Chapter 66: The False Vâsudeva Paundraka and His Son Consumed by Their Own Fire

(1) S'rî S'uka said: 'After Balarâma had left for Nanda's cowherd village oh King, the ruler of Karûsha [called Paundraka] who foolishly thought 'I am Vâsudeva', sent a messenger to Krishna. (2) People childishly had suggested: 'You are Vâsudeva, the Supreme Lord who has descended as the Master of the Universe!' and so he thought of himself as the Infallible One. (3) Like a boy of little intelligence who by kids was appointed king, he being silly, sent a messenger to Krishna who resided in Dvârakâ, to Him whose ways are inscrutable. (4) The envoy arriving in Dvârakâ, relayed in the royal assembly to Krishna Almighty with the Lotus petal Eyes, the message of his king: (5) 'I am the one and only Vâsudeva and no one else. I have descended to this world with the purpose of showing mercy to the living beings, You however, have to give up Your false claim on that title! (6) Oh Sâtvata, give up my symbols that You carry out of ignorance. You better come to me for shelter! If You do not, then give me battle instead.'

(7) S'rî S'uka said: 'Hearing that boasting of the stupid Paundraka, the members of the assembly headed by Ugrasena laughed out loud. (8) The Supreme Lord, after the joking was done, said to the messenger: 'I will hurl at you oh fool, the symbols you so boast about. (9) You will be the shelter of dogs, you ignoramus, when you lie dead with that face of yours covered by flocking herons, vultures and vathas.'

(10) Thus being addressed the messenger conveyed that insulting reply in full detail to his master. Krishna with His chariot rode to the vicinity of Kâs'î [Vârânasî]. (11) As soon as the mighty warrior Paundraka noticed His preparations for battle, he appeared from the city joined by two akshauhinîs. (12-14) He was followed by his friend the king of Kâs'î who covered his back with three akshauhinis. Oh King, Krishna saw Paundraka complete with a conch, a disc, a sword and a club, a S'ârnga bow, a S'rîvatsa mark and other symbols, including a Kaustubha gem and the decoration of a garland of forest flowers. Wearing a pair of fine silken yellow garments and carrying Garuda in his banner, he wore a valuable crown and had ornamented himself with gleaming, shark-shaped earrings. (15) The sight of him dressed up as His spitting image, like he was an actor on a stage, made the Lord laugh heartily. (16) The enemies attacked the Lord with tridents, clubs and bludgeons, pikes, blades, barbed missiles, lances, swords, axes and arrows. (17) Krishna however, with His club, sword, disc and arrows, fiercely tormented the military force of elephants, chariots, horses and infantry of Paundraka and the king of Kâs'î, like He was the fire at the end of the age tormenting the different kinds of living beings. (18) The battlefield, strewn with the chariots, horses, elephants, bipeds, mules and camels cut to pieces by His disc, shone like the horrible playground of the Lord of the Ghosts [Bhûtapati, or S'iva], who pleases the wise therewith. (19) S'auri then said to Paundraka: 'Those weapons you mentioned by mouth of your messenger, I will now release at you. (20) I will force you to renounce My name and everything that you falsely assumed, oh fool! And today I will turn to you for shelter [as you wanted], when I do not wish to fight you.'

(21) Thus deriding him, He drove Paundraka out of his chariot with His sharp arrows and with His disc lopped off his head, just like Indra with his thunderbolt splits a mountain top. (22) So too He with His arrows severed the head of the king of Kâs'î from his body, sending it flying into Kâs'î-puri like the wind transporting the flower-cup of a lotus. (23) Thus having killed both the envious Paundraka and his friend, the Lord entered Dvârakâ where He was honored by the Siddhas [the perfected souls] who recited His nectarean stories. (24) By assuming the personal form of the Supreme Lord and [thus] constantly meditating upon Him oh King, he [Paundraka] had destroyed all his material ties and became fully immersed in Him [viz. Krishna conscious, also see sârûpya]. (25) Seeing the head with the earrings that had landed near the palace gate, the people wondered: 'Whose head would this be?' (26) Recognizing it as the head of the king, the ruler of Kâs'î, his queens, his sons, his other relatives and the citizens loudly cried: 'Alas master, oh master, oh King, we are killed!' (27-28) His son named Sudakshina executed the funeral rites for his father, reflected and decided: 'In order to avenge my father I will kill my father's murderer'. And thus 'the excellence of charity', with great attention together with the priests prayed to Mahes'vara [Lord S'iva]. (29) At [the holy place of] Avimukta the great lord, being satisfied, offered him the choice of a benediction. He asked the mighty demigod for the benediction of a means to slay the One who had killed his father. (30-31) [S'iva said:] 'Be together with the brahmins and the leading priest of service to the dakshina [southern] fire following an abhicâra ['hurting'] ritual. It is a ritual used against an enemy of the brahmins. That ritual fire together with the Pramathas [S'iva's attendants, see also 10.63: 6] will fulfill your desire.' Thus being instructed he observed the vows in order to harm Krishna. (32-33) Thereupon from the fire of the altar pit rose an impressive most horrendous figure with a tuft of hair, beard and mustache red like molten copper, hot radiating cinders of eyes, terrible teeth and a harsh face with arched and furrowed eyebrows. With his tongue licking the corners of his mouth, he was naked waving with a blazing trident [see also 4.5: 3 and 6.9: 12]. (34) With legs as big as palm trees shaking the earth he, accompanied by ghosts, ran to Dvârakâ while setting fire to all the directions. (35) Seeing the [creature risen from the] abhicâra fire approaching, all the residents of Dvârakâ were struck with fear, just like animals facing a forest fire. (36) Frightened they upset ran to the Supreme Personality of Godhead who at the royal court was playing a game of dice [and said to Him]: 'Save us oh Lord of the Three Worlds, save us from the fire burning down the city!'

