THE GARUDA PURANA 44 страница

30. Even worms, birds, etc., with their minds, fixed on Hari progress upwards. Then what doubt is there in the case of the wise?

31. Why don’t people seek refuge under the shade of the tree Vasudeva which accords no excessive chillness or hear and which closes the doorway to hell?

32. O friend, if Madhusudana is fixed in the heart neither the curse of the sage Durvasas nor the overlordship of Indra can effect the people.

33. Dharana (fixation of the heart) is perfect when the mind does not go astray (from Lord Vi$nu), whether he is talking or standing or whether he is engaged in some activity of his choice.

34. One shall always meditate upon Narayana, stationed in the middle of the solar zone, seated on the holy lotus seat, bedecked in bracelets, golden ear-rings, crown and necklaces, with a golden complexion and wielding & ankha and Gakra.

35. There is nothing so holy as meditation. Even the sin of taking food from the hands of a Svapaca (a Candala) does not taint him.

36. The mind of a wretch is always attached to worldly objects. If one’s mind were that much attached to Narayaria how could he not be released from bondage?

SUta said:

37. How can he who is devoted to Visnu bow to anyone? He can enable himself to cross the ocean of sins.

38. That is perfect knowledge where Govinda presides That is true holy discourse where Keiava is discussed. That is the holy rite which is performed for His sake. Of what use are othetjprofuse discussions?

39/ That is the true tongue which utters the praise ol Lord Hari. That is the true mind which is dedicated to Him.

Only those hands which perform His adoration are worthy of praise.

40. That head alone is fruitful which bows to the Lord.

The success of hand lies in adoring the Lord stationed in heaven. The mind that always dwells on His qualities and exploits is successful. The speech extolling the qualities of Govinda is all-successful.

41. Sinful actions so huge as mountain Meru or the mountain Mandara are dissipated entirely by merely remembering Lord KeSava.

42. Whatever man does, good or bad, should be dedicated to Narayana. Then he is not affected adversely.

43. The living beings beginning with a blade of grass and ending with Brahma are fourfold. All the universe mobile or immobile lies asleep due to thy Maya O Hari.

44. The person whose mind is dedicated to the Lord never goes to hell.; the person who thinks of the Lord attains heaven; if the mind rests in the Lord he is never faced with obstacles. The region of Brahma is a mere trifle. The imperishable lord accords salvation to the sluggish minded persons if he is thought of. Tho fact that a person dissolves himself when the Lord Acyuta is sung is only a small matter.

45. Those who wish to cross the ocean of misery shall perform the rites in fire, Japa, ablution and meditation and adoration of Vi? nu. They are sure to cross it.

46. The king is the refuge of the Nation, the parents that of the child, virtue is the refuge of all men and Lord Hari is the refuge of every one.

47. O excellent sage, there is no greater hoiy centre than those who bow to the eternal Vasudeva, the source of the universe.

48. One can meditate on Govinda without lassitude with the same purpose in view as in observing the worship of valuable gems or the study of the Vedas.

49. I consider a Sudra, Nisada, a Svapaca or a brahmin equal to one another if they are devotees of the Lord. None of these goes to hell.

50. People praise a rich man with great respect wishing for some monetary benefit. If they were to praise the creator of the world with the same zeal is there any doubt that they would be released from bondage? (Who is not released from bondage? )

51. A powerful forest fire burns even a wet fuel. Visnu so stationed in the heart burns all sins of yogins.

52. Deer and other creatures never stay on in a mountain forest that burns. Similarly, all sorts of sins never stay on in a person engaged in yogic practice.

53. The benefit that accrues to one is in proportion to one’s faith. If at all there is any limitation in the influence of Lord Kfsna, it is this.

54. Sigupala 1 2, the son of Damaghosa, remembering Lord Govinda with hatred attained salvation. What doubt is there about a person who is engrossed completely in Him?

CHAPTER TWO HUNDRED AND THIRTYONE.

Hymn to Narasirnha.

