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Vikuh was the wife of ubhra. The Lord appeared along with the
Vaikuhas as his expansions.
|| 8.5.5 ||
vaikuha kalpito yena
loko loka-namaskta
ramay prrthyamnena
devy tat-priya-kmyay
Just to please the goddess of fortune, Vaikuha, at her
request, created another Vaikuha planet, which is
worshiped by everyone.
Just as the Lords appearance is called a birth, so the appearance of
the Lords abode is called creating a planet. It is not a material
creation, since the Lord and his abode are both eternal. They are
described similarly, with the intention of saying that they are
eternal. Krama-sandarbha says This Vaikuha planet of the son
of Vikuha is the same as the original Vaikuha beyond the eight
coverings of the universe seen by Brahm before he created the
living entities, as described in the Second Canto.
|| 8.5.6 ||
tasynubhva kathito
gu ca paramoday
bhaumn ren sa vimame
yo vior varayed gun
The activities and most glorious qualities of the Vaikuha
abode have already been described. A mortal who succeeds
in describing the qualities of Viu can count the particles of
dust on earth.
Vaikuha was described in the Third Canto. Its qualities are such
things as fondness for the Vedas and brhmaas.
|| 8.5.7 ||
aha ca cakua putra
ckuo nma vai manu
pru-prua-sudyumnapramukh ckutmaj
The son of Caku known as Ckua was the sixth Manu. He
had many sons, headed by Pru, Prua and Sudyumna.
|| 8.5.8 ||
indro mantradrumas tatra
dev pydayo ga
munayas tatra vai rjan
havimad-vrakdaya
During the reign of Ckua Manu, the king of heaven was
known as Mantradruma. The devats were the pyas, and
the sages were Havimn, Vraka and others.
|| 8.5.9 ||
tatrpi devasambhty
vairjasybhavat suta
ajito nma bhagavn
aena jagata pati
In this sixth Manvantara, Lord Viu, the master of the
universe, appeared in his expansion as Ajita, begotten by
Vairja in the womb of his wife, Devasambhti.
|| 8.5.10 ||
payodhi yena nirmathya
sur sdhit sudh
bhramamo 'mbhasi dhta
krma-rpea mandara
By churning the ocean of milk, Ajita produced nectar for the
devats. In the form of a tortoise, he moved here and there
in the water, carrying on his back the great mountain known
as Mandara.
|| 8.5.11-12 ||
r-rjovca
yath bhagavat brahman
mathita kra-sgara
yad-artha v yata cdri
dadhrmbucartman
yathmta surai prpta
ki cnyad abhavat tata
etad bhagavata karma
vadasva paramdbhutam
King Parkit inquired: O great brhmaa! Why did Lord
Viu churn the ocean of milk? For what reason did he hold
up Mandara Mountain by his form as a turtle? How did the
devats obtain the nectar, and what other things were
produced from the churning of the ocean? Kindly describe all
these wonderful activities of the Lord.
The Lord is without fear, supreme, faster than the mind. The senses
cannot reach him. He has gone far in front. Standing in one place he
surpasses all others who move quickly. Vyu offers the actions of the
living entities to him. opaniad 4
He cannot be defined by words. ruti says yad vc nbhyudita
yena vg abhyudyate: the Lord is not expressed by words, and by
him words take their meaning. (Kena Upaniad 1.5) Because our
minds and words are material and you are beyond matter, we
cannot approach you with our minds and words. That form beyond
matter is described. It is devoid of transformation, whereas the
guas nature is transformation. But though you are beyond mind
and words, you are not unreal. You are real (satyam). Then I am
like a pot or cloth? No, you are unlimited, devoid of limit in time
and space, since you are the cause of the whole universe (dyam).
Therefore, because no one can understand you, you are like a
person hiding in a cave. You are unlimited, since you are without
coverings or updhis (nikalam). Or because you cannot be
measured, you are without divisions. Medin says kala can mean
amount. This is because you are inconceivable.
|| 8.5.27 ||
vipacita pra-mano-dhiytmanm
arthendriybhsam anidram avraam
chytapau yatra na gdhra-pakau
tam akara kha tri-yuga vrajmahe
We surrender to the knower of the living entities, pra,
mind, intelligence and ahakra, to the Lord who is not
available to the senses and sense objects, who is constantly
witnessing, but not affected, who has no vidy and avidy
like the jva, who is indestructible, and who is the form of
happiness endowed with six great qualities.