(37) Hearing the despondency of the people and seeing how upset His own men were, S'aranya, the Protector, laughed loudly and said: 'Do not be afraid of this, I will protect you!'

(38) The Almighty Lord, everyone's Witness within and without, understood that the creature came from Mahes'vara and then, in order to put an end to him, sent off the cakra that He always carries with Him. (39) This weapon of Krishna, the Sudars'ana cakra, that like a million suns was blazing with an effulgence like the fire at the end of the universe, tormented with its heat both the sky, the heavens, the earth in its ten directions and the fire [of the demon; see also 9.4: 46]. (40) Frustrated by the power of the weapon of Him with the Disc in His Hand, the fire that was created turned around oh King. In its deference it from all sides closed in on Vârânasî and burned to death Sudakshina and all his priests. He [finally] was consumed by the abhicâra[-fire] that he had created himself. (41) The cakra of Vishnu directly thereafter in pursuit entered Vârânasî with its gateways and watchtowers and its many raised porches, assembly halls, market places, warehouses and the buildings housing the elephants, horses, chariots and grains. (42) Having burned all of Vârânasî to ashes, Vishnu's Sudars'ana disc returned to the side of Krishna, He whose actions are effortless. (43) Any mortal being who in full attention recounts or hears this heroic pastime of the Supreme Lord Praised in the Verses will be released from all sins.'

  

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'uka said: 'After Balarâma had left for Nanda's cowherd village oh King, the ruler of Karûsha [called Paundraka] who foolishly thought 'I am Vâsudeva', sent a messenger to Krishna.

S'rî S'uka said: 'With Balarâma gone to Nanda's cowherd village sent the ruler of Karûsha [Paundraka], o King, foolishly thinking 'I am Vâsudeva', a messenger to Krishna. (Vedabase)

 

Text 2

People childishly had suggested: 'You are Vâsudeva, the Supreme Lord who has descended as the Master of the Universe!' and so he thought of himself as the Infallible One.

Childish people had alluded: 'You are Vâsudeva, the Supreme Lord descended as the Master of the Universe!', and so he imagined himself to be the Infallible One. (Vedabase)

 

Text 3

Like a boy of little intelligence who by kids was appointed king, he being silly, sent a messenger to Krishna who resided in Dvârakâ, to Him whose ways are inscrutable.

Like a boy of little intelligence appointed king by children did he, being silly, send a messenger to Krishna Whose Path is Inscrutable in Dvârakâ. (Vedabase)

  

Text 4

The envoy arriving in Dvârakâ, relayed in the royal assembly to Krishna Almighty with the Lotus petal Eyes, the message of his king:

The envoy arriving in Dvârakâ then in the royal assembly relayed to Krishna Almighty with the Lotuspetal Eyes the message of his king: (Vedabase)

 

Text 5

'I am the one and only Vâsudeva and no one else. I have descended to this world with the purpose of showing mercy to the living beings, You however, have to give up Your false claim on that title!

'I Vâsudeva, the one and only without a second, have descended to this world with the purpose of showing mercy to the living beings. You however, have to give up your false title! (Vedabase)

 

Text 6

Oh Sâtvata, give up my symbols that You carry out of ignorance. You better come to me for shelter! If You do not, then give me battle instead.'

O Sâtvata, giving up our symbols, which you carry out of delusion, You better come to me for shelter; if not so, give me battle instead.' (Vedabase)

 

Text 7

S'rî S'uka said: 'Hearing that boasting of the stupid Paundraka, the members of the assembly headed by Ugrasena laughed out loud.

S'rî S'uka said: 'Hearing that boasting of Paundraka so poor of intelligence, laughed the members of the assembly headed by Ugrasena loudly. (Vedabase)

    

Text 8

The Supreme Lord, after the joking was done, said to the messenger: 'I will hurl at you oh fool, the symbols you so boast about

The Supreme Lord, after the joking was done, said to the messenger: 'I'll hurl you, o fool, the symbols you so boast about. (Vedabase)

 

Text 9

You will be the shelter of dogs, you ignoramus, when you lie dead with that face of yours covered by flocking herons, vultures and vathas.'

The shelter of dogs you'll be, o ignoramus, lying dead with that face of yours covered by herons, vultures and vathas all around.' (Vedabase)

  

Text 10

Thus being addressed the messenger conveyed that insulting reply in full detail to his master. Krishna with His chariot rode to the vicinity of Kâs'î [Vârânasî].

Thus addressed carried the messenger those insults completely over to his master and went Krishna, riding His chariot, to Kâs'î [Vârânasî]. (Vedabase)

 

Text 11

As soon as the mighty warrior Paundraka noticed His preparations for battle, he appeared from the city joined by two akshauhinîs.

The mighty warrior Paundraka upon observing His preparations quickly came forth from the city joined by two akshauhinî's. (Vedabase)

 

Text 12-14

He was followed by his friend the king of Kâs'î who covered his back with three akshauhinis. Oh King, Krishna saw Paundraka complete with a conch, a disc, a sword and a club, a S'ârnga bow, a S'rîvatsa mark and other symbols, including a Kaustubha gem and the decoration of a garland of forest flowers. Wearing a pair of fine silken yellow garments and carrying Garuda in his banner, he wore a valuable crown and had ornamented himself with gleaming, shark-shaped earrings.

The Lord saw Paundraka followed behind by his friend, the master of Kâs'î, with three akshauhinî's, o King, as he was carrying a conch, a disc, a sword and a club, a S'ârnga and the mark of a s'rîvatsa and other symbols, including a kaustubha-gem and the decoration of a forest flower garland. Wearing a pair of fine silken yellow garments and in his banner Garuda wore he a valuable crown and had he gleaming shark-shaped earrings as his ornament. (Vedabase)

Text 15

The sight of him dressed up as His spitting image, like he was an actor on a stage, made the Lord laugh heartily.

