Final Purusa Sukta Book 2013 01 PDF

Puruìa Sâkta
and
Other Selected Prayers
With the Original Sanskrit Text,
Its Roman Transliteration,
Synonyms and Translation
The Bhaktivedanta Academy

Mayapur
2 Puruìa Sâkta and Other Selected Prayers
First edition: February 2011
© Bhaktivedanta Academy Mayapur 2011
All rights reserved
Any part of this document may not be copied or reused without

express written permission from the publisher.
Quotes from the work of A.C. Bhaktivedanta Swami Prabhupada

and H.D.G Bhaktisiddhanta Saraswati Thakura are copyright
© Bhaktivedanta Book Trust International 1966–1977.
Cover: Lord Viìêu, Who pervades the entire universe.
ISBN 3-906347-40-0
Readers interested in the subject matter of this book can visit our
website: www.bhaktivedantaacademy.com or contact us by email:
bhaktivedanta.academy@pamho.net
3
Acknowledgements
We are eternally indebted to His Holiness A.V. Bhaktividyà Pârêa
Svàmi for the inspiration and guidance he provides for the teachers,
students and well-wishers of the Bhaktivedanta Academy. We
would like to thank all the devotees who have taken part in
compiling and publishing this compendium of Vedic mantras.
Special thanks go to Gopa-vãêda-pàla dàsa for researching and
collecting these mantras, Bhànu Maharàja and Vagiëa dàsa for
translating them, Kãìêarâpà Mataji, Ëaraêàgati Mataji and
Antardwip dàsa for editing the English translations and Práti-
vardhana dàsa for the layout and printing of this volume.
Table of Contents
Acknowledgements ......................................................................... 3
Table of Contents ............................................................................ 4
Foreword ......................................................................................... 7
Invocation...................................................................................... 10
Svasti Vàcana ................................................................................ 11
Ëànti Pañcakam ............................................................................. 16
Brahma Yajña ............................................................................... 20
Puruìa Sâktam............................................................................... 23
Uttara Anuvàka ............................................................................. 32
Nàràyaêa Sâktam .......................................................................... 37
Viìêu Sâktam ................................................................................ 44
Ërá Sâktam..................................................................................... 51
Bhâ Sâktam................................................................................... 59
Nálà Sâktam................................................................................... 65
Vàstu Sâktam ................................................................................ 67
Sannyàsa Sâktam .......................................................................... 70
Hiraêyagarbha Sâktam.................................................................. 72
Mãttikà Sâktam ............................................................................. 78
Ëikìàìèakam................................................................................... 80
Brahma Saîhità ............................................................................ 85
Ërá Áëopaniìad .............................................................................. 123
Nàràyaêa Upaniìad ..................................................................... 132
Caitanyopaniìad .......................................................................... 139
Kali Saçtaraêopaniìad................................................................. 148
Table of Contents 5
Taittiráya Upaniìad...................................................................... 152
Ëikìà Valli................................................................................... 152
Ànanda Vallá ............................................................................... 173
Bhãgu Vallá.................................................................................. 191
Mantra Puìpam ........................................................................... 205
Vàmadevya Gànam..................................................................... 212
Pàhi Viìêo................................................................................... 214
Acchidra Vàcanam...................................................................... 216
7
Foreword
In ancient India, priests and sages chanted these verses to
worship the Supreme Personality of Godhead. This tradition has
been passed from generation to generation since time immemorial
and is still practiced today. Every major temple in India, including
ISKCON Mayapur, follows this tradition. The students and teachers
of the Bhaktivedanta Academy chant these verses during elephant
processions, abhiìekas (bathing ceremonies), fire-sacrifices and
other auspicious occasions.
These verses are written in the ‘daiva’ Sanskrit language. There
are two kinds of Sanskrit: that which is spoken by mortals
(puràêika or laukika) and that which is spoken by demigods
(daiva). It is very difficult to translate daiva Sanskrit because the
words indicate all-pervading principles, rather than simple objects
and actions. By the grace of the Holy Name and Lord Kãìêa, we
have attempted to translate these verses based on the commentaries
of Ëayanàcàrya and Bhàskaràcàrya.
It should be noted that there is a controversy regarding the
demigods addressed in these verses. Some people take them as
names of demigods, thus they worship these demigods separately
from Lord Viìêu. However, according to the Govinda-bhàìya by
Baladeva Vidyabhâìaêa and Madhvàcàya’s Ãg-veda bhàìya, these
names refer to the different energies of the Supreme Personality of
Godhead, Ërá Kãìêa. In fact, careful study of the Ãg-veda reveals
that each of these demigods is defined according to their
characteristics, likes, dislikes, friends and enemies as well as the
part of Lord Viìêu they represent by performing their respective
functions in His universal form. According to the Puruìa-Sâkta, the
demigods are created from different parts of the universal form of
Lord Viìêu. They are thus given names, forms and duties to
perform, accordingly. For example, the fire demigod, Agni, has
appeared from the mouth of Lord Viìêu. Therefore his duty is to
accept offerings on behalf of Lord Viìêu and distribute these
offerings throughout the entire body of the Lord, i.e., the universe.
This is the original Vedic, Vaiìêava religion practiced even today
by Vaikànasas and others.
There are markings in this text, which are different from
ordinary transliterated Sanskrit. These markings denote intonation
(svaras). Vedic texts are marked with these svaras so as to
standardize the tone, thus keeping everyone’s chanting in harmony.
However, there is another reason for the intonation. It preserves the
meaning of the text. By different intonation, the same word is made
to convey different meanings. For example: the word braÓhman
accented on the first syllable, means pràrthanà or prayer; however,
brahmaÓn accented on the second syllable means pàrthá or one who
prays. Additionally, braÒhmaÒn with low accent refers to the
Supreme Lord. Therefore, one must carefully obey the rules of
intonation while chanting these verses.
As well as intonation, there are other regulations that should be
observed. These include purity of the chanter and purity of the
place. Regarding the technique of chanting, there are six items to be
observed: pronunciation (varêa), tone (svara), metre (màtrà),
accentuation (balam), tune (sàma) and tempo (santàna).
These verses are divine personalities and associates of Lord
Viìêu and therefore offending them is considered to be a serious
matter. Incorrect chanting leads to undesirable results, as stated in
the following verse:
mantro hánaí svarato varêato và

mithyà prayukto na tam artham àha /
sa vàg-vajro yajamànaî hinasti
yathendra-ëatruí svarato ‘paràdhàt //
Mantra, or Vedic verse, chanted with improper tone or poor

pronunciation does not carry the proper meaning. It is like a verbal
thunderbolt that kills the yajamàna (host of the sacrifice), just as the
word indraëatru did, when improperly accented. (Panináya-Ëikìà,
52)
Foreword 9
Further details regarding this can be found in the verse and
purport of Ërámad Bhàgavatam 6.9.11. Therein, Tvaìèà’s chanting
of the mantra ‘indra-ëatru vivardhasva’ is described. He meant
‘indra-ëatruÓ’ as the killer of Indra, but he chanted ‘iÓndra-ëatru’
meaning one who is killed by Indra. Thus his son, Vãtràsura, was
killed by Indra. In this way we can understand the importance of
chanting these verses carefully and attentively.
Vàgáëa dàsa
Bhaktivedanta Academy, Mayapur.
Invocation
p Sa,h Naa.vvTau ) Sa,h NaaE. >auNa¢u- ) Sa,h vq,YaR.ªrvavhE )
Tae,Ja,iSvNaa, _vDaq.TaMaSTau, Maa iv.iÜza,vhE; ))
p XaaiNTa," XaaiNTa," XaaiNTa." ))
oî saÒha nàÓv avatu / saÒha naÓu bhunaktu / saÒha váÒryaÓç-karavàvahai /
teÒjaÒsvinàÒv adháÓtam astuÒ mà viÓdviìàÒvahaÕi //
oî ëàntiÒí ëàntiÒí ëàntiÓí //
saha – with; nau – us two, the teacher and the student; avatu – please
protect; saha – with; nau – both of us; bhunaktu – please guard; saha –
with; váryaç-karavàvahai – may we be enthusiastic; tejasvinau – unto the
powerful, giving power; adhátam – lessons; astu – please be; mà – don’t;
vidviìàvahai – we may quarrel; oî – O Lord Hari!; ëàntií – let there be
peace of body; ëàntií – let there be peace of mind; ëàntií – let there be
peace of the soul.
O Lord Hari, please protect us both, the teacher and the student.
Please guard us too. May we be enthusiastic and empowered by You
during our studies. May we be free from quarreling. Let there be
peace of body, mind and soul.
p JaYa. é[qk*.Z<acE,TaNYa. Pa[,>auiNa,TYaaNa.Nd )

é[q A.ÜETa. Gada,Dar. é[q,vaSaa,idGaaE.r>a¢-v*Nd ))
oî jayaÓ ërá-kãÓìêa-caÒitanyaÓ praÒbhu-niÒtyànaÓnda /
ërá-aÓdvaitaÓ gadàÒdharaÓ ëráÒvàsàÒdi-gaÓura-bhakta-vãnda //
All Glories to Ërá Kãìêa Caitanya, Nityànanda Prabhu, Ërá Advaita,
Gadàdhara and to all the devotees of Mahàprabhu headed by Ërávàsa.
p hre. k*Z<a. hre, k*Z<a. k,*Z<a k*,Z<a hre. hre )

hre. raMa. hre, raMa. ra,Ma ra,Ma hre. hre ))
Invocation 11
oî hareÓ kãìêaÓ hareÒ kãìêaÓ kãÒìêa kãÒìêa hareÓ hare /

hareÓ ràmaÓ hareÒ ràmaÓ ràÒma ràÒma hareÓ hare //
Svasti Vàcana
p Pau,NaNTau. Maa devJa,Naa" Pau,NaNTau, MaNa.Saa, iDaYa." )
Pau,NaNTau, ivìa;>aU,Taa<aq, JaaTa.ved" PauNaq,ih Maa; ))
oî puÒnantuº mà devajaÒnàí puÒnantuÒ manaºsàÒ dhiyaÓí /
puÒnantuÒ viëvàÕ-bhâÒtàêáÒ jàtaºvedaí punáÒhi màÕ //
punantu – please purify; mà – us; devajanàí – devotees of Lord Hari;
punantu – please purify; manasà – by mind or thoughts; dhiyaí – of
intelligence; punantu – please purify; viëvà-bhâtàêá – the living entities
(object); jàtavedaí – O fire who knows all living entities; punáhi – please
purify; mà – me.
O devotees of Lord Hari, we meditate on you. Please purify us and

all other living entities. Please purify us by our meditation. O sacred
fire, knower of all souls, please purify me.
p A,SYa kMaR<a" Pau<Yaa;ha& >avNTaae b]u,vNTau. ))

p Pau<Yaa,haMa( ) p Pau<Yaa,haMa( ) p Pau<Yaa,haMa( ))
oî aÒsya karmaêaí puêyàÕhàî bhavanto bruÒvantuº //
oî puêyàÒhàm, oî puêyàÒhàm, oî puêyàÒhàm /
asya – of this; karmaêaí – of this function, ritual; puêyàhàm – good
outcome, success; bhavantaí – all of you bràhmaêas; bruvantu – please
proclaim; oî puêyàhàm – let it be fruitful by the grace of Lord Hari.
Dear bràhmaêas, please bless this ceremony to be successful. Let it

be successful by the grace of Lord Hari.
p o,Óa,Taev. XakuNae, SaaMa. GaaYaiSa b]øPau,}a w.v, Sav.Naezu Xa&SaiSa )

v*ze;v va,Jaq iXaXau.MaTaqr,PaqTYaa; Sa,vRTaae; Na" XakuNae >a,d\Maa v.d )
iv,ìTaae; Na" XakuNae, Pau<Ya,Maa v.d ))
oî uÔdgàÒtevaº ëakuneÒ sàmaº gàyasi
brahma-puÒtra iºvaÒ savaºneìu ëaîsasi /
vãìeÕva vàÒjá ëiëuºmatár aÒpátyàÕ
saÒrvatoÕ naí ëakune bhaÒdram à vaºda /
viÒëvatoÕ naí ëakuneÒ puêyaÒm à vaºda //
udgàtà – one who chants during yajña; iva – like; ëakune – oh bird; sàma –
songs of the vedas; gàyasi – you sing; brahma-putraí – the son of
Brahmà, the sages; iva – like; savaneìu – during the daily sacrifices;
ëaîsasi – glorifying the Lord; vãìà – bull; iva – as; vàjá – horse; ëiëumatáí –
blessed with children; api-ityà – approaches; sarvataí – everywhere; naí –
to us; ëakune – O bird; bhadram – fortune; à vada – proclaim; viëvataí –
everywhere; naí – to us; ëakune – he-bird; puêyam – pious; à vada –
proclaim.
O bird, you sing like the udgatã priest who chants the sàma. You
chant like the son of Brahmà at the sacrifice. As a bull or a horse
approaching their children, please loudly proclaim good fortune for
us in every direction. Proclaim prosperity for us in every direction.
p A,SYa kMaR<a" SviSTa. >avNTaae b]u,vNTau. ) Aa,Yau,ZMaTae; Sv,iSTa ))

p Sv,iSTa ) p Sv,iSTa ) p Sv,iSTa ))
oî aÒsya karmaêaí svastiº bhavanto bruÒvantuº / àÔyuÒìmateÕ svaÒsti //
oî svaÒsti, oî svaÒsti, oî svaÒsti /
asya – of this; karmaêaí – of sacrifice; svasti – let there be
auspiciousness; bhavantaí – all of you; bruvantu – you all please
proclaim; àyuìmate – for the senior bràhmaêas; svasti – let there be
auspiciousness; oî svasti – let there be auspiciousness by the grace of
Lord Hari.
Svasti Vàcana 13
O dear bràhmaêas, please bless this sacrifice to bear an auspicious
result. Let there be auspiciousness for the senior devotees. Let there
be auspiciousness by the grace of Lord Hari.
p Sv,iSTa Na, wNd\ae; v*,Öé[.va" Sv,iSTa Na." PaU,zaa iv,ìve;da" )

Sv,iSTa Na,STaa+YaaeR, Air.íNaeiMa" Sv,iSTa Naae, b*h,SPaiTa.dRDaaTau ))
oî svaÒsti naÒ indroÕ vãÒddhaëraºvàí svaÒsti naÓí pâÒëà viÒëvaveÕdàí /
svaÒsti naÒs tàrkìyoÒ ariÓìèanemií svaÒsti noÒ bãhaÒspatiÓr dadhàtu //
svasti – auspiciousness; naí – for us; indraí – the supreme controller;
vãddhaëravàí – very famous or all-famous; svasti – auspiciousness; naí –
for us; pâìà – the sun or the supreme sustainer; viëvavedàí – Agni (who
knows everything about all the living entities); svasti – auspiciousness;
naí – for us; tàrkìyaí – Garuéa (the son of Kaëyapa); ariìèanemií – the
original Kàmadeva, or Kãìêa who has an indestructible weapon, or Kãìêa
whose chariot is indestructible, or Garuéa who is indestructible; svasti –
auspiciousness; naí – for us; bãhaspatir – Bãhaspati, or Kãìêa the lord of
the demigods; dadhàtu – please give (us).
May the all-famous Supreme Lord give us auspiciousness. May the

knower and sustainer of all, Ërá Hari, give us auspiciousness. May
Garuéa, who is always unharmed in battle, give us auspiciousness.
May Kãìêa, the Lord of the great demigods like Brahmà and Ëiva,
give us auspiciousness.
p A,SYa kMaR<a ‰iDd&; >avNTaae b]u,vNTau. ))

p ‰DYa,TaaMa( ) p ‰DYa,TaaMa( ) p ‰DYa,TaaMa( )
oî aÒsya karmaêa ãddhimõ bhavanto bruÒvantuº //
oî ãdhyaÒtàm / oî ãdhyaÒtàm / oî ãdhyaÒtàm /
asya – of that; karmaêaí – of the ritual; ãddhim – prosperity; bhavantaí –
all of you; bruvantu – please proclaim; oî ãdhyatàm – let it be prosperous
by the grace of Lord Hari.
O dear bràhmaêas, please bless this sacrifice to be prosperous. Let

there be prosperity by the grace of Lord Hari.
p ‰DYaaMa, STaaeMaMa(; SaNau,YaaMa, vaJa,Maa

Naae, MaN}a&; Sa,rQae,haePa. YaaTaMa( )
YaXaae, Na Pa,Kv& MaDau, GaaeZv,NTara
>aU,Taa&Xaae; A,iìNaae," kaMa.MaPa[a" ))
oî ãdhyàmaÒ stomaîõ sanuÒyàmaÒ vàjaÒm à noÒ
mantraîõ saÒratheÒhopaº yàtam /
yaëoÒ na paÒkvam madhuÒ-goìv aÒntar à
bhâÒtàîëoÕ aÒëvinoÒí kàmaºm apràí //
ãdhyàma – may we increase; stomam – special formation of prayers1;
sanuyàma – give; vàjam – offerings; à naí mantram – our prayers;
sarathà – sitting on a chariot; iha – in this sacrifice; upa-yàtam –
approach or receive; yaëaí – yaëa grains; naí – milk or ghee that goes
with the grains for offering; pakvam – ripe, nice in quality; madhu – sweet
or of a good quality; goìu – among cows; antar – in; à – certainly;
bhâtàîëaí – Bhâtàîëa Ãìi; aëvinoí – O Aëvinas; kàmam – wishes,
desires; apràí – fulfill, grant.
O Aëvinas, we offer oblations of sweet rice unto you while we

elaborate on the stomas. Situated on a chariot, you accept our prayers
during this sacrifice. You also accept the nice, sweet offerings of
yaëa grains, milk and ghee. O Aëvinas, may Bhâtàîëa2 please you
with our prayers.
p SviSTa Naae GaaeivNd" ) SviSTa Naae ACYauTaaNaNTaaE )

SviSTa Naae vaSaudv
e ae ivZ<audD
R aaTau ) SviSTa Naae NaaraYa<aae Narae vE )
SviSTa Na" PaÚNaa>a" PauåzaetaMaae dDaaTau ) SviSTa Naae ivìKSaeNaae
ivìeìr" ) SviSTa Naae ôzqkeXaae hirdRDaaTau ) SviSTa Naae
vENaTaeYaae hir" ) SviSTa Naae AHJaNaaSauTaae hNaU>aaRGavTaae dDaaTau )
1
See Gaudáya Vaiìêava Ëikìà chapter on Vedic chanting.
2
Bhâtàîëa is the ãìi of this mantra, thus through him we can approach the
Aëvinas using this mantra.
Svasti Vàcana 15
SviSTa SviSTa SauMa®lE/keXaae MahaNa( é[q k*Z<a" SaiÀdaNdgaNa"

SaveRìreìrae dDaaTau ))
oî svaÒsti noÒ govinõdaí / svaÒsti noÒ acyutàÕnantau / svaÒsti noÒ
vàsuºdevo viÒìêur daºdhàtu / svaÒsti noÒ nàràÒyaêoÕ naro vai /
svaÒsti naÓí padmaÒnàbhaÓí puruìoÒttamoÕ dadhàtu / svaÒsti noÒ
viëvaÓkseno viÒëveëvaºraí / svaÒsti noÒ hãìáÕkeëo haÒrir daºdhàtu /
svaÒsti noÒ vainaºteyoÒ hariºí / svaÒsti noÒ añjaºnàsuto haÒnâr
bhàgaÒvatoÕ dadhàtu / svaÒsti svaÓsti sumaçgaÔlaiÒkeëoÕ maÒhàn
ërá kãÒìêaí sac-ciÒd-ànaÒnda-ghaÒnaí sarveÒëvareÒëvaroÕ dadhàtu //
svasti – auspiciousness; naí – for us; govindaí – Lord Govinda, the Lord
of the senses; svasti – auspiciousness; naí – for us; acyuta – Lord Acyuta,
the infallible Lord; anantau – the endless Lord Ananta; svasti –
auspiciousness; naí – for us; vàsudeva – the son of Vasudeva, Kãìêa;
viìêuí – Lord Viìêu; dadhàtu – may give; svasti – auspiciousness; naí –
for us; nàràyaêaí naraí – the Nara-nàràyaêa incarnation; vai – certainly;
svasti – auspiciousness; naí – for us; padmanàbhaí – the Lord Whose
navel is like a lotus; puruìottamaí – the Supreme Person; dadhàtu – may
give; svasti – auspiciousness; naí – for us; viëvaksenaí – the commander
in chief of the Lord’s army; viëva-áëvaraí – the Lord of the universe;
svasti – auspiciousness; hãìákeëaí – the Lord of the senses, Kãìêa; harií –
Lord Hari, Who removes anarthas from the heart3; dadhàtu – please give;
svasti – auspiciousness; naí – for us; vainateyaí – the son of Vinatà,
Garuéa; harií – the carrier of Lord Hari; svasti – auspiciousness; naí –
for us; anjanà-sutaí – the son of Añjanà; hanâí – Hanumàn; bhàgavataí
– the great devotee; dadhàtu – please give; svasti-svasti – auspiciousness;
su-maçgala-eka-áëaí – the Supreme Auspicious Lord; mahàn – great; ërá
kãìêaí – Lord Kãìêa; sac-cid-ànanda-ghanaí – whose raincloud-like blue
body is transcendental, full of knowledge and bliss; sarva-áëvara-áëvaraí
– the Lord of all incarnations and demigods; dadhàtu – please give.
3
Haranti hãdaya-granthim (Caitanya upaniìad).
May Govinda, Acyuta, Ananta Ëeìa, Vàsudeva and Viìêu bestow

auspiciousness upon us. May Nara-Nàràyaêa, Padmanàbha and
Puruìottama bestow auspiciousness upon us. May Viëvaksena, the
Lord of the universe, Hãìikeëa and Lord Hari bestow auspiciousness
upon us. May Garuéa and the son of Añjanà, Hanumàn, who is the
great devotee of Lord Ràma, bestow auspiciousness upon us. May
the great and only Lord of auspiciousness, Ërá Kãìêa, Who is like a
transcendental cloud full of eternity, knowledge and bliss and Who is
the Lord of all the demigods, bestow upon us all prosperity and
auspiciousness.
Ëànti Pañcakam
p Xa& Naae. iMa,}a" Xa& vå.<a" ) Xa& Naae. >avTvYaR,Maa ) Xa& Na, wNd\ae,
b*h,SPaiTa." ) Xa& Naae, ivZ<au.åå§-,Ma" ) NaMaae, b]ø.<ae ) NaMa.STae vaYaae )
TvMae,v Pa[,TYa+a,& b]øa.iSa ) TvaMae,v Pa[,TYa+a,& b]ø.vidZYaaiMa ) ‰,Ta&
v.idZYaaiMa ) Sa,TYa& v.idZYaaiMa ) TaNa( MaaMa.vTau ) TaÜ,¢-ar.MavTau )
Av.Tau, MaaMa( ) Av.Tau v¢-arMa(; )) p XaaiNTa," XaaiNTa," XaaiNTa." ))
oî ëaî noÓ miÒtraí ëaî varuÓêaí / ëaî noÓ bhavatv aryaÒmà / ëaî
naÒ indroÒ bãhaÒspatiÓí / ëaî noÒ viìêuÓr urukraÒmaí / namoÒ
brahmaÓêe / namaÓs te vàyo / tvam eÒva praÒtyakìaÒî brahmàÓsi /
tvàm eÒva praÒtyakìaÒî brahmaÓ vadiìyàmi / ãÒtaî vaÓdiìyàmi /
saÒtyaî vaÓdiìyàmi / tan màm aÓvatu / tad vaÒktàraÓm avatu /
avaÓtuÒ màm / avaÓtu vaktàramõ / oî ëàntiÒí ëàntiÒí ëàntiÓí //1//
ëam – let there be auspiciousness; naí – for us; mitraí – O Mitra, the lord
of day; ëam – let there be auspiciousness; varuêaí – O Varuêa, the lord of
night, remembrance, forgetfulness and tastes; ëam – let there be
auspiciousness; naí – for us; bhavatu – please be; aryamà – Aryamà, the
lord of the forefathers and the dead; ëam – let there be auspiciousness;
naí – for us; indraí – Indra, the lord of demigods and yoga; bãhaspatií –
Bãhaspati, the guru of the demigods and the lord of knowledge; ëam – let
there be auspiciousness; naí – for us; viìêuí – Lord Viìêu (Who pervades
Ëànti Pañcakam 17
and maintains the whole universe); urukramaí – Lord Vàmanadeva (Who
covered the universe with three steps); namaí – obeisances; brahmaêe –
unto Lord Brahmà, the creator of the universe4; namaí – obeisances; te –
unto you; vàyo – O lord of the wind; tvam – you are; eva – certainly;
pratyakìam – perceivable and giving inspiration (urge); brahmà asi – you
are great (for you control even the movements of the blades of grass);
tvàm – unto you; eva – certainly; pratyakìam brahma – unto the Supreme
Lord Who is perceivable; vadiìyàmi – I will declare; ãtam –
straightforward; vadiìyàmi – I will describe; satyam – truth; vadiìyàmi – I
will speak; tat – that (those words, or He, the Lord); màm – me; avatu –
please protect; tad – that; vaktàram – teacher; avatu – please protect;
avatu – please protect; màm – me; avatu – please protect; vaktàram –
teacher.
May Mitra and Varuêa bestow auspiciousness upon us. May

Aryamà, Indra and Bãhaspati bestow auspiciousness upon us. May
Viìêu as Vàmana bestow auspiciousness upon us. I offer my
respectful obeisances to Brahmà and Vàyu. O Supreme Person, You
are certainly inspiring us. I will declare You to be the Supreme
Perceivable Truth. I will directly declare this truth. May this truth
protect me. May this truth protect my teacher. Protect me. Protect my
teacher.
TvMae,v Pa[,TYa+a,& b]øa.iSa ) TvaMae,v Pa[,TYa+a,& b]øa_va.idzMa( ) ‰,Ta&
A.vaidzMa( ) Sa,TYa& A.vaidzMa( ) TaNa( MaaMaa.vqTa( )
TaÜ,¢-ar.MaavqTa( ) Aavq,Na( MaaMa( ) Aavq;Ü,¢-ar;Ma( )
p XaaiNTa," XaaiNTa," XaaiNTa." )
tvàm eÒva praÒtyakìaÒî brahmà ‘vàÓdiìam / ãÒtam aÓvàdiìam /
4
Lord Brahmà creates the facilities for the living entities within the universe.
saÒtyam aÓvàdiìam / tan màm àÓvátù / tad vaÒktàraóm àvátù /

àváÒn màm / àváÕd vaÒktàramõ / oî ëàntiòí ëàntiòí ëàntióí //
tvàm – unto you; eva – certainly; pratyakìam brahma – unto the Supreme
Lord Who is perceivable; avàdiìam – I had declared; ãtam –
straightforward; avàdiìam – I had described; satyam – truth; avàdiìam – I
spoke; tat – that (those words, or He, the Lord); màm – me; àvát – He
protected; tad – that; vaktàram – teacher; àvát – He had protected; àvát –
He had protected; màm – me; àvát – He had protected; vaktàram –
teacher.

