Beruflich Dokumente
Kultur Dokumente
Chapter Seven
iva Drinks Poison
|| 8.7.1 ||
r-uka uvca
te nga-rjam mantrya
phala-bhgena vsukim
parivya girau tasmin
netram abdhi mudnvit
rebhire sur yatt
amtrthe kurdvaha
ukadeva Gosvm said: O best of the Kurus! The devats
and demons summoned Vsuki, king of the serpents,
promising to give him a share of the nectar. They coiled
Vsuki around Mandara Mountain as a churning rope, and
with great pleasure and enthusiasm they began to churn the
ocean.
The Seventh Chapter describes how the Lord appeared as Krma, as
well describes the various items churned from the ocean, iva
drinking poison, and glorification of iva. Vsuki is king of the
snakes. Inviting Vsuki by promising him a share of nectar, they
wrapped him around the mountain as a rope and began to churn the
ocean.
|| 8.7.2 ||
hari purastj jaghe
prva devs tato 'bhavan
Ajita first grasped the head portion of the snake and the
devats followed.
In order to make the demons take the head portion with poison, the
Lord first grasped this portion. The devats also grasped this
portion.
|| 8.7.3 ||
tan naicchan daitya-patayo
mah-purua-ceitam
na ghmo vaya puccham
aher agam amagalam
svdhyya-ruta-sampann
prakhyt janma-karmabhi
The leaders of the demons did not like this action of the
Lord. We shall not accept the tail of the snake, which is an
inauspicious limb, since we have studied the Vedas and are
renowned by birth and activities.
|| 8.7.4 ||
iti t sthitn daityn
vilokya puruottama
smayamno visjygra
puccha jagrha smara
Seeing the demons standing silent, the Supreme Lord
smiled, and giving up the front portion, took the tail of the
snake, along with devats.
The Lord smiled. You will die because of the intense poison, since
you have such pride.
|| 8.7.5 ||
kta-sthna-vibhgs ta
eva kayapa-nandan
mamanthu parama yatt
amtrtha payo-nidhim
After thus adjusting how the snake was to be held, the sons
of Kayapa, both devats and demons, began churning the
ocean of milk with great enthusiasm, desiring to get nectar.
|| 8.7.6 ||
mathyamne 'rave so 'drir
andhro hy apo 'viat
dhriyamo 'pi balibhir
gauravt pu-nandana
O son of the Pu dynasty! While the ocean was being
churned, Mandara Mountain, because it had no support,
sank in the water, though held by the strong devats and
demons, because of its weight.
|| 8.7.7 ||
te sunirvia-manasa
parimlna-mukha-riya
san sva-paurue nae
daiventibalyas
Having lost their valor by strong fate, the devats and
demons were disappointed, and the beauty of their faces
faded.
|| 8.7.8 ||
vilokya vighnea-vidhi tadevaro
duranta-vryo 'vitathbhisandhi
ktv vapu kacchapam adbhuta mahat
praviya toya girim ujjahra
Understanding the method at the time of an obstacle, the
unlimitedly powerful Lord, whose determination is infallible,
took the astonishing shape of a tortoise, entered the water,
and lifted the great Mandara Mountain.
Seeing the method possible when there is an obstacle (vighneavidhim), For this obstacle, there is this solution, the Lord took the
form of a tortoise and lifted the mountain up. He thought, The
form of the tortoise is suitable for lifting up the mountain in the
water. Avitathbhisandhi means he whose desires are always
fulfilled.
|| 8.7.9 ||
tam utthita vkya kulcala puna
samudyat nirmathitu sursur
dadhra phena sa laka-yojanaprastri dvpa ivparo mahn
When the devats and demons saw that Mandara Mountain
had been lifted, they were enlivened to churn again. The
Lord supported the mountain on his back which extended for
a hundred thousand yojanas. He resembled the great
Jambudvpa situated in the water.
Krma supported the mountain on his back. He resembled the other
great island, Jambudvpa.
|| 8.7.10 ||
sursurendrair bhuja-vrya-vepita
paribhramanta girim aga phata
bibhrat tad-vartanam di-kacchapo
mene 'ga-kayanam aprameya
O King! When the devats and demons, by the strength of
their arms, rotated Mandara Mountain, the tortoise accepted
the rolling of the mountain as a means of scratching his
body.