Then the Lords omniscience is described. He is the knower
(vipacitam) of the living entities, of their pra, mind, intelligence
and ahakara (tm). tma can also mean the body or the jva. He
cannot be grasped (abhsam) by the senses or sense objects
(artha). He is without sleep, seeing everything. But he is
unaffected (avraam), not suffering on seeing the jvas suffering.
The reason for all of this is that in him avidy and vidy (chy
tapau) do not exist, as in the jva (gdhra-pakau). Therefore he is
indestructible and he has his own eternal form of happiness (kham).
According to the dictionary kham means the senses, happiness and
Svarga. This happiness is enumerated. It is three times two, or six.
The Lord has six outstanding qualities. We surrender to that Lord.
|| 8.5.28 ||
ajasya cakra tv ajayeryama
manomaya pacadaram u
tri-nbhi vidyuc-calam aa-nemi
yad-akam hus tam ta prapadye
We surrender to the real Lord whom they say is the axel of
the fast-moving wheel of sasra belonging to the jva, with
sixteen spokes predominated by the mind, three naves
made of the guas, and eight rims made of the elements.
One should worship this Lord, since he is the shelter of the jvas
avidy. The jvas (ajasya) wheel of sasra moves by my
(ajay). It has sixteen spokes made of the ten sense, five pras
and the mind, predominated by the mind (manomayam). It moves
quickly. It has naves made of the three guas. It is flickering like
lightening. It has eight rims or coverings, made of the material
elements. The axel or the basis is the Supreme Lord. We surrender
to that real form.
|| 8.5.29 ||
ya eka-vara tamasa para tad
alokam avyaktam ananta-pram
s cakropasuparam enam
upsate yoga-rathena dhr
We offer respects to the Lord who is beyond darkness, who
is unseen by all people, invisible, beyond description of
words, and seated on Garua, whom the yog who never
gives up worship, seated on his chariot of yoga, worships
using the syllable o,
This verse explains the method of surrender. The Lord is the one
syllable o. He is seated on the back of Garua or is superior to
Garua. He is beyond prakti. He is not seen by everyone
(alokam), and is thus invisible (avyaktam). This is because he
cannot be determined by words since he is the sum total of the
Vedas (ananta-pram). He who is o and seated on Garua is
worshipped by the person situated on the chariot of yoga. He is
worshiped by the yog in the mood of fighting in vra-rasa with the
sthyi-bhva of utsha with a desire to attain the bliss of liberation.
The dhra, one who does not give up the fight, worships this Lord.
We offer respects to that Lord. The verb is in the next verse.
|| 8.5.30 ||
na yasya kactititarti my
yay jano muhyati veda nrtham
ta nirjittmtma-gua parea
namma bhteu sama carantam
The moon is the food of the devats, and also their strength and life.
The moon is the lord of the trees (nagnm). It also causes
generation (prajana) for the living entities.
|| 8.5.35 ||
agnir mukha yasya tu jta-ved
jta kriy-ka-nimitta-janm
anta-samudre 'nupacan sva-dhtn
prasdat na sa mah-vibhti
May the Lord possessing great vibhtis, whose mouth is fire
which produces wealth, which appeared in order to perform
sacrifices, and which digests the food in the stomach and
the ocean, be pleased with us!
Jta-ved means the producer of wealth. Anta samudre means in
the stomach. Fire digests things like food that can be digested
(sva-dhtn), and as well heats up water in the ocean as the Vdava
fire.1
|| 8.5.36 ||
yac-cakur st tarair deva-yna
traymayo brahmaa ea dhiyam
dvra ca mukter amta ca mtyu
prasdat na sa mah-vibhti
May the Lord, who possesses great vibhtis, whose eye is
the sun, the deity presiding over the path of liberation,
which is the embodiment of the three Vedas, which is the
place of worship, the door to liberation, immortality and
death, be pleased with us!
The sun (tarai) represents the path of liberation (deva-ynam).