Viìêu as Vàmana bestow auspiciousness upon us. I offer My
are certainly inspiring us. I had declared You to be the Supreme
Perceivable Truth. I had declared directly this truth. This truth has
protected me. This truth has protected my teacher. Has protected me.
Has protected my teacher.
p Sa,h Naa.vvTau ) Sa,h NaaE. >auNa¢u- ) Sa,h vq,YaR.ªrvavhE ) Tae,Ja,iSvNaa,

_vDaq.TaMaSTau, Maa iv.iÜza,vhE; ))
O Lord Hari, please protect us both, the teacher and the student.
Please guard us too. May we be enthusiastic and empowered by You
during our studies. May we be free from quarreling. Let there be
peace of body, mind and soul.
p PaU<aR,Mad," PaU<aR,iMad,& PaU<aaR,Ta( PaU<aR,Maud,CYaTae )

PaU<aR,SYa PaU<aR,Maada,Ya PaU<aR,MaevaviXa,ZYaTae ))
p Xaa,iNTa" Xaa,iNTa" Xaa,iNTa" ))
Ëànti Pañcakam 19
oî pârêaÒm adaÒí pârêaÒm idaÒî pârêàÒt pârêaÒm udaÒcyate /

pârêaÒsya pârêaÒm àdàÒya pârêaÒm evàvaëiÒìyate //
oî ëàÒntií ëàÒntií ëàÒntií //
oî – the Complete Whole; pârêam – perfectly complete; adaí – that;
pârêam – perfectly complete; idam – this phenomenal world; pârêàt –
from the all-perfect; pârêam – complete unit; udacyate – is produced;
pârêasya – of the Complete Whole; pârêam – completely, all; àdàya –
having been taken away; pârêam – the complete balance; eva – even;
avaëiìyate – is remaining.
The Personality of Godhead is perfect and complete and because He

is completely perfect, all emanations from Him, such as this
phenomenal world, are perfectly equipped as complete wholes.
Whatever is produced of the Complete Whole is also complete in
itself. Because He is the Complete Whole, even though so many
complete units emanate from Him, He remains the complete balance.
p TaC^,& Yaaerav*.<aqMahe ) Gaa,Tau& Ya,jaYa. ) Gaa,Tau& Ya,jPa.TaYae ) dEvq;

Sv,iSTar.STau Na" ) Sv,iSTaMaaRNau.ze>Ya" ) O,Dv| iJa.GaaTau >aez,JaMa( )
Xa& Naae. ASTau iÜ,Pade; ) Xa& cTau.ZPade ))
oî tac chaÒî yor àvãÓêámahe / gàÒtuî yaÒjñàyaÓ / gàÒtuî yaÒjñapaÓtaye /
daiváÕ svaÒstir aÓstu naí / svaÒstir mànuÓìebhyaí / âÒrdhvaî jiÓgàtu
bheìaÒjam / ëaî noÓ astu dviÒpadeÕ / ëaî catuÓìpade //
tat – those; ëam – healing from sickness; yoí – separating; àvãêámahe –
we are praising you; gàtum – result of sacrifice; yajñàya – for the
sacrifice; gàtum – blessings; yajña-pataye – for the yajamàna; daivá –
divine, or related to the demigods; svastií – well-being; astu – let there
be; naí – for us; svastií – well-being; mànuìebhyaí – for humanity;
ârdhvam jigàtu – please come up; bheìajam – medicine or remedy; ëam –
let there be auspiciousness; naí – for us; astu – le there be; dvipade – for
those having two legs; ëam – let there be auspiciousness; catuìpade – for
those having four legs.
We are glorifying You. Please keep us free from disease. Please
bless us with divine results from this sacrifice and please bless the
yajamàna also. Let the whole of humanity be well-situated. May
remedies appear for us. May everyone live happily, both two-legged
and four-legged living entities.
Brahma Yajña
oî aÒgnim áéa iti catur-ãcasya brahmaÓ-yajñaÒsya /
maÒdhucchandà-bhàÒradvàja-kaëyapa-tvastàÒroÒ, maÓhàrìaÒyaí / aÒgni-
savitr-àpoÓ devaÒtàí / gàyatráÓ chaÒêéaí / jape viniÓyogaÒí //
The following are the brahma-yajña mantras, beginning with ‘agnim

áée’. They are revealed by Madhucchandà, Bhàradvàja, Kaëyapa and
Tvastà; Agni, Savità and Àpa are the worshipable deities; Gàyatrá is
the meter; and the mantras are chanted as a prayer.
p A,iGanMaq.†e Pau,raeih.Ta& Ya,jSYa. de,vMa*,iTvJaMa;( )

haeTaa;r& rÒ,DaaTa.MaMa( ))1)) hir.", p
oî aÒgnim áÕée puÒrohiºtaî yaÒjñasyaº deÒvam ãÒtvijamõ /
hotàÕraî ratnaÒdhàtaºmam // 1 // hariÓíÒ oî
agnim – to Agni (one who leads us towards Kãìêa); áée – I worship;
puraí-hitam – one who bestows things for our welfare; yajñasya – of
sacrifice; devam – one who possesses different opulences; ãtvijam – one
who performs an activity on the behalf of someone else, or is a medium
between men and Kãìêa; hotàram – the sacrificial priest; ratna-dhàtamam –
one who handles and bestows the results of the sacrifice.
I worship the divine fire Agni, who leads us towards Kãìêa and
bestows things for our welfare. I worship Agni, the sacrificial priest
who worships Kãìêa on our behalf, conveys our offerings to Him and
bestows the mercy of Lord Kãìêa.
p w,ze Tvae,JaeR Tva. va,Yav." SQaaePaa,Yav." SQa de,vae v." Saiv,Taa )

Pa[aPaR.YaTau, é[eï.TaMaaYa, kMaR.<ae ))2)) h,ir,", p
Brahma Yajña 21
oî iÒìe tvoÒrje tvàÓ vàÒyavaÓí sthopàÒyavaÓí stha deÒvo vaÓí saviÒtà /

pràrpaÓyatuÒ ëreìèhaÓtamàyaÒ karmaÓêe // 2 // haÒriÒíÒ oî
iìe – for juice; tvà – to you; ârje – for strength; tvà – to you; vàyavaí –
winds or life airs; stha – you all are; upàyavaí – those who are
approaching or entering into; stha – you all are; devaí – Lord; vaí – unto
you all; savità – the sun Sàvitã; pràrpayatu – set in motion, stir up;
ëreìèhatamàya – for the best; karmaêe – for the ritual.
Unto You for juice and unto You for strength. You are the life airs
and You are entering and pervading these life airs. Lord Savità,
please engage us in this very best ritual.
p AGan, Aa Yaa;ih vq,TaYae; Ga*<aa,Naae h,VYada;TaYae )

iNa, haeTaa; SaiTSa b,ihRiz. ))3)) h,ir,", p
oî agnaÒ à yàÕhi váÒtayeÕ gãêàÒno haÒvyadàÕtaye /
niÒ hotàÕ satsi baÒrhiìiÓ //3// haÒriÒíÒ oî
agne – O Agni; à yàhi – please come here; vátaye – to accept (to enjoy)
the offerings; gãêànaí – you are glorified; havyadàtaye – to receive
offerings on the behalf of others; ni – near; hotà – sacrificial priest; satsi –
be seated; barhiìi – on these kuëa blades.
O Agni, please come here and accept these offerings on behalf of

others and for yourself. Sit near to us on these kuëa blades as the hotã
[sacrificial priest].
Parkaí
p Aae´Gana w )) A¾a²Yaa¾ih_3 vae±w TaaeYaaÃ_2w ) Taae±YaaÃ_2w )
Ga*±<aa¾Naa¾e-²h VYada± TaaeYaaÃ_2w ) Taae±YaaÃ_2w )) Naa±w hae¾-²
Taa±Saa_23 ) TSaa±_2w ba³_234 AaE¼-¾hae¾va )) hq³ _234zq-¼ ))

oî oÜgnà i // àÚØyàhØi’3 voÙ i toyÖà’2I / toÙyàÖ’2I / gãÙêàØnoØÚha-

vyadàÙtoyàÖ’2i / toÙyàÖ’2I // nàÙ i hoØÚtàÙsà’23 / tsàÙ’2 i bàÛ’234 auØÝhoØvà //
háÛ’234 ìáÝ // haÒriÒíÒ oî
Barhiìyam
p A´Gan¼ Aá¾Ya¼a¾ihvI ) Ta±Yaaw Ga*<aa¾Naae¾ hVYada¾Taa_23Yaa²w )
iNa±hae¾Taa¾ SaiTSa² b±haR_23wzq-² ) b±haR_2w za³_234AaE¼-¾hae¾-
va ) b²ih|_3zq-±_23.4.5. ))
oî aÜgnaÝ àyØÜ àØÝhivá / taÙyà i gãêàØnoØ havyadàØtà’23yàÚ i / niÙhoØtàØ satsiÚ

baÙrhà’23 iìáÚ / baÙrhà’2iìàÛ’234 auØÝ hoØvà /
baÚrhiî’3ìáÙ ‘× // hariÓíÒ oî
Parkaí
p A±Gan¼-Aá¾Ya¼a¾ih va´_5w TaYaa´w ) Ga*±<aa¾Naae¾ hVYada²_1Taa²_3Yae² )
iNahaeTaa³_234Saa¼ ) TSaa±_23w ba±_3 )
ha±_234wzae¼ _6ha¼-w ))
oî aÙgnaÝ àØÜyàØÝhi vàÜ’5 i tayàÜ i / gãÙêàØnoØ havyadàÚ’1tàÚ’3 yeÚ /

nihotàÛ’234sàÝ / tsàÙ’23 I bàÙ’3 / hàÙ’234 iìoÝ ‘6 hàÝ i // hariÓíÒ oî
p Xa& Naae; de,vqr,i>aí.Ya, AaPaae; >avNTau Paq,TaYae; )

Xa& Yaaer,i>a ó.vNTau Na" ))4))
Brahma Yajña 23
oî ëaî noÕ deÒvár aÒbhiìèaºyaÒ àpoÕ bhavantu páÒtayeÕ /

ëaî yor aÒbhi sraºvantu naí // 4 // hariÓíÒ oî
ëam – happiness; naí – unto us; deváí – goddess; abhiìèaye – for our sacrifice;
àpaí – goddess of water; bhavantu – please be; pátaye – for drinking; ëaîyoí –
to free us from diseases; abhi sravantu – sprinkle; naí – us.
O water, please purify us of our sins and give us happiness. Be of use

to us in our yajña and be of use to us for drinking. Remove our
diseases and prevent them from afflicting us. Sprinkle upon us and
purify us.
Puruìa Sâktam
oî sahasra-ëárìety aìèadaëarcasya puruìaÓ-sâktaÒsya / nàràyaÓêa-ãÒìií /
puruìoÓ devaÒtà / àdyàyàî pañca-daëànàm ãcam anuìèuÓp chaÒêéaí /
antyàyàs triìèuÓp chaÒêéaí / puruìa-sâktasya jape viniÓyogaÒí //
The following is the Puruìa-sâkta mantra, beginning with ‘sahasra

ëárìà’. It is revealed by Nàràyaêa Himself and the Puruìa is the
worshipable deity. The first fifteen verses are in anuìèup meter, the
rest are in triìèup meter and the application is to chant the puruìa
sâktam.
p Sa,hó.XaqzaR, Pauå.z" ) Sa,h,óa,+a" Sa,hó.PaaTa( )

Sa >aUiMa.& ivX,vTaae. v*,Tva ) ATYa.iTaïÕXaa®u,l/Ma( ))1))
oî saÒhasraÓ-ëárìàÒ puruÓìaí / saÒhaÒsràÒkìaí saÒhasraÓ-pàtù /
sa bhâmiÓî viëÒvatoÓ vãÒtvà / atyaÓtiìèhad daëàçguÒlam // 1 //
sahasra-ëárìà – one Whose heads are all pervading (one Who knows
everything); puruìaí – viràè-râpa; sahasra-àkìaí – one Whose eyes are
all pervading (one Who sees everything); sahasra-pàt – one Whose feet
are all pervading (one Who can go anywhere); saí – He; bhâmim – the
entire creation; viëvataí – from all sides; vãtvà – after entering or
pervading; ati-atiìèhat – gone beyond; daëa-açgulam – by ten inches.
Lord Hari, as the universal form, has unlimited heads pervading
everywhere, thus He knows everything. Lord Hari has unlimited eyes
pervading everywhere, thus He sees everything. Lord Hari, as the
universal form, has unlimited feet pervading everything, thus He is
able to go anywhere. In fact, after thus pervading everything, Lord
Hari has expanded beyond all this by ten inches.
p Pauå.z W,vedGa(m SavRMa;( ) YaÙU,Ta& YaÀ, >aVYaMa;( )

o,TaaMa*.Ta,TvSYaeXaa.Na" ) Yadàe.NaaiTa,raeh.iTa ))2))
oî puruÓìa eÒvedaggï sarvamõ / yad bhâÒtaî yac caÒ bhavyamõ /
uÒtàmãÓtaÒtvasyeëàÓnaí / yad anneÓnàtiÒrohaÓti // 2 //
puruìa – the viràè-râpa; eva – certainly; idam – this; sarvam – all; yat –
whatever; bhâtam – past; yat – whatever; ca – also; bhavyam – future; uta –
it is said that; amãtatvasya – of immortality; áëànaí – the lord; yat-annena –
due to the living entities’ desires for sense gratification; ati-rohati – He
had became viràè-râpa to facilitate the living entities.
It is said that the Viràè-râpa, the Lord of immortality, after having

pervaded all places, then pervaded all times: past, present and future.
Lord Hari became the Viràè-râpa only to facilitate the living entities’
desires for sense gratification.
p W,Taava.NaSYa Maih,Maa ) ATaae, JYaaYaam.ê, PaUå.z" )

Paadae;_SYa, ivìa. >aU,TaaiNa. ) i}a,Paad.SYaa,Ma*Ta.Ma( id,iv ))3))
oî eÒtàvàÓn asya mahiÒmà / atoÒ jyàyàg(ïÓ)ë caÒ pâruÓìaí /
pàdoÕ ‘syaÒ viëvàÓ bhâÒtàniÓ / triÒpàd aÓsyàÒmãtaÓm diÒvi // 3 //
etàvàn – all these (refers to the previous mantras); asya – His; mahimà –
glories; ataí – from that; jyàyàn – much more; ca – certainly; pâruìaí –
the Viràè-puruìa; pàdaí – one fourth; asya – of His creation; viëvà – all
the universes; bhâtàni – all the living entities; tripàt – three-fourth; asya –
of His creation; amãtam – transcendental, immortal; divi – in the spiritual
realm.
Puruìa Sâktam 25
All these are His glories, but the Viràè-puruìa is so much greater
than that. This mortal world, with all the universes and living
entities, is no more than one fourth of His creation. The other three
fourths consist of the spiritual world, which is free from death.
p i}a,PaadU,DvR odE,TPauå.z" ) Paadae;_SYae,ha_>a.v,TPauNa." )

TaTaae, ivZv,x( VYa.§-aMaTa( ) Saa,Xa,Naa, Na,Xa,Nae A,i>a ))4))
oî triÒpàd âÒrdhva udaiÒt puruÓìaí / pàdoÕ ‘syeÒhà ‘bhaÓvaÒt punaÓí /
tatoÒ viìvaÒç vyaÓkràmatù / sàÒëaÒnàÒ naÒëaÒne aÒbhi // 4 //
tri-pàt – three quarter5; ârdhva – beyond; udait – created; puruìaí –
Viràè-puruìa; pàdaí – one quarter; asya – His; iha – here (in this world);
abhavat – become; punaí – repeatedly; tataí – therefore; viìvaç – Viràè-
râpa; vyakràmat – pervaded; sàëana-anaëane – manifestation and un-
manifestation; abhi – characterized as.
One quarter of the cosmic manifestation is this material world, but

the other three quarters are the spiritual world. This world has been
created again and again; therefore it is sometimes manifested and
sometimes unmanifested.
p TaSMaa;iÜ,ra@( A.JaaYaTa ) iv,raJaae, AiDa, PaUå.z" )

Sa Jaa,Taae ATYa.irCYaTa ) Pa,êaÙUiMa,MaQaae.Pau,r" ))5))
oî tasmàÕd viÒràé aÓjàyata / viÒràjoÒ adhiÒ pâruÓìaí /
sa jàÒto atyaÓricyata / paÒëcàd bhâmiÒm athoÓ puÒraí // 5 //
tasmàt – therefore; viràè – Viràè-puruìa6; ajàyata – had been born;
viràjaí – of Viràè-puruìa; adhi – above; pâruìaí – Supersoul; saí – He;
jàtaí – born7; atyaricyata – remained; paëcàt – after; bhâmim – the earth;
athaí – thereafter; puraí – the city of nine gates (bodies).
5
Tripàt also refers to the three forms of Viìêu namely: 1. creator and 2. protector
of the universe and 3. the enjoyer of sacrifices.
6
vividhàni ràjante vastâny atreti viràè – all kinds of objects and forms emanate
from Him, therefore He is called ‘viràè’.
7
jáva-râpeêa praviëya brahmàêéàbhimàná devatàtmà jávo jávito ‘bhavat – the
word ‘born’ means to ‘come to life’, due to the Paramàtmà having entered.
From that Lord, the viràè (universe) was born and in that the Viràè-
Puruìa, the Supersoul of the universe was born. Having appeared,
the Viràè-Puruìa grew and produced the earth and the bodies of the
jávas.
p YaTPauå.ze<a h,ivza; ) de,va Ya,jMaTa.NvTa )

v,Sa,NTaae A.SYaaSaq,daJYaMa;( ) Ga]q,ZMa w,DMa" Xa,rÖ,iv" ))6))
oî yat puruÓìeêa haÒviìàÕ / deÒvà yaÒjñam ataÓnvata /
vaÔsaÒnto aÓsyàsáÒd àjyamõ / gráÒìma iÒdhmaí ëaÒrad dhaÒvií // 6 //
yat puruìeêa – by that Puruìa; haviìà – by that as offering; devàí – the
primeval demigods; yajñam – mental sacrifice; atanvata – performed;
vasantaí – the spring season; asya – of that sacrifice; àsát – was; àjyam –
the ghee; gráìmaí – the summer season; idhmaí – firewood; ëarat – the
autumn season; havií – the offering.
The demigods, being the first beings manifested, performed a mental

sacrifice to complete the creation. For this, they used the Viràè-
Puruìa (the raw ingredient of the material world) as the components
of sacrifice. Spring was the ghee, summer was the wood for fuel and
autumn was the offering.
p Sa,áaSYaa.SaNa( Pair,DaYa." ) i}a" Sa,á Sa,iMaDa." k*,Taa" )

de,va YaÛ,j& Ta.Nva,Naa" ) Ab.DNa,Na( Pauå.z& Pa,XauMa( ))7))
oî saÒptàsyàÓsan pariÒdhayaÓí / trií saÒpta-saÒmidhaÓí kãÒtàí /
deÒvà yad yaÒjñaî taÓnvàÒnàí / abaÓdhnaÒn puruÓìaî paÒëum // 7 //
sapta – seven; asya – of that sacrifice; àsan – were; paridhayaí – circles
of kuëa-piñjalis (chandas)8; trií – three; sapta-samidhaí – seven sticks of
wood; kãtàí – they did; devàí – demigods; yad yajñam – that sacrifice;
tanvànàí – performed; abadhnan – bound up; puruìam – the Viràè
puruìa; paëum – as a sacrificial animal.
8
na purastàt pari dadhàty àdityo hy evodyan purastàd rakìàîsy apahanti (tai à
2.6.6.3) – If one does not make those circles to protect the yajña as the sun rises,
than rakìasas might attack the yajña.
Puruìa Sâktam 27
In that sacrifice, the kuëa grass piñjalis strewn around the fire (for
protection from ràkìasas) were seven (the seven Vedic poetic
meters) and the fuel sticks numbered twenty-one (twelve months,
five seasons, three worlds and the sun). The demigods who were
performing the mental sacrifice tied up the Viràè-Puruìa to offer
Him into the fire, just like an animal.
p Ta& Ya,j& b,ihRiz, Pa[aE+aà.( ) Pauå.z& Jaa,TaMa.Ga],Ta" )

TaeNa. de,va AYa.JaNTa ) Saa,DYaa ‰z.Yaê, Yae ))8))
oî taî yaÒjñaî baÒrhiìiÒ praukìannùó / puruÓìaî jàÒtam aÓgraÒtaí /
tenaÓ deÒvà ayaÓjanta / sàÒdhyà ãìaÓyaë caÒ ye // 8 //
tam – that; yajñam – mental sacrifice; barhiìi – on kuëa-grass; praukìan –
sprinkled; puruìam – viràè-puruìa; jàtam – born; agrataí – by being the
oldest; tena – by him; devàí – the demigods; ayajanta – performed a
sacrifice; sàdhyàí – the Sàdhyas; ãìayaí – sages; ca – and; ye – those
who.
Puruìa, the first being, was thus sitting on kuëa-grass. The Devas,
Sàdhyas and Ãìis sprinkled Him with water and performed a mental
sacrifice using Him as the offering.
p TaSMaa;Û,jaTSa.vR,huTa." ) Sa&>a*.Ta& Pa*zda,JYaMa( )

Pa,XaUmSTaamê.§e- vaYa,VYaaNa. ) Aa,r,<YaaNa( Ga]a,MYaaê, Yae ))9))
oî tasmàÕd yajÒñàt saÓrvaÒ-hutaÓí / saîbhãÓtaî pãìad-àÒjyam /
paÒëâg(ï)s tàg(ï)ë caÓkre vàyaÒvyànùó / àÒraÒêyàn gràÒmyàë caÒ ye // 9 //
tasmàt – from that; yajñàt – from the sacrifice; sarva-hutaí – from that
sacrifice wherein the Puruìa was offered, Who is the embodiment and
source of everything; saîbhãtam – accomplished; pãìat-àjyam – ghee
mixed with yoghurt; paëân – animals; tàn – them; cakre – produced;
vàyavyàn – controlled by winds; àraêyàn – of the forest; gràmyàí – of
villages; ca – and; ye – those who are.
From that sacrifice, where everything in the universe was sacrificed,

yoghurt and ghee were produced, along with all other nourishing
foodstuffs. Also the animals of the air, forest and village were
created.
p TaSMaa;Û,jaTSa.vR,huTa." ) ‰c," SaaMaa.iNa Jaijre )

^Ndam.iSa Jaijre, TaSMaa.Ta( ) YaJau,STaSMaa.dJaaYaTa ))10))
oî tasmàÕd yaÒjñàt saÓrvaÒ-hutaÓí / ãcaÒí sàmàÓni jajñire /
chandàgïÓsi jajñireÒ tasmàÕtù / yajuÒs tasmàÓd ajàyata // 10 //
tasmàt – from that; yajñàt – from the sacrifice; sarva-hutaí – from that
sacrifice wherein the Puruìa was offered, Who is the embodiment and
source of everything; ãcaí – Ãg Veda; sàmàni – Sàma Veda; jajñire –
they were born; chandàîsi – the different chandas; jajñire – they were
born; tasmàt – from that; yajuí – Yajur Veda; tasmàt – from that; ajàyata –
took birth.
From that ultimate sacrifice, or ‘sarva-hut’, the ãk (hymns), sàma