The rotating of the very heavy mountain on his back did not give
Krma pain, but rather was pleasurable for him.
|| 8.7.11 ||
tathsurn viad surea
|| 8.7.14 ||
ahndra-shasra-kahora-d-mukhavsgni-dhmhata-varcaso 'sur
pauloma-kleya-ballvaldayo
davgni-dagdh saral ivbhavan
Their vitality destroyed by the smoke and fire emanating
from the breathing of the thousand cruel mouths of Vsuki,
the demons headed by Pauloma, Kleya, Bali and Ilvala
became like pine trees burned by a forest fire.
The demons completely lost (hata) their vitality. Sarala is a type of
tree.
|| 8.7.15 ||
dev ca tac-chvsa-ikh-hata-prabhn
dhmrmbara-srag-vara-kacuknann
samabhyavaran bhagavad-va ghan
vavu samudrormy-upagha-vyava
The devats also lost their strength by the blazing breath of
Vsuki, and their garments, garlands, weapons and faces
were blackened by smoke. Controlled by the Lord, clouds
poured rain and breezes blew, carrying particles of water
from the sea waves.
Though the devats were distant, holding the tail, they were also
affected by the fire from Vsukis mouths.
|| 8.7.16 ||
mathyamnt tath sindhor
devsura-vartha-pai
yad sudh na jyeta
nirmamanthjita svayam
When nectar did not appear from the ocean of milk from
churning by the best of the devats and demons, Ajita
personally began to churn the ocean.
The nectar did not come out because first the impure parts had to
be taken out. Only then could the nectar appear.
|| 8.7.17 ||
megha-yma kanaka-paridhi kara-vidyota-vidyun
mrdhni bhrjad-vilulita-kaca srag-dharo rakta-netra
jaitrair dorbhir jagad-abhaya-dair dandaka ghtv
mathnan mathn pratigirir ivobhattho dhtdri
|| 8.7.23 ||
gua-mayy sva-aktysya
sarga-sthity-apyayn vibho
dhatse yad sva-dg bhman
brahma-viu-ivbhidhm
O self-manifesting, powerful lord! When you act in
creation, maintenance and annihilation by your energy of
my, you assume the names Brahm, Viu and
Mahevara.
They praise his form as the (third) purua. When you perform
creation, you take on the names of Brahm, Viu and iva.
|| 8.7.24 ||
tva brahma parama guhya
sad-asad-bhva-bhvanam
nn-aktibhir bhtas
tvam tm jagad-vara
You are the Supreme Brahman, difficult to comprehend, the
cause of superior and inferior natures. You are Viu, the
Lord of the universe, appearing with various energies.
They praise the Lords impersonal form as Brahman. You create the
living beings with superior and inferior natures such as devats and
demons (sad-asad-bhva-bhvanam). They praise him as Viu:
you appear with various energies.
|| 8.7.25 ||
tva abda-yonir jagad-dir tm
prendriya-dravya-gua svabhva
kla kratu satyam ta ca dharmas
tvayy akara yat tri-vd-mananti
You are the collection of all syllables, the origin of the
universe, ahakra, the pras, the senses the elements, the
three guas, svabhva,1 time, determination, truth,
pleasing words, and dharma. The wise determine that you
are the syllable o.
This verse praises the Lord as the ultimate expression of all words.
You are collection of all syllables. You are the prna, senses,
elements starting with earth and the three guas. The wise say that
o is in you. They determine that o (trivd-akaram) represents
you.
1
|| 8.7.26 ||
agnir mukha te 'khila-devattm
kiti vidur loka-bhavghri-pakajam
kla gati te 'khila-devattmano
dia ca karau rasana jaleam
O source of all planets! The wise know that fire, the essence
of all devats, is your mouth, the earth is your lotus feet,
time is the movement of you who are the source of all the
devats, all the directions are your ears, and Varua, master
of the waters, is your tongue.
They praise the Lord as the total of everything in the universe in five
verses. Fire is the soul of all the devats. ruti says agni sarv
devat: Agni is all the devats. O cause of the planets (lokabhava)!
|| 8.7.27 ||
nbhir nabhas te vasana nabhasvn
srya ca caki jala sma reta
parvartmrayaa tavtm
somo mano dyaur bhagavan iras te
O lord! The sky is your navel, the air is your breathing, the
sun is your eyes, and the water is your semen. The shelter
of all kinds of living entities, high and low is your ahakra.