Suta said:

1. O Saunaka, I shall now mention the Hymn of prayer to Narasirnha sung by Siva. Formerly, the Mothers (Matrgana) told Sankara thus: —

1. According to the Vi$riu Purina this monarch was, in a previous existence, the unrighteous Hiragyakasipu, king of the asuras, who was killed by Vi? Qu in the form of Narasirnha. He was next born as the ten-headed R& vana who was killed by R& ma. Then he was born as the son of Damagho$a and continued his enmity to Kr9? a» the eighth incarnation of Vifpu, with even greater implacability. He denounced Kr9$a when they met at the RijasQya sacrifice of Yudhitfhira, but his head was cut off by Kffij a with his discus. His death forms the subject of a celebrated poem by M& gha.

2. These appear to have been originally the female energies of the great gods, as Brahm& pi of Brahma, M& heivari of Siva, Vaijnavi of Vifnu, Indr& ni or Aindri of Indra, etc. The number of them was seven or eight or sixteen, but in the later mythology, they have increased out of number.

They are connected with the Tantra -worship, and are represented as worshipping Siva and attending upon his son Kfirttikeya. [CDHM, p. 206].

2. O Lord, we wish to devour the entire universe along with deities, demons and human beings with your favour. Please permit us.

Saftkara said:

3. Certainly, all these people are to be protected by you all. Hence, this ruthless mentality may soon be diverted.

4. Disregarding the advice thus tendered by Sankara, they began to devour the three worlds, inclusive of all mobile and immobile creatures, with impurity.

5. When the three worlds were being thus eaten by the Mothers, Lord Siva meditated on the Lord in the form of Nrsimha (the man-lion).

6-9. Lord Sankara’s conception of Nrsimha was thus: —

“He has no beginning or death; He is the originator of all living beings; His tongue blazes like lightning. He has great curved teeth; the manes blaze like a garland; He has bracelets studded with gems; He has a good crown; He is bedecked with golden manes; with His brilliance he pervades the whole Brahman^a ( the Cosmic Egg); the hairs on His body are in curls in circlets. He is wearing a great garland consisting of many flowers of variegated colours. ”

10. As soon as He was meditated upon, the Lord appeared before Sankara assuming the same form as was conceived by Rudra with great devotion.

11. In the same dazzling form unperceivable by the. evas He stood there. Sankara thereupon knelt before the Lord and prayed.

Safikara said:

12. Obeisance co Thee O Lord of the universe, having the body of a Man-Lion, shining with claws, resembling the oyste? shell, with which the lord of demons (HiranyakaSipu) was killed.

13. Thou hast the golden and tawny coloured body of the giant clinging to Thy lotus-like Nails (claws).

Obeisance to Padmanabha; obeisance to the suspicious, O Preceptor of the world. Thou roarest like the rumbling cloud at the end of the Kalpa, O deity shining with the lustre of ten million suns.

14. O deity terrifying like thousand Yamas, valorous like thousand Indras, affluent like thousand Dhanadas (Kuberas) O deity with a thousand lotus-like feet.

15. O deity resembling a thousand moons, thousand rayed, moving like a lion, resplendent like a thousand Rudras, sung in praise by a thousand Brahmas.

16. Remembered in Japas by a thousand Rudras, endowed with a thousand all perceiving eyes, progenitor and destroyer of thousands, untier of thousands of bondages.

17. O Fierce deity, having the velocity of a thousand winds, thousand eyes, O Compassionate One! ’

Having thus sung the hymn to the lord of lords, Hari in the form of Man-lion, Siva in all humility submitted thus:

18. I had created the Matrs (the Mothers) for the destruction of the demon Andhaka. Disregarding my advice they are now devouring the wonderful created beings of the universe.

19. Having created them I am incompetent to kill them though unvanquished elsewhere. Having evolved them first how can I wish for their annihilation.

20-21. Thus addressed by Rudra, Hari in the form of the Man-lion created a thousand goddesses from the tip of his tongue. Hari the Vagisvara (Lord of speech) subdued the Mothers, protected the devas. He accorded peace and happiness to the world and vanished.