(musical poetry) and yajus (prose) portions of the Vedas appeared,
along with the seven Vedic meters.
p TaSMaa,dìa. AjaaYaNTa ) Yae ke- cae.>a,Yaad.Ta" )

Gaavae. h Jaijre, TaSMaa;Ta( ) TaSMaa;Âa,Taa A.Jaa, vYa." ))11))
oî tasmàÒd aëvàÓ ajàyanta / ye ke coÓbhaÒyà daÓtaí /
gàvoÓ ha jajñireÒ tasmàÕtù / tasmàÕj jàÒtà aÓjàÒ vayaÓí // 11 //
tasmàt – from that sacrifice; aëvàí – horses; ajàyanta – born; ye – those
who; ke – who; ca – and; ubhayàí – double; dataí – row of teeth; gàvaí –
cows (or animals having one row of teeth), ha – certainly; jajñire – born;
tasmàt – from that; tasmàt – from that; jàtàí – they were born; ajàí –
goats; vayaí – sheep.
From that sacrifice appeared horses and other animals with two sets
of teeth. Cows, goats and sheep were also manifested.
p YaTPauå.z,& VYa.dDau" ) k,iTa,Daa VYa.kLPaYaà( )

Mau%,& ikMa.SYa, kaE ba,hU ) kavU,æ Paada.vuCYaeTae ))12))
oî yat-puruÓìaÒî vyaÓdadhuí / kaÔtiÒdhà vyaÓkalpayannù /
mukhaÒî kim aÓsyaÒ kau bàÒhâ / kàv âÒrâ pàdàÓv ucyete // 12 //
Puruìa Sâktam 29
yat-puruìam – that Puruìa; vyadadhuí – they created by mind; katidhà –

how many forms; vyakalpayan – perceived in various forms; mukham –
face or mouth; kim – what; asya – of the Viràè-Puruìa; kau – what were
those two; bàhâ – the two arms; kau – what were those two; ârâ – two
thighs; pàdau – two feet; ucyete – are described.
In that mental sacrifice, when they divided up the Viràè-Puruìa, how

many parts did they make? What is stated about His face, His arms,
His thighs and His feet?
p b]a,ø,<aae;_SYa, Mau%&. AaSaqTa( ) ba,hU ra.Ja,NYa." k*,Ta" )

O,æ Tad.SYa, YaÜEXYa." ) Pa,Ùyam XaU,d\ae A.JaaYaTa ))13))
oî bràÔhmaÒêoÕ ‘syaÒ mukhamó àsátù / bàÒhâ ràÓjaÒnyaÓí kãÒtaí /
âÒrâ tad aÓsyaÒ yad vaiëyaÓí / paÒdbhyàgï ëâÒdro aÓjàyata // 13 //
bràhmaêaí – the brahmiêical order; asya – His; mukham – face; àsát –
were; bàhâ – the two arms; ràjanyaí – the royal order; kãtaí – created;
ârâ – the two thighs; tad – that; asya – His; yad – that which; vaiëyaí –
the merchant order; padbhyàm – from His feet; ëâdraí – the working
order; ajàyata – had been born.
The face of the Viràè-Puruìa became the bràhmaêas. The two arms
were made into the kìatriyas. The thighs of the Viràè-Puruìa became
the vaiìyas and from His feet the ëâdras were born.
p c,Nd\Maa, MaNa.Saae Jaa,Ta" ) c+aae," SaUYaaeR. AJaaYaTa )

Mau%a,idNd\.êa,iGanê. ) Pa[a,<aaÜa,Yaur.JaaYaTa ))14))
oî caÒndramàÒ manaÓso jàÒtaí / cakìoÒí sâryoÓ ajàyata /
mukhàÒd indraÓë càÒgnië caÓ / pràÒêàd vàÒyur aÓjàyata // 14 //
candramà – the moon; manasaí – from His mind; jàtaí – born; cakìoí –
from His two eyes; sâryaí – sun; ajàyata – born; mukhàt – from His
mouth; indraí – Indra; ca – and; agnií – Agni; ca – and; pràêàt – from
His life airs; vàyuí – the wind Vàyu; ajàyata – has taken birth.
The moon was born from His mind and the sun was born from His
two eyes. From His mouth were born Indra and Agni and from His
breath Vàyu was born.
p Naa>Yaa. AaSaqd,NTair.+aMa( ) Xaq,Z<aaeR ÛaE" SaMa.vTaRTa )

Pa,Ùya& >aUiMa,idRXa," é[ae}aa;Ta( ) TaQaa. l/ae,kam A.kLPaYaà( ))15))
oî nàbhyàÓ àsád aÒntariÓkìam /
ëáÒrìêo dyauí samaÓvartata /
paÒdbhyàî bhâmiÒr diëaÒí ërotràÕtù /
tathàÓ loÒkàgï aÓkalpayanù // 15 //
nàbhyàí – from His navel; àsát – became; antarikìam – the constellations;
ëárìêaí – from His head; dyauí – universal space; samavartata – born;
padbhyàm – from His feet; bhâmií – the earth; diëaí – the ten directions;
ërotràt – from His hearing; tathà – thus; lokàn – the fourteen planetary
systems; akalpayan – they have been mentally created.
From His navel came the antarikìa (the space between earth and
heaven) and from His head the heavens arose. The earth appeared
from His feet and from His ears the ten directions arose. In this way
the worlds were created.
p veda,hMae,Ta& Pauå.z& Ma,haNTaM;a( )

Aa,id,TYav.<aR,& TaMa.Sa,STau Paa,re )
SavaR.i<a æ,Paai<a. iv,icTYa, Daqr." )
NaaMaa.iNa k*,Tva_i>a,vd,Na(, YadaSTae; ))16))
oî vedàÒham eÒtaî puruÓìaî maÒhàntamõ /
àÔdiÒtya-vaÓrêaÒî tamaÓsaÒs tu pàÒre /
sarvàÓêi râÒpàêiÓ viÒcityaÒ dháraÓí /
nàmàÓni kãÒtvà ‘bhiÒvadaÔnùÒ yadàsteÕ // 16 //
Puruìa Sâktam 31
veda – I know; aham – I; etam – this; puruìam – Viràè-Puruìa; mahàntam

– glorious; àditya-varêam – like the shining sun; tamasaí – of the
darkness of ignorance; tu – certainly; pàre – surpassing; sarvàêi râpàêi –
all kinds of forms, qualities, natures and so on; vicitya – distinguish by the
mind; dháraí – wise; nàmàni kãtvà – giving names accordingly;
abhivadan – thus He spoke to, addressed; yadà – when; àste – they were.
I know that wise, great Viràè-Puruìa, effulgent as the sun, Who is

beyond the darkness of ignorance, after having wisely distinguished
the different natures of the living entities, He addressed them by their
names, qualities, forms, natures and functions.
p Daa,Taa Pau,rSTaa,ÛMau.daJa,har. )
Xa,§-" Pa[iv,ÜaNa( Pa[,idXa,êTa.ó" )
TaMae,v& iv,ÜaNa( A,Ma*Ta. w,h >a.viTa )
NaaNYa" PaNQaa, AYa.NaaYa ivÛTae ))17))
oî dhàÒtà puÒrastàÒd yam uÓdàjaÒhàraÓ /
ëaÒkraí praviÒdvàn praÒdiëaÒë cataÓsraí /
tam eÒvaî viÒdvàn aÒmãtaÓ iÒha bhaÓvati /
nànyaí panthàÒ ayaÓnàya vidyate // 17 //
dhàtà – Brahmà; purastàt – from before; yam – that which; udàjahàra –
described; ëakraí – Indra; pravidvàn – very nicely understood; pradiëaí
catasraí – to others in the four directions; tam – that; evam – this way;
vidvàn – one who knows; amãtaí – immortal; iha – even in this material
world; bhavati – become; na – there is no; anyaí – other; panthàí – way
or method; ayanàya – goal or shelter; vidyate – there is.
Brahmà explained this to Indra as he had realized it. Indra conveyed

it to the living entities in all four directions. One who knows the
Viràè-Puruìa in this way becomes immortal even during this life on
earth. There is no other method to reach the final destination.
p Ya,jeNa. Ya,jMa.YaJaNTa de,va" )

TaaiNa, DaMaaR.i<a Pa[Qa,MaaNYaa.SaNa( )
Tae h, Naak.& Maih,MaaNa." SacNTae )
Ya}a, PaUveR. Saa,DYaa" SaiNTa. de,va" ))18))
oî yaÒjñenaÓ yaÒjñam aÓyajanta deÒvàí /
tàniÒ dharmàÓêi prathaÒmàny àÓsannù /
te haÒ nàkaÓî mahiÒmànaÓí sacante /
yatraÒ pârveÓ sàÒdhyàí santiÓ deÒvàí // 18 //
yajñena – by this sacrifice, or by the Viràè-puruìa; yajñam – the sacrifice,
or Mahà-Viìêu; ayajanta – worshiped; devàí – the demigods; tàni –
those; dharmàêi – the nature of creatures; prathamàni – primeval; àsan –
they were; te – they; ha – certainly; nàkam – place of happiness;
mahimànaí – great sages; sacante – achieve; yatra – wherever; pârve –
before; sàdhyàí – the Sàdhyas; santi – are; devàí – the demigods.
In this way, the demigods conducted a mental sacrifice using the

Viràè-Puruìa to manifest the primeval creation. The great souls, by
similar mental worship, attain the same place of happiness where the
sàdhyas and demigods, the first worshipers, now dwell.
Uttara Anuvàka
oî adbhyaí saîbhâta iti ìaéãcasya uttarànuÓvàkaÒsya /
nàràyaÓêa-ãÒìií / puruìoÓ devaÒtà / àdyàs tisras tãÓìèup chaÒndaí /
tato aÓnuìèuÒbhau / ante prabaddha-padà-jagaÓtá chaÒndaí /
uttarànuvàkasya jape viniÓyogaÒí //
The following six verses are the uttarànuvàka, beginning with

‘adbhyaí saîbhâtaí’. It is revealed by Nàràyaêa Himself and
Puruìa is the worshipable deity. The metre of the first three verses is
triìèup, that of the next two is anuìèup and for the last verse it is
prabaddha-padà-jagatá. The application is to chant the uttarànuvàka.
Uttara Anuvàka 33
p A,Ùy" SaM>aU.Ta" Pa*iQa,VYaE rSaa;À )

iv,ìk.MaR<a," SaMa.vTaR,TaaiDa. )
TaSYa, Tvía. iv,dDa.d\U,PaMae.iTa )
TaTPauå.zSYa, ivì,MaaJaa.Na,MaGa]e; ))1))
oî aÒdbhyaí sambhâÓtaí pãthiÒvyai rasàÕc ca /
viÒëva-kaÓrmaêaÒí samaÓvartaÒtàdhiÓ /
tasyaÒ tvaìèàÓ viÒdadhaÓd râÒpam eÓti /
tat-puruÓìasyaÒ viëvaÒm àjàÓnaÒm agreÕ // 1 //
adbhyaí – of water and the other four elements; sambhâtaí – appeared;
pãthivyai – from (for) the earth; rasàt – from the need for interaction or
relationship; ca – also; viëva-karmaêaí – of the creator of the universe;
samavartata adhi – transcendentally appeared; tasya – his; tvaìèà – the
creator of living entities; vidadhat – gave; râpam – form; eti – enter into;
tat – that; puruìasya – of the puruìa; viëvam – universal form; àjànam – I
know; agre – at the beginning.
The Viràè-Puruìa had appeared as a result of the need for interaction,

which arose from the five primeval elements (pañca-bhâta). He
gives His material form to the living entities and they entered into it.
The Lord also entered into their hearts. Thus I understand that the
Lord displayed His universal form at the beginning of creation9.
p veda,hMae,Ta& Pauå.z& Ma,haNTaMa;( )

Aa,id,TYav.<aR,& TaMa.Sa," Par.STaaTa( )
TaMae,v& iv,ÜaNa( A,Ma*Ta. w,h >a.viTa )
NaaNYa" PaNQaa. ivÛ,Tae_Ya.NaaYa ))2))
9
There are three forms of the viràè mentioned in the bhàìya: 1. that born from the
elements; 2. that born from rasa (the need for relationship) or anna (desire for
enjoyment); and, 3. that which enters the living entities.
oî vedàÒham eÒtaî puruÓìaî maÒhàntamõ /

àÔdiÒtya-vaÓrêaÒî tamaÓsaÒí paraÓstàtù /
tam eÒvaî viÒdvàn aÒmãtaÓ iÒha bhaÓvati /
nànyaí panthàÓ vidyaÒte ‘yaÓnàya // 2 //
veda – I know; aham – I; etam – this; puruìam – Viràè-Puruìa; mahàntam –
glorious; àditya-varêam – like the shining sun; tamasaí – of the darkness
of ignorance; parastàt – beyond; tam – that; evam – this way; vidvàn –
one who knows; amãtaí – immortal; iha – even in this material world;
bhavati – become; na – there is no; anyaí – other; panthàí – way or
method; vidyate – there is; ayanàya – goal or shelter.
I know that Puruìa, Who shines like the sun, is situated beyond the
darkness of the material realm. One who thus knows the Puruìa
becomes immortal even in this material world. Other than this, there
is no path for liberation.
p Pa[,JaaPa.iTaêriTa, Ga>aeR. A,NTa" )

A,JaaYa.MaaNaae bhu,Daa ivJaa.YaTae )
TaSYa, Daqra," Pair.JaaNaiNTa, YaaeiNa;Ma( )
Marq.cqNaa& Pa,diMa.CîNTa ve,DaSa." ))3))
oî praÒjàpaÓtië caratiÒ garbheÓ aÒntaí /
aÒjàyaÓmàno bahuÒdhà vijàÓyate /
tasyaÒ dháràÒí pariÓjànantiÒ yonimõ /
maráÓcánàî paÒdam iÓcchanti veÒdhasaÓí // 3 //
prajàpatií – the Lord of all living entities; carati – moves; garbhe antaí – in
the bodies of the living entities; ajàyamànaí – unborn; bahudhà – in
many forms; vijàyate – expands and enters; tasya – His; dháràí – wise
sages; parijànanti – understand; yonim – source; marácánàm – (made) of
rays; padam – abode; icchanti – desire to reach; vedhasaí – Brahmà with
his sons.
Uttara Anuvàka 35
The Lord of all living entities (the Viràè-puruìa) enters into the body
of every living entity. Although He is unborn, He is manifest (born)
in everything. The great and wise sages understand that the source of
the Viràè-Puruìa is the spiritual world, the abode of light enamating
from the body of Lord Kãìêa. That abode is the goal of even Lord
Brahmà and his sons.
p Yaae de,ve>Ya, AaTa.PaiTa ) Yaae de,vaNaa&; Pau,raeih.Ta" )

PaUvaeR, Yaae de,ve>Yaae. Jaa,Ta" ) NaMaae. å,caYa, b]aø.Yae ))4))
oî yo deÒvebhyaÒ àtaÓpati / yo deÒvànàÕî puÒrohiÓtaí /
pârvoÒ yo deÒvebhyoÓ jàÒtaí / namoÓ ruÒcàyaÒ bràhmaÓye // 4 //
yaí – one who; devebhyaí – for the demigods; àtapati – pervade and
empower; yaí – one who; devànàm – of the devas; purohitaí – caring10;
pârvaí – before; yaí – one who; devebhyaí – from the demigods; jàtaí –
take birth11; namaí – obeisances; rucàya – beloved (everyone likes Him);
bràhmaye – the created son of Lord Brahmà12.
He empowers the demigods and maintains them with care. He is also

the first being who reappeared from the demigods. We offer our
respectful obeisances unto our beloved Lord, who is the created son
of Lord Brahmà.
p åc&; b]a,ø& Ja,NaYa.NTa" ) de,va AGa]e, Tad.b]uvNa( )

YaSTvE,v& b]a;ø,<aae iv,ÛaTa( ) TaSYa. de,va ASa,Na( vXae ))5))
oî rucaîõ bràÒhmaî jaÒnayaÓntaí / deÒvà agreÒ tad aÓbruvannù /
yas tvaiÒvaî bràÕhmaÒêo viÒdyàtù / tasyaÓ deÒvà asaÒn vaëeÕ // 5 //
10
The word purohitaí can be divided into two parts: 1. Puraí and 2. Hitaí.
“Puraí” can mean in this case, ‘burning’, ‘empowering’, ‘behind’, but not ‘city’.
“Hitaí” here means ‘well-wisher’, ‘support’, ‘for benefit’, but not ‘to give up’.
Thus purohitaí means: as fire burns for our benefit; sustaining us as we need for
our benefit; empowering us for our benefit; giving us support from behind
(always there to protect us); and so on. Sometimes a sacrificial priest is called
purohita because he performs a yajña for the benefit of the yajamàna.
11
From the sacrifice.
12
This form of Viràè-Puruìa is the secondary creation by Lord Brahmà.
rucam – beloved; bràhmam – son of Brahmà; janayantaí – give him life;
devàí – the demigods; agre – before; tad – that; abruvan – they said; yaí –
one who; tvà – to you; enam – thus; bràhmaêaí – a bràhmaêa; vidyàt –
should know; tasya – His, Viràè-Purusa’s; devàí – the demigods; asan –
been; vaëe – controlling the devas.
Although the demigods gave birth to the celebrated Lord, as was

described earlier, the Viràè-Puruìa nonetheless keeps them under
control. One who knows this is a bràhmaêa and he may similarly
control the material nature and the demigods (according to this
principle).
p h]qê. Tae l/,+Maqê, PaTNYaE; ) A,hae,ra,}ae Paa,ìeR )

Na+a.}aai<a æ,PaMa( ) A,iìNaaE, VYaataMa;( )
w,í& Ma.iNaza<a ) A,Mau& Ma.iNaza<a ) SavR.& MaiNaza<a ))6))
oî hráë caÓ te laÒkìmáë caÒ patnyauõ / aÒhoÒ-ràÒtre pàÒrëve / nakìaÓtràêi
râÒpam / aÒëvinauÒ vyàttamõ / iÒìèaî maÓniìàêa / aÒmuî maÓniìàêa /
sarvaÓî maniìàêa // 6 //
hráí – the goddess of shyness; ca – and; te – Your; lakìmáí – the goddess
of fortune; ca – and; patnyau – wives; aho-ràtre – day and night; pàrëve –
sides; nakìatràêi – the constellations; râpam – body or form; aëvinau –
the Aëvinás13; vyàttam – open mouth; iìèam – dearest desire of our heart;
maniìàêa – allow to be fulfilled; amum – a particular desire; maniìàêa –
allow to be fulfilled; sarvam – all desires; maniìàêa – allow to be
fulfilled.
The goddess of shyness and the goddess of fortune are Your wives,
day and night are Your sides, the constellations are Your body and
the Aëvinás are Your mouth. Please grant our innermost desires.
Please grant this particular desire. Please grant all of our desires.
13
The Aëvinás refer to dyàv-à-pãthivá, or earth and sky.
37
Nàràyaêa Sâktam
oî sahasra ëárìam iti ìodaëarcasya nàràyaêaÓ-sâktaÒsya / nàràyaÓêa ãÒìií /
paramàtmàÓ devaÒtà / anuìèuÓp chaÒndaí / tãtáya-trayodaëauó dvipaÒde /
ante gàÓyatráÒ ca / ëráman nàràyaêa-práty-arthe jape viniÓyogaÒí //
The following is the Nàràyaêa-sâkta, beginning with ‘sahasra-

ëárìam’. It is revealed by Nàràyaêa Himself and the deity is
Paramàtmà. The metre is anuìèup, except for the third and thirteenth
verses which are dvipada and the last verse which is gàyatrá. The
mantra is used as a prayer to please Lord Nàràyaêa.
p Sa,h,ó, Xaq;zR& de,v,& iv,ìa+a.& iv,ìXa.&>auvMa( )

ivì.& Naa,raYa.<a& de,v,Ma,+ar.& Par,Ma& Pa,dMa( ))1))
oî saÒhaÒsraÒ-ëáÕrìaî deÒvaÒî, viÒëvàkìaÓî viÒëva-ëaÓîbhuvam /
viëvaÓî nàÒràyaÓêaî deÒvaÒm aÒkìaraÓî paraÒmaî paÒdam // 1 //
oî – the transcendental sound identical to the Supreme Person; sahasra –
all pervading; ëárìam – the head of one who; devam – the effulgent
Supreme Person; viëva-àkìam – Whose eyes are all pervading (the
witness of all activities of the living entities); viëva-ëaîbhuvam – one
Who fills the universe with happiness and taste; viëvam – the universal
form; nàràyaêam – the Supreme Person, shelter and guide of all living
entities; devam – effulgent Lord; akìaram – indestructible; paramam –
transcendental; padam – position or abode.
The effulgent Supreme Lord Nàràyaêa, taking the form of the

universe, has thousands of heads. His eyes pervade the whole
universe (thus He witnesses the activities of the living entities) and
as happiness He pervades everything. He gives shelter and guidance
to the living entities, yet His position remains transcendental and
indestructible.
p iv,ìTa," Par.MaaNa( iNa,TYa,& iv,ì& Naa.raYa,<aGa(m h.irMa( )

ivì.Mae,ved& Pauå.z,STaiÜì,MauPa.JaqviTa ))2))
oî viÒëvataÒí paraÓmàn niÒtyaÒî, viÒëvaî nàÓràyaÒêaggï haÓrim /

viëvaÓm eÒvedaî puruÓìaÒs tad viëvaÒm upaÓjávati // 2 //
viëvataí – due to being the source of the universe; paramàn – the Lord of
transcendence; nityam – always; viëvam – the universal form; nàràyaêam
– the shelter of all living entities; harim – Lord Hari, the Lord of
annihilation, or the Lord when He withdraws Himself; viëvam – universe;
eva – certainly; idam – this; puruìaí – He who fills the universe; tad –
that; viëvam – universe; upajávati – fills with life.
Lord Hari is the source of the universe and as Viëva, or the expanded
form, He creates the universe. As Nàràyana, the abode of all living
entities, He maintains the universe and as Hari, He withdraws His
energies. Thus, the creation goes on and on and by entering this
universe along with the living entities, He fills the entire cosmos
with life.
p PaiTa,& ivì.SYaa,TMaeì.r,Ga(m, Xaaì.TaGa(m iXa,vMa.CYauTaMa( ))3))

oî patiÒî viëvaÓsyàÒtmeëvaÓragÔgïÒ ëàëvaÓtaggï ëiÒvam aÓcyutam // 3 //
patim – the Lord; viëvasya – of the universe; àtmà – soul, life; áëvaram –
the controller; ëàëvatam – eternal; ëivam – auspicious; acyutam –
infallible.
O Lord Hari, You are the life and soul of the universe. You are the
infallible, eternal protector and controller of the universe. You are
always auspicious.
p Naa,raYa,<a& Ma.ha je,Ya,& iv,ìaTMaa.Na& Pa,raYa.<aMa( )

Naa,raYa,<aPa.rae JYaae,iTa,ra,TMaa Naa.raYa,<a" Pa.r" ))4))
oî nàÒràyaÒêaî maÓhà-jñeÒyaÒî, viÒëvàtmàÓnaî paÒràyaÓêaî /
nàÒràyaÒêa-paÓro jyoÒtiÒr àÒtmà nàÓràyaÒêaí paÓraí // 4 //
nàràyaêam – Lord Nàràyaêa; mahà-jñeyam – the highest knowable
object; viëva-àtmànam – He Who has taken the form of the universe;
paràyaêam – the goal of the process of surrender; nàràyaêa-paraí – the
transcendental Lord Nàràyaêa; jyotií – brilliant; àtmà – the Supersoul or
Kìetrajña; nàràyaêaí – Lord Nàràyaêa; paraí – transcendental.
Nàràyaêa Sâktam 39
Lord Nàràyaêa is the shelter of all living entities, the final goal of
knowledge, the personification of the universe and the goal of our
devotion (ëaraêàgati). He is transcendentally effulgent and although
He is the Supersoul of the universe, He is beyond everything
material.
p Naa,raYa,<aPa.r& b],ø, Ta,tv& Naa.raYa,<a" Pa.r" )

Naa,raYa,<aPa.rae DYaa,Taa, DYaa,Na& Naa.raYa,<a" Pa.r" ))5))
oî nàÒràyaÒêa-paÓraî braÒhmaÒ-taÒttvaî nàÓràyaÒêaí paÓraí /
nàÒràyaÒêa-paÓro dhyàÒtàÒ, dhyàÒnaî nàÓràyaÒêaí paÓraí // 5 //
nàràyaêa-param – the transcendental Lord Nàràyaêa; brahma-tattvam –
transcendental truth; nàràyaêaí paraí – the transcendental Lord
Nàràyaêa; nàràyaêa-paraí – the transcendental Lord Nàràyaêa; dhyàtà –
the yogi [one who meditates]; dhyànam – the process of meditation;
nàràyaêaí paraí – the transcendental Lord Nàràyaêa.
Truth related to Lord Nàràyaêa is transcendental, but Lord Nàràyaêa

is higher than that due to His being the goal of such truth. The
process of meditating on Nàràyaêa and the performer of such
meditation are also transcendental (by having Nàràyaêa as the aim),
but Lord Nàràyaêa is higher still due to His being the goal of such
meditation.
p YaÀ. ik,iÄÂ.GaTSa,vR,& d*,XYaTae; é[UYa,Tae_iPa. va )

