36. "Above long eyebrows Her forehead shone with an image of the crescent moon. Her eyes were red lotus petals, Her nose dignified, Her lips like nectar."

कुन्दकुड्मलदन्ताग्रां मुक्ताहारविराजिताम् |रत्नासम्भिन्नमुकुटां चन्द्ररेखावतंसिनीम् || ३७ ||

kunda-kuḍ-mala-dantāgrāṃ muktā-hāra-virājitām | ratnā-sambhinna-mukuṭāṃ candra-rekhā-vataṃsinīm || 37 ||

37. "Her teeth resembled buds of white jasmine; a string of pearls adorned Her neck. Her crescent-shaped crown sparkled with jewels; She was bedecked with ornaments shining like new moons."

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कनकाण्गदाकेयूरग्रैवेयकविभूषिताम् |

अनर्घ्यमणिसम्भिन्नगलबन्धविराजिताम् || ३३ ||

kanakāṇgadā-keyūra-graiveyaka-vibhūṣitām |

anarghya-maṇi-sambhinna-gala-bandha-virājitām || 33 ||

33. "She was adorned with a necklace, armlets, and bracelets of gold, Her throat resplendent with a chain of priceless gems."

तनुकेतकसंराजन्नीलभ्रमरकुन्तलाम् |

नितम्बबिम्बसुभगां रोमराजिविराजिताम् || ३४ ||

tanu-ketaka-saṃrājan-nīla-bhramara-kuntalām |

nitamba-bimba-subhagāṃ romarāji-virājitām || 34 ||

34. "The locks on Her cheeks shimmered like black bees swarming on delicate Ketka blooms. An exquisite line of down on Her midriff enhanced the charm of Her shapely hips."

कर्पूरशकलोन्मिश्रताम्बूलपूरिताननाम् |

कनत्कनकताटङ्कविटङ्कवदनाम्बुजाम् || ३५ ||

karpūra-śakalon-miśra-tāmbūla-pūritānanām |

kanat-kanaka-tāṭaṅka-viṭaṅka-vadanāmbujām || 35 ||

35. "She was chewing on Tambula mixed with bits of (mint) camphor. Pendent earrings of shining gold graced Her lotus face."

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उद्यत्पीनकुचद्वन्द्वनिन्दिताम्भोजकुड्मलाम् |

रणत्किण्किणिकाजालसिञ्जन्मञ्जीरमेखलाम् || ३२ ||

udyat-pīna-kuca-dvandva-ninditām-bhoja-kuḍmalām |

raṇat-kiṇkiṇi-kājāla-siñjan-mañjīra-mekhalām || 32 ||

32. "Her full, upraised breasts put to shame the swelling buds of the lotus.Her girdle and anklets jingled with clusters of tinkling bells."

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तावत्तदेव स्त्रीरूपेणाभाद्दिव्यं मनोहरम् | अतीव रमणीयाङ्गीं कुमारीं नवयौवनाम् || ३१ ||

tāvat-tadeva strī-rūpeṇābhād-divyaṃ mano-haram |atīva ramaṇīyāṅgīṃ kumārīṃ nava-yauvanām || 31 ||

"…that light appearing now in the form of a woman, charming and delightful. She was exceedingly beautiful of limb, a maiden in the freshness of youth."

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विद्युत्कोटिसमानाभमरुणं तत्परं महः | नैव चोर्ध्वं न तिर्यक्च न मध्ये परिजग्रभत् || २८ ||

vidyut-koṭi-samānā-bhamaruṇaṃ tat-paraṃ mahaḥ | naiva cordhvaṃ na tiryak-ca na madhye pari-jagrabhat || 28 ||

"Flashing like ten million streaks of lightning tinged with red, that supreme lustrous power shone forth encompassed above, across, and in the middle."

आद्यन्तरहितं तत्तु न हस्ताद्यङ्गसंयुतम् | न च स्त्रीरूपमथवा न पुंरूपमथोभयम् || २९ ||

ādyantara-hitaṃ tattu na hastādyaṅga-saṃyutam | na ca strī-rūpam-athavā na puṃ-rūpam-athobhayam || 29 ||

"Without beginning or end, it had no body, no hands, no other limbs, nor did it have a woman’s form, a man’s form, nor the two combined."