22. He who recites this Narasimha hymn in all purity and restraint of the sense organs shall be blessed with the realisation of all his desires like Rudra. There is no doubt in this.

23. One shall meditate on the deity Narasimha, with eyes shining like the midday sun (for the evil doers) and like white lotus (for the devotees), with his face beaming like the blazing fire, having neither beginning nor end, the eternal (the ancient), the unborn, lord of the great and the small, the receptacle of the Universe.

24-~25. If anyone recites this hymn it quells all miseries like the sun dispelling the snow. When he wants to perform the worship of the Lord in the form of Narasimha, Lord Siva, the destroyer of the Tripuras, prepares His idol along with the Mothers. Then the lord appears before him and stands near him. After propitiating the great lord and obtaining the boon he saved the universe from the Mothers.

CHAPTER TWO HUNDRED AND THIRTYTWO.

Kul& mrta orjndndmrta Hymn.

Stita said:

1. When he was asked by Sri Narada, Lord Hara mentioned this hymn called Kulamrta (otherwise known as Jftanamrta). Please listen to it.

Nirada said:

2. He who is fettered by Dvandvas (conflicting factors)

— Lust and Anger, the auspicious and the inauspicious and the various objects of the sense organs, sound, etc., and is tortured by them is necessarily a wretch in this world.

3. O Lord, the slayer of Tripuras, I wish to hear from you the means whereby that creature can be saved quickly from the ocean of death and transmigration.

MaheSvara said:

4. On hearing these words of Narada the three-eyed deity Sambhu (Hara) spoke unto the sage.

5. O, Excellent sage, I shall tell you the great secret mantra and hymn called ( j£ lanamrta’ that destroys all miseries and removes the fear of bondage of worldly existence.

6-7. The four types of living beings beginning with the blitde of grass and ending with the four-faced deity Brahma, consisting of the entire universe the mobile and the immobile, sleeps due to the Miya of Vi$nu. If due to the grace of Lord Vi^nu any one among them wakes up, he will cross the ocean of worldly existence which is impassable even to the gods.

8-9. It is the person who is averse to the acquisition of real knowledge that becomes puffed up due to the enjoyments and prosperity he possesses. Inebriated creatures get entangled in their attachment to sons, wives and families like the wild elephants sinking below the surface of waters of deluge.

I do not find any means of salvation even after hundred crores of births for that wretch who shuts up his mouth [aiid does not sing the Lord’s Prayer] like the silk worm in the cocoon.

10. Hence, O Narada, one shall propitiate the imperishable lord of all gods. One shall take delight in meditating on Vi$nu.

1 1. [The hymn begins here and ends in the eighteenth verse] He who meditates constantly on Lord Vi? nu, the universe-formed, devoid of beginning and end, the unborn, stationed in His own self and the omniscient becomes free.

12. A person meditating constantly on Vi$nu holding devas (and others) within Himself becomes free. He who per petually meditates on Visnu, devoid of bodies, the creator, possessed of all knowledge and mental proclivities, the immovable and all-pervading becomes free.

13. He who constantly meditates on Lord Vi? nu, free from doubts and contradictions, devoid of specific manifestations, divested of the created groups, free from ailments and afflictions, Vasudeva the preceptor of all, becomes free.

14. He who meditates on all manifestations of the sentient soul of the all pervading, on Visnu the auspicious, the single, the imperishable, becomes free.

15. He who meditates constantly on Vi? nu, who is beyond the pale of all statements, who knows the three uni s of time (the past, present and future) who is lord of the universe, who bears witness to everything and who is more excellent than all the others, becomes free.

16. He who constantly meditates on Vi fpu served by Brahma and other gods, Gandharvas, Sages, Siddhas, Caranas 1, and Yogins becomes free.

17. All the people wishing for release from the bondage of ivorldly existence become free on singing thus the prayer of Visnu the granter of boons.