The sight of him dressed up as His spitting image, like he was an actor on a stage, made the Lord laugh heartily. (Vedabase)

    

Text 16

The enemies attacked the Lord with tridents, clubs and bludgeons, pikes, blades, barbed missiles, lances, swords, axes and arrows.

With tridents, clubs and bludgeons, pikes, blades, barbed missiles, lances, swords, axes and arrows was the Lord attacked by the enemies. (Vedabase)

 

Text 17

Krishna however, with His club, sword, disc and arrows, fiercely tormented the military force of elephants, chariots, horses and infantry of Paundraka and the king of Kâs'î, like He was the fire at the end of the age tormenting the different kinds of living beings.

Krishna however with His club, sword, disc and arrows fiercely tormented that military force of elephants, chariots, horses and infantry of Paundraka and the king of Kâs'î, like He was the fire at the end of the world to the different kinds of living entities. (Vedabase)

 

Text 18

The battlefield, strewn with the chariots, horses, elephants, bipeds, mules and camels cut to pieces by His disc, shone like the horrible playground of the Lord of the Ghosts [Bhûtapati, or S'iva], who pleases the wise therewith.

That battlefield, strewn with the by His disc cut to pieces chariots, horses, elephants, bipeds, mules and camels, shone like the horrible playground of the Lord of the Ghosts [Bhûtapati, or S'iva], bringing pleasure to the wise. (Vedabase)

  

Text 19

S'auri then said to Paundraka: 'Those weapons you mentioned by mouth of your messenger, I will now release at you.

S'auri then said to Paundraka: 'Those weapons you spoke of to Me through the words of your messenger, I now discharge at you. (Vedabase)

 

Text 20

I will force you to renounce My name and everything that you falsely assumed, oh fool! And today I will turn to you for shelter [as you wanted], when I do not wish to fight you.'

I'll make you renounce My name and all, that you falsely assumed, o fool; as for the day [as you wanted] taking to the shelter of You, if not wishing the battle.' (Vedabase)

  

Text 21

Thus deriding him, He drove Paundraka out of his chariot with His sharp arrows and with His disc lopped off his head, just like Indra with his thunderbolt splits a mountain top.

Thus deriding, with His sharp arrows driving Paundraka out of his chariot, lopped He with His disc off his head, like Indra with his thunderbolt would cut a mountain top. (Vedabase)

 

Text 22

So too He with His arrows severed the head of the king of Kâs'î from his body, sending it flying into Kâs'î-puri like the wind transporting the flower-cup of a lotus.

So too severed He with His arrows the head of the king of Kâs'î from his body, sending it flying into Kâs'î-puri like the wind transporting a calyx of a lotus. (Vedabase)

 

Text 23

Thus having killed both the envious Paundraka and his friend, the Lord entered Dvârakâ where He was honored by the Siddhas [the perfected souls] who recited His nectarean stories.

 Thus killing the envious Paundraka together with his friend, entered the Lord Dvârakâ being hailed by the perfected singing the nectarean stories about Him. (Vedabase)

  

 Text 24

By assuming the personal form of the Supreme Lord and [thus] constantly meditating upon Him oh King, he [Paundraka] had destroyed all his material ties and became fully immersed in Him [viz. Krishna conscious, also see sârûpya].

And so did he [Paundraka] of whom by his constant meditation upon Him in assuming the personal form of the Lord all bondage was completely shattered, become fully absorbed in Him [viz Krishna conscious], o King [see sârûpya]. (Vedabase)

Text 25

Seeing the head with the earrings that had landed near the palace gate, the people wondered: 'Whose head would this be?'

Seeing the head with the earrings fallen at the palace gate doubted the people: 'Whose head would this be?' (Vedabase)

  

Text 26

Recognizing it as the head of the king, the ruler of Kâs'î, his queens, his sons, his other relatives and the citizens loudly cried: 'Alas master, oh master, oh King, we are killed!'

Recognizing it as the head of the king, the ruler of Kâs'î, cried his queens, his sons and other relatives and the citizens out loud to it: 'Alas master, o master, o King, we're killed!' (Vedabase)

 

 Text 27-28

His son named Sudakshina executed the funeral rites for his father, reflected and decided: 'In order to avenge my father I will kill my father's murderer'. And thus 'the excellence of charity', with great attention together with the priests prayed to Mahes'vara [Lord S'iva].

His son named Sudakshina for the father executing the funeral rites, made up his mind and decided: 'In order to avenge my father I'll kill my father's murderer.' and so worshiped he as su-dakshina, 'the excellence of the reward', together with priests with great attention Mahes'vara [Lord S'iva]. (Vedabase)

 

 Text 29

At [the holy place of] Avimukta the great lord, being satisfied, offered him the choice of a benediction. He asked the mighty demigod for the benediction of a means to slay the One who had killed his father.

At [the holy place of] Avimukta offered the great lord him satisfied a choice of benedictions, upon which he as his benediction with the mighty demigod chose for a means to slay the Killer of his father. (Vedabase)

 

Text 30-31

[S'iva said:] 'Be together with the brahmins and the leading priest of service to the dakshina [southern] fire following an abhicâra ['hurting'] ritual. It is a ritual used against an enemy of the brahmins. That ritual fire together with the Pramathas [S'iva's attendants, see also 10.63: 6] will fulfill your desire.' Thus being instructed he observed the vows in order to harm Krishna.