ANTa.bR,ihê. TaTSa,vR,& VYaa,PYa Naa.raYa,<a" iSQa.Ta" ))6))
oî yac caÓ kiÒñcij jaÓgat saÒrvaÒî, dãÒëyateÕ ërâyaÒte ‘piÓ và /
antaÓr baÒhië caÓ tat saÒrvaÒî, vyàÒpya nàÓràyaÒêaí sthiÓtaí // 6 //
yat – whatever; ca – also; kiñcit – anything; jagat sarvam – (in) this
universe; dãëyate – can be seen; ërâyate – can be heard of; api – even; và –
or; antar – within; bahií – out of; ca – also, tat – that; sarvam – all;
vyàpya – after pervading; nàràyaêaí – Lord Nàràyaêa; sthitaí – situating.
Whatever might be seen or heard of in the creation, Lord Nàràyaêa

pervades it all, both from within and without.
p ANa.NTa,MaVYa.Ya& k,ivGa(m Sa.Mau,d\e_NTa.& iv,ìXa.&>auvMa( )

Pa,Ú,kae,Xa Pa[.Taq ka,Xa,,Ga(m, ô,dYa.& caPYa,DaaeMau.%Ma( ))7))
oî anaÓntaÒm avyaÓyaî kaÒviggï saÓmuÒdre ‘ntaÓî viÒëva-ëaÓîbhuvam /
paÒdmaÒ-koÒëa-praÓtá-kàÒëagÒgÒï, hãÒdayaÓî càpy aÒdho muÓkham // 7 //
anantam – endless; avyayam – infallible, faultless, reliable; kavim – wise,
poet; samudre – in the ocean-like material world, or entanglement in
sense gratification; antam – ultimate goal; viëva-ëaîbhuvam – one who
fills the universe with happiness and taste; padma-koëa-pratá-kàëam –
shining like the core of the lotus flower; hãdayam – one who lives in the
heart; ca – also; api – certainly; adho mukham – facing downwards.
You are endless, infallible, faultless, reliable, wise and a poet. You
are the ultimate goal for the living entities who are entangled in
sense gratification and drowning in the ocean of material existence.
You are all happiness and taste throughout the whole universe. You
are shining in the heart like the core of the lotus surrounded by its
petals. Situated above all, You look downwards to your devotees.
p ADaae. iNa,íya iv.TaSTYaa,NTae, Naa,>YaaMau.Pair, iTaï.iTa )

ô,dYa.& TaiÜ.JaaNaq,Yaa,iÜ,ìSYaa.YaTa,Na& Ma.hTa( ))8))
oî adhoÓ niÒìèyà viÓtastyàÒn teÒ nàÒbhyàm uÓpariÒ tiìèhaÓti /
hãÒdayaÓî tad viÓjànáÒyàÒd, viÒëvasyàÓ “yataÒnaî maÓhatù // 8 //
adhaí – below; niìèyà – throat; vitastyàn – nine inches; te – your;
nàbhyàm upari – above the navel; tiìèhati – situated; hãdayam – the core
of the heart; tad – that; vijànáyàd – may be understood; viëvasya – of the
Supersoul; àyatanam – residence; mahat – transcendental.
The heart is situated one vitasti (about eight or nine inches) below
the throat and one vitasti above the navel. The core of the heart is
considered to be a secret place, as it is the residence of the
Supersoul.
p SaNTa.TaGa(m iXa,l/ai>a.STau, l/Mb.TYaa kaeXa,Saià.>aMa( )

TaSYaaNTae. Sauiz,rGa(m SaU,+Ma& TaiSMaNa(; Sa,v| Pa[iTa.iïTaMa( ))9))
oî santaÓtaggï ëiÒlàbhiÓs tuÒ lambaÓty àkoëaÒ-sanniÓbham /

tasyànteÓ suìiÒraggï sâÒkìmaî
tasminõ (th) saÒrvaî pratiÓìèhitam // 9 //
santatam – completely restricted; ëilàbhií – by nature, character; tu –
also; lambaty-àkoëa-sannibham – like the whorl of the lotus; tasya – of
the heart; ànte – in the core of; suìiram – part; sâkìmam – small; tasmin –
there, in the heart; sarvam – all living entities; pratiìèhitam – fixed in that
situation.
In that same lotus-like heart, the individual soul is situated. He is

small, part and parcel of the Supersoul and is conditioned. Such
individual souls, being fixed in the heart, are restricted in their
movement.
p TaSYa, MaDYae. Ma,haNa( A.iGanivR,ìaicR.ivR,ìTaae.Mau%" )

Saae_Ga].>au,iGv>a.JaNa( iTa,ï,àaaha.rMaJa,r" k,iv" ))10))
oî tasyaÒ madhyeÓ maÒhàn aÓgnir viÒëvàrciÓr viÒëvatoÓ mukhaí /
so ‘graÓbhuÒg vibhaÓjan tiÒìèhaÒnn àhàÓram ajaÒraí kaÒvií // 10 //
tasya madhye – in the core of that heart; mahàn – worshipable; agnií –
the fire of digestion; viëvàrcií – whose flames pervade the entire
universe; viëvataí mukhaí – one who witnesses everything in the
universe; saí – he; agrabhuj – one who eats first (refers to agni who
receives the offerings on behalf of the devatàs); vibhajan – distribute;
tiìèhan – while situated; àhàram – food; ajaraí – ever youthful; kavií –
greatly learned.
Also in the core of the heart resides the presiding deity of the
digestion, Agni. Vaiëvànara-agni not only pervades the entire body,
but also the entire universe and therefore he witnesses the deeds of
all living entities. He eats the offerings given to the devatàs and
distributes the food within the body and also within the universe. He
is ever youthful and is greatly learned.
p iTa,YaR,GaU,DvRMa.Da" Xaa,Yaq, r,XMaYa.STaSYa, SaNTa.Taa )

Sa,NTaa,PaYa.iTa Sv& de,hMaaPaa.dTal/,MaSTa.k" ))11))
oî tiÒryaÒg âÒrdhvam aÓdhaë ëàÒyáÒ raÒëmayaÓs tasyaÒ santaÓtà /

saÒntàÒpayaÓti svaî deÒham à-pàÓda-talaÒ-mastaÓkaí // 11 //
tiryak – half; ârdhvam – above; adhaí – below; ëàyá – lies down, resides;
raëmayaí – ray fom his body; tasya – his; santatà – emanating;
santàpayati – burns, illuminates; svam deham – his own body or
residence; à-pàda-tala-mastakaí – from the sole of the feet to the top of
the head.
In the heart (half way between the navel and the throat),
Vaiëvànara-agni flashes the shining rays enamating from his body.
By these rays, he illuminates the whole body, from the sole of the
feet up to the top of the head.
p TaSYa, MaDYae, viö.iXa%a A,<aqYaae;DvaR VYa,viSQa.Ta" )

Naq,l/ Taae.Yad. MaDYa,SQaa,iÜ,Ûuçe.%ev, >aaSv.ra ))12))
oî tasyaÒ madhyeÒ vahniÓ-ëikhà aÒêáyoÕ ‘rdhvà vyaÒvasthiÓtaí /
náÒla-toÓyadaÓ-madhyaÒ-sthàÒd, viÒdyul-leÓkhevaÒ bhàsvaÓrà // 12 //
tasya madhye – within that fire; vahniëikhà – like the spark from the fire;
aêáyaí – small; ardhvà – pathway; vyavasthitaí – situated; nála-toya-da –
blue cloud; madhya-sthàt – situated in the middle; vidyut-lekha –
lightning; iva – as; bhàsvarà – effulgent.
Surrounded by that fire, the soul is situated on a narrow pathway,

within a blue cloud and shines like lightning.
p Naq,var, XaUk.vta,Nvq, Paq,Taa>aa;SvTa( Ta,NaUPa.Maa ))13))

oî náÒvàraÒ-ëâkaÓ-vat taÒnváÒ páÒtà-bhàÕsvat taÒnâpaÓmà // 13 //
návàra-ëâka-vat – like the awn (hair) on the grain of the wild rice; tanvá –
having a body of; pátà-bhàsvat – having a golden effulgence; tanu-upamà
– comparing the size of the soul.
The body of the soul is compared to the awn of the wild rice in size
and its color is like that of molten gold.
p TaSYaa;" iXa%a,Yaa Ma.DYae Pa,rMaa;TMaa VYa,viSQa.Ta" )

Sa b]ø,a Sa iXav," SaeNd\," Saae_+a.r" Par,Ma" Sv,ra$( ))14))
oî tasyàÕí ëikhàÒyà maÓdhye paÒramàÕtmà vyaÒvasthiÓtaí /
sa brahmàÒ sa ëivaÒí sendraÒí so ‘kìaÓraí paraÒmaí svaÒràèù // 14 //
tasyàí – of that; ëikhàyà – spark; madhye – in the middle; paramàtmà –
the Supersoul; vyavasthitaí – situated; saí – He is; brahmà – the creator;
saí – He is; ëivaí – the auspicious and the destroyer; saí – He is; indraí –
the king and leader of the demigods; saí – He is; akìaraí – infallible;
paramaí – highest; svaràè – self-sufficient.
In the heart of the spark-like soul, the Supersoul resides. That

Supersoul is the creator, maintainer, destroyer, ruler and leader of the
universe. He is infallible, supreme and fully self-sufficient (He does
not depend on anyone).
p ‰,TaGa(m Sa,TYa& Pa.r& b],ø, Pau,åz.& k*Z<a,iPa®.l/Ma( )

O,DvRre.Ta& iv.æPaa,+a,& iv,ìæ.PaaYa, vE NaMaae, NaMa." ))15))
oî ãÒtaggï saÒtyaî paÓraî braÒhmaÒ puÒruìaÓî kãìêaÒ-piçgaÓlam /
âÒrdhva-reÓtaî viÓrâpàÒkìaÒî, viÒëva-râÓpàyaÒ vai namoÒ namaÓí // 15 //
ãtam – mentally accepted truth; satyam – physically, verbally accepted
truth; param – supreme; brahma – transcendental; puruìam – person;
kãìêa-piçgalam – dark and golden; ârdhva-retam – shining due to being
self-contented; virâpàkìam – whose eyes are very beautiful; viëvarâpàya –
Who has taken the form of the universe; vai – certainly; namaí namaí –
obeisances again and again.
I offer my respectful obeisances repeatedly to the Supreme

Transcendental Person, the Absolute Truth, Who is shining with
self-content, Whose eyes are very beautiful and Who has taken this
universal form.
p Naa,ra,Ya,<aaYa. iv,Úhe. vaSaude,vaYa. DaqMaih )

Taàae. ivZ<au" Pa[cae,dYaa;Ta( ))16))
oî nàÒràÒyaÒêàyaÓ viÒdmaheÓ vàsudeÒvàyaÓ dhámahi /

tan noÓ viìêuí pracoÒdayàÕtù // 16 //
nàràyaêàya – unto Nàràyaêa, the shelter of all living entities; vidmahe –
we know; vàsudevàya – unto Lord Vàsudeva, the son of Vasudeva;
dhámahi – we meditate on; tat – that; naí – us; viìêuí – Lord Viìêu, Who
enters every heart; pracodayàt – may He encourage us.
We know Lord Nàràyaêa, the shelter of all living entities and we

meditate on Lord Vàsudeva, the son of Vasudeva. May Lord Viìêu,
Who enters everyone’s heart, encourage us.
Viìêu Sâktam
oî viìnor nu kam iti dvàdaëarcasya viìêuÓ-sâktaÒsya / prathama-rca-
trayasya dáÒrghàtmà aucaÓtya ãÒìií / dvitáya-trayasya vàÒsiìèo
maiótràvaÒruêií / anyànàî pañcànàm medhàtithiÓí kàÒnvaí / pãthivá-
trivikrama-viìêâÓ devaÒte / prathamaí kãtiÓë chaÒndaí / taÒtaí pañcaÓ
tãìèhuÒbhaí / anye gàyaÓtrayaÒë ca / ërá mahà-viìêoí práty-arthe jape
viÓniyogaÒí //
This mantra called Viìêu-Sâkta, consists of twelve verses, beginning

with “viìnor nu kam”. The first three verses are revealed by
Dárghàtmà Aucatya Ãìi, the second three by Vàsiìèa Maitràvaruêi
Ãìi and the rest by Medhàtithi Kànva Muni. The deities of this Sâkta
are Prithivá and Trivikrama. The first verse is in kãti meter, the next
five in tãìèup and the rest are in gàyatrá. It is used as a prayer to
please Lord Mahà-Viìêu.
p ivZ<aae,NauR k.& vq,YaaR.i<a, Pa[ vae.c&, Ya" PaaiQaR.vaiNa ivMa,Mae rJaam.iSa, Yaae
ASk.>aaYa,duta.rGa(m Sa,DaSQa.& ivc§-Maa,<añe,Daaeå.Gaa,Yaae
ivZ<aae.r,ra$=.MaiSa, ivZ<aae;" Pa*,ïMa.iSa, ivZ<aae," XHYaP}ae; SQaae, ivZ<aae,"
SYaUr.iSa, ivZ<aae;Da]uR,vMa.iSa vEZ<a,vMa.iSa, ivZ<a.ve Tva ))1))
Viìêu Sâktam 45
haÒriÒíÒ oî
oî viìêoÒr nukaÓî váÒryàÓêiÒ pravoÓcaÒî yaí pàrthiÓvàni vimaÒme
rajàgïÓsiÒ, yo askaÓbhàyaÒd uttaÓraggï saÒdhasthaÓî
vicakramàÒêas treÒdhoruÓgàÒyo, viìêoÓr aÒràèaÓm asiÒ viìêoÕí
pãÒìèham aÓsiÒ viìêoÒí ëñyaptreÕ sthoÒ, viìêoÒí syâr aÓsiÒ viìêoÕr
dhruÒvam aÓsi vaiìêaÒvam aÓsiÒ viìêaÓve tvà //1//
viìêoí – of the all-pervading Lord Viìêu; nu kam – quickly; váryàêi –
pastimes; pra-vocam – I describe; yaí – He who; pàrthivàni – the earth
and other planets; vi-mame – completely free of false prestige; rajàîsi –
presiding deities of different planets; yaí – He who; askabhàyad –
established or fixed; ut-taram – upwards; sadha-stham – covering the
entire world; vi-cakramàêaí – stepped; tredhà – three times; uru-gàyaí –
one whose steps are glorified; viìêor – of Lord Viìêu; aràèam asi – you
are protected; viìêoí – of Lord Viìêu; pãìèham asi – you are the support;
viìêoí – of Lord Viìêu; ëñyaptre – on the tip of Varàha’s nose or tusks;
sthaí – you are situated; viìêoí – of Lord Viìêu; syâí asi – you are the
thread; viìêoí – of Lord Viìêu; dhruvam asi – you are firm; vaiìêavam
asi – you are related to Viìêu; viìêave – unto Lord Viìêu; tvà – you.
I will narrate the story of Lord Viìêu in brief. How He re-established

the presiding deities of different planets, although He is free of false
prestige, by covering the entire creation with a mere three steps.
Thus He saved the earth.
O earth, you are protected by Viìêu. You carry Him on your back
and you are situated on the tip of Varàhas tusks. You are the thread
of Viìêu and You are firm because you are related to Him. You are
for the pleasure of Viìêu.
p Tad.SYa iPa[,YaMa,i>a PaaQaae. AXYaaMa( )

Narae, Ya}a. dev,Yavae, Mad.iNTa )
o,å,§-,MaSYa, Sa ih bNDau.ir,TQaa )
ivZ<aae;" Pa,de Pa.r,Mae MaDv, oQSa." ))2))
oî tad aÓsya priÒyam aÒbhi pàthoÓ aëyàm /

naroÒ yatraÓ devaÒyavoÒ madaÓnti /
uÒruÒkraÒmasyaÒ sahi bandhuÓr iÒtthà /
viìêoÕí paÒde paÓraÒme madhvaÒ uthsaÓí //2//
tat – that; asya – His; priyam – dear; abhi – towards; pàthaí – Milky
Way, or the constellations; aëyàm – I may achieve, pervade; naraí – men;
yatra – where; devayavaí – devotees (those who try to please Viìêu by
yajña or devotional service); madanti – rejoice; urukramasya – of Lord
Viìêu; saí – he (devotee); hi – certainly; bandhuí – friend; itthà – thus;
viìêoí – of Viìêu; pade – position; parame – in transcendence; madhvaí –
of nectar; utsaí – flowing down.
May I achieve the path of devotion, which is dear to Lord Viìêu and
shines like the Milky Way. The devotees and friends of Lord Viìêu
are engaged in this path of devotion to please the Lord. They find
great pleasure in such services because Lord Viìêu’s abode and
everything else associated with Him, is overflowing with nectar.
p Pa[ TaiÜZ<au." STavTae vq,YaaR.Ya )

Ma*,Gaae Na >aq,Ma" ku.c,rae iGa.ir,ïa" )
YaSYaae,åzu. i}a,zu iv,§-Ma.<aezu )
AiDa.i+a,YaiNTa, >auv.NaaiNa, iv.ìa; ))3))
oî pra tad viìêuÓí stavate váÒryàÓya /
mãÒgo na bháÒmaí kuÓcaÒro giÓriÒìèhàí /
yasyoÒruìuÓ triÒìu viÒkramaÓêeìu /
adhiÓkìiÒyantiÒ bhuvaÓnàniÒ viÓëvàÕ //3//
pra – connected with ‘stavate’; tad – that; viìêuí – Lord Viìêu; stavate –
glorified by all; váryàya – for His pastimes; mãgaí – like a lion; na – not;
bhámaí – fearful; kucaraí – disturbing or difficult to approach; giriìèhàí –
residing in the mountains; yasya – of whose; uruìu – in the thighs; triìu
vikramaêeìu – in the three steps; adhikìiyanti – residing; bhuvanàni –
worlds; viëvà – all.
Viìêu Sâktam 47
Lord Viìêu is glorified for His glorious pastimes, such as
Narasiîha-lálà. Although He might be fearful, unapproachable, or
residing in a secluded place like a mountain, He is not fearful to His
devotees and is easily approached by them. He measured the three
worlds with His three steps, within which the fourteen worlds have
taken shelter.
p Pa,rae Maa}a.Yaa Ta,Nauva. v*DaaNa )

Na Tae. Maih,tvMaNv.énuviNTa )
o,>ae Tae. ivÚ, rJa.Saq Pa*iQa,VYaa ivZ<aae. dev, Tv& )
Pa,r,MaSYa. ivQSae ))4))
oî paÒro màtraÓyà taÒnuvàÓ vãdhàna /
na teÓ mahiÒttvam anvaÓënuvanti /
uÒbhe teÓ vidmaÒ rajaÓsá pãthiÒvyà viìêoÓ devaÒ tvaî /
paÔraÒmasyaÓ vithse //4//
paraí – after; màtrayà – by measurement; tanuvà – by His body; vãdhàna –
expanded; na – not; te – your; mahittvam – glories; anvaënuvanti – come
to the same level or even comprehend; ubhe – both; te – your; vidma – we
know; rajasá – higher and lower planetary systems; pãthivyàí – from the
earth; viìêo – O Viìêu; deva – O Lord; tvam – You; paramasya – (of) the
transcendence; vithse – You know.
After You measured the world by expanding Your divine body, no

one within this universe, from the top to the bottom, came to be
equal to You or was even able to comprehend Your glories. We
know You. You know transcendence.14
p iv c.§-Mae Pa*iQa,vqMae,z W,TaaMa( )

+ae}aa.Ya, ivZ<au,MaRNau.ze dXa,SYaNa( )
Da]u,vaSaae. ASYa kI,rYaae, JaNaa.Sa" )
o,æ,i+a,iTam Sau,JaiNa.Maa ckar ))5))
14
We can only know Kãìêa through Him.
oî vicaÓkrame pãthiÒvám eÒìa eÒtàm /

kìetràÓyaÒ viìêuÒr manuÓìe daëaÒsyanù /
dhruÒvàsoÓ asya káÒrayoÒ janàÓsaí /
uÒrâÒkìiÒtiggï suÒjaniÓmà cakàra // 5 //
vicakrame – during Your pastime; pãthivám – planets like the earth; eìa –
this; etàm – these planets; kìetràya – for residence; viìêuí – Lord Viìêu;
manuìe – for the devatàs praising Him; daëasyan – return what the
demons have taken away; dhruvàsaí – they are firm; asya – His; kárayaí
janàsaí – glorifying devotees; urâkìitim – places of focus; sujanimà –
good memories; cakàra – He did.
Viìêu had returned the residence of the devatàs, which was taken
away by the demons. He supplies cues in His pastimes for easy
remembrance by devotees who are firm and jolly (happy) in
glorifying him.
p i}adeR,v" Pa*.iQa,vqMae,z W,Taa& )

ivc.§-Mae Xa,TacR.Sa& Maih,Tva )
Pa[ ivZ<au.rSTau Ta,vSa,STavq.YaaNa( )
Tve,zGa(m ù.SYa, SQaiv.rSYa, NaaMa. ))6))
oî trir deÒvaí pãÓthiÒvám eÒìa eÒtàî /
vicaÓkrame ëaÒtarcaÓsaî mahiÒtvà /
pra viìêuÓr astu taÒvasaÒs taváÓyànù /
tveÒìagg(ï) hy aÓsyaÒ sthaviÓrasyaÒ nàmaÓ // 6 //
trií – three; devaí – Lord Viìêu Who is full of opulences; pãthivám –
planets like the earth; eìaí – He, Lord Viìêu; etàm – this earth; vicakrame –
in stepping thrice; ëatarcasam – in one hundred verses of the Ãg-veda;
mahitvà – after glorifying; pra – very; viìêuí – Lord Viìêu; astu – please be;
tavasaí – amongst the strong; taváyàn – strongest; tveìam – brilliant; hi –
certainly; asya – His; sthavirasya – well-built or strong; nàma – name.
A hundred verses of the Ãg-veda glorify Viìêu’s Trivikrama

pastimes. May Lord Viìêu, the strongest of the strong, be kind to us.
Viìêu Sâktam 49
Being the strongest, certainly they named Him “Tveìa”, meaning
“brilliant and fearful”.
p ATaae. de,va A.vNTau Naae, YaTaae, ivZ<au.ivRc§-,Mae )

Pa*,iQa,VYaa" Sa,á DaaMa.i>a" ))7))
oî atoÓ deÒvà aÓvantu noÒ yatoÒ viìêuÓr vicakraÒme /
pãÒthiÒvyàí saÒpta dhàmaÓbhií // 7 //
ataí – here; devàí – the devotees of the Lord; avantu – kindly protect;
naí – us; yataí – where; viìêuí – Lord Viìêu, Who enters everything
(viëati sarvam); vicakrame – His glorious pastime of three steps;
pãthivyàí – from the earth; sapta-dhàmabhií – by the seven described
chandas beginning with gàyatrá.
May the devotees of the Lord protect us who reside on the earth.
Mother Earth is glorious because of the pastimes of Lord Hari.
Therefore, the Vedas glorify her by verses in the seven vedic meters.
p w,d& ivZ<au,ivR c.§-Mae }ae,Daa iNad.Dae Pa,dMa( )

SaMaU.!MaSYa PaamSau,re ))8))
oî iÒdaî viìêuÒr vi caÓkrame treÒdhà nidaÓdhe paÒdam /
samâÓéham asya pàgïsuÒre // 8 //
idam – the entire universe; viìêuí – Viìêu in the form of Vàmana; vi
cakrame – three transcendental steps; tredhà – three times; ni dadhe – had
stepped; padam – feet; sam âéham – blessed15; asya – His; pàîsure –
dust of His lotus feet.
Lord Viìêu had assumed His Trivikrama form; by His three steps, he
covered the entire universe. Thus the whole universe achieved the
blessings of the dust of His lotus feet.
p }aqi<a. Pa,da iv c.§-Mae, ivZ<au.GaaeR,Paa Ada;>Ya" )

TaTaae, DaMaaR.i<a Daa,rYa.Na( ))9))
15
achieved, blessed, compiled.
oî tráêiÓ paÒdà vicaÓkrameÒ viìêuÓr goÒpà adàÕbhyaí /

tatoÒ dharmàÓêi dhàÒrayanùó // 9 //
tráêi – three; padà – by feet; vicakrame – steps; viìêuí – Lord Viìêu;
gopà – the protector of the universe; adàbhyaí – unable to be harmed;
tataí – in this way; dharmàêi – the principles of religion; dhàrayan –
upheld or re-established.
Thus Lord Viìêu, the protector and maintainer of the universe, by