18. Whoever wishes to get release from the bondage of worldly existence shall with concentration meditate on Visnu.

He who contemplates on the endless, imperishable lord Vi$nu, established iirthe universe, the unborn and the lord of worlds, becomes free.

SUa said:

19. What the Bull-emblemed deity Siva narrated to N& rada on being requested by him I have now told you.

20. My dear Sir, meditating on the supreme Brahman, the unwasting, the spotless, you shall obtain certainly the eternal and unchanging region.

21. Thousands of horse sacrifices, and hundreds of Vajapeya sacrifices do not merit even a sixteenth part of extremely concentrated devotion even for a moment, 22. After hearing the importance of Lord Visnu from Siva the divine sage propitiated Lord Visnu devotedly and attained the status of achievement.

23. The sin committed in the course of millions of lives of the person who reads or hears this excellent hymn, perishes.

24. He who assiduously reads this hymn constantly of Lord Visnu, recited by Lord Siva at first, attains immortality.

CHAPTER TWO HUNDRED AND THIRTYTHREE.

Mrtyva$toka Hymn.

Suta said:

1. I shall mention the Hymn sung by Markartdeya. (The hymn begins) I have sought refuge in Dimodara. What can Mrtyu (God of Death) do unto me?

1. A wandering actor or singer: a bard.

2. I have sought refuge in the deity bearing Sankha and Oakra, the unchanging, whose form is manifest and who is called Adhoksaja. What can Mrtyu do unto me?

3. I have sought refuge in the Divine Varaha (Boar), Vamana (dwarf), Visnu, N& rasimha, Janardana and Madhava.

What can Mrtyu do unto me?

4. I have sought refuge in the great Puru$a, the seed of Puskaraksetra, the holy lord of the universe and the master of the worlds. What can Mrtyu do unto me?

5. I have sought refuge in the thousand-headed deity, the manifest and the unmanifest, the eternal and the great Yogi. What can Mrtyu do unto me?

6. I have sought refuge in the deity who is the inner soul of all living beings, the noble soul, the source of sacrifices, not born of any womb, and the multi formed. What can Mrtyu do unto me? (The hymn ends).

7. On hearing this hymn sung by the noble soul (Markandeya), the god of Death left the place repulsed by the emissaries of Vi$nu.

8. Thus, the god of Death was conquered by Markandey a the intelligent. There is nothing impossible of realisation if the lotus-eyed Nfsimha is delighted.

9. These eight stanzas are of holy potentialities and quell death. For the sake of the benefit of Markandeya, Vi? nu Himself mentioned this.

10. He who reads this hymn thrice a day, with great devotion regularly and pure-minded will never have a premature death. His mind is fixed in Acyuta.

11. That Yogin defied Mrtyu by contemplating within himself in the lotus of his heart the ancient Puru$a Narayana, the permanent and the immeasurable.

CHAPTER TWO HUNDRED AND THIRTYFOUR.

Acyuta or Cakradhara Hymn.

SUta said:

1. O Saunaka, please listen. I shall narrate the hymn of Acyuta which Brahma had narrated to Narada on being requested by him.

N& rada said:

2. Be pleased to tell me how the imperishable and unchanging Vi$nu has to be eulogised by me, Vi? nu the granter of boons, every day at the time of adoration.

3. Those who eulogise Acyuta constantly are the blessed Their life is excellent. They enjoy all happiness. Their life is.

fruitful.

Brahmd said:

4. O Sage, I shall tell you the hymn of Vasudeva, that yields salvation. At the time of worship, if the lord is eulogised with this hymn He will be propitiated.

5-10- OM, obeisance to lord Vasudeva, obeisance to the dissipater of all sins. Obeisance to Him who is of pure body, knowledge embodied, Lord of all deities, bearing Srivatsa, having sword in his hand, bearing garland of lotuses, the base of the entire world, wearing yellow garment Nfsimha, Vaikunjha,.

lotus-navelled, lying in the ocean of milk, having thousand heads, lying upon the serpent, bearing axe in his hand, destroying the warriors, of true vows, unconquerable, lord of the three worlds, bearing discus, beneficent, the minutest, the oldest, usurper of Bali’s kingdom as Vamana.