[S'iva said: ] 'With brahmins and the original priest be of service to the dakshina [southern] fire with an abhicâra ['hurting'] ritual of use against an enemy of the brahmins, so that surrounded by the Pramathas [see also 10.63: 6] your desire is fulfilled', and thus instructed did he with the purpose to harm Krishna observe the vows. (Vedabase)

 

Text 32-33

Thereupon from the fire of the altar pit rose an impressive most horrendous figure with a tuft of hair, beard and mustache red like molten copper, hot radiating cinders of eyes, terrible teeth and a harsh face with arched and furrowed eyebrows. With his tongue licking the corners of his mouth, he was naked waving with a blazing trident [see also 4.5: 3 and 6.9: 12].

Then rose up from the fire of the altar pit, an impressive figure most horrendous with a tuft of hair, beard and mustache like molten copper, hot radiating cinders of eyes, terrible teeth and a harsh face with arched and furrowed eyebrows, who, with his tongue licking the corners of his mouth, naked shook with a blazing trident [see also 4.5: 3 and 6.9: 12]. (Vedabase)

  

Text 34

With legs as big as palm trees shaking the earth he, accompanied by ghosts, ran to Dvârakâ while setting fire to all the directions.

With legs as big as palm trees shaking the earth's surface ran he accompanied by ghosts to Dvârakâ burning the directions. (Vedabase)

 

Text 35

Seeing the [creature risen from the] abhicâra fire approaching, all the residents of Dvârakâ were struck with fear, just like animals facing a forest fire.

Seeing him, created from the abhicâra fire, approaching were all the residents of Dvârakâ like animals with a big forest fire struck with fear. (Vedabase)

 

Text 36

Frightened they upset ran to the Supreme Personality of Godhead who at the royal court was playing a game of dice [and said to Him]: 'Save us oh Lord of the Three Worlds, save us from the fire burning down the city!'

Distraught went they in panic to the Supreme Personality of Godhead who in the royal court was playing a game of dice [and said]: 'Save us, save us from the fire burning up the city, o Lord of the Three Worlds!' (Vedabase)

 

Text 37

Hearing the despondency of the people and seeing how upset His own men were, S'aranya, the Protector, laughed loudly and said: 'Do not be afraid of this, I will protect you!'

Hearing this clamor of the people and seeing how upset His own men were, laughed S'aranya, the Protector, loudly and said: 'Do not be afraid of this, I'll protect you!' (Vedabase)

 

Text 38

The Almighty Lord, everyone's Witness within and without, understood that the creature came from Mahes'vara and then, in order to put an end to him, sent off the cakra that He always carries with Him.

The Almighty Lord, the Witness within and without everyone, understood the creature to be of Mahes'vara and aimed to his demise His cakra positioned at His side. (Vedabase)

 

Text 39

This weapon of Krishna, the Sudars'ana cakra, that like a million suns was blazing with an effulgence like the fire at the end of the universe, tormented with its heat both the sky, the heavens, the earth in its ten directions and the fire [of the demon; see also 9.4: 46].

That weapon, the sudars'ana cakra of Krishna, like a million suns blazing with an effulgence like the fire at the end of the universe tormented with its heat the sky, the heavens and the earth in the ten directions as well as the fire [of the demon; see also 9.4: 46]. (Vedabase)

 

Text 40

Frustrated by the power of the weapon of Him with the Disc in His Hand, the fire that was created turned around oh King. In its deference it from all sides closed in on Vârânasî and burned to death Sudakshina and all his priests. He [finally] was consumed by the abhicâra[-fire] that he had created himself.

He, the fire that was created, frustrated by the power of the weapon of Him with the Disc in His Hand turned around, o King, and in his deference from all sides closed in on Vârânasî and burned to death Sudakshina and all his priests with the abhicâra he had called for himself. (Vedabase)

 

Text 41

The cakra of Vishnu directly thereafter in pursuit entered Vârânasî with its gateways and watchtowers and its many raised porches, assembly halls, market places, warehouses and the buildings housing the elephants, horses, chariots and grains.

So also did the cakra of Vishnu in pursuit enter Vârânasî with its gateways and watchtowers and its many raised porches, assembly halls, market places, warehouses and the buildings housing the elephants, horses, chariots and grains. (Vedabase)

 

Text 42

Having burned all of Vârânasî to ashes, Vishnu's Sudars'ana disc returned to the side of Krishna, He whose actions are effortless.

Having laid in ashes all of Vârânasî went Vishnu's sudars'ana disc back to the side of Krishna Whose Actions are Effortless. (Vedabase)

 

Text 43

Any mortal being who in full attention recounts or hears this heroic pastime of the Supreme Lord Praised in the Verses will be released from all sins.'

The mortal human who concentrated recounts or hears this heroic pastime of the Supreme One Praised in the Verses will be released of all sins. (Vedabase)

 

 

 

 

 

 

 

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 He, the Spiritual Master of the Universe one day comfortably being positioned on Rukminî's bed, was served by her who together with her female companions was fanning Him, her Husband.  The Unborn Lord, the Supreme Controller who sends forth, protects and devours the universe, now had taken birth among the Yadus to play His game and defend His rule That private part of the palace was brilliantly decorated with strings of pearls and resplendent with a canopy, with lamps made out of jewels and with jasmine flower garlands swarming with humming bees. The light of the spotless moon was filtered through the openings of the lattice windows, the wind carried the fragrance from the grove of pârijâta trees and thus transported the atmosphere from the garden, and the exciting scent of aguru insence, oh King, was escaping through the window openings. There she served her Husband, the Controller of All Worlds, who was comfortably seated on an excellent pillow on the bed which shone white as milk foam.  The goddess took a yak-hair fan with a jeweled handle from the hand of a maidservant and, performing worship, fanned her Master with it.  Standing at Krishna's side making sounds with her jeweled ankle bells, she appeared beautifully with her rings, bangles and fan in her hand, with her garment which with its tip concealed her breasts red of the kunkum, with the glow of her necklace and with the priceless belt she wore around her hips.  As she pleased smiled with her locks, earrings and jewels around her neck, her bright and happy face and sweet lips, He recognized her as an appearance of the goddess of fortune who, with no other purpose in life, for the sake of His pastime corresponds with bodies befitting the forms He assumes  The Lord then spoke.