His three steps re-established the principles of religion and the
proper order of the universe. By entering into the universe He made
it indestructible.
p ivZ<aae," kMaaR.i<a PaXYaTa, YaTaae; v],TaaiNa. PaSPa,Xae )

wNd\.SYa, YauJYa," Sa%a; ))10))
oî viìêoÒí karmàÓêi paëyataÒ yatoÕ vraÒtàniÓ paspaÒëe /
indraÓsyaÒ yujyaÒí sakhàÕ // 10 //
viìêoí – of Viìêu; karmàêi – pastimes; paëyata – all of you just see;
yataí – by which (pastimes); vratàni – rituals, vows; paspaëe – touches
(enters); indrasya – of Indra; yujyaí – dear (very close); sakhà – friend.
All of you just see how the confidential friend of Indra, Lord Viìêu,
enters our daily life, including our vratas, rituals and sacrifices,
through the narrations of His pastimes.
p TaiÜZ<aae;" Par,Ma& Pa,dGa(m Sada. PaXYaiNTa SaU,rYa." )

id,vqv, c+au,raTa.TaMa( ))11))
oî tad viìêoÕí paraÒmaî paÒdaggï sadàÓ paëyanti sâÒrayaÓí /
diÒvávaÒ cakìuÒr àtaÓtam // 11 //
tad – that; viìêoí – of Lord Viìêu; paramam – according to the scriptures it is
transcendental; padam – abode or position16; sadà – always; paëyanti – they
see; sârayaí – sages; divi – sky; iva – like; cakìuí – eyes; àtatam – extended.
16
The word ‘position’ refers to the principle of goptãtve bhàraêa or protector and
proprietor of the devotee.
Viìêu Sâktam 51
As we can see the sky with our bare eyes, similarly the great sages,
the devotees of Lord Viìêu, can always see His abode by their
transcendental vision.
p TaiÜPa[a.Saae ivPa,NYavae. JaaGa*,vamSa," SaiMa.NDaTae )

ivZ<aae,YaRTa( Pa.r,Ma& Pa,dMa( ))12))
oî tad vipràÓso vipaÒnyavoÓ jàgãÒvàïsaÒí samiÓndhate /
viìêoÒr yat paÓraÒmaî paÒdam // 12 //
tad – that; vipràsaí – those who are wise; vipanyavaí – those who are
expert in reciting prayers; jàgãvàmsaí – those who are very aware of
things, careful or self-realized; samindhate – they are revealing; viìêoí –
of Lord Viìêu; yat – that which; paramam – transcendental; padam –
abode.
Wise devotees of the Lord, who are expert in glorifying Him,

describe the abode of Lord Viìêu as transcendental.
Ërá Sâktam
oî hiraêya-varêàî iti pañca-daëarcasya ëráÓ-sâktaÒsya / ërá ànanda-
kardama-ciklátendirasutà maÓhà-rìaÒyaí / ërár-agniÓr devaÒte / àdyàs
tisro’nuÓìèubhaÒí / caturthá bãÓhaÒtá / pañcami-ìaìèhyauó triìèuÒbhau, tato’
ìèàv aÓnuìèuÒbhaí / antyà prastàra-paçktir gàÓyatráÒ ca / hiraêya-varêàm
itiÓ báÒjam / tàm ma àhava jàtaveda itiÓ ëaktiÒí / kártim-ãddhiî dadhàtu
me itiÓ kálaÒkaî / ërá mahà-lakìmá prasàda-siddhyarthe jape viniÓyogaÒí //
The mantra known as Ërá Sâkta, having sixteen verses, begins with
‘hiraêya-varêàm’. Ànanda, Kardama, Cikláta and Indra-sutà are the
ãìis of this sâkta. Agni and Lakìmá are the deities of the sâkta. The
first three verse are in anuìèup meter, the fourth is in bãhatá, the fifth
and sixth are in triìèup, the next eight are in anuìèup. Then there is
one verse in prastàra-paçktá and finally one verse in gàyatrá meter.
‘Hiraêya-varêàm’ is the seed of the sâkta, ‘tàm ma àhava’ is the
energy, ‘kirtim ãddhim’ is the support of this sâkta and the purpose
of chanting it is to please Lakìmá.
p ihr.<Yav<aaR,& hir.<aq& Sauv,<aRr.JaTa,óJaaMa( )

c,Nd\a,& ih,r<Ma.Yaq& l/,+Maq,& JaaTa.vedae Ma, Aav.h ))1))
oî hiraÓêya-varêàÒî hariÓêáî suvaÒrêa-raÓjataÒ-srajàm /
caÒndràÒî hiÒraêmaÓyáî laÒkìmáÒî, jàtaÓvedo maÒ àvaÓha // 1 //
hiraêya-varêàm – resembling gold; hariêám – green17, female deer18;
suvarêa-rajata-srajàm – wearing a golden and silver garland; candràm –
like the moon; hiraêmayám – as if made of gold; lakìmám – to Lakìmá;
jàta-vedaí – knower of all living entities, Agni19; me – to me; àvaha –
please call.
O Jàtaveda, Agni, please invite Lakìmá to our residence. Her

complexion is that of melted gold and she wears a garland of gold
and silver. She is very beautiful, resembling the moon.
p Taa& Ma, Aav.h, JaaTa.vedae l/,+MaqMaNa.PaGaa,iMaNaqMa(; )

YaSYaa,& ihr.<Ya& iv,NdeYa,& GaaMaì,& Pauå.zaNa( A,hMa( ))2))
oî tàî maÒ àvaÓhaÒ jàtaÓvedo laÒkìmám anaÓpa-gàÒminámõ /
yasyàÒî hiraÓêyaî viÒndeyaÒî gàm aëvaÒî puruÓìàn aÒham // 2 //
tàm – her; me – to me; àvaha – bring; jàtavedaí – o Agni; lakìmám – the
goddess of fortune; anapa-gàminám – she who will not go away; yasyàm –
in whom; hiraêyam – gold and wealth; vindeyam – I may achieve; gàm –
cows, (land); aëvam – horses; puruìàn – servants; aham – I.
O Agni! Please bring the goddess of fortune to my residence and

keep her here. I may obtain gold, wealth, cows, land, horses,
servants, friends and progeny by her presence.
p A,ì,PaU,va| r.QaMa,DYaa,& h,iSTaNaa.dPa[,baeiDa.NaqMa( )

ié[Ya.& de,vqMauPa.ûYae, é[q MaaR. de,vqJauR.zTaaMa( ))3))
17
Life energy.
18
One of the four kinds of auspicious constitutions for women.
19
Through sacrifice everyone has to come in front of Agni.
Ërá Sâktam 53
oî aÒëvaÒ-pâÒrvàî raÓtha-maÒdhyàÒî, haÒstinàÓda-praÒbodhiÓnám /

ëriyaÓî deÒvám upaÓhvayeÒ ërár màÓ deÒvár juÓìatàm // 3 //
aëva-pârvàm – horses on the front; ratha-madhyàm – on a chariot;
hastinàda-prabodhinám – known by the roaring of elephants; ëriyam –
Lakìmá; devám – goddess; upahvaye – I invoke; ëráí – Lakìmá; mà – to
me; deváí – goddess; juìatàm – may be pleased.
I invoke the goddess of fortune, who is sitting on a chariot driven by

horses. Her arrival is known by the tumultuous sound of the
elephants around her. May she be pleased with me.
p ka,& Saae,iSMa,Taa& ihr.<YaPa[akaraMaa,d\a|

Jvl/.NTaq& Ta*,áa& Ta,PaRYa.NTaqMa( )
Pa,Úe, iSQa,Taa& Pa,Úv.<aaR,& TvaiMa,haePa.ûYae, ié[YaMa( ))4))
oî kàÒî soÒsmiÒtàî hiraÓêya-pràkàràm
àÒrdràî jvalaÓntáî tãÒptàî taÒrpayaÓntám /
paÒdmeÒ sthiÒtàî paÒdma-vaÓrêàÒî
tvàm iÒhopaÓhvayeÒ ëriyam // 4 //
kàm – beyond description; sosmitàm – gently smiling; hiraêya-pràkàràm –
like that of gold; àrdràm – moist; jvalantám – bright; tãptàm – satisfied;
tarpayantám – gives satisfaction; padme sthitàm – sitting on a lotus
flower; padma-varêàm – resembling a lotus; tvàm – you; iha – here;
upahvaye – invoke; ëriyam – the goddess of fortune.
I invoke you, the goddess of fortune, whose complexion is like

molten gold. Gracefully smiling and shining like blazing fire, you are
sitting on a lotus flower. Your appearance is like that of a lotus
flower decorated with drops of dew. We describe you, although you
are beyond description.
p c,Nd\a& Pa[.>aa,Saa& YaXa.Saa, Jvl/.NTaq,& ié[Ya.& l/ae,ke- de,vJau.íaMau,da,raMa( )

Taa& Pa,iÚNaq.Maq,& Xar.<aMa,h& Pa[Pa.Ûe _l/,+MaqMaeR. NaXYaTaa,& Tva& v*.<ae ))5))
oî caÒndràî praÓbhàÒsàî yaëaÓsàÒ jvalaÓntáÒî

ëriyaÓî loÒke deÒva-juÓìèàm uÔdàÒràm /
tàî paÒdmináÓmáÒî ëaraÓêam aÒhaî prapaÓdye
‘laÒkìmár meÓ naëyatàÒî tvàî vãÓêe // 5 //
candràm – the moon; prabhàsàm – like the rays; yaëasà – by fame;
jvalantám – shining like the blazing fire; ëriyam – Lakìmá; loke – in the
material world; deva-juìèàm – pleased by the devas; udàràm – generous;
tàm – her; padminámám – a beautiful lady20; ëaraêam – shelter; aham – I;
prapadye – take (shelter); alakìmáí – misfortune; me – my; naëyatàm –
please remove; tvàm – to you; vãêe – I pray.
Your fame shines like the rays of the shining moon. O beautiful and
generous goddess of fortune, you are pleased by the demigods. I take
shelter of you and pray to you to please remove my misfortune.21
p Aa,id,TYav.<aeR, TaPa,Saae_iDa.Jaa,Taae
vNa,SPaiTa,STav. v*,+aae _Qa.ib,Lv" )
TaSYa, f-l/a.iNa, TaPa,Saa Nau.dNTau
Maa,YaaNTa.ra,Yaaê. ba,ùa. Al/,+Maq" ))6))
oî àÔdiÒtya-vaÓrêeÒ tapaÒso ’dhiÓjàÒto vanaÒspatiÒs tavaÓ vãÒkìo ‘thaÓ biÒlvaí /
tasyaÒ phalàÓniÒ tapaÒsà nuÓdantu màÒ
yà ‘ntaÓràÒ yàë caÓ bàÒhyàÓ alaÒkìmáí // 6 //
àditya-varêe – dazzling like the sun; tapasaí – from penances; adhijàtaí –
born; vanaspatií – the king of the forest; tava – your; vãkìaí – tree; atha –
thus; bilvaí – wood apple (bael) tree; tasya – of the tree; phalàni – fruits;
tapasà – by your penances; nudantu – drive away; mà – my; yàí – those
of; antaràí –internal; yàí – those of; ca – and; bàhyàí – external;
alakìmáí – misfortune.
20
One of the four kinds of auspicious constitutions for women.
21
Removing misfortune refers to the removal of bad qualities and the
development of good qualities.
Ërá Sâktam 55
O Lakìmá, you are like the blazing sun. You created the bilva tree by
your penances and in the same way it gives its fruits. May these
fruits dispel all my misfortune, be it internal or external.
p oPaE.Tau, Maa& de.vSa,%" kI,iTaRê, Mai<a.Naa Sa,h )

Pa[a,du,>aUR,Taae _iSMa. raí\e, _iSMa,Na( kI,iTaRMa*.iÖ& d,daTau. Mae ))7))
oî upaiÓtuÒ màî deÓvasaÒkhaí káÒrtië caÒ maêiÓnà saÒha /
pràÒduÒrbhâÒto ’smiÓ ràìèreÒ ‘smiÒn, káÒrtim ãÓddhiî daÒdàtuÓ me // 7 //
upaitu – come to me; màm – to me; deva-sakhaí – friend of Ëiva, Kuvera;
kártií – fame, or name of a demigoddess22; ca – and; maêinà – with
Maêibhadra (the treasurer of Kuvera); saha – along; pràdurbhâtaí –
born; asmi – I am; ràìère – in the country; asmin – in this; kártim – fame;
ãddhim – wealth; dadàtu – please give; me – to me.
O Kuvera! O goddess of fame! Please come to me along with

Maêibhadra. Although I am born on this tract of land, please bestow
fame and wealth upon me.
p +auiTPa.Paa,SaaMa.l/a& JYae,ïa,Ma,l/,+Maq& Naa.XaYaa,MYahMa( )

A>aU.iTa,MaSa.Ma*iÖ,& c, Sa,vaR,Na( iNa<auR.d Mae, Ga*haTa( ))8))
oî kìut-piÓpàÒsà-maÓlàî jyeÒìèhàÒm aÔlaÒkìmáî nàÓëayàÒmy aham /
abhâÓtiÒm asaÓmãddhiÒî caÒ saÔrvàÒn nirêuÓda meÒ gãhàtù // 8 //
kìut – hunger; pipàsà – of thirst; malàm – the contamination; jyeìèhàm –
elder23; alakìmám – goddess of misfortune; nàëayàmy – I destroy (in
myself); aham – I; abhâtim – poverty; asamãddhim – scarcity; ca – and;
sarvàn – all these; nirêuda – take away; me – my; gãhàt – residence.
I shall overcome the influence of misfortune, such as the

contamination of hunger and thirst. Please remove poverty and
scarcity from my abode.
p Ga,NDa,Üa,ra& du.raDa,zaR,& iNa,TYaPau.ía& krq,iz<aqMa(; )

wR,ìrqm.SavR.>aUTaa,Naa,& TaaiMa,haePa.ûYae, ié[YaMa( ))9))
22
Daughter of Dakìa, Kárti.
23
During the churning of the milk ocean, Alakìmá was born before Lakìmá.
oî gaÒndhaÒ-dvàÒràî duÓràdhaÒrìàÒî, niÒtya-puÓìèàî karáÒìiêámõ /

áÒëvarágïÓ sarvaÓ-bhâtàÒnàÒî, tàm iÒhopaÓhvayeÒ ëriyam // 9 //
gandha-dvàràm – by the means of gandha24; duràdharìàm – difficult to
injure (can give protection); nitya-puìèàm – always fresh, nourishing;
karáìiêám – giving cow dung25; áëvarám – goddess of; sarva-bhâtànàm –
all living beings; tàm – her; iha – here; upahvaye – I invoke; ëriyam –
goddess of fortune.
I invoke the goddess of fortune in the form of the Surabhi cow, Bhâ
Lakìmá. She is the goddess of all living beings, who gives cow dung
to be used for purification and protection, thus making the place
pure, fresh and nourishing.
p MaNa.Sa," kaMa,MaakU.iTa& va,c" Sa,TYaMa.XaqMaih )

Pa,XaU,Naam æ,PaMaà.SYa, MaiYa, é[q" é[.YaTaa,& YaXa." ))10))
oî manaÓsaÒí kàmaÒm àkâÓtiî vàÒcaí saÒtyam aÓëámahi /
paÒëâÒnàgï râÒpam annaÓsyaÒ mayiÒ ëráí ëraÓyatàÒî yaëaÓí // 10 //
manasaí – of the mind; kàmam – desires; àkâtim – eagerness; vàcaí – of
words; satyam – truth; aëámahi – I may achieve; paëânàm – of cattle;
râpam – form; annasya – of food, or needs; mayi – in me (to me); ëráí –
goddess of fortune; ërayatàm – give shelter; yaëaí – fame.
O Lakìmá! May the desires and ambitions of my mind be fulfilled.

May I obtain cattle, food, fame and all other needs.
p k,dRMae.Na Pa[.Jaa>aU,Taa, Ma,iYa, Sa&>a.v k,dRMa )

ié[Ya.& va,SaYa.Mae ku,le/, Maa,Ta,r& Pa.ÚMaa,il/NaqMa( ))11))
oî kaÒrdameÓna praÓjà bhâÒtàÒ maÔyiÒ saîbhaÓva kaÒrdama /
ëriyaÓî vàÒsayaÓ me kuÒleÒ màÔtaÒraî paÓdma-màÒlinám // 11 //
24
Gandha may mean either cow dung as it is mentioned in the bhàìya or may
refer to chandan paste or other fragrant substances.
25
Cow dung refers to the instrument of purification, sterilization and protection.
Ërá Sâktam 57
kardamena – by the sage Kardama; prajà-bhâtàí – having a son

Kardama; mayi – in me; saîbhava – please become; kardama – O
Kardama; ëriyam – Lakìmá; vàsaya – place; me – my; kule – residence;
màtaram – your (our) mother; padma-màlinám – who wears a garland of
lotus flowers.
O sage Kardama! You are a very excellent son of your mother. May
your mother, Lakìmá, adorned with a garland of lotus flowers, reside
in my abode on (by) your request.
p AaPa." Sa*,JaNTau, iòGDaa.iNa, ic©-I.Ta, vSa. Mae Ga*,he )

iNa c. de,vq& Maa,Tar,Ga(m, ié[Ya.& va,SaYa.Mae ku,le/ ))12))
oî àpaÓí sãÒjantuÒ snigdhàÓniÒ cikláÓtaÒ vasaÓ me gãÒhe /
ni caÓ deÒváî màÒtaraÔgg(ïÒ) ëriyaÓî vàÒsayaÓ me kuÒle // 12 //
àpaí – water; sãjantu – sprinkle; snigdhàni – affectionate, submissive,
gentle or wet; cikláta – O sage Cikláta!; vasa – reside; me – my; gãhe –
house; ni – certainly; ca – also; devám – the goddess; màtaram – mother;
ëriyam – Lakìmá; vàsaya – keep; me – my; kule – residence.
O Cikláta Muni! Please bestow upon us auspicious waters 26, which

are dear to us and stay within our control. Please stay with us and
request your mother, the goddess of fortune, to reside with us in our
residence.
p Aa,d\a| Ya," kir.<aq& Ya,ií,& iPa,®,l/a& Pa.ÚMaa,il/NaqMa( )

c,Nd\a,& ih,r<Ma.Yaq& l/,+Maq,& JaaTa.vedae Ma, Aav.h ))13))
oî àÒrdràî yaÒí-kariÓêáî yaÒìèiÒî, piÔçgaÒlàî paÓdma-màÒlinám /
caÒndràÒî hiÒraêmaÓyáî laÒkìmáÒî, jàtaÓvedo maÒ àvaÓha // 13 //
àrdràm – moist; yaí-kariêám – giving support; yaìèim – support
personified; piçgalàm – golden in complexion; padma-màlinám – wearing
a garland of lotus flowers; candràm – like the moon; hiraêmayám –
resembling gold; lakìmám – goddess of fortune; jàtavedaí – the knower
of all living entities; me – to me; àvaha – please bring.
26
For blessing (bestowing good qualities) and for purification (removing bad
qualities).
O Agni, the knower of all beings! Please bring the goddess of fortune
to me. She is the bestower of all kinds of support, in fact she is
support personified. She wears a garland of lotus flowers and appears
like a golden lotus flower decorated with droplets of dew. She also
resembles a golden moon.
p Aa,d\a| Pau,Zkir.<aq& Pau,ií,& Sau,v,<aa| he.MaMaa,il/NaqMa( )

SaU,YaaR,& ih,r<Ma.Yaq& l/,+Maq,& JaaTa.vedae Ma, Aav.h ))14))
oî àÒrdràî puÒìkariÓêáî puÒìèiÒî, suÔvaÒrêàî heÓma-màÒlinám /
sâÒryàÒî hiÒraêmaÓyáî laÒkìmáÒî, jàtaÓvedo maÒ àvaÓha // 14 //
àrdràm – moist; puìkariêám – nourishing; puìèim – nourishment
personified; suvarêàm – having a golden complexion; hema-màlinám –
wearing a golden garland; sâryàm – shining like the sun; hiraêmayám –
resembling gold; lakìmám – goddess of fortune; jàtavedaí – the knower
of all living entities; me – to me; àvaha – please bring.
O Agni, the knower of all beings! Please bring the goddess of fortune
to me. She is the bestower of all kinds of nourishment; in fact she is
nourishment personified. She wears a golden garland and appears
like a golden lotus flower decorated with droplets of dew. She also
resembles the shining, golden sun.
p Taa& Ma, Aav.h, JaaTa.vedae l/,+MaqMaNa.PaGaa,iMaNaqMa;( )

YaSYaa,& ihr.<Ya,& Pa[>aU.Ta,& Gaavae. da,SYaae _ìaNa.(
iv,NdeYa,& Pauå.zaNa( A,hMa( ))15))
oî tàî maÒ àvaÓhaÒ jàtaÓvedo laÒkìmám anaÓpa-gàÒminámõ /
yasyàÒî hiraÓêyaÒî prabhâÓtaÒî gàvoÓ dàÒsyo ‘ëvànùó
viÒndeyaÒî puruÓìàn aÒham // 15 //
tàm – that; me – to me; àvaha – please bring; jàtavedaí – the knower of
all beings; lakìmám – the goddess of fortune; anapa-gàminám – she who
will never disappear; yasyàm – in whom; hiraêyam – gold; prabhâtam –
respect; gàvaí – cows; dàsyaí – servants and maidservants; aëvàn –
horses; vindeyam – I may achieve; puruìàn – companions; aham – I.
Ërá Sâktam 59
O Agni, the knower of all beings! Please bring Lakìmá to me and
may she always stay with me. May I achieve, by her grace, gold,
respect, cows, servants, maidservants, horses and companions.
p Ma,ha,de,VYaE c. iv,Úhe. ivZ<auPa,TYnaE c. DaqMaih )

TaNa( Naae. l/+Maq" Pa[cae,dYaa;Ta( ))16))
oî maÒhàÒdeÒvyai caÓ viÒdmaheÓ viìêupaÒtnyai caÓ dhámahi /
tan noÓ lakìmáí pracoÒdayàÕtù // 16 //
mahàdevyai – the greatest of all goddesses27; ca – also; vidmahe – we
know; viìêupatnyai – the wife of Lord Viìêu; ca – also; dhámahi – we
meditate upon; tat – that; naí – us; lakìmáí – goddess of fortune;
pracodayàt – may encourage.
We know the greatest of all goddesses. We meditate upon her, the

consort of Lord Viìêu. May that goddess of fortune encourage us.
Bhâ Sâktam
oî bhâmir bhâmneti dvàdaëarcasya bhâÓ-sâktaÒsya / nàÒràÒyaêa-
sàÒrparàjñinauó28 ãÒsá / aÒditá-kadrâ-go-‘gniÓ-dhaÒraêyoÓ devaÒtàí / anuìèuÓp
chaÒndaí / dviÒtáyà-tãtáyà-caturthy-aìèa-dvàdaëo gàÓyatriÒyaí / naÒvama
upariìèàÓd-bãhaÒtá / daÒëama upariìèàj-jyoÒtir-jaÓgatáÒ ca / ërá bhâ-lakìmá-
prasàda-siddhyarthe jaÒpe viniÓyogaÒí //
This mantra of twelve verses called Bhâ-Sâkta begins with “bhâmir

bhâmnà”. It has been revealed by Nàràyaêa and Kadrâ; the deities of
the mantra are Aditá, Kadrâ, cow, Agni and Dharaêá; the meter is
anuìèubh, except for the second, third, fifth, eighth and twelfth
verses which are in gàyatrá meter, the ninth verse which is in
upariìèàd bhãhatá and the tenth verse which is in upariìèàj-jyotir-
jagatá. It is used as a prayer to please Bhâ-Lakìmá.
27
The wife of Mahà-Viìêu.
28
Sàrparàjñá refers to Kadru, Kaëyapa Muni’s wife, the queen and mother of
snakes.
haÒriÒí oî
p >aUiMa.>aUR,MNaa ÛaEvR.ir,<aa _NTair.+a& Maih,Tva )
o,PaSQae.Tae deVYaidTae, _iGanMa.àa,dMa,àaÛa,Yaa __d.Dae ))1))
oî bhâmiÓr bhâÒmnà dyaur vaÓriÒêà ’ntariÓkìaî mahiÒtvà /
uÒpastheÓ te devyaditeÒ ’gnim aÓnnàÒdam aÒnnàdyàÒyà “daÓdhe // 1 //
bhâmií – The goddess of earth; bhâmnà – by the Supreme Lord, or by
opulence; dyauí – the sky; variêà – by water; antarikìam – the
constellations; mahitvà – the greatness; upasthe – situated on (a seat); te –
unto you; devi – o goddess; adite – Aditi; agnim – fire; annàdam –
offering of foodstuff; annàdyàya – for nourishment; àdadhe – I may give.
O Aditi devi! As the earth by its opulence, as the sky by rain and as
the stars by greatness, so I am situated on your surface, offering you
foodstuff into the fire for your satisfaction.
p Aa_Ya& GaaE" Pa*ién.r§-Maq,dSa.dNa( Maa,Tar.& Pau,r" iPa,Tar.& c Pa[,YaNTSauv." ))2))

oî à ‘yaî gauí pãëniÓr akramáÒd asaÓnan màÒtaraÒî punaÓí /
piÒtaraÓî ca praÒyant suvaÓí // 2 //
à – very; ayam – this; gauí – swift moving; pãënií – golden, radiant, very
powerful; akramát – had crossed; asadat – achieve, sit; màtaram – mother
of the living entities, the earth; puraí – from the east side; pitaram –
father of the living entities; ca – also; prayan – ran; svaí – the sky and the
stars.
The powerful shining sun ran quickly towards his mother, the earth,
who also gives shelter to the living entities as their mother. After
reaching her and spending time with her, he (the sun) then returned
to his father, the heavens.
p i}a,Ga(m,XaÖaMa, ivra.JaiTa, vak( Pa.Ta,®aYa. iXaié[Yae )