1 1. Obeisance to the sacrificial Boar. Obeisance, obeisance to Govinda. Obeisance to Thee, O Blissful one, obeisance to Thee the great Imperishable.

12. Obeisance to Thee the Knowledge-Existence; Obeisance to Thee the dispenser of knowledge; Obeisance to Thee the great unbifurcated; Obeisance to Thee the best amongmen.

13. Obeisance to Thee the creator-deity of the universe:

Obeisance to Thee the conceiver of the universe; obeisance to Thee the lord of the universe; obeisance to Thee the cause of the universe.

14. Obeisance to Thee the slayer of the demon Madhu; 1

obeisance to Thee the slayer of Ra vana; obeisance to Thee the slayer of Kaihsa and Kegin; 1 obeisance to Thee the suppressor of Kaifabha.

15. Obeisance to Thee the lotus-eyed, obeisance to Thee, the Garu< Ja-emblemed, obeisance to Thee the slayer of Kalanemi 4, obeisance to Thee, seated on Garuda.

1. Madhu and Kaifabha were two horrible demons, who, according to the MahSbhSrata and the Pur& oas, sprang from the ear of VifQu while he was asleep at the end of a kalpa, and were about to kill BrahmS, who was lying on the lotus springing from Vi? ou’s navel. Viftpi killed them, and hence he obtained the names of Kaitabhajit and Madhus Adana. The M& rkaodeya-Pur& oa attributes the death of Kaitabha to Um&, and she bears the title of KaitabhS. The Hari-vaxhia states that the earth received its name of Med ini from the marrow ( medas ) of these demons. In one passage it says that their bodies, being thrown into the sea, produced an immense quantity of marrow or fat, which NSrSya^a used in forming the earth. In another place it says that the mtdas quite covered the earth, and so gave it the name of Medini. [ CDHM, p. 139], 2. In the Mah& bh& rata, a demon who fought with and was defeated by Indra. In the Pur& nas a daitya who took the form of a horse and attacked Kr? na, but was killed by that hero's thrusting his arm into his jaws and rending him asunder [CDHM, p. 156).

3. See fn. 1.

4. (1) In the R& m& yaoa, a demon, uncle of R& vaga. At the solicitation of R& vana, and with the promise of half his kingdom, he endeavoured to kill Hanuman. Assuming the form of a hermit-devotee, he went to the Gandham& dana mountain and when Hanum& n proceeded thither in search of the medicinal drugs, the disguised demon invited him to his hermitage and offered him food. Hanum& n refused, but went to bathe in the neighbouring pond. Upon his placing his foot in the water it was seized by a crocodile, but he dragged the creature out and killed it. From the dead body there arose a lovely apsaras who bad been cursed by Dakfa to live as a crocodile till she should be released by Hanuman. She told her deliverer to be beware of Kilanemi, so Hanuman went back to that deceiver, told him that he knew him, and taking him by the feet, sent h$m whirling through the air to LaAki, where he fell before the throne of R& vapa in the councilroom. (2) In the Pur& oas a great demon, son of Virocana, the grandson of Hirapyakaitpu. He was killed by Vifou [CDHM, p. 141 ].

16-17. Obeisance to Thee, son of Devaki; obeisance to Thee, scion of the family of Vrsnis; obeisance to Thee, Lord of Rukmini; 1 obeisance to Thee son of Aditi; obeisance to Thee, resident of cowherds’ colony; obeisance to Thee fond of cowherds’ colony.

18. Victory to of the form of a cowherd; Victory to the beloved of cowherd classes; Victory to the supporter of < Govardhana; s Victory to the promoter of cowherds’ colony.

19. Hail Thee, the slayer of the powerful Ravana; Hail thee the slayer of Capura 8, Hail Thee the illuminator of the family of Vnijus; Hail Thee, the suppressor of Kaliya 4 serpent.