The Supreme Lord said: 'Oh princess you were desired by kings, rulers of the world of beauty, strength and generosity who were abundantly endowed with great powers, influence and opulence.  Rejecting suitors at your disposition like S'is'upâla and others who, mad because of Cupid, were offered to you by your brother and father, I wonder why you have chosen for Us, so different from them. In fear of the kings, oh lovely-browed one, and having moved to the ocean for shelter [to Dvârakâ], We were of enmity with those in power and have well-nigh relinquished the throne.  Oh beautiful eyebrows, women concerned with men whose behavior is uncertain, usually have to suffer. They follow a path not acceptable to normal society. We, with no possessions, are dear to those people who have nothing themselves, and therefore we as a rule are not very popular among the rich who rarely pay Me any respect, oh fine-waisted lady.  Marriage and friendship is there between two people equal in property, birth, influence, physique and prospects, and never between a superior and an inferior [in this]! Oh princess of Vidarbha, you could not foresee this, you did not know when you chose for Us who miss the good qualities, We who are praised by beggars out of their mind! Now, please accept for yourself a husband that is suitable, a first class noble capable of fulfilling all your wishes in this life and the next. S'is'upâla, S'âlva, Jarâsandha, Dantavakra and other kings all hate Me, oh you with your beautiful legs, and so does your elder brother Rukmî.  I took you with Me, oh good lady, in order to dispel the pride and arrogance of those who are blinded by the intoxication of their power. We wanted to restrain the power of the wicked   Indifferent about a home and a body We do not really care about wives, children and wealth; free from any endeavoring We remain completely satisfied within Ourselves, just like a light doing nothing more.

S'rî S'uka said: 'After the Supreme Lord had said this as the destroyer of the pride of she who, as His beloved one, thought herself inseparable, He stopped. From the Master of the Lords of the Three worlds, her own Beloved, she, the goddess, had never before heard such an unpleasant thing. With fear growing in her heart she, trembling with a terrible anxiety, then began to sobWith her most delicate foot, which glowed red of her nails, she scratched the earth and, while she with her tears smeared the makeup of her eyes and sprinkled the red kunkuma powder on her breasts, she froze, face downward, with her speech checked by her extreme sorrow. Because of her great grief, fear and anguish not thinking clearly anymore, her bangles slipped and her fan fell from her hand. With her mind disrupted she suddenly swooned. Her body fell to the ground with her hair scattered, like she was a plantain tree blown over by the wind The moment He understood what the full import of His, not by her understood, joking meant to the bond of divine love with His beloved, the Supreme Lord, merciful Krishna, felt sorry for her.  He quickly got down from the bed and picked her up with His four arms. Gathering her hair, He wiped her face with His lotus hand.  Wiping her tear-filled eyes and smeared breasts, oh King, He put His arm around her who, chaste as she was, knew no other object of desire. The Master, the Expert in Pacification, compassionately consoled her who was so pitiably confused by His clever joking. [Being motivated] for the Goal of All Pure Souls she did not deserve this.  The Supreme Lord said: 'Oh Vaidarbhî, do not be unhappy with Me, I know you are fully dedicated to Me, My dearest. I acted in jest to hear what you would say.  This is how I wanted to see the face of love: with lips trembling in agitation, glances cast from the corners of reddish eyes, and beautiful eyebrows knit together. To spend time joking with one's beloved is indeed, for a mundane householder, the greatest achievement in family life, oh timid one of temperament.