The god of the moon is your mind, and Svarga is your head.
The shelter of all jvas superior and inferior is your ahakra (tm).
|| 8.7.28 ||
kuki samudr girayo 'sthi-sagh
romi sarvauadhi-vrudhas te
chandsi skt tava sapta dhtavas
tray-maytman hdaya sarva-dharma
O personification of the three Vedas! The seas are your
abdomen, and the mountains are your bones. All herbs and
planets are the hairs on your body, the Vedic meters are the
seven dhtus of your body, and all dharma is your heart.
O form of the three Vedas (trayi-maytman)!
|| 8.7.29 ||
mukhni pacopaniadas tavea
yais triad-aottara-mantra-varga
yat tac chivkhya paramtma-tattva
deva svaya-jyotir avasthitis te
O lord! The five Vedic mantras are your five mouths, from
which the thirty-eight secondary mantras have arisen. He
who is your Paramtm is called iva. Visu, selfmanifesting, is your shelter.
Your five mouths are the five mantras: tat-purua, aghora,
sadyojta, vmadeva, and ana, by which mouths arise thirtyeighty secondary mantras, by dividing the verses. He who has the
position of Paramtm for you is called iva. The self-revealed
Viu is your shelter.
|| 8.7.30 ||
chy tv adharmormiu yair visargo
netra-traya sattva-rajas-tamsi
skhytmana stra-ktas tavek
chandomayo deva i pura
O lord! Your shadow is seen in irreligion. The three modes of
naturegoodness, passion and ignorance which brings
about various creations, are your three eyes. All the ancient
Vedic literatures, composed of verses, are your glance. You,
the soul of all beings, are the creator of scriptures.
Your shadow exists in the waves of adharma such as pride. The
three guas by which various creations arise are your three eyes. O
lord (deva)! The Vedas composed of verses are your glance.
Another version has skat manu. Manu also means the Vedas.
|| 8.7.31 ||
na te giri-trkhila-loka-plavirica-vaikuha-surendra-gamyam
jyoti para yatra rajas tama ca
sattva na yad brahma nirasta-bhedam
O protector of mountains! Your supreme light known as
Brahman which is devoid of rajas, tamas and sattva and
devoid of distinctions is not known by the devats, Viu or
Indra.
O protector of mountains! Your light which is para Brahman cannot
be understood by the protectors of planets. Since the form of Viu
(vaikuha) is the Supreme Brahman, it is not a fault if Viu does
not know this impersonal Brahman belonging to him, since it is like
knowledge of a flower in the sky. That does not destroy his
omniscience. Or the words from giritra to surendra can all be taken
as vocative case.
|| 8.7.32 ||
kmdhvara-tripura-klagardy-anekabhta-druha kapayata stutaye na tat te
|| 8.7.38 ||
s pra-parpsn
vidheyam abhaya hi me
etvn hi prabhor artho
yad dna-pariplanam
It is my duty to give safety to all living entities struggling
for existence, since it is the duty of the master to protect his
suffering dependents.
|| 8.7.39 ||
prai svai prina pnti
sdhava kaa-bhagurai
baddha-vaireu bhteu
mohitev tma-myay
Among people who are bewildered by the Lords my and
who are always engaged in animosity toward one another,
the devotees protect other living entities at the risk of their
own temporary lives.
But you, being an tmrma, should ignore these jvas subjected
to mutual hatred in the material world. This verse answers.
|| 8.7.40 ||
pusa kpayato bhadre
sarvtm pryate hari
prte harau bhagavati
prye 'ha sacarcara
tasmd ida gara bhuje
prajn svastir astu me
O gentle Bhavn! When one performs benevolent activities
for others, the Supreme Lord is very pleased. And when the
Lord is pleased, I am also pleased, along with all other living
creatures. Therefore, let me drink this poison. May all the
living entities have auspicious existence because of me!
Me means because of me. Svasti means auspicious existence.
|| 8.7.41 ||
r-uka uvca
evam mantrya bhagavn
bhavn viva-bhvana
tad via jagdhum rebhe
prabhva-jnvamodata
ukadeva Gosvm said: After informing Bhavn in this
way, Lord iva, protector of the universe, was about to drink