20. Hail Thee, the true witness of the universe; Hail Thee the achiever of all riches; Hail Thee the comprehensible to the knowers of Vedanta; Hail Thee the giver of every thing Madhava.

1. Daughter of Bhi$maka, king of Vidarbha. According to the Harivaihia she wa» sought in marriage by Kr? na, with whom she fell in love.

But her brother Rukmin was a friend of Karfisa whom Kr? na had killed.

He, therefore, opposed him and thwarted the match. Rukmini was then betrothed to £ iiup& la, king of Cedi, but on her wedding day, as she was going to the temple, Kr? na saw her, took her by the hand, and carried her away in his chariot. They were pursued by her intended husband and by her brother Rukmin, but Ktfga defeated them both, and took her safe to Dv& rak&, where he married her. She was his principal wife who bore him a son Pradyumna. By him also she had nine other sons and one daughter.

[CDHM p. 270].

2. A mountain in Vpid& vana, which Kr$na induced the cowherds and cowherdesses to worship instead of Indra. This enraged the god, who sent a deluge of rain to wash away the mountain and all the people of the country, but Kf? p held up the mountain on his little finger for seven days to shelter the people ofVfnd& vana. Indra retired baffled. [CDHM, p. 114].

3. A wrestler in the service of Kariisa who was killed by Kr? na.

4. A serpent king who had five heads, and dwelt in the deep pool of YamunS, with numerous attendant serpents. His mouths vomited fire and smoke, and he laid waste all the country round. Kr$na, while yet a child, jumped into his pool, when he was quickly laced and entwined in the coils of the snakes. His companions and friends were horrified, but Balar& ma called upon him to exercise his divine power. He did so and the serpents were i fto n over com e. Placing his foot on the mundane head of K& liya he compelled him and his followers to implore mercy. He spared them, but bade Kaliya and his followers to free the earth from their presence, and to move to the ocean. [CDHM, p. 144].

21 • Hail Thee, the supporter of all, the unmanifest. Hail Thee, the giver of everything O Madhava; Hail Thee, the unsullied in the mind.

22. Victory be thine, the unsupported; Be victorious O quiescent eternal. Be victorious O Lord, the nourisher of the universe, Be victorions O Visnu; obeisance to Thee.

23. Thou art the preceptor O Hari, thou art the disciple.

Thou art the initiation and the group of mantras. Thou art the Nyasa, the Mudra (gestures). Thou art the School of theology. Thou art the flowers and other ingredients.

24. Thou art the base; Thou art Ananta (the serpent); Thou art the tortoise; Thou art the earth and the lotus; Thou art virtue, knowledge etc. Thou art the potentialities of the altar and mystic diagrams.

25. O Lord, thou art Rama the wielder of ploughshare Thou art the destroyer of Sambara; 1 Thou art the Brahmanical Sage; Thou art the lord Vi$nu. Thou art true of exploits.

26. Thou art Nrsimha, the ultimate bliss, lord of the earth Suparna, discus, club and conch.

27. Thou art Sri, Thou art Pu$(i (nourishment). Thou art the permanent M& ya, Thou art Srlvatsa, Kaustubha;

Thou art Sarrigl and the quiver.

28. Thou art the sword along with the leather buckler;

Thou art the guardian deity; O Lord, Thou art the lord of Raksasas; Thou art Sadhya; Thou art the wind and the moon.

29. Thou art the lord of wealth, l£ ana, Indra, Varuna, lord of the demons, Sadhya, Vayu, and the man.

30. Thou art the Adityas, Vasus, Rudras, the Aivins, the Marti ts; Thou art the Daityas, Danavas, Nagas; Thou art Yaksas and the Khagas ( Skyroamers).

1. In the Vedas a demon, also called a dasyu, who fought against king Divod& sa, but was defeated and had his many castles destroyed by Indra. He appears to be a mythical personification of drought, of a kindred character to Vrtra, or identical with him. In the Pura^as a daitya who carried off Pradyumnafcnd threw him into the well.