S'rî S'uka said: 'Vaidarbhî, oh King, thus completely pacified by the Supreme Lord, understood that His words had been playful and gave up her fear of being rejected by her Beloved.  Bashfully, with a charming smile looking the Supreme Lord in the face, she, oh descendant of Bharata, with affectionate glances addressed the Best of All Men. S'rî Rukminî said: 'Well, so be it, it is as You said, oh Lotus-eyed One. I am different from You who are the Supreme Lord. Who am I compared to the Almighty One who takes pleasure in His own glory? Who am I compared to the Controller, the Supreme Lord of the Three [principal deities]. What now would be my position as someone whose feet are held by fools because of her material qualities? It is true, You, oh Urukrama [Lord of the Greater Order], laid Yourself down in the ocean as if You would be afraid of the modes. You always, in the pure awareness of the Supreme Soul, battle against the badness of the material senses and, with Your servants, have rejected the position of a king because it means blind ignorance  For sages who relish the honey of Your lotus like feet, Your path is not that apparent, while it is even impossible to comprehend for animals in a human form [materialists]. For, as uncommon as the activities of You, the Supreme Controller are, oh All-powerful One, just as unusual are the actions of those who follow You.  You are without possessions, for beyond You there is nothing to be found. To You even enjoyers of offerings like Brahmâ and others carry offerings. Materially satisfied persons who are blinded by their status, do not know You as their death, but You are most dear to the great enjoyers [the gods], just as they are dear to You  You are the ultimate goal comprising all goals of human life, You are the very Self longing for whom intelligent persons discard everything. They are the souls who delight in Your association, oh Omnipotent One, and not the man and woman who in their mutual attraction [their lust] experience pleasure and pain.  You are the Supreme Soul of all the Worlds who gives Himself away and about whose prowess the sages speak who gave up their staff [for wandering around, becoming Paramahamsas,  You were for that reason chosen by me in rejection of those masters of heaven - the one born on the lotus [Brahmâ] and the one ruling existence [S'iva]. What would my interest be in others whose aspirations are destroyed by the force of Time generated by Your eyebrows? How foolish were the words You used saying that You have taken shelter in the ocean out of fear, oh  gadagraja, oh You who by twanging Your S'ârnga drove back the kings when You abducted me, Your deserved tribute, the way a lion snatches his share away from the animals The kings Anga father of Vena, Vainya Prithu,, Jâyanta Bharata,, Nâhusha Yayâti,, Gaya  and others, for want of You have abandoned their crown, their absolute sovereignty over their kingdoms, and entered the forest, oh Lotus-eyed One. Would they, being fixed on Your path, have suffered in this world  Which woman would take shelter of another man, once she has smelled the by the saints described aroma of Your lotus feet, the feet where Lakshmî resides and that for all people bestow liberation? Which mortal woman with the insight to ascertain what is best for her, would not take You seriously as the Abode of All Qualities, and would chose for someone who is always most afraid [because of his false ego]?  I have chosen for Him, You, the Ultimate Master and Supreme Soul of All Worlds, as the one suitable to fulfill my desires in this life and the next . May there for me, who wandered on different paths [or in births], be the shelter of Your feet which, when they approach their worshiper, award with liberation from all falsehood.  Leave the kings You mentioned  oh Acyuta, to the mercy of those women in whose homes they are like asses, oxen, dogs, cats and slaves, because these women never put their ears close to the core that You as the plague of Your enemies are, oh You who are sung and discussed in the scholarly assemblies of Mrida ['the gracious one' or S'iva] and Viriñca ['the pure one beyond passion' or Brahmâ].  The woman who is not smelling the honey of Your lotus feet, is of a totally foolish notion. She worships as her partner a living corpse containing flesh, bones, blood, worms, stool, mucus, bile and air, that is covered by skin, whiskers, bodily hair, nails and head hair. Oh Lotus-eyed One, let there be my love for the feet of You who take more pleasure in the True Self than in me. The very moment You, in order to expand this universe, assume a predominance of passion and glance upon Me [as prakriti], You show us the greatest mercy I think Your words are not entirely untrue, oh Killer of Madhu, an unmarried girl once in a while may feel attracted [to another man], like it happened to Ambâ [daughter of the king of Kâs'î who was attracted to S'âlva, see Mahâbhârata and note  Even being married the mind of a promiscuous woman is attracted to yet another man. When one is intelligent one should not keep such an unfaithful woman, for when one stays attached to her, one will have fallen both ways [both in this and the next life, 

 The Supreme Lord said: 'All that you replied is correct. What I have said fooling you, oh princess, I did because I wanted to hear you speak about this, oh virtuous lady! Oh fair lady, you can always count on whatever benedictions you desire from Me in order to be freed from the lust, oh gracious one, oh You who are exclusively devoted to Me.  Oh sinless one, I have understood your pure love and adherence to your husband in vows, for being disturbed by My words, your mind attached to Me could not be diverted.  They who with lust in their hearts fall for civil status and worship Me with penances and adherence to vows, are bewildered by the illusory energy of Me, the Controller of the Final Beatitude  Oh sweetheart, unfortunate are they who having achieved Me, the Master of both Emancipation and Riches, only desire material benefits. These are even available for persons living in hell, and therefore is, for those who are obsessed with sense gratification, hell the most suitable place   Fortunately, oh mistress of the house, you constantly rendered the faithful service to Me that grants liberation from material existence. That service is most difficult for mischievous characters, in particular for women with bad intentions, who only care for their own life breath and derive pleasure from breaking off [relations]. Oh respectful one, in my palaces I can find no wife as loving as you, you who at the time of her marriage disregarded the kings who had arrived, you who, having heard the stories about My truth, sent a brahmin carrier to Me with a confidential message. When your brother, who was defeated in battle and disfigured , on the day of the marriage ceremony got killed during a gambling match, you suffered unbearable grief, but afraid to be separated from Us, you did not say a word and that is how You conquered Us. When I did not show up after you sent a messenger with the most confidential bidding to obtain My person, you considered this world all empty and wanted to give up this body that would not be of anyone else's service  May you always be that way [of fortitude] and may We always rejoice in it.'

chakshu

 Asyah chakshushi vidyah

Ahirbudyna rushih gayatri chandah suryo devatha chakshu roga nivruttaye viniyoga
Om Chakshush Chakshush Chakshush tejah sthiro bhav, maam paahi paahi,
twaritam chakshurogaan shamaya shamaya
mam jaataroopam tejo darshay darshay,
yathaaham andho na syaam tathaa kalpay kalpay,
kalyaanam kuru kuru,
yaani mama poorva janmopaarjitaani Chakshush
pratirodhakdushkrutaani,
sarvaani nirmoolay nirmoolay |

Om namashchakshu shtejodaatre divyabhaaskaraay,
Om namah karoonaakaraayaamrutaay,
Om namo bhagavate shree suryaay akshitejase namah,
Om khecharaay namah, mahate namah,
rajase namah, tamase namah,
asato maa sadgamay, tamaso maa jyotirgamay,
mrutyormaaamrutam gamay,
ushno bhagavaan shuchiroopah hanso bhagavaan suchir pratiroopah |

Ya imam chakshushmatim vidyam
Brahmano nitya madheeyathe
Na tasya akshi rogo bhavathi
Na tasya kule andhor bhavathi

Ashtow brahmanan graha itva
Vidya siddhir bhavathi

vishvaroopam ghranitam jaatvedasam hiranyamayam jyotiroopam tapantam |
Sahastrarashmih shatadhaa vartamaanah purah prajaanaam udayatyesh
suryah ||