Pa[TYa.SYa vh, Ûui>a." ))3))
oî triÔggîÒëad dhàmaÒ viràÓjatiÒ vàk paÓtaÒçgàyaÓ ëiëriye /
pratyaÓsya vahaÒ dyubhiÓí // 3 //
Bhâ Sâktam 61
triîëat – thirty; dhàma – realm, place of pilgrimage; viràjati – situated
brilliantly; vàc – O Sarasvatá; pataçgàya – for you who have descended;
ëiëriye – give shelter; prati – towards; asya – of Lord Hari; vaha – carry;
dyubhií – by the heavenly planets or sky.
The earth is ornamented with thirty dhàmas. O Sarasvatá, you have descended
to us and we give shelter29 to you, please lead us towards Lord Hari.
p A,SYa Pa[a,<aad.PaaNa,TYa.NTaê.riTa raec,Naa )

VYa.:YaNa( Maih,z" Sauv." ))4))
oî aÒsya pràÒêàd aÓpànaÒty aÓntaë caÓrati rocaÒnà /
vyaÓkhyan mahiÒìaí suvaÓí // 4 //
asya – of Lord Hari; pràêàt – from the life air; apànati – breathes out;
antaí carati – enters within; rocanà – pleasing; vyakhyan – have
glorified; mahiìaí – greatly powerful; suvaí – sky.
She (Sarasvatá) breathes out the breath of Lord Viìêu and she
empowers it with her enchanting potency. Even the all-powerful sky
glorifies her for this quality.
p Yatva; §u-,Ö" Pa.rae,vPa.Ma,NYauNaa, Yadv.TYaaR )

Sau,kLPa.MaGane, Tatav, PauNa,STvaeÕq.PaYaaMaiSa ))5))
oî yattvàÕ kruÒddhaí paÓroÒ vapaÓ maÒnyunàÒ yad avaÓrtyà /
suÒkalpaÓm agneÒ tat tavaÒ punaÒs tvod-dáÓpayàm asi // 5 //
yat – that which; tvà – to you; kruddhaí – heated, cruel; paraí – higher;
vapa – sown, scatter; manyunà – by Manyu, Indra30; yat – that which;
avartyà – misfortune; sukalpam – skilled; agne – O Agni; tat – that; tava –
your; punaí – again; tvà – to you; ud-dápayàm asi – you had illuminated.
29
Means giving an appropriate place to stay, taking care, maintaining studies and
not giving her to the unworthy.
30
bhâmis turáyaî jagràha khàta-pâra-vareêa vai / áriêaî brahma-hatyàyà
râpaî bhâmau pradãëyate // SB 6.9.7. In return for King Indra’s benediction that
ditches in the earth would be filled automatically, the land accepted one fourth of
the sinful reactions for killing a bràhmaêa. Because of those sinful reactions, we
find many deserts on the surface of the earth.
The earth suffered part of the curse of Indra, which appeared as
misfortune (deserts). O Agni, you had very skillfully arranged that
even such misfortune beautifies the earth.
p Yatae.Ma,NYau Pa.raeáSYa Pa*iQa,vqMaNau.dDv,Sae )

Aa,id,TYaa ivìe, TaÕe,va vSa.vê Sa,Maa>a.rNa( ))6))
oî yat teÓ maÒnyu-paÓroptasya pãthiÒvám anuÓ dadhvaÒse /
àÒdiÒtyà viëveÒ tad deÒvà vasaÓvaë ca saÒmàbhaÓranù // 6 //
yat – that which; te – your; manyu-para-uptasya – of that which is great
and sown by Indra; pãthivám – the earth; anu dadhvase – to fall upon;
àdityàí – the Àdityas; viëve – the Viëvadevas; tat – those; devàí –
demigods; vasavaí – Vasus; ca – also; samàbharan – produce, bring
together.
The earth, although carrying the misfortune of Indra, is very glorious

because the demigods like the Àdityas, Viëvadevas and the Vasus had
created her.
p Mae,idNaq. de,vq v,Sau&Da.ra SYaa,ÜSau.Daa de,vq va,Savq; )

b],ø,v,cR,Sa" iPa.Ta*,<aam é[ae}a,& c+au,MaRNa." ))7))
oî meÒdináÓ deÒvá vaÒsuçdhaÓrà syàÒd vasuÓdhà deÒvá vàÒsaváÕ /
braÒhmaÒ-vaÒrcaÒsaí piÓtäÒêàg(ï) ërotraÒî cakìuÒr-manaÓí // 7 //
mediná – fertile; devá – goddess; vasuçdharà – the earth who holds wealth;
syàt – it should be; vasudhà – the earth who bestows riches; devá –
goddess; vàsavá – abundant with wealth; brahma-varcasaí – of powerful
sages; pitäêàm – of the forefathers; ërotram – ears; cakìuí – eyes; manaí –
mind.
The earth should be fertile, for then she holds and bestows wealth
and riches. She is the daughter of the Vasus and also the ears, eyes
and mind for the sages and pitãs.
p de,vq ihr.<YaGa,i>aR<aq. de,vq Pa[.SaU,vrq; )

Sa,d.Nae Sa,TYaaYa.Nae Saqd ))8))
Bhâ Sâktam 63
oî deÒvá hiraÓêya-gaÒrbhiêáÓ deÒvá praÓsâÒvaráÕ /

saÒdaÓne saÒtyàyaÓne sáda // 8 //
devá – O goddess; hiraêya-garbhiêá – the consort of Garbhodaka-ëàyá-
Viìêu; devá – goddess; prasâvará – mother, giver of life; sadane – throne;
satya-ayane – abode of truth; sáda – please sit.
O goddess of fortune! O consort of Garbhodaka-ëàyá Viìêu! You are

the bestower of life. Please sit on this seat, the abode of truth.
p Sa,Mau,d\,v,Taq Saa.iv,}aqh Naae. de,vq Ma,ù®q; )

Ma,hq Dar.<aq Ma,hae VYa.iTaïa"
Xa*,®e Xa*.®e Ya,je Ya.je iv>aq,iz<aq; ))9))
oî saÒmuÒdraÒvaÒtá sàÓviÒtráha noÓ deÒvá maÒhyaçgáÕ /
maÒhá dharaÓêá maÒho vyaÓtiìèhàí,
ëãÒçge ëãÓçge yaÒjñe yaÓjñe vibháÒìiêáÕ // 9 //
samudravatá – you are decorated with oceans; sàvitrá – daughter of the
Sun; iha – here; naí – to us; devá – goddess; mahá-açgá – whose limbs are
great; mahá – earth; dharaêá – support of the living entities; mahaí –
great; vyatiìèhàí – outstanding; ëãçge ëãçge – in horns, or peaks; yajñe
yajñe – in sacrifices; vibháìiêá – adorned.
O goddess Earth! You are decorated with oceans, great limbs,

mountain peaks and special yajñas. You are the daughter of the Sun-
god, supporter of living entities. Please be kind to us.
p wNd\.PaÒq VYaa,iPaNaq. Saur,Sair.id,h )

va,Yau,MaTaq. Jal/,XaYa.<aq ié[Ya.& Daa,raJaa. Sa,TY&aae, Pair.MaeidNaq )
ìae, Pair.DaTYa®aYa ))10))
oî indraÓpatná vyàÒpináÓ suraÒ-sariÓd iÒha /
vàÔyuÒmatáÓ jalaÒëayaÓêá ëriyaÓî dhàÒràjàÓ saÒtyandhoÒ pariÓmediná /
ëvoÒpariÓdhatyaçgàya // 10 //
indrapatná – the worshipable goddess of Indra31; vyàpiná – all-pervading;
sura-sarit – divine river (Gaçgà); iha – here; vàyumatá – adorned by
winds; jala-ëayaêá – the consort of Viìêu; ëriyaî-dhàràjà – born of
streams of wealth; satyandha-upari – upholder of truth; mediná – fertile;
ëvopari-dhati-açgàya – ornamented with auspicious garments.
You are worshipable even by Indra and your energies are all-
pervading. You gave a place for the river Gaçgà, you are the consort
of Garbhodaka-Ëàyá-Viìêu and you are adorned with winds. You are
born from streams of wealth and you are fertile, the upholder of truth
and are ornamented with auspicious garments.
p iv,Z<au,Pa,Òq& Ma.hq& de,vq,& Maa,Da,vq& Maa.Dav, iPa[YaaMa( )

l/+Maq.iPa[Ya.Sa%q& de,vq,& Na,Maa,MYaCYau.Tav,ç>aaMa( ))11))
oî viÒìêuÒpaÒtnáî maÓháî deÒváÒî, màÔdhaÒváî màÓdhavaÒ-priyàm /
lakìmáÓ-priyaÓ-sakháî deÒváÒî, naÔmàÒmy acyuÓta-vaÒllabhàm // 11 //
viìêu-patnám – the consort of Viìêu; mahám devám – goddess of earth;
màdhavám – the consort of Màdhava; màdhava-priyàm – very dear to
Màdhava; lakìmá-priyasakhám – the intimate friend of Lakìmá; devám –
goddess; namàmi – I offer my respectful obeisances; acyuta-vallabhàm –
unto the beloved of Acyuta.
O goddess Earth! You are the consort of Lord Viìêu, Who is

Màdhava and Acyuta. You are very dear to Him and you are the
intimate friend of Lakìmá.
p Da,Nau,DaR,raYaE. iv,Úhe. SavRiSa,ÖyE c. DaqMaih ) TaNa( Naae. Dara

Pa[cae,dYaa;Ta( ))13))
oî dhaÒnuÒr-dhaÒràyaiÓ viÒdmaheÓ sarva-siÒddhyai caÓ dhámahi /
tan noÓ dharà pracoÒdayàÕtù // 13 //
dhanuí-dharàyai – unto you who holds a bow in your hand; vidmahe –
thus we know you; sarva-siddhyai – endowed with all kinds of mystic
potencies; ca – also; dhámahi – we meditate upon you; tat – that; naí –
us; dharà – maintainer of living entities; pracodayàt – may encourage.
31
Worshipable even for the demigods.
Bhâ Sâktam 65
We know you as holding a bow in your hand and we meditate upon
you as the form of mystic potencies personified. You are the
maintainer of living entities, may you encorage us.
Nálà Sâktam
oî náÒlàî deváÓm itiÓ ìaéãcasya nálàÓ-sâktaÒsya / saviÓtà ãÒìií /
náÒlà-deváÓr devaÒtà / triìèuÓp chaÒndaí / ante gàÓyatráÒ ca /
ërá nálà-lakìmá-prasàda-siddhyarthe jaÒpe viniÓyogaÒí //
This mantra of six verses, called Nálà-Sâkta, begins with “nálà

devám”. It has been revealed by Savità Ãìi; the deity is Nálà-Lakìmá;
and the meter is triìèup, except for the last verse which is gàyatrá.
One is able to please Nálà-Lakìmá by chanting this mantra.
haÒriÒí oî
p Naq,l/a& de,vqm Xar.<aMa,h& Pa[Pa.Ûe Sau, Tar.iSa TarSae, NaMa." )
oî náÒlàî deÒvágï ëaraÓêam aÒhaî prapaÓdye
suÒ taraÓsi taraseÒ namaÓí /
nálàm – of Nálà; devám – at the goddess; ëaraêam – shelter; aham – I;
prapadye – take; su tarasi – one who moves, crosses, nicely; tarase –
unto she who is quick; namaí – obeisances.
I take shelter of the goddess Nálà. I offer obeisances to her, who

moves quickly and nicely.
p Ga*,<aa,ih, ) ga*,Tav.Taq SaivTa,raiDa.PaTYaE," PaYa.SvTaq,riNTa, raXaa.Naae ASTau )

oî gãÒêàÔhiÒ /
ghãÒtavaÓtá savitaÒr àdhiÓpatyaiÒí payaÓsvatáÒrantiÒ ràëàÓno astu /
gãêàhi – please proclaim; ghãtavatá – having ghee; savitaí – O Sun;
àdhipatyaií – by the principal demigods; payasvatá – milk giving; iranti –
they go; ràëànaí – pleasures; astu – let there be.
O Sun-god! Please proclaim that she is overflowing with ghee and
milk by the grace of the Àdipatis. Let there be happiness upon us.
p Da]u,va id,Xaa& ivZ<au.Pa,Òygaae.ra, _SYaeXaa.Naa, Sah.Saae Yaa Ma,NaaeTaa; )

oî dhruÒvà diÒëàî viìêuÓpaÒtny aghoÓràÒ ‘syeëàÓnàÒ sahaÓso yà maÒnotàÕ /
dhruvà – pole star, or immovable; diëàm – in all directions; viìêupatná –
the consort of Lord Viìêu; aghorà – not fearful; asya – His; áëànà –
goddess; sahasaí – out of strength; yà – those who; manotà –
worshipable deity.
She is the firm basis of all directions, Dhruvà; the gentle wife of
Viìêu; the powerful goddess of the universe and the worshipable
deity of sacrifice.32
p b*h,SPaiTa.MaaRTa,irìae,Ta va,Yau" Sa.NDauva,NaavaTaa. A,i>a Naae. Ga*<aNTau )

oî bãhaÒspatiÓr màtaÒriëvoÒta vàÒyuí saÓndhuvàÒnàvàtàÓ
aÒbhi noÓ gãêantu /
bãhaspatií – Brihaspati; màtariëvà – the air; uta – it is said; vàyuí – the
wind; sandhuvànà – evenly distributed; vàtà – wind; abhi – towards; naí –
us; gãêantu – kindly proclaim (blessings).
Bãhaspati, Màtariëvà and Vàyu are always generously distributing

their blessings to everyone. May they bless us with auspicious
mantras.
p iv,í,M>aae id,vaeDa,å<a." Pa*iQa,VYaa A,SYaeXYaa.Naa, JaGa.Taae, ivZ<au.PaÒq )

oî viÒìèaÒmbho diÒvodhaÒruêaÓí pãthiÒvyà aÒsyeëyàÓnàÒ
jagaÓtoÒ viìêuÓpatná /
viìèambhaí – without a pillar; divaí-dharuêaí – upholding the sky;
pãthivyà – of the earth; asya – His; áëyànà – goddess; jagataí – of the
universe; viìêupatná – wife of Lord Viìêu.
The sky is resting on the earth without any pillar, thus Nálà devá, the
wife of Lord Viìêu, supports and maintains the universe.
32
The deity to whom the offering is dedicated while chanting mantras.
Nálà Sâktam 67
p Ma,ha,de,VYaE c. iv,Úhe. ivZ<auPa,ÒyE c. DaqMaih )

TaNa( Naae. Naql/a Pa[cae,dYaa;Ta( ))
oî maÒhàÒdeÒvyai caÓ viÒdmaheÓ viìêupaÒtnyai caÓ dhámahi /
tan noÓ nálà pracoÒdayàÕtù //
mahàdevyai – the greatest of all goddesses33; ca – also; vidmahe – we
know; viìêupatnyai – the wife of Lord Viìêu; ca – also; dhámahi – we
meditate upon; tat – that; naí – us; nálà – goddess Nálà; pracodayàt – may
encourage.
We know the greatest of all demi-goddesses. We meditate upon the

consort of Lord Viìêu. May Goddess Nálà encourage us.
Vàstu Sâktam
oî vàstoìpata itiÓ pañcarcasya vàstuÓ-sâktaÒsya / vàsiìèo-maitràvaruÓêir
ãÒìií / pañcamaÒrcaÒ irimbièi-kànvaÓ ãìiÒí / vàstoìpatir indroÓ devaÒtà /
àdyàs trayaÓs triìèuÒbhaí / tato gàyaÒtráÒ viìamà-bãÓhatáÒ ca / jaÒpe
viniÓyogaÒí //
This mantra of five verses, called Vàstu-Sâkta, begins with

“vàstoìpate”. It was revealed by Vàsiìèa Maitràvaruêi Ãìi, except for
the fifth verse which was revealed by Irimbièi Kànva; the deity of
this Sâkta is Indra as the Vàstoìpati; and the first three verses are in
triìèup meter, then the fourth is in gàyatrá and the last in viìamà-
bãhatá meter. It is used as a prayer to please Vàstoìpati.
p vaSTaae;ZPaTae, Pa[iTa. JaaNaqù,SMaaNa(

TSva;ve,Xaae A.NaMaq,vae >a.va Na" )
YatveMa.he, Pa[iTa, TaNa( Naae; JauzSv,
Xa& Naae; >av iÜ,Pade, Xa& cTau.ZPade ))
33
The wife of Mahà-Viìêu.
oî vàstoÕìpateÒ pratiºjànáhy aÒsmàn tsv àÕveÒëo aºnamáÒvo bhaºvà naí /

yat tvemaºheÒ pratiÒ tan noÕ juìasvaÒ
ëaî noÕ bhava dviÒpadeÒ ëaî catuÓìpade //
vàstoì-pate – the protector of the buildings; pratijànáhi – recognize;
asmàn – us; su-àveëaí – please enter with your potencies; anamávaí –
protect us from disease; bhava – please you be; naí – to us; yat –
whatever; tvà – you; imahe – we are begging you; prati – as
reciprocation; tat – that blessings; naí – to us; juìasva – give us; ëam –
auspiciousness; naí – to us; bhava – let there be; dvipade – for mankind;
ëam – auspiciousness; catuìpade – to the beasts.
O Lord of homes, please recognize us. Enter into our homes with
your potencies and protect us from disease. Please fulfill our wishes.
Let there be auspiciousness for both men and beasts.
p vaSTaae;ZPaTae Pa[,Tar.<aae Na WiDa GaYa,Sf-aNaae, Gaaei>a,rìe;i>airNdae )

A,Jara;SaSTae Sa,:Yae SYaa;Ma iPa,Taev. Pau,}aaNa( Pa[iTa. Naae JauzSv ))
oî vàstoÕìpate praÒtaraºêo na edhi gayaÒsphànoÒ gobhiÒr aëveÕbhir indo /
aÒjaràÕsas te saÒkhye syàÕma piÒtevaº puÒtràn pratiº no juìasva //
vàstoì-pate – the protector of the buildings; prataraêaí – increasing; naí –
to us; edhi – please be; gayasphànaí – who increase our wealth; gobhií –
with cows; aëvebhií – with horses; indo – O source of luxury, ajaràsaí –
free of old age; te – with you; sakhye – friends; syàma – we may be; pità
iva putràn – as the father towards the son; prati – towards us; naí – to us;
juìasva – give us.
O Lord of buildings, source of luxury. Please increase our wealth and

cattle. You are free from old age. May we become your friend.
Please give your blessings to us, as the father towards his sons.
p vaSTaae;ZPaTae Xa,GMaYaa; Sa,&Sada; Tae Sa+aq,Maih. r,<vYaa; GaaTau,MaTYaa; )

Paa,ih +aeMa. o,Ta YaaeGae, vrMa(; Naae YaU,Ya& Paa;Ta Sv,iSTai>a," Sada; Na" ))
oî vàstoÕìpate ëaÒgmayàÕ saÒîsadàÕ te
sakìáÒmahiº raÒêvayàÕ gàtuÒmatyàÕ /
Vàstu Sâktam 69
pàÒhi kìemaº uÒta yogeÒ varaîõ no

yâÒyaî pàÕta svaÒstibhiÒí sadàÕ naí //
vàstoìpate – the lord of buildings; ëagmayà – by he who gives happiness;
saîsadà – by place; te – by you; sakìámahi – may we approach you;
raêvayà – by that which should be loved; gàtumatyà – by the wealthy;
pàhi – protect us; kìema – protect goods; uta – also; yoge – provide
needs; varam – blessings; naí – for us; yâyam – you; pàta – please protect
us; svastibhií – by your auspicious blessings; sadà – always; naí – us.
O lord of buildings, we are approaching you for happiness,

residences, facilities and nice relationships. Please provide whatever
we need and protect whatever we have. Please always protect us by
your affection.
p A,Maq,v,ha va.STaaeZPaTae, ivìa;æ,Paa<Yaa;iv,XaNa( ) Sa%a; Sau,Xaev. WiDa Na" ))

oî aÒmáÔvaÒ-hà vàÕstoìpateÒ viëvàÕ râÒpàêy àÕviÒëanù/
sakhàÕ suÒëevaº edhi naí //
amáva-hà – remover of diseases; vàstoì-pate – O lord of buildings; viëvà-
râpàêi – universal form; àviëan – had entered; sakhà – friend; suëeva –
easy to please; edhi – please be here; naí – with us.
O lord of buildings. O remover of diseases. You pervade the whole

universe. Please be with us as a friend.
p vaSTaae;ZPaTae Da]u,va SQaU<aa&Sa.}a& Saae,MYaaNaaMa;( )

d\,PSaae >ae,taa Pau,ra& Xaaì.TaqNaa,iMaNd\ae, MauNaq;Naa,& Sa%a; ))
oî vàstoÕìpate dhruÒvà sthâêà ‘îsaÓtraî soÒmyànàîõ /
draÒpso bheÒttà puÒràî ëàëvaºtánàÒm indroÒ munáÕnàÒî sakhàÕ //
vàstoìpate – O lord of dwellings; dhruvà – firm, fixed; sthâêà – pillar;
aîsa-tram – roof; somyànàm – worshipers of Soma, (we)34; drapsaí35 –
34
“puìêàmi cauìadháí sarvàí / somo bhâtvà rasàtmakaí //15.13//
“I become the moon and thereby supply the juice of life to all vegetables.
35
He is very eager to have rasa with his devotees. If his devotees are in danger,
then he is there immediately to help them. Eg: Prahlàda and Draupadá.
36
swift Soma ; bhettà – divider, creator of division; puràm – cities;
ëàëvatánàm – eternal; indraí – Indra; munánàm – our (of the ãìis) sakhà –
friend.
O lord of buildings, may your supporting energy pervade the pillar

and may your protecting energy pervade the roof. May your energies
pervade the homes of your devotees. O swift-moving Soma! You
created the divisions of the eternal city. O Supreme Lord! You are
the friend of the sages and devotees. You are our friend.
Sannyàsa Sâktam
p Na kMaR.<aa Na Pa[,JaYaa, DaNae.Na, TYaaGae.NaEke-AMa*Ta,TvMaa.Na,Xau" )
Pare.<a, Naak,& iNaih.Ta,& Gauha.Yaa& iv,b]aJa.Tae, YaÛTa.Yaae iv,XaiNTa. ))1))
oî na karmaÓêà na praÒjayàÒ dhaneÓnaÒ
tyàgeÓnaike amãtaÒtvam àÓnaÒëuí /
pareÓêaÒ nàkaÒî nihiÓtaÒî guhàÓyàî
viÒbràjaÓteÒ yad yataÓyo viÒëantiÓ //
na – not; karmaêà – by fruitive work; na – not; prajayà – by progeny;
dhanena – by giving charity; tyàgena – by renunciation; eke – only;
amãtatvam – immortality; ànaëuí – achieve; pareêa – by transcendental;
nàkam – happiness37; nihitam – fixed; guhàyàm – the heart; vibràjate –
shining; yad – that which; yatayaí – the sannyàsás; viëanti – enter.
Neither by fruitive work, nor by progeny, nor by charity, but only by

renunciation may one achieve immortality. Having connected to the
transcendence one may feel transcendental happiness, shining in his
heart. Sannyàsás enter into that light.
p ve,da,NTa,iv,jaNa, SauiNa.iêTaa,QaaR" Sa&NYaa.SaYaae,GaaÛTa.Ya" XauÖ,SaTva;" )

Tae b].øl/ae,ke- Tau, Para;NTakale/, Para.Ma*Taa,Ta( Pair.MauCYaiNTa, SaveR; ))2))
36
Lord of relationships, tastes and moods.
37
According to Nirukta nà – not + aka – pain.
Sannyàsa Sâktam 71
oî veÒdàÒntaÒ-viÒjñànaÒ suniÓëcitàÒrthàí
sannyàÓsa-yoÒgàd yataÓyaí ëuddhaÒ-satvàÕí /
te braÓhmaloÒke tuÒ paràÕntakàleÒ
paràÓmãtàÒt pariÓmucyantiÒ sarveÕ //
vedànta-vijñàna-suniëcita-arthàí – those who are fixed in the conclusions
of the Vedas; sannyàsa-yogàt – by performing the yoga of renunciation;
yatayaí – the sannyàsás; ëuddha-satvàí – having obtained pure goodness;
te – they; brahmaloke – to the realm of Brahman; tu – certainly; parànta-
kàle – at the time of death; paràmãtàt – due to the transcendental taste;
parimucyanti – are elevated to transcendence; sarve – they all.
Being fixed in the conclusions of the Vedas, giving up desires for

sensual enjoyment, serving the Supreme Personality of Godhead and
being free from material contamination, the sannyàsás, having
obtained pure goodness, will be elevated to the transcendental
Vaikuêèha realm at the time of death, due to their intense taste to
serve Kãìêa.
p d,h],& iv,Paa,Pa& Pa,rMae;_XMa>aUTa,& YaTPau.<@rq,k& Pau,rMa.DYaSa,Ga(m,SQaMa( )