31. Thou art the Gandharvas, Apsaras, Siddhas, Pitrs;

thou art the great immortal devas: Thou art the living beings, thou art the objects of the sense-organs; thou art the Avyakta (the unmanifest) to the sense-organs.

32. Thou art the mind, the intellect, the ego, the soul, Thou art the lord in the heart. Thou art the sacrifice, Thou art the Va$ajkara. Thou art Onkara, the sacrificial twig and the Ku£ a grass.

33. Thou art the altar, O Hari, Thou art the initiation;

Thou art the sacrificial post; Thou art the sacrificial fire, Thou art the Hotf (the priest making the offerings in fire), Thou art the Yajamana (the officiating priest); Thou art the grain.

Thou art the sacrificial animal, the Yajaka (the householder requesting the priests to perform the sacrifice).

34. Thou art the Adhvaryu (the presiding priest), Thou art the Udgata (the singer of Saman hymns). Thou art the sacrifice. Thou art the Purusottama (the best among men).

Thou art the quarters, the nether worlds, the earth, the sky, the heaven, Thou art the creator of Stars.

35-37. Whatever mobile or immobile in the universe is seen among the Devas, beasts or mankind, O Lord, the Cosmic egg, the entire universe — all these are only Thy forms, they are manifest to the eyes, O Lord, the supreme Brahman, you are inaccessible even to gods.

38. Who is competent to comprehend that pure imperishable Puru$a, accessible to Yogins, the unmanifest, the unborn, the unchanging?

39. He is devoid of annihilation and origin. He is allpervading, he is the lord, he is omniscient, he is divested of three Gugas, he is pure Bliss, he is unageing, he is the greatest.

40-42. O Lord, Thou art Consciousness, the permanent, the quiescent, the complete, the unbifurcated, the unwasting.

In Thy incarnations many of Thy forms are seen, but unable to comprehend Thy real greatness the heaven-dwellers go on adoring thee ( in whatever manner they conceive). O Purujottama, how can I know such a subtle being as Thou art.

43-45. Thy vibhutis (the various manifestations) such as safikar$ana, etc. have been adored by me by means of flowers, incense, etc. If there is any defect in it, be pleased to forgive my omissions and commissions. I am incompetent to perform Thy Puja as laid down (in lastras) in an orderly manner.

46. Whatever Japa, homa, etc, have been performed by me, O Puru? ottama, cannot be successfully concluded with true devotion. Hence, I crave Thy pardon.

47. By day or night, during dusk and dawn, in all states, whatever I do, may my devotion be steady, O Hari in Thy feet.

48. I have no such love towards the physical body or ritualistic activities as I have, in an exclusive form, towards Thee, O Lord of the Universe.

49. What sacred rite conducive to Heaven and salvation has not been performed by him who has firm devotion towards Vi$nu, the dispenser of fruits of all cherished desires.

50. O Acyuta, who is capable of performing Thy worship or eulogising Thee properly? (Anyhow) I have eulogised and adored you. Please forgive. Obeisance to Thee.

5 1. Thus I have narrated to you the hymn of Cakradhara.

O sage, if you wish to attain the great status, eulogise Vi? iju with devotion.

52. He who eulogises the preceptor of the universe by means of this hymn at the time of adoration attains salvation ere long breaking off the fetters of worldly existence.

53. Even in the age of Kali, he who recites this hymn with great devotion thrice every' day with physical and mental purity shall realise all his desires.

54. The devotee desirous of sons shall beget sons, the imprisoned shall be freed from bondage, the sick devotee shall be cured of his ailments; the indigent shall be affluent.

55. The seeker of learning shall acquire knowledge, fame and renown. The intelligent shall be able to remember his previous birth and shall get whatever he thinks of.

56. He who eulogises Purusottama shall be truthful in his statements, pure and liberal-minded. The unblessed shall turn out to be omniscient and intelligent; the indecent shall be transformed into one who performs all holy rites.

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