Om namo bhagavate aadityaay akshitejase-aho vaahini aho vaahini

Sun is supposed to give energy and life to the entire planet, and strength to eyes. This prayer is for relief from eye diseases and for attaining brilliant vision. Its reading /chanting alone is sufficient. The vision is enhanced and eyes become brilliant. The prayer is addressed to Lord Surya and it is prayed that by relieving me from my own bad karma from the past life, instill light in my eyes and cure all my eye diseases. It is said that one who reads this upanishad daily will never suffer from eye diseases and there will not be any blind in his family. The prayer ends with salutations to Lord Mahavishnu.

c s

 In Sanskrit, chitta means 'consciousness' and suddhi means 'purification.' Chitta suddhi can be interpreted as purity of mind, fundamental for progress on any spiritual path. Chitta is pure, universal consciousness, which becomes clouded or impure by thought and ego.

Pure consciousness, or chitta, is the basis of all creation. Although ego originates from chitta, it creates ripples of thought that cause the mind to become impure. Only when these ripples become still, can pure consciousness be attained. This is the state of chitta suddhi, in which peace, love, joy and truth can be found.

Chitta suddhi can therefore be considered as a kind of self-realization, where ego dissolves and the true-self is remembered as one with universal consciousness. It is a de-conditioning of the ego mind, in order to create union between body, mind, spirit and the divine.

Every individual is compelled to be engaged in some kind of activity or the other, which includes voluntary and involuntary acts. The Bhagavad Gita explains the philosophical import of the actions of individuals. Acts are inseparably attached to effects, both good and bad, and these are governed by the motives prompting these acts. This is the law of karma and the basis of every individual’s existence through the cycle of birth.

The universal FATHER.

 

Vishnu is described in the first book of Vishnu Purana  all elements, all matter in the world, the entire universe, all living beings, as well as Atman (Inner Self, essence) within every living being, nature, intellect, ego, mind, senses, ignorance, wisdom, the four Vedas.

Vishnu Puran is a great Vaishnavism scripture, a medieval text of Hinduism whose supreme deity is Lord Vishnu. Amongst 18 Puranas, Vishnu Puran holds an extremely important place in Hindu scriptures. Great Sage VedVyas under the guidance of Lord Brahma Ji composed this scripture in the first phase of Satyug which contains 23000 shlokas (verses) and there are six parts (ansh). This glorifies Lord Vishnu as the creator as well as the sustainer of this brahmand. It is said that earth is named ‘Prithvi’ on the name of King ‘Prithu’, also it is mentioned in Vishnu Puran that those who attain human life are even more blessed and fortunate than Deities, since salvation and attainment of God is only possible in human birth and no other life form. 

Tejas

 2  69

6  35

7  10

8  6

9   4, 22

10   36

11   15

16   1 to 3

18  66,73

बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् |
बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् || 10||

bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam
buddhir buddhimatām asmi tejas tejasvinām aham

O Arjun, know that I am the eternal seed of all beings. I am the intellect of the intelligent, and the splendor of the glorious.

द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् |
जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् || 36||

dyūtaṁ chhalayatām asmi tejas tejasvinām aham
jayo ’smi vyavasāyo ’smi sattvaṁ sattvavatām aham

 I am the gambling of the cheats and the splendor of the splendid. I am the victory of the victorious, the resolve of the resolute, and the virtue of the virtuous.

श्रीभगवानुवाच |
अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थिति: |
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् || 1||
अहिंसा सत्यमक्रोधस्त्याग: शान्तिरपैशुनम् |
दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् || 2||
तेज: क्षमा धृति: शौचमद्रोहोनातिमानिता |
भवन्ति सम्पदं दैवीमभिजातस्य भारत || 3||

śhrī-bhagavān uvācha
abhayaṁ sattva-sanśhuddhir jñāna-yoga-vyavasthitiḥ
dānaṁ damaśh cha yajñaśh cha svādhyāyas tapa ārjavam
ahinsā satyam akrodhas tyāgaḥ śhāntir apaiśhunam
dayā bhūteṣhv aloluptvaṁ mārdavaṁ hrīr achāpalam
tejaḥ kṣhamā dhṛitiḥ śhaucham adroho nāti-mānitā
bhavanti sampadaṁ daivīm abhijātasya bhārata

The Supreme Divine Personality said: O scion of Bharat, these are the saintly virtues of those endowed with a divine nature—fearlessness, purity of mind, steadfastness in spiritual knowledge, charity, control of the senses, performance of sacrifice, study of the sacred books, austerity, and straightforwardness; non-violence, truthfulness, absence of anger, renunciation, peacefulness, restraint from fault-finding, compassion toward all living beings, absence of covetousness, gentleness, modesty, and lack of fickleness; vigor, forgiveness, fortitude, cleanliness, bearing enmity toward none, and absence of vanity.

अर्जुन उवाच |
पश्यामि देवांस्तव देव देहे
सर्वांस्तथा भूतविशेषसङ्घान् |
ब्रह्माणमीशं कमलासनस्थ-
मृषींश्च सर्वानुरगांश्च दिव्यान् || 15||

arjuna uvācha
paśhyāmi devāns tava deva dehe
sarvāns tathā bhūta-viśheṣha-saṅghān
brahmāṇam īśhaṁ kamalāsana-stham
ṛiṣhīnśh cha sarvān uragānśh cha divyān

Arjun said: O Shree Krishna, I behold within your body all the gods and hosts of different beings. I see Brahma seated on the lotus flower; I see Shiv, all the sages, and the celestial serpents.