Ta,}aa,iPa, d,h&] Ga,GaNa.& ivXaaek,STaiSMa.Na( Yad,NTaSTa,duPaa.iSaTa,VYaMa( ))3))
oî daÒhraÒî viÒpàÒpaî paÒrameÕ ‘ëma-bhâtaÒî
yat puÓêéaráÒkaî puÒra-maÓdhya-saÔggÒ(ï)stham /
taÒtràÒpiÒ daÒhraî gaÒganaî viëokaÒs tasmiÓn
yad aÒntas taÒd upàÓsitaÒvyam //
dahram – small; vipàpam – free of sin; parame – in transcendence; aëma-
bhâtam – like stone; yat – that which; puêéarákam – lotus flower; pura-
madhya-saîstham – in the middle of the whorl; tatra – there; api – also;
dahram – small; gaganam – space; viëokaí – free of misery; tasmin –
there; yat – that which; antaí – in; tat – that; upàsitavyam – is
worshipable.
In the pure heart, which is fixed like a stone in devotional service,

there is a lotus flower. In the middle of the whorl of that lotus sits the
Supersoul. He must be worshiped.
p Yaae vedadaE Sv.r" Pa[ae,¢-ae, ve,daNTae. c Pa[,iTaiï.Ta" )

TaSYa. Pa[,k*iTa.l/INa,SYa, Ya," Par." Sa Ma,heì.r" ))4))
oî yo vedàdau svaÓraí proÒktoÒ veÒdànteÓ ca praÒtiìèhiÓtaí /
tasyaÓ praÒkãtiÓ-lánaÒsyaÒ yaÒí paraÓí sa maÒheëvaÓraí //
yaí – one who; vedàdau – at the beginning of the Veda; svaraí proktaí –
pronounced as the beginning note; vedànte – at the end of the Veda; ca –
also; pratiìèhitaí – is placed; tasya – His; prakãti-lánasya – of one Who
pervades the entire creation; yaí – one Who; paraí – transcendental; saí –
He; maheëvaraí – the Supreme Personality of Godhead.
He Who is proclaimed at the beginning of the Vedas and at the end

of the Vedas, Who pervades the entire creation, He is transcendental;
He is the Supreme Lord.
Hiraêyagarbha Sâktam
oî hiÒraêyagarbha itiÓ daëarcasyaÓ hiraêyagarbhaÓ-sâktaÒsya /
hiraêyagarbhaí pràjàpaÓtya ãÒìií / prajàpatiÓr devaÒtà / triìèuÓp chaÒndaí /
jape viniÓyogaÒí //
This mantra of ten verses is called Hiraêyagarbha-Sâkta and begins

with “hiraêyagarbhaí”. It has been revealed by Hiraêyagarbha
Pràjàpaya Ãìi; the deity of this Sâkta is Prajàpati; the verses are in
triìèup meter; and it is chanted to please Hiraêyagarbha.
p ih,r,<Ya,Ga,>aR" SaMa.vTaR,TaaGa]e;
>aU,TaSYa. Jaa,Ta" PaiTa,rek. AaiSaTa( )
Sa, da;Daar Pa*iQa,vq& ÛaMau,TaeMaa&
kSMaE; de,vaYa. h,ivza; ivDaeMa ))1))
oî hiÒraÒêyaÒ-gaÒrbhaí samaºvartaÒtàgreÕ
bhâÒtasyaº jàÒtaí patiÒr ekaº àsitù /
Hiraêyagarbha Sâktam 73
saÒ dàÕdhàra pãthiÒváî dyàm uÒtemàî

kasmaiõ deÒvàyaº haÒviìàÕ vidhema // 1 //
hiraêya-garbhaí – the golden womb; samavartata – born; agre – in the
beginning; bhâtasya – of the living entities; jàtaí – born; patií – Lord;
ekaí – one; àsát – was; saí – he; dàdhàra – held; pãthivám – the earth;
dyàm – heavens; uta – it is said; imàm – this; kasmai – unto Whom;
devàya – unto the deity; haviìà – by offerings; vidhema – we may honor.
He Who at the time of creating the Hiraêya-garbha (the primeval

form of creation) was the only one, the Lord of the living entities,
Who was born (from the mental sacrifice38) and who is said to hold
the earth and sky, to Him we should offer our worship.
p Ya Aa;TMa,da b.l/,da YaSYa, ivì.

o,PaaSa.Tae Pa[,iXaz,& YaSYa. de,va" )
YaSYa. â,YaaMa*Ta,& YaSYa. Ma*,TYau"
oî ya àÕtmaÒ-dà baºlaÒ-dà yasyaÒ viëvaº
uÒpàsaºte praÒëiìaÒî yasyaº deÒvàí /
yasyaº chàÒyàmãtaÒî yasyaº mãÒtyuí
kasmaiõ deÒvàyaº haÒviìàÕ vidhema //
yaí – one who; àtma-dà – giver of life; bala-dà – giver of strength; yasya –
one who; viëve – of the universe; upàsate – worship; praëiìam – direct;
yasya – of one Who; devàí – the governing demigods; yasya – of one
who; chàyà – in the shade; amãtam – immortality; yasya – of one Who;
mãtyuí – death; kasmai – unto Whom; devàya – unto the deity; haviìà –
by offerings; vidhema – we may honor.
He Who gives life and strength, Who directs the universe, Who is
worshiped by the governing demigods and in whose shade both
immortality and death have taken shelter, to Him we should offer our
worship.
38
See Puruìa Sâkta.
p Ya" Pa[a;<a,Taae iNa.iMaz,Taae Ma.ih,TvEk,

wd\aJaa, JaGa.Taae b,>aUv. )
Ya wRXae; A,SYa iÜ,Pad,êTau.ZPad,"
oî yaí pràÕêaÒto niºmiìaÒto maºhiÒtvaikaÒ
id ràjàÒ jagaºto baÒbhâvaº /
ya iëeÕ aÒsya dviÒpadaÒë catuÓìpadaÒí
yaí – one Who; pràêataí – by life airs; nimiìataí – blinking of the eye;
mahitvà – by greatness; ekaí – one; id – certainly; ràjà – the Lord;
jagataí – of the world; babhâva – He had become; yaí – one Who; iëe –
glorify; asya – Whose; dvipadaí – mankind; catuìpadaí – the animals;
kasmai – unto Whom; devàya – unto the deity; haviìà – by offerings;
vidhema – we may honor.
He Who is the Lord of the universe, by Whose grace the life airs are
functioning and the eyes are blinking and Who is glorified simply by
the existence of men and beasts, to Him we should offer our worship.
p YaSYae,Mae ih,MavN;Taae Maih,Tva

YaSYa. SaMau,d\& r,SaYaa; Sa,hahu" )
YaSYae,Maa" Pa[,idXaae, YaSYa. ba,hU
oî yasyeÒme hiÒmavanÕto mahiÒtvà
yasyaº samuÒdraî raÒsayàÕ saÒhàhuí /
yasyeÒmàí praÒdiëoÒ yasyaº bàÒhâ
yasya – Whose; ime – these; himavantaí – the Himalayas; mahitvà – by
glory; yasya – Whose; samudram – the ocean; rasayà saha – along with
the rivers; àhuí – they say; yasya – Whose; imàí – these; pradiëaí – the
directions; yasya – Whose; bàhâ – hands; kasmai – unto Whom; devàya –
unto the deity; haviìà – by offerings; vidhema – we may honor.
He Who is glorified by the Himalayas, Who is glorified by the ocean

and by the rivers and Whose hands are, according to the sages, the
directions, to Him we should offer our worship.
p YaeNa, ÛaEå,Ga]a Pa*.iQa,vq c. d*,!a

YaeNa, Sv." STai>a,Ta& YaeNa, Naak." )
Yaae A,NTair.+ae, rJa.Saae iv,MaaNa,"
oî yenaÒ dyaur uÒgrà pãºthiÒvá caº dãÒéhà
yenaÒ svaÓí stabhiÒtaî yenaÒ nàkaÓí /
yo aÒntariÓkìeÒ rajaºso viÒmànaÒí
yena – by Whom; dyauí – the space; ugrà – fearful; pãthivá – the earth; ca –
also; dãéhà – firm; yena – by Whom; svaí – the heavens; stabhitam –
supported; yena – by Whom; nàkaí – the sky; yaí – one Who; antarikìe –
in the region of the stars; rajasaí – water, clouds; vimànaí – carries;
He is why the space is fearful, why the earth is firm, how the sky and
the heavens are supported and He is the one who carries the water in
the clouds moving through the sky. To Him we should offer our
worship.
p Ya& §-Nd.Saq, Av.Saa TaSTa>aa,Nae

A,>YaE+ae;Taa,& MaNa.Saa, reJa.MaaNae )
Ya}aaiDa, SaUr, oid.Taae iv,>aaiTa,
oî yaî krandaºsáÒ avaºsà tastabhàÒne
aÒbhyaikìeÕtàÒî manaºsàÒ rejaºmàne /
yatràdhiÒ sâraÒ udiºto viÒbhàtiÒ

yam – that which; krandasá – those two (sky and earth) plead loudly;
avasà – by protection; tastabhàne – in support; abhyaikìetàm – both of
them may see; manasà – by the mind; rejamàne – in effulgence; yatra –
wherever; adhi – support; sâraí – sun; uditaí – rise; vibhàti – shining;
Unto Whom the sky and the earth plead for protection and support,
Whose glories they (the sky and the earth) see by their intelligence
and by Whose grace the sun rises and shines, to Him we should offer
our worship.
p AaPaae; h, Yad( b*.h,TaqivRì,MaaYa,Na(

Ga>aR,& dDaa;Naa Ja,NaYaN;Taqr,iGanMa( )
TaTaae; de,vaNaa,& SaMa.vTaR,TaaSau,rek,"
oî àpoÕ haÒ yad bãºhaÒtár viëvaÒmàyaÒn
garbhaÒî dadhàÕnà jaÒnayanÕtár aÒgnim /
tatoÕ deÒvànàÒî samaºvartaÒtàsuÒr ekaÒí
àpaí – water; ha – only; yat – that which; bãhatáí – great; viëvamàyan –
pervading the universe; garbham – the golden egg; dadhànà – carry;
janayantáí – giving birth; agnim – the fire; tataí – therefore; devànàm –
of the devas and so on; samavartata – they are born; asuí – living force;
ekaí – one; kasmai – unto Whom; devàya – unto the deity; haviìà – by
offerings; vidhema – we may honor.
We offer our worship to Him, by Whose grace the all-powerful water

pervades the entire universe. These waters give birth to the elements
like fire and carry the golden egg (the primeval form of creation). To
the only one, Who is the life force and source of all living entities,
beginning with the demigods, to Him we should offer our worship.
p Yaiê,daPaae; Maih,Naa Pa,YaRPa.XYa,d(

d+a,& dDaa.Naa Ja,NaYaN;TaqYaR,jMa( )
Yaae de,veZviDa. de,v Wk, ASaq,Ta(
oî yaëciÒd àpoÕ mahiÒnà paÒryapaÓëyaÒd
dakìaÒî dadhàÕnà jaÒnayanÕtár yaÒjñam /
yo deÒveìv adhiºdeÒva ekaÒ asáÒt
yaëcit – whatever; àpaí – water; mahinà – by glories; paryapaëyat – He
shows all over; dakìam – expert; dadhànà – holding up; janayantáí –
giving life; yajñam – sacrifice; yaí – one Who; deveìu – amongst all the
demigods; adhidevaí – the principal Lord; ekaí – alone; asát – has been;
To He Whose glories are seen everywhere, such as through water

and other objects, Who created and maintains religious conduct so
expertly and Who is the principal Lord (the basis of power and
existence) of all the demigods, to Him we should offer our worship.
p Maa Naae; ih&iSaJa( JaiNa,Taa Ya" Pa*.iQa,VYaa

Yaae va, idv&; Sa,TYaDaM;aaR Ja,JaaNa. )
Yaêa,Paê,Nd\a b*.h,TaqJaR,JaaNa,
oî mà noÕ hiîsij janiÒtà yaí pãºthiÒvyà
yo vàÒ divaîõ saÒtya-dharmõà jaÒjànaº /
yaë càÒpas caÒndrà bãºhaÒtár jaÒjànaÒ
mà – do not; naí – us; hiîsát – hurt; janità – creator; yaí – one Who;
pãthivyà – of the earth; yaí – one Who; và – or; divam – day; satya-
dharmà – by true religion; jajàna – created; yaí – one Who; ca – and;
àpaí – water; candrà – giving happiness; bãhatáí – great; jajàna –
created; kasmai – unto Whom; devàya – unto the deity; haviìà – by
offerings; vidhema – we may honor.
O Lord, please do not hurt us. To the creator of earth, to He Who

created the day by true religious conduct and Who created the great
water which gives us happiness, to Him we should offer our worship.
p Pa[Jaa;PaTae, Na Tvde,TaaNYa,NYaae
ivìa; Jaa,TaaiNa, Pair, Taa b.>aUv )
YaTa( ka;MaaSTae Jauhu,MaSTaNa( Naae; ASTau
v,Ya& SYaa;Ma, PaTa.Yaae rYaq,<aaMa( ))10))
oî prajàÕpateÒ na tvad eÒtàny aÒnyo
viëvàÕ jàÒtàniÒ pariÒ tà baºbhâva /
yat kàÕmàs te juhuÒmas tan noÕ astu
vaÒyaî syàÕmaÒ pataºyo rayáÒêàm // 10 //
prajàpate – O Lord of the living entities; na – not; tvat – from You; etàni –
now, this time; anyaí – others; viëvàí jàtàni – the created beings; pari –
with ‘babhâva’; tàí – they; (pari)babhâva – surpass, surround; yat – that
which; kàmàí – desires; te – unto You; juhumaí – offer; tat – that; naí –
unto us; astu – may be (fulfilled); vayam – we; syàma – may we be;
patayaí – the lords; rayáêàm – of wealth.
O Master of all creatures, there is no one besides You. The Lord has
encompassed everything with the desires we have sacrificed unto
You. May those desires be fulfilled. May we become the masters of
spiritual wealth.
Mãttikà Sâktam
p >aUMaqDaeRNauDaRrNaq l/aek.Daa,ir<aq )
o,Ö*Taa.iSa v.rahe,<a, k*,Z<ae,Na Xa.Taba,huNaa ))1))
Mãttikà Sâktam 79
oî bhâmár dhenur dharaná lokaÓ-dhàòriêá /

uòddhãtàósi vaóràheòêaò, kãÔìêeòna ëaóta-bàòhunà //1//
bhâmáí – earth; dhenuí – cow; dharaná – supporter of living entities;
loka-dhàriêá – supporter of mankind; uddhãtà asi – you are lifted up;
varàheêa – by Varàha; kãìêena – by Lord Kãìêa; ëata-bàhunà – who has
a hundred hands.
O Bhâmi devi, you support39 men and other living beings. You had
taken the form of a cow and the almighty Lord Kãìêa, as
Varàhadeva, lifted you up.
p Ma*,itake. hNa. Mae Paa,Pa,& Ya,Na( Ma,Yaa du.Zk*Ta,& k*TaMa( )

Ma*itake; b]ø.dtaa,_iSa, ka,XYaPae.Naa_i>a,MaiN}a.Taa ))2))
oî mãòttikeó hanaó me pàòpaòî, yaÔn maòyà duóìkãtaòm kãtam /
mãttikeõ brahmaó-dattàò ‘si,ò kàòëyapeónà ‘bhiòmantriótà //2//
mãttike – O earth; hana – destroy; me – my; pàpam – sins; yat – that
which; mayà – by me; duìkãtam – sinful deeds; kãtam – are done; mãttike –
O earth; brahma-dattà – you can give Kãìêa; asi – you are; kàëyapena –
by the sage Kaëyapa; abhimantrità – is declared.
O earth! Please remove the sinful urge, which causes me to perform

sins. O earth! You can give devotion to Kãìêa, this the great sage
Kaëyapa has declared.
p Ma*iTake. deih. Mae Pau,ií,& Tv,iYa Sa.v| Pa[,iTaiï.TaMa( )

Ma*itake; Pa[iTaiï.Tae Sa,vR,& Ta,Na( Mae iNa.<auRd, Ma*ita.ke-))3))
p TvYaa. h,TaeNa. PaaPae,Na, Ga,Câ,iMa Pa.rMaa,& GaiTaMa( ))4))
oî mãtikeó dehió me puòìèiòî, tvaòyi saórvaî praòtiìèhiótam /
mãttikeõ pratiìèhiÓte saòrvaòî, taòn me niÓrêudaò mãttióke //3//
oî tvayàó haòtenaó pàpeònaò, gaÔcchàòmi paóramàòî gatim //4//
39
Ëakti is unstable by nature, but Bhâmi is fixed upon the Lord’s tusk and
therefore she is firm.
mãttike – O earth; dehi – please give; me – to me; puìèim – nourishment;
tvayi – in you; sarvam – everything; pratiìèhitam – is situated; mãttike – O
earth; pratiìèhite – you are situated; sarvam – in everything; tat – that; me –
to me; nirêuda – remove; mãttike – O earth; tvayà – by your grace; hatena –
by destroying; pàpena – by sinful reactions; gacchàmi – I am going;
paramàm gatim – to the spiritual destination.
O Earth! Please give me spiritual nourishment. Everything is resting

in you and you are also situated in everything. Please remove the
sinful desires from my heart so that I may achieve the final spiritual
destination.
Ëikìàìèakam
p ce,Taaed.PaR.<a.Maa.JaRNa.& >a.v.Maha.da.va.iGaniNa.vaR.Pa<a,& )
é[e,Ya"kE.r.vc.iNd\ka.iv.Ta.r<a.& ivÛa.vDaU.Jaq.v,NaMa( )
Aa,NaNda&.bu.iDav.DaRNa.& Pa[iTa.Pad.& PaU<aaR.Ma*Taa.Sva.dNa,& )
Sa,vaRTMa.ò.PaNa.& Par.&iv.Ja.YaTae. é[qk*.Z<aSa.ªq.TaR,NaMa( ))1))
oî ceÒto-daÓrpaÓêaÓ-màÓrjanaÓî bhaÓvaÓ-mahàÓ-dàÓvàÓgni-niÓrvàÓpaêaÒî /
ëreÒyaí-kaÓiraÓva-caÓndrikàÓ-viÓtaÓraêaÓî vidyàÓ-vadhâÓ-jáÓvaÒnam /
àÒnandàÓmbuÓdhi-vaÓrdhanaÓî pratiÓ-padaÓî pârêàÓmãtàÓsvàÓdanaÒî /
saÒrvàtmaÓ-snaÓpanaÓî paraÓî viÓjaÓyateÓ ërá-kãÓìêa-saÓçkáÓrtaÒnam //1//
cetaí – of the heart; darpaêa – the mirror; màrjanam – cleansing; bhava –
of material existence; mahà-dàva-agni – the blazing forest fire;
nirvàpaêam – extinguishing; ëreyaí – of good fortune; kairava – the
white lotus; candrikà – the moonshine; vitaraêam – spreading; vidyà – of
all education; vadhâ – wife; jávanam – the life; ànanda – of bliss;
ambudhi – the ocean; vardhanam – increasing; prati-padam – at every
step; pârêa-amãta – of the full nectar; àsvàdanam – giving a taste; sarva –
for everyone; àtma-snapanam – bathing of the self; param –
transcendental; vijayate – let there be victory; ërá-kãìêa-saçkártanam – for
the congregational chanting of the Holy Name of Kãìêa.
Ëikìàìèakam 81
Let there be all victory for the chanting of the Holy Name of Lord
Kãìêa, which can cleanse the mirror of the heart and stop the
miseries of the blazing fire of material existence. That chanting is the
waxing moon that spreads the white lotus of good fortune for all
living entities. It is the life and soul of all education. The chanting of
the Holy Name of Kãìêa expands the blissful ocean of transcendental
life. It gives a cooling effect to everyone and enables one to taste full
nectar at every step.
p Naa,MNaaMa.ka.ir.b.huDaa.iNa.JaSa.vR.Xai¢-,Sa( )
Ta,}aaiPaR.Taa. iNa.Ya.iMaTa." SMa.r<ae.Na. ka,l/" )
W,Taad*.Xaq. Ta.v. k*Paa. >a.Gav.Na( Ma.MaaiPa, )
du,dŒ.v.Maq.d*Xa.iMaha.Ja.iNa Naa.Nau.ra,Ga" ))2))
oî nàÒmnàm aÓkàÓriÓ baÓhudhàÓ niÓja-saÓrvaÓ-ëaktiÒs /
taÒtràrpiÓtàÓ niÓyaÓmitaÓí smaÓraêeÓ naÓ kàÒlaí /
eÒtàdãÓëáÓ taÓvaÓ kãpàÓ bhaÓgavaÓn maÓmàpiÒ /
duÒrdaiÓvaÓm áÓdãëaÓm ihàÓjaÓni nàÓnuÓràÒgaí //2//
nàmnàm – of the Holy Names of the Lord; akàri – manifested; bahudhà –
various kinds; nija-sarva-ëaktií – all kinds of personal potencies; tatra –
in that; arpità – bestowed; niyamitaí – restricted; smaraêe – in
remembering; na – not; kàlaí – consideration of time; etàdãëá – so much;
tava – Your; kãpà – mercy; bhagavan – O Lord; mama – my; api –
although; durdaivam – misfortune; ádãëam – such; iha – in this (the Holy
Name); ajani – was born; na – not; anuràgaí – attachment.
My Lord, O Supreme Personality of Godhead, in Your Holy Name

there is all good fortune for the living entity and therefore You have
many names, such as “Kãìêa” and “Govinda,” by which You expand
Yourself. You have invested all Your potencies in those names and
there are no hard and fast rules for remembering them. My dear
Lord, although You bestow such mercy upon the fallen, conditioned
souls by liberally teaching Your Holy Names, I am so unfortunate
that I commit offenses while chanting the Holy Name and therefore I
do not achieve attachment for chanting.
p Ta*,<aad.iPa. Sau.Naq.ceNa. Tarae.irv. Saih.Z<auNaa, )

A,MaaiNa.Naa.Maa.Na.de.Na. kITaR.Naq.Ya." Sada. h,ir" ))3))
oî tãÒêàd aÓpiÓ su-náÓcenaÓ taroÓr ivaÓ sahiÓìêunàÒ /
aÒmàniÓnàÓ màÓnaÓ-deÓnaÓ kártaÓnáÓyaÓí sadàÓ haÒrií //3//
tãêàt api – than downtrodden grass; su-nácena – being lower; taroí – than
a tree; iva – like; sahiìêunà – with tolerance; amàninà – without being
puffed up by false pride; màna-dena – giving respect to all; kártanáyaí –
to be chanted; sadà – always; harií – the Holy Name of the Lord.
One who thinks himself lower than the grass, who is more tolerant
than a tree and who does not expect personal honor but is always
prepared to give all respect to others can very easily always chant the
Holy Name of the Lord.
p Na, DaNa.& Na.JaNa.& Na.Sau.Ndrq&. k.ivTaa.& va. Ja.Gadq.Xa ka.Ma,Yae )

Ma,Ma Ja.NMa.iNa.JaNMaNaq.ìre >a.vTaa.Ùi¢-.rhE.TaukI. Tv,iYa ))4))
oî naÒ dhanaÓî naÓ janaÓî naÓ suÓndaráÓî
kaÓvitàÓî vàÓ jaÓgad-áÓëa kàÓmaÒye /
maÒma jaÓnmaÓniÓ jaÓnmanáÓëvareÓ
bhaÓvatàÓd bhaktiÓr ahaÓitukáÓ tvaÒyi //4//
na – not; dhanam – riches; na – not; janam – followers; na – not;
sundarám – a very beautiful woman; kavitàm – fruitive activities
described in flowery language; và – or; jagat-áëa – O Lord of the
universe; kàmaye – I desire; mama – my; janmani – in birth; janmani –
after birth; áëvare – unto the Supreme Personality of Godhead; bhavatàt –
let there be; bhaktií – devotional service; ahaituká – with no motives;
tvayi – unto You.
O Lord of the universe, I do not desire material wealth, materialistic

followers, a beautiful wife or fruitive activities described in flowery
language. All I want, life after life, is unmotivated devotional service
to You.
Ëikìàìèakam 83
p A,iYa NaNdTa.Nau.Ja. ik.ª.r.& Pa.iTaTa.& Maa.& iv.z.Mae. >a.va.MbuDaaE, )

k*,PaYaa. Ta.v. Paa.dPa.ª.Ja.iSQaTa.DaUl/I.Sa.d*.Xa.& iv.ic.NTa,Ya ))5))
oî aÒyi nandaÓ-taÓnujaÓ kiÓçkaraÓî
paÓtitaÓî màÓî viÓìameÓ bhavàÓmbudhauò /
kãÒpayàÓ taÓvaÓ pàÓda-paÓçkaÓjaÓ-
sthitaÓ-dhâláÓ-saÓdãÓëaÓî viÓciÓntaÒya //5//
ayi – O My Lord; nanda-tanuja – the son of Nanda Mahàràja, Kãìêa;
kiçkaram – the servant; patitam – fallen; màm – Me; viìame – horrible;
bhava-ambudhau – in the ocean of nescience; kãpayà – by causeless
mercy; tava – Your; pàda-paçkaja – lotus feet; sthita – situated at; dhâlá-
sadãëam – like a particle of dust; vicintaya – kindly consider.
O My Lord, O Kãìêa, son of Mahàràja Nanda, I am Your eternal

servant, but because of My own fruitive acts I have fallen into this
horrible ocean of nescience. Now please be causelessly merciful to
me. Consider me a particle of dust at Your lotus feet.
p Na,YaNa.& Ga.l/.d.é[u.Daa.rYaa. v.d.Na.& GaÓ.d.åÖ.Yaa. iGa,ra )