दीप्त्या पिधानं नेत्राणां तेषामासीन्महिपते | पुनश्च धैर्यामालम्ब्य यावत् ते ददृशुः सुराः || ३० ||

dīptyā pidhānaṃ netrāṇāṃ teṣāmāsīn-mahipate | punaśca dhairyām-ālambya yāvat te dadṛśuḥ surāḥ || 30 ||

"The dazzling brilliance blinded the eyes of the gods O King. When again their vision returned, the gods beheld..."

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चतुर्दिक्षु चतुर्वेदैर्मूर्तिमद्भिरभिष्टुतम् | कोटिसूर्याप्रतीकाशं चन्द्रकोटिसुशीतलम् || २७ ||

catur-dikṣu catur-vedair-mūrtimadbhir-abhiṣṭutam | koṭi-sūryā-pratīkāśaṃ candra-koṭi-suśītalam || 27 ||

"Praised on all sides by the four Vedas incarnate, It blazed like ten million suns, yet soothed like ten million moons."

विद्युत्कोटिसमानाभमरुणं तत्परं महः | नैव चोर्ध्वं न तिर्यक्च न मध्ये परिजग्रभत् || २८ ||

vidyut-koṭi-samānā-bhamaruṇaṃ tat-paraṃ mahaḥ | naiva cordhvaṃ na tiryak-ca na madhye pari-jagrabhat || 28 ||

"Flashing like ten million streaks of lightning tinged with red, that supreme lustrous power, shone forth encompassed above, across, and in the middle."

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अकस्माच्चैत्रमासीयनवम्यां च भृगोर्दिने | प्रादुर्बभूव पुरतस्तन्महः श्रुतिबोधितम् || २६ ||

akasmāc-caitra-māsīya-navamyāṃ ca bhṛgordine | prādurbabhūva purata-stan-mahaḥ śruti-bodhitam || 26 ||

"Suddenly, on the ninth lunar day in the month of Caitra, on a Friday, That lustrous power revealed in scripture appeared before the gods." _____________________

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मन्त्रपारायणपराः केचित् कृच्छ्रादिकारिणः |

अन्तर्यागपराः केचित् केचित् न्यासपरायणाः || २४ ||

mantra-pārāyaṇa-parāḥ kecit kṛcchrādi-kāriṇaḥ |

antaryāga-parāḥ kecit kecit nyāsa-parāyaṇāḥ || 24 ||

24. "Some were devoted to chanting mantras, or practicing severe austerities. Some were absorbed in mental sacrifices, and others implanted mystic powers in their bodies."

हृल्लेखया परा-शक्तेः पूजां चक्रुरतन्द्रिताः |

इत्येवं बहु-वर्षाणि कालो-गाज्-जनमेजय || २५ ||

hṛllekhayā parā-śakteḥ pūjāṃ cakrur-atandritāḥ |

ityevaṃ bahu-varṣāṇi kālogāj-janamejaya || 25 ||

25. "Unwearied, they worshiped the supreme Shakti with the mantra known as Hrillekha. Many year thus passed away, O Janamejaya."

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मन्त्रपारायणपराः केचित् कृच्छ्रादिकारिणः | अन्तर्यागपराः केचित् केचित् न्यासपरायणाः || २४ ||

mantra-pārāyaṇa-parāḥ kecit kṛcchrādi-kāriṇaḥ | antaryāga-parāḥ kecit kecit nyāsa-parāyaṇāḥ || 24 ||

"Some were devoted to chanting mantras, or practicing severe austerities. Some were absorbed in mental sacrifices, and others implanted mystic powers in their bodies."

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केचित्समाधिनिष्नाताः केचिन्नामपरायणाः | केचित्सूक्तपराः केचिन्नामपारायणोत्सुकाः || २३ ||

kecit-samādhi-niṣnātāḥ kecin-nāma-parāyaṇāḥ | kecit-sūkta-parāḥ kecin-nāma-pārāyaṇot-sukāḥ || 23 ||

23. "Some gods were fully absorbed in meditation; others were focused on Her name. Some concentrated on Her hymn, while others were intent upon reciting Her names."

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अम्बायज्ञविधानज्ञा अम्बायज्ञं च चक्रिरे | तृतीयादिव्रतान्याशु चक्रुः सर्वे सुरा नृप || २२ ||

ambā-yajña-vidhānajñā ambā-yajñaṃ ca cakrire | tṛtīyādi-vratānyāśu cakruḥ sarve surā nṛpa || 22 ||

22. "They all performed the Mother’s sacrifice, knowing well Her ceremonial rites. All the gods hastened to perform Her ritual observances, including the third-day rites, O King." ______________________

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इत्यादिश्य सुरान्सर्वान्महाविष्णुः स्वजायया | संयुतो निर्जगामाऽशु देवैः सह सुराधिपः || २० ||

ityādiśya surān-sarvān-mahā-viṣṇuḥ svajāyayā | saṃyuto nirjagāmā'śu devaiḥ saha surādhipaḥ || 20 ||

20. "Thus enjoining all the gods and accompanied by his wife, the great Vishnu, as chief of the gods, set forth at once with his fellow lords."

आजगाम महाशैलं हिमवन्तं नगाधिपम् | अभवंश्च सुराः सर्वे पुरश्चरणकर्मिणः|| २१ ||

ājagāma mahā-śailaṃ himavantaṃ nagādhipam | abhavaṃśca surāḥ sarve puraścaraṇa-karmiṇaḥ || 21 ||

21. "He came to the great rocky crag, Himalaya, Lord of mountains, and all the gods commenced the preliminary acts of worship."

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लालने ताडने मातुर्नाकारुण्यं यथाऽर्भके | तद्वदेव जगन्मातुर्नियन्त्र्या गुणदोषयोः || १७ ||

lālane tāḍane mātur-nākāruṇyaṃ yathā'rbhake | tadvad-eva jagan-mātur-niyantryā guṇa-doṣayoḥ || 17 ||

17. "As a mother feels no lack of compassion whether indulging or chastening her child, Just so the World-Mother feels when overseeing our virtues and vices."

अपराधो भवत्येव तनयस्य पदे पदे | कोऽपरः सहते लोके केवलं मातरं विना || १८ ||

aparādho bhavatyeva tanayasya pade pade | ko'paraḥ sahate loke kevalaṃ mātaraṃ vinā || 18 ||

18. "A son transgresses the limits of proper conduct at every step: Who in the world forgives him except his mother?"

तस्माद्यूयं पराम्बां तां शरणं यात मा चिरम् | निर्व्याजया चित्तावृत्त्या सा वः कार्यं विधास्यति || १९ ||

tasmād-yūyaṃ parāmbāṃ tāṃ śaraṇaṃ yāta mā ciram | nirvyājayā cittāvṛttyā sā vaḥ kāryaṃ vidhāsyati || 19 ||

19. "Therefore go for refuge to the supreme Mother without delay, With sincere hearts. She will accomplish what you want."

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इति चिन्तातुराः सर्वे जग्मुर्वैकुण्ठमण्डले | शशंसुर्हरिमेकान्ते स चोपायं जगाद ह || १४ ||

iti cintāturāḥ sarve jagmur-vaikuṇṭha-maṇḍale | śaśaṃsur-harim-ekānte sa copāyaṃ jagāda ha || 14 ||

14. "Thus afflicted with worry, all the gods journeyed to Vishnu’s heaven, Taking counsel with him in private. He then explained their proper recourse:"

कुतश्चिन्तातुराः सर्वे कामकल्पद्रुमा शिवा | जागर्ति भुवनेशानी मणिद्वीपाधिवासिनी || १५ ||

kutaś-cintāturāḥ sarve kāma-kalpa-drumā śivā | jāgarti bhuvaneśānī maṇi-dvīpādhivāsinī || 15 ||

15. (Vishnu said:) "Why are you all so worried, for the Auspicious Goddess is a wish-fulfilling tree? Dwelling in the Jeweled Island as Ruler of the Universe, She is ever attentive."

अस्माकमनयादेव तदुपेक्षास्ति नान्यथा | शिक्षैवेयं जगन्मात्रा कृतास्मछिक्षणाय च || १६ ||

asmākamanayād-eva tad-upekṣāsti nānyathā | śikṣaiveyaṃ jagan-mātrā kṛtāsmachikṣaṇāya ca || 16 ||

16. "She neglects us now only because of our misbehavior, Such chastisement by the World Mother is simply for our own instruction."

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ब्रह्मदत्तवरो दैत्योऽभवत्त्रैलोक्यनायकः | शिवौरसस्तु यः पुत्रः स ते हन्ता भविष्यति || १० ||

brahma-datta-varo daityo'bhavat-trailokya-nāyakaḥ | śivaurasastu yaḥ putraḥ sa te hantā bhaviṣyati || 10 ||

10. "The fiend became master of the three-tiered universe after procuring from Brahma this boon: 'Only a legitimate son of Shiva shall be your slayer.'”

इति कल्पितमृत्युः स देवदेवैर्महासुरः | शिवौरससुताभावाज्-जगर्ज च ननन्द च || ११ ||

iti kalpita-mṛtyuḥ sa deva-devair-mahāsuraḥ | śivaurasa-sutā-bhāvāj-jagarja ca na-nanda ca || 11 ||

11. "With his death thus fixed by Brahma, the great demon, realizing no lawful son of Shiva existed, roared and rejoiced."

तेन चोपद्रुताः सर्वे स्वस्थानात्प्रच्युताः सुराः | शिवौरससुताभावाच्चिन्तामापुर्दुरत्ययाम् || १२ ||

tena copadrutāḥ sarve svasthānāt-pracyutāḥ surāḥ | śivaurasa-sutā-bhāvāc-cintāmā-purduratyayām || 12 ||

12. "And all the gods, attacked by Taraka and driven from their own homes, lived in a state of persistent anxiety due to the absence of any legitimate son of Shiva."

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सौभाग्यरहितं जातं त्रैलोक्यं सचराचरम् | शक्तीहीनं जगत्सर्वं साब्धिद्वीपं सपर्वतम् || ६ ||

saubhāgya-rahitaṃ jātaṃ trailokyaṃ sa-carācaram | śaktī-hīnaṃ jagat-sarvaṃ sābdhi-dvīpaṃ sa-parvatam || 6 ||

6. "Meanwhile, the three-tiered universe, with all that is mobile and immobile, lost its auspicious charm when the entire world with its oceans continents, and mountains, was bereft of energy."

आनन्दः शुष्कतां यातः सर्वेषां हृदयान्तरे | उदासीनाः सर्वलोकाश्चिन्ताजर्जरचेतसः || ७ ||

ānandaḥ śuṣkatāṃ yātaḥ sarveṣāṃ hṛdayāntare | udāsīnāḥ sarva-lokāścintā-jarjara-cetasaḥ || 7 ||

7. "Joy shriveled up in the heart of each and every being. All peoples were despondent, their careworn spirits exhausted."

सदा दुःखोदधौ मग्ना रोगग्रस्तास्तदाऽभवन् | ग्रहाणां देवतानां च वैपरीत्येन वर्तनम् || ८ ||

sadā duḥkho-dadhau magnā roga-grastās-tadā'bhavan | grahāṇāṃ devatānāṃ ca vaiparītyena vartanam || 8 ||

8. "Then, ever drowning in a sea of misery, they were consumed by disease. The planets retrograded ominously; the fortunes of the gods declined."

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व्यास उवाच धन्य्ऽओसि कृतकृत्य्ऽओसि शिक्षित्ऽओसि महात्मभिः | भाग्यवानसि यद्-देव्यां निर्व्याजा भक्तिरस्ति ते || ३ ||

vyāsa uvāca dhany'osi kṛta-kṛty'osi śikṣit'osi mahātma-bhiḥ | bhāgyavān-asi yad-devyāṃ nirvyājā bhaktirasti te || 3 ||

Vyasa said: "You are blessed and completely fulfilled; you have been taught by those of great heart and you are fortunate, for you possess true devotion to the Goddess."

शृणु राजन्पुरा वृत्तं सतीदेहेऽग्निभर्जिते | भ्रान्तः शिवस्तु बभ्राम क्वचिद्देशे स्थिरोऽभवत् || ४ ||

śṛṇu rājan-purā vṛttaṃ satī-dehe'gni-bharjite | bhrāntaḥ śivastu babhrāma kvacid-deśe sthiro'bhavat || 4 ||

"Hear, O King, this ancient tale. When the body of Sati was consumed in flames, the bewildered Shiva wandered about, falling here and there motionless on the ground."

प्रपञ्चमानरहितः समाधिगतमानसः | ध्यायन्देवीस्वरूपं तु कालं निन्ये स आत्मवान् || ५ ||

prapañca-māna-rahitaḥ samādhi-gata-mānasaḥ | dhyāyan-devī-svarūpaṃ tu kālaṃ ninye sa ātmavān || 5 ||

"He was unaware of the manifest world, His mind being fully absorbed. Regaining His self-composure, He passed the time contemplating the true form of the Goddess."

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जनमेजय उवाच

janamejaya uvāca

Janamejaya said:

धराधराधीश मौलावाविरासीत्परं महः | यदुक्तं भवता पूर्वं विस्तरात् तद्वदस्व मे || १ ||

dharādharādhīśa maulāvāvirāsīt-paraṃ mahaḥ | yaduktaṃ bhavatā pūrvaṃ vistarāt tad-vadasva me || 1 ||

"You said earlier that the supreme lustrous power manifested itself on the crest of the Himalaya, the Mountain Lord. This you mentioned only in passing. Now explain it to me in full detail."

को विरज्येत मतिमान् पिबञ्छक्तिकत्ःआमृतम् | सुधां तु पिबतां मृत्युः स नैतच्छृण्वतो भवेत् || २||

ko virajyeta matimān pibañchakti-katḥāmṛtam | sudhāṃ tu pibatāṃ mṛtyuḥ sa naitacchṛṇvato bhavet || 2||

"What thoughtful person would ever tire of drinking the nectarine tales of Shakti? Death comes even to those who drink divine ambrosia, but not to one who hears this act of Hers."

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Swamiji discuses the names "Bhagavati" and "Anuragini".

Swamiji discuses the names Vijaya, Jaya, Nadi Sindhu, Tara, and Shunya Nivasini.

The divine names under discussion: 213. Nītiḥ 214. Sunītiḥ 215. Suruciḥ 216. Tuṣṭiḥ 217. Puṣṭiḥ 218. Dhṛtiḥ 219. Kṣamā 220. Vāṇī 221. Buddhiḥ 222. Mahā-lakṣmīḥ 223. Lakṣmīḥ

Swamiji continue his series on the "Kali Sahashranam" (Thousand Names of Goddess Kali) with discussion on names 209. Śacī, 210. Sītā, 211. Satī, & 212. Satya-parāyaṇā from verse 28.

Verses 98-202

gīta-priyā vādya-ratā preta-nṛtya-parāyaṇā | catur-bhujā daśa-bhujā aṣṭā-daśa-bhujā tathā |22|

mattā pramattā pramadā sudhāsindhunivāsinī | atimattā mahāmattā sarvākarṣṇakāriṇī |21|

pūtā pavitrā paramā purāpuṇyavibhūṣaṇā | puṇyanāmnī bhītiharā varadā khaṅgapālinī ||18||

123. pūtā – Daughter 124. pavitrā – Pure 125. paramā – Supreme 126. purā-puṇya-vibhūṣaṇā – Fully adorned with merit 127. puṇya-nāmnī – Whose name is merit 128. bhīti-harā – Remover of fear 129. varadā – Granter of boons 130. khaṅga-pālinī – Who protects with sword

131. nṛ-muṇda-hasta-śastā ca – holding a severed human head (and)

115] Smasana-vasini : Residing in the cremation grounds 116] Punya : Merit 117] Punyada : Giver of merit. 118] Kula-pandita : Knower of the Kula. 119] Punya-laya : Resident of merit 120] Punya-deha : Embodiment of merit 121] Punya-sloka: Meritorious hymn 122] Pavini : wind

112. pretāsanā ~ seated upon a corpse 113. priya-pretā ~ beloved of corpses 114. preta-bhūmi-kṛtā-layā ~ dwelling in the land of corpses 115. smaśana-vasina ~dwelling in the cremation ground

100. caṇdā 101. caṇda-muṇdāti-veginī 102. pracaṇda-caṇdikā 103. caṇdī 104. caṇdikā 105. caṇda-veginī

aṭṭahāsa-prasannāsyā smera-vaktrā subhāṣiṇī | prasanna-padma-vadanā smitāsyā priya-bhāṣiṇī |13| 87. aṭṭahāsa-prasannāsyā 89. smera-vaktrā 90. subhāṣiṇī 91. prasanna-padma-vadanā 92. smitāsyā 93. priya-bhāṣiṇī koṭarākṣī kulaśreṣṭhā mahatī bahu-bhāṣiṇī | sumatiḥ kumatiścaṇdā caṇda-muṇdāti-veginī |14| 94. koṭarākṣī 95. kula-śreṣṭhā 96. mahatī 97. bahu-bhāṣiṇī 98. sumatiḥ 99. kumatiḥ 100. caṇdā 101. caṇda-muṇdāti-veginī