या निशा सर्वभूतानां तस्यां जागर्ति संयमी |
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुने: || 69||

yā niśhā sarva-bhūtānāṁ tasyāṁ jāgarti sanyamī
yasyāṁ jāgrati bhūtāni sā niśhā paśhyato muneḥ

What all beings consider as day is the night of ignorance for the wise, and what all creatures see as night is the day for the introspective sage.

Mrutyu

 2   27

8   6, 16

9    22

11  16,34,

13  8 to 12

18   78

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च |
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि || 27||

jātasya hi dhruvo mṛityur dhruvaṁ janma mṛitasya cha
tasmād aparihārye ’rthe na tvaṁ śhochitum arhasi

Death is certain for one who has been born, and rebirth is inevitable for one who has died. Therefore, you should not lament over the inevitable.

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् |
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रह: || 8||
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च |
जन्ममृत्युजराव्याधिदु:खदोषानुदर्शनम् || 9||
असक्तिरनभिष्वङ्ग: पुत्रदारगृहादिषु |
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु || 10||
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी |
विविक्तदेशसेवित्वमरतिर्जनसंसदि || 11||
अध्यात्मज्ञाननित्यत्वं तत्वज्ञानार्थदर्शनम् |
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा || 12||

amānitvam adambhitvam ahinsā kṣhāntir ārjavam
āchāryopāsanaṁ śhauchaṁ sthairyam ātma-vinigrahaḥ
indriyārtheṣhu vairāgyam anahankāra eva cha
janma-mṛityu-jarā-vyādhi-duḥkha-doṣhānudarśhanam
asaktir anabhiṣhvaṅgaḥ putra-dāra-gṛihādiṣhu
nityaṁ cha sama-chittatvam iṣhṭāniṣhṭopapattiṣhu
mayi chānanya-yogena bhaktir avyabhichāriṇī
vivikta-deśha-sevitvam aratir jana-sansadi
adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśhanam
etaj jñānam iti proktam ajñānaṁ yad ato ’nyathā

Humbleness; freedom from hypocrisy; non-violence; forgiveness; simplicity; service of the Guru; cleanliness of body and mind; steadfastness; and self-control; dispassion toward the objects of the senses; absence of egotism; keeping in mind the evils of birth, disease, old age, and death; non-attachment; absence of clinging to spouse, children, home, and so on; even-mindedness amidst desired and undesired events in life; constant and exclusive devotion toward Me; an inclination for solitary places and an aversion for mundane society; constancy in spiritual knowledge; and philosophical pursuit of the Absolute Truth—all these I declare to be knowledge, and what is contrary to it, I call ignorance.

द्रोणं च भीष्मं च जयद्रथं च
कर्णं तथान्यानपि योधवीरान् |
मया हतांस्त्वं जहि मा व्यथिष्ठा
युध्यस्व जेतासि रणे सपत्नान् || 34||

droṇaṁ cha bhīṣhmaṁ cha jayadrathaṁ cha
karṇaṁ tathānyān api yodha-vīrān
mayā hatāṁs tvaṁ jahi mā vyathiṣhṭhā
yudhyasva jetāsi raṇe sapatnān

Dronacharya, Bheeshma, Jayadratha, Karn, and other brave warriors have already been killed by me. So slay them without being disturbed. Just fight and you will be victorious over your enemies in battle.

यत्र योगेश्वर: कृष्णो यत्र पार्थो धनुर्धर: |
तत्र श्रीर्विजयो भूतिध्रुवा नीतिर्मतिर्मम || 78||

yatra yogeśhvaraḥ kṛiṣhṇo yatra pārtho dhanur-dharaḥ
tatra śhrīr vijayo bhūtir dhruvā nītir matir mama

Wherever there is Shree Krishna, the Lord of all Yog, and wherever there is Arjun, the supreme archer, there will also certainly be unending opulence, victory, prosperity, and righteousness. Of this, I am certain.

अनन्याश्चिन्तयन्तो मां ये जना: पर्युपासते |
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् || 22||

ananyāśh chintayanto māṁ ye janāḥ paryupāsate
teṣhāṁ nityābhiyuktānāṁ yoga-kṣhemaṁ vahāmyaham

There are those who always think of Me and engage in exclusive devotion to Me. To them, whose minds are always absorbed in Me, I provide what they lack and preserve what they already possess.

आब्रह्मभुवनाल्लोका: पुनरावर्तिनोऽर्जुन |
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते || 16||

ā-brahma-bhuvanāl lokāḥ punar āvartino ’rjuna
mām upetya tu kaunteya punar janma na vidyate

In all the worlds of this material creation, up to the highest abode of Brahma, you will be subject to rebirth, O Arjun. But on attaining My Abode, O son of Kunti, there is no further rebirth.

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् |
तं तमेवैति कौन्तेय सदा तद्भावभावित: || 6||

yaṁ yaṁ vāpi smaran bhāvaṁ tyajatyante kalevaram
taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ

Whatever one remembers upon giving up the body at the time of death, O son of Kunti, one attains that state, being always absorbed in such contemplation.

अनेकबाहूदरवक्त्रनेत्रं
पश्यामि त्वां सर्वतोऽनन्तरूपम् |
नान्तं न मध्यं न पुनस्तवादिं
पश्यामि विश्वेश्वर विश्वरूप || 16||

aneka-bāhūdara-vaktra-netraṁ
paśhyāmi tvāṁ sarvato ’nanta-rūpam
nāntaṁ na madhyaṁ na punas tavādiṁ
paśhyāmi viśhveśhvara viśhva-rūpa

I see your infinite form in every direction, with countless arms, stomachs, faces, and eyes. O Lord of the universe, whose form is the universe itself, I do not see in you any beginning, middle, or end.