Pau,l/kE.iNaR.ic.Ta.& vPau." kda. Tav. Naa.Ma.Ga].h.<ae. >a.iv.ZYaiTa, ))6))
oî naÒyanaÓî gaÓlaÓd-aÓëru-dhàÓrayàÓ vadaÓnaÓî gadgaÓdaÓ-ruddhaÓyàÓ giÒrà /
puÒlakaÓir niÓcitaÓî vapuÓí kadàÓ tavaÓ nàÓmaÓ-graÓhaêeÓ bhaÓviÓìyatiÒ //6//
nayanam – the eyes; galat-aëru-dhàrayà – by streams of tears running
down; vadanam – mouth; gadgada – faltering; ruddhayà – choked up;
girà – with words; pulakaií – with erection of the hairs due to
transcendental happiness; nicitam – covered; vapuí – the body; kadà –
when; tava – Your; nàma-grahaêe – in chanting the Name; bhaviìyati –
will be.
My dear Lord, when will my eyes be beautified by filling with tears

that constantly glide down as I chant Your Holy Name? When will
my voice falter and all the hairs on my body stand erect in
transcendental happiness as I chant Your Holy Name?
p Yau,GaaiYa.Ta.& iNaMae.ze.<a. c+au.za. Pa[a.v*.za.iYaTa,Ma( ))

XaU,NYaaiYa.Ta.& JaGa.TSa.vR.& Gaaeiv.Nd.iv.r.he.<a, Mae ))7))
oî yuÒgàyiÓtaÓî nimeÓìeêaÓ cakìuÓìàÓ pràÓvãìàÓyiÒtam /
ëâÒnyàyiÓtaÓî jagaÓt sarvaÓî goviÓndaÓ-viÓraheÓêaÒ me //7//
yugàyitam – appearing like a great millennium; nimeìeêa – by a moment;
cakìuìà – from the eyes; pràvãìàyitam – tears falling like torrents of rain;
ëânyàyitam – appearing void; jagat – the world; sarvam – all; govinda –
from Lord Govinda, Kãìêa; viraheêa me – by my separation.
My Lord Govinda, because of separation from You, I consider even

a moment a great millennium. Tears flow from my eyes like torrents
of rain and I see the entire world as void.
p Aa,iëZYa. va. Paa.d.r.Taa.& iPa.Na.íu Maa,Ma(

A,dXaR.Naa.Na( Ma.MaR.h.Taa.& k.rae.Tau, va )
Ya,Qaa Ta.Qaa va. iv.d.Daa.Tau. l/.MPa$=ae,
Ma,TPa[a.<aNaa.QaSTau, Sa W.v Naa.Pa,r" ))8))
oî àÒëliìyaÓ vàÓ pàÓdaÓ-raÓtàÓî pinaÓìèu màÓm
adaÓrëanàÓn marmaÓ-hatàÓî karoÓtuÒ và /
yaÒthà taÓthà vàÓ viÓdadhàÓtu laÓmpaèoÓ
mat-pràÓêa-nàÓthas tuÓ sa eÓva nàÓpaÒraí //8//
àëliìya – embracing with great pleasure; và – or; pàda-ratàm – who have
fallen at the lotus feet; pinaìèu – let Him trample; màm – Me; adarëanàt –
by not being visible; marma-hatàm – brokenhearted; karotu – let Him
make; và – or; yathà – as (He likes); tathà – so; và – or; vidadhàtu – let
Him do; lampaèaí – a debauchee, who mixes with other women; mat-
pràêa-nàthaí – the Lord of My life; tu – but; saí – He; eva – only; na
aparaí – not anyone else.
Let Kãìêa tightly embrace this maidservant who has fallen at His
lotus feet, or let Him trample me or break my heart by never being
visible to Me. He is a debauchee, after all and can do whatever He
Ëikìàìèakam 85
likes, but still He alone and no one else, is the worshipable Lord of
my heart.
Brahma Saîhità
p wRìr" ParMa" k*Z<a" SaiÀdaNaNdivGa]h" )
ANaaidraidGaaeRivNd" SavRkar<akar<aMa( ))
oî áëvaÓraí paÓramaÒí kãìêaÓí saÒc-cid-àÒnanda-viÓgrahaí /
anàÓdir àÓdir goÒvindaÓí saÒrva-kàÒraêa-kàÓraêam //1//
áëvaraí – the controller; paramaí – supreme; kãìêaí – Lord Kãìêa; sat –
comprising eternal existence; cit – absolute knowledge; ànanda – and
absolute bliss; vigrahaí – whose form; anàdií – without beginning; àdií –
the origin; govindaí – Lord Govinda; sarva-kàraêa-kàraêam – the cause
of all causes.
Kãìêa Who is known as Govinda is the Supreme Godhead. He has an

eternal blissful spiritual body. He is the origin of all. He has no other
origin and He is the prime cause of all causes.
p SahóPa}akMal&/ Gaaekul/a:Ya& MahTPadMa( )

TaTa( ki<aRkar& TaÖaMa TadNaNTaa&Xa-SaM>avMa( ))
oî sahaÓsra-paÓtra-kaÒmalaÓî goÒkulàÒkhyaî mahaÓt padam /
tat-kaÓrêikàÓraî taÒd-dhàmaÓ taÒd-anaÒntàîëa-saÓmbhavam //2//
sahasra-patra – possessing a thousand petals; kamalam – a lotus; gokula-
àkhyam – known as Gokula; mahat padam – the superexcellent station;
tat – of that (lotus); karêikàram – the whorl; tat – of Him (Kãìêa); dhàma –
the abode; tat – that (Gokula); ananta – of His infinitary aspect,
Balaràma; aîëa – from a part; sambhavam – produced.
[The spiritual place of transcendental pastimes of Kãìêa is portrayed

in the second verse.] The superexcellent station of Kãìêa, which is
known as Gokula, has thousands of petals and a corolla like that of a
lotus sprouted from a part of His infinitary aspect, the whorl of the
leaves being the actual abode of Kãìêa.
p ki<aRkar& MahÛN}a& z$(kae<a& vJa]kIl/kMa( )

z@®z$(PadqSQaaNa& Pa[k*TYaa Pauåze<a c ))
Pa[eMaaNaNdMahaNaNd rSaeNaaviSQaTa& ih YaTa( )
JYaaeTaqæPae<a MaNauNaa kaMabqJaeNa Sa®TaMa( ))
oî karêiÓkàraÓî mahaÒd yantraÓî ìaÒè-koêaÒî vajra-káÓlakam /
ìaé-aÓçga-ìaÓè-padáÒ-sthànaÓî praÒkãtyàÒ puruìeÓêa ca /
premàÓnandaÓ-mahàÒnandaÓ-raÒsenàÒvasthitaÓî hi yatù /
jyotáÓ-râpeÓêa maÒnunàÓ kàÒma-báÒjena saÓçgatam //3//
karêikàram – the whorl; mahat – great; yantram – figure; ìaè-koêam – a
hexagon; vajra – like a diamond; kálakam – the central support; ìaè-açga-
ìaè-padá – of the eighteen-syllable mantra with sixfold divisions; sthànam –
the place of manifestation; prakãtyà – along with the predominated aspect
of the Absolute; puruìeêa – along with the predominating aspect of the
Absolute; ca – also; prema-ànanda – of the bliss of love of God; mahà-
ànanda – of the great transcendental jubilations; rasena – with the rasa
(mellow); avasthitam – situated; hi – certainly; yat – which; jyotií-râpeêa –
transcendental; manunà – with the mantra; kàma-bájena – with the kàma-
bája (kláî); saçgatam – joined.
The whorl of that transcendental lotus is the realm wherein dwells

Kãìêa. It is a hexagonal figure, the abode of the indwelling
predominated and predominating aspect of the Absolute. Like a
diamond the central supporting figure of self-luminous Kãìêa stands
as the transcendental source of all potencies. The Holy Name
consisting of eighteen transcendental letters is manifested in a
hexagonal figure with sixfold divisions.
p TaTa( ikÅLk&-Tad&XaaNaa& TaTPa}aai<a ié[YaaMaiPa ))

oî tat-kiÓñjalkaÓî tad-aÒîëànàÓî taÒt-patràÒêi ëriyàÓm api //4//
tat – of that (lotus); kiñjalkam – the petals; tat-aîëànàm – of His
(Kãìêa's) fragmental portions; tat – of that (lotus); patràêi – the leaves;
ëriyàm – of the gopás (headed by Ërámatá Ràdhàràêá); api – also.
Brahma Saîhità 87
The whorl of that eternal realm Gokula is the hexagonal abode of
Kãìêa. Its petals are the abodes of gopás who are part and parcel of
Kãìêa to Whom they are most lovingly devoted and are similar in
essence. The petals shine beautifully like so many walls. The
extended leaves of that lotus are the gardenlike dhàma, i.e. the
spiritual abode of Ërá Ràdhikà, the most beloved of Kãìêa.
p cTauró& TaTPairTa" ìeTaÜqPaa:YaMaÙuTaMa( )

cTauró& cTauMaURTaeRXa( cTauDaaRMa cTauZk*TaMa( ))
cTaui>aR" PauåzaQaŒê cTaui>aRheRTaui>av*RTaMa( )
XaUlE/dRXai>araNaÖMa( ODvaRDaae idiGvid+viPa ))
Aíi>aiNaRiDai>aJauRíMa( Aíi>a" iSaiÖi>aSTaQaa )
MaNauæPaEê dXai>aridRk(PaalE/" PairTaae v*TaMa( ))
XYaaMaEGaaŒrEê r¢E-ê Xau©E-ê PaazRdzR>aE" )
Xaaei>aTa& Xai¢-i>aSTaai>arÙuTaai>a" SaMaNTaTa" ))
oî catuÓr-asraÓî tat-paÒritaÓí ëveÒtadváÒpàkhyam aÓdbhutam /
catuÓr-asraÓî catuÒr-mârteÓë caÒtur-dhàÒma catuÓì-kãtam //
catuÓrbhií puÓruìàÒrthaië caÓ caÒturbhiÒr hetubhiÓr vãtam /
ëâlaiÓr daëaÓbhir àÒnaddhaÓm âÒrdhvàdhoÒ dig-vidiÓkìv api //
aìèaÓbhir niÓdhibhiÒr juìèaÓm aÒìèabhiÒí siddhibhiÓs tathà /
manuÓ-râpaiÓë ca daÒëabhiÓr diÒk-pàlaiÒí paritoÓ vãtam //
ëyàmaiÓr gauraiÓë ca raÒktaië caÓ ëuÒklaië caÒ pàrìadaÓ-rìabhaií /
ëobhiÓtaî ëaÓktibhiÒs tàbhiÓr aÒdbhutàÒbhií samaÓntataí //5//
catuí-asraî – – quadrangular place; tat – that (Gokula); paritaí –
surrounding; ëveta-dvápa – Ëvetadvápa (the white island); àkhyam –
named; adbhutam – mysterious; catuí-asram – quadrangular; catuí-
mârteí – of the four primary expansions (Vàsudeva, Saçkarìaêa,
Pradyumna and Aniruddha); catuí-dhàma – consisting of four abodes;
catuí-kãtam – divided into four parts; caturbhií – by the four; puruìa-
arthaií – human requirements; ca – and; caturbhií – by the four;
hetubhií – causes, or bases of achievement; vãtam – enveloped; ëâlaií –
with tridents; daëabhií – ten; ànaddham – fixed; ârdhva-adhaí –
upwards and downwards (the zenith and nadir); dik – (in) the directions
(north, south, east and west); vidikìu – and in the intermediate directions
(northeast, southeast, southwest and northwest); api – also; aìèabhií –
with the eight; nidhibhií – jewels; juìèam – endowed; aìèabhií – with the
eight; siddhibhií – mystic perfections (aêimà, laghimà, pràpti, pràkàmya,
mahimà, áëitva, vaëitva and kàmàvasàyità); tathà – also; manu-râpaií – in
the form of mantras; ca – and; daëabhií – by ten; dik-pàlaií – protectors
of the directions; paritaí – all around; vãtam – surrounded; ëyàmaií –
blue; gauraií – yellow; ca – and; raktaií – red; ca – and; ëuklaií – white;
ca – also; pàrìada-ãìabhaií – with the topmost associates; ëobhitam –
shining; ëaktibhií – with potencies; tàbhií – those; adbhutàbhií –
extraordinary; samantataí – on all sides.
[The surrounding external plane of Gokula is described in this verse.]

There is a mysterious quadrangular place named Ëvetadvápa
surrounding the outskirts of Gokula. Ëvetadvápa is divided into four
parts on all sides. The abode of Vàsudeva, Saçkarìaêa, Pradyumna
and Aniruddha are separately located in each of these four parts. These
four divided abodes are enveloped by the fourfold human
requirements such as piety, wealth, passion and liberation, as also by
the four Vedas, namely: Ãg, Sàma, Yajur and Atharva, which deal with
the mantra and which are the bases of achievements of the fourfold
mundane requirements. Ten tridents are fixed in the ten directions,
including the zenith and nadir. The eight directions are decorated with
the eight jewels of Mahàpadma, Padma, Ëaçkha, Makara, Kacchapa,
Mukunda, Kunda and Nála. There are ten protectors [dik-pàlas] of the
ten directions in the form of mantra. The associates of the hues of
blue, yellow, red and white and the extraordinary potencies bearing
the names of Vimalà, etc., shine on all sides.
p Wv& JYaaeiTaMaRYaae dev" SadaNaNd" ParaTPar" )

AaTMaaraMaSYa TaSYaaiSTa Pa[k*TYaa Na SaMaaGaMa" ))
oî evaÓî jyotiÓr-mayoÒ devaÓí saÒd-ànaÒndaí paràÓt paraí /
àtmàÓràmaÓsya taÒsyàstiÓ praÒkãtyàÒ na samàÓgamaí //6//
evam-thus; jyotií-mayaí – transcendental; devaí – the Lord; sat-ànandaí –
the own Self of eternal ecstasies; paràt paraí – the superior of all
superiors; àtma-àràmasya – engaged in the enjoyments of the
transcendental realm; tasya – of Him; asti – there is; prakãtyà – with the
mundane potency; na – not; samàgamaí – association.
Brahma Saîhità 89
The Lord of Gokula is the transcendental Supreme Godhead, the own
Self of eternal ecstasies. He is the superior of all superiors and is
busily engaged in the enjoyments of the transcendental realm and has
no association with His mundane potency.
p MaaYaYaarMaMaa<aSYa Na ivYaaeGaSTaYaa Sah )

AaTMaNaa rMaYaa reMae TYa¢-kal&/ iSaSa*+aYaa ))
oî màyaÓyà ‘raÓmamàÒêasyaÓ naÒ viyoÒgas tayàÓ saha /
àtmaÓnà raÓmayàÒ remeÓ tyaÒkta-kàÒlaî sisãÓkìayà //7//
màyayà – with the illusory energy; aramamàêasya – of Him, who never
consorts; na – not; viyogaí – complete separation; tayà – her; saha –
from; àtmanà – with His own; ramayà – spiritual potency, Ramà; reme –
consorts; tyakta-kàlam – by casting His glance in the shape of sending His
time energy; sisãkìayà – with the desire to create.
Kãìêa never consorts with His illusory energy. Still her connection is
not entirely cut off from the Absolute Truth. When He intends to
create the material world, the amorous pastime, in which He engages
by consorting with His own spiritual [cit] potency Ramà by casting
His glance at the deluding energy in the shape of sending His time
energy, is an auxiliary activity.
p iNaYaiTa" Saa rMaa deiv TaiTPa[Yaa TaÜXa& Tada )

Taiç®& >aGavaNa( XaM>auJYaaReiTaæPa" SaNaaTaNa" )
Yaa YaaeiNa" SaaPara Xai¢-" kaMaae bqJa& MahÖre" ))
oî niyaÓtií sàÓ ramàÒ deviÓ taÒt-priyàÒ tad-vaëaÓî tadà /
tal-liÓçgaî bhaÓgavàÒn ëambhuÓr jyoÒti-râÒpaí sanàÓtanaí //
yà yoÓnií sàÓparàÒ ëaktiÓí kàÒmo báÒjaî mahaÓd dhareí //8//
niyatií – the regulator; sà – she; ramà – the spiritual potency; devi – the
goddess; tat – of Him; priyà – beloved; tat – of Him; vaëam – under the
control; tadà – then (at the time of creation); tat – of Him; liçgam – the
masculine symbol, or manifested emblem; bhagavàn – possessing
opulences; ëambhuí – Ëambhu; jyotií-râpaí – halo; sanàtanaí – eternal;
yà – which; yonií – the symbol of mundane feminine productivity; sa –
that; aparà – nonabsolute; ëaktií – potency; kàmaí – the desire; bájam –
the seed; mahat – the faculty of perverted cognition; hareí – of the
Supreme Lord.
[The secondary process of association with Màyà is described.]

Ramàdevá, the spiritual [cit] potency, beloved consort of the
Supreme Lord, is the regulatrix of all entities. The divine plenary
portion of Kãìêa creates the mundane world. At creation there
appears a divine halo of the nature of His own subjective portion
[svàîëa]. This halo is divine Ëambhu, the masculine symbol or
manifested emblem of the Supreme Lord. This halo is the dim
twilight reflection of the supreme eternal effulgence. This masculine
symbol is the subjective portion of divinity who functions as
progenitor of the mundane world, subject to the supreme regulatrix
[niyati]. The conceiving potency in regard to mundane creation
makes her appearance out of the supreme regulatrix. She is Màyà,
the limited, non-absolute [aparà] potency, the symbol of mundane
feminine productivity. The intercourse of these two brings forth the
faculty of perverted cognition, the reflection of the seed of the
procreative desire of the Supreme Lord.
p il/®YaaeNYaaiTMaka JaaTaa wMaa MaaheìrqPa[Jaa" ))

oî liçgaÓ-yony-àÓtmikàÒ jàtàÓ iÒmà màÒheëvaráÓ-prajàí //9//
liçga – of the mundane masculine generative organs; yoni – and of the
mundane feminine generative organs; àtmikàí – as the embodiment; jàtàí –
born; imàí – these; màheëvará – of the consort of the great lord of this
mundane world; prajàí – the offspring.
All offspring of the consort of the great lord [Maheëvara] of this

mundane world are of the nature of the embodiment of the mundane
masculine and feminine generative organs.
p Xai¢-MaaNa( Pauåz" Saae_Ya& il/®æPaq Maheìr" )

TaiSMaà( Aaivr>aUiç®e MahaivZ<auJaRGaTPaiTa" ))
oî ëaktiÓmàn puÓruìaÒí so 'yaÓî liÒçga-râÒpá maheÓëvaraí /
tasmiÓnn àviÓrabhâÒl liçgeÓ maÒhà-viÒìêur jagaÓt-patií //10//
ëaktimàn – joined to his female consort; puruìaí – person; saí – he; ayam –
this; liçga-râpá – in the form of the male generating organ; mahà-áëvaraí –
Brahma Saîhità 91
Ëambhu, the lord of this mundane world; tasmin – in that; àvirabhât –
manifested; liçge – in the manifested emblem; mahà-viìêuí – Mahà-
Viìêu; jagat-patií – the Lord of the world.
The person embodying the material causal principle, namely, the

great lord of this mundane world [Maheëvara] Ëamhhu, in the form
of the male generating organ, is joined to his female consort the
limited energy [Màyà] as the efficient causal principle. The Lord of
the world Mahà-Viìêu is manifest in him by His subjective portion
in the form of His glance.
p SahóXaqzaR Pauåz" Sahóa+a" SahóPaaTa( )

SahóbahuivRìaTMaa Sahóa&Xa" SahóSaU" ))
oî sahaÓsra-ëáÓrìà puÒruìaÓí saÒhasràÒkìaí sahaÓsra-pàt /
sahaÓsra-bàÓhur viÒëvàtmàÓ saÒhasràÒîëaí sahaÓsra-sâí //11//
sahasra-ëárìà – possessing thousands of heads; puruìaí – Lord Mahà-
Viìêu, the first puruìa-avatàra; sahasra-akìaí – possessing thousands of
eyes; sahasra-pàt – possessing thousands of legs; sahasra-bàhuí –
possessing thousands of arms; viëva-àtmà – the Supersoul of the universe;
sahasra-aîëaí – the source of thousands of avatàras; sahasra-sâí – the
creator of thousands of individual souls.
The Lord of the mundane world, Mahà-Viìêu, possesses thousands

of thousands of heads, eyes, hands. He is the source of thousands of
thousands of avatàras in His thousands of thousands of subjective
portions. He is the creator of thousands of thousands of individual
souls.
p NaaraYa<a" Sa >aGavaNa( AaPaSTaSMaaTSaNaaTaNaaTa( )

AaivraSaqTkar<aa<aaeR iNaiDa" SaªzR<aaTMak-" )
YaaeGaiNad\a& GaTaSTaiSMaNa( Sahóa&Xa" SvYa& MahaNa( ))
oî nàràÓyaêaÓí sa bhaÒgavàÓn àÒpas taÒsmàt sanàÓtanàtù /
àviÓràsáÓt kàraÒêàrêoÓ niÒdhií saÒçkarìaêàÓtmakaí /
yogaÓ-nidràÓî gataÒs tasmiÓn(th) saÒhasràÒîëaí svayaÓî mahànù //12//
nàràyaêaí – named Nàràyaêa; saí – that; bhagavàn – Supreme
Personality of Godhead, Mahà-Viìêu; àpaí – water; tasmàt – from that;
sanàtanàt – eternal person; àviràsát – has sprung; kàraêa-arêaí – the
Causal Ocean; nidhií – expanse of water; saçkarìaêa-àtmakaí – the
subjective portion of Saçkarìaêa; yoga-nidràm gataí – in the state of
deep sleep; tasmin – in that (water); sahasra-aîëaí – with thousands of
portions; svayam – Himself; mahàn – the Supreme Person.
The same Mahà-Viìêu is spoken of by the name of “Nàràyaêa” in

this mundane world. From that eternal person has sprung the vast
expanse of water of the spiritual Causal Ocean. The subjective
portion of Saçkarìaêa Who abides in paravyoma, the above supreme
puruìa with thousands of subjective portions, reposes in the state of
divine sleep [yoga-nidrà] in the waters of the spiritual Causal Ocean.
p Tad\aeMaibl/ Jaale/zu bqJa& SaªzR<aSYa c )

hEMaaNYa<@aiNa JaaTaaiNa Maha>aUTaav*TaaiNa Tau ))
oî tad-roÓma-biÓla jàÒleìuÓ báÒjaî saÒçkarìaêaÓsya ca /
haimàÓny aêéàÓni jàÒtàniÓ maÒhà-bhâÒtàvãtàÓni tu //13//
tat – of Him (Mahà-Viìêu); roma-bila-jàleìu – in the pores of the skin;
bájam – the seeds; saçkarìaêasya – of Saçkarìaêa; ca – and; haimàni –
golden; aêéàni – eggs or sperms; jàta-ni – born; mahà-bhâta – by the five
great elements; àvãtàni – covered; tu – certainly.
The spiritual seeds of Saçkarìaêa existing in the pores of skin of

Mahà-Viìêu, are born as so many golden sperms. These sperms are
covered with five great elements.
p Pa[TYa<@MaevMaeka&Xaad( Wka&XaaiÜXaiTa SvYaMa( )

SahóMaUDaaR ivìaTMaa MahaivZ<au" SaNaaTaNa" ))
oî praty-aÓêéam eÓvam eÒkàîëàÓd eÒkàîëàÒd viëatiÓ svayam /
sahaÓsra-mâÓrdhà viÒëvàtmàÓ maÒhà-viÒìêuí sanàÓtanaí //14//
prati – each; aêéam – egglike universe; evam – thus; eka-aîëàt eka-
aîëàt – as His own separate subjective portions; viëati – enters; svayam –
personally; sahasra-mârdhà – possessing thousands of heads; viëva-àtmà –
the Supersoul of the universe; mahà-viìêuí – Mahà-Viìêu; sanàtanaí –
eternal.
Brahma Saîhità 93
The same Mahà-Viìêu entered into each universe as His own
separate subjective portions. The divine portions, that entered into
each universe are possessed of His majestic extension, i.e., they are
the eternal universal soul Mahà-Viìêu, possessing thousands of
thousands of heads.
p vaMaa®adSa*JaiÜZ<au& di+a<aa®aTPa[JaaPaiTaMa( )
JYaaeiTail/R®MaYa& XaM>au& kUcRdeXaadvaSa*JaTa( ))
oî vàmàÓçgàd aÓsãjaÒd viìêuÓî daÒkìiêàÒçgàt prajàÓpatim /
jyotiÓr-liçgaÓ-mayaÒî ëambhuÓî kâÒrca-deÒëàd avàÓsãjatù //15//
vàma-açgàt – from His