The sun is a guiding deity on the path of liberation. The sun is the
three Vedas (traymaya). ruti says sai trayi eva vidy tapati:
the sun shines as the three Vedas. (atapatha Brhmaa 10.5.2.2.)
The sun is the place for worship (brahmaa dhiyam). ruti says
ya eo ntar dityo hiramaya purua: the golden form of the
Lord resides within the sun. The sun is the door to liberation since it
is on the deva-yna, the path of liberation. It is immortality, or
heavenly since it is a pure planet based on piety. It is death because
it personifies time.
|| 8.5.37 ||
prd abhd yasya carcar
pra saho balam oja ca vyu
anvsma samrjam ivnug vaya
prasdat na sa mah-vibhti
1
May the Lord, possessing great vibhtis, from whose life airs
arose air, which is the life air, and the mental, physical and
sense strength of all moving and non-moving beings, and
which we devats follow just as servants follow their king,
be pleased with us!
From the Lords life airs arose air, which is the essence of saha, bala
and ojas of all living beings. We devats of the intelligence and
other functions, follow this life air just as servants follow the king.
|| 8.5.38 ||
rotrd dio yasya hda ca khni
prajajire kha puruasya nbhy
prendriytmsu-arra-keta
prasdat na sa mah-vibhti
May the Lord who possesses great vibhtis, from whose ears
arose the directions, from the space in whose heart arose
the holes in the body, from whose navel arose ether, which
is the shelter of the life airs, senses, mind, secondary life
airs and the body, be pleased with us!
From the space in the Lords heart arose the holes of the body. From
his navel arose ether, which is the shelter (keta) for the five life
airs, the senses, the mind (tm) and the five secondary life airs
(asu) and the body.
|| 8.5.39 ||
baln mahendras tri-da prasdn
manyor giro dhiad virica
khebhyas tu chandsy ayo mehrata ka
prasdat na sa mah-vibhti
May the Lord, who possesses great vibhtis, from whose
strength arose Indra, from whose joy arose the devats,
from whose anger arose iva, from whose intelligence arose
Brahm, from whose bodily holes arose the Vedas and
sages, and from whose genitals arose Daka Prajpati, be
pleased with us!
From his intelligence (dhiaat) arose Brahm. From his bodily
holes (khebhyo) arose the Vedas.
|| 8.5.40 ||
rr vakasa pitara chyaysan
dharma stand itara phato 'bht
dyaur yasya ro 'psaraso vihrt
prasdat na sa mah-vibhti
May the Lord who possesses great vibhtis, whose yogamy, they say, creates this inconceivable universe made of
twenty-three elements, time, karma and the three guas,
whose reality is negated by the very intelligent, be pleased
with us!
The wise say that the twenty-three material elements (dravyam),
time (vaya), karma, and the three guas are created by the Lords
yoga-my, and that the particular creation from these elements is
inconceivable. This creation is rejected as real by the very
intelligent. Another version has prabudhvabodham. Though the
material world is difficult to understand, it is understood by the very
intelligent. We understand that this material universe, is the
vibhti of the twenty-three elements, time, and karma, which are
vibhtis of my-akti with its guas, which is a vibhti of the Lords
svarpa-akti, yoga-my. This is the meaning implied.
|| 8.5.44 ||
namo 'stu tasm upanta-aktaye
svrjya-lbha-pratiprittmane
gueu my-raciteu vttibhir
na sajjamnya nabhasvad-taye
We offer respects to you, possessor of spiritual aktis,
whose mind is satisfied in itself because of existing through
your svarpa-akti, who remain unattached to the actions of
the senses directed to the guas made of my, and who are
detached like the air in relation to the creation.
All we can do is offer respects to you, whose form is beyond my
and difficult to understand. We offer respects to you who possess
spiritual aktis (upanta-aktaye) like the savit-akti, to the Lord
whose mind is fully satisfied because of the possessing existence
through his svarpa-akti. Then why is he attached to creating this
universe? He is not attached to the actions directed to the world
made of the material guas. He has pastimes of creation (ti) like air
(which remains unattached to everything in the air).
|| 8.5.45 ||
sa tva no daraytmnam
asmat-karaa-gocaram
prapannn didk
sasmita te mukhmbujam
We are surrendered unto you and wish to see you. Please
make your form with lotus face and smile visible to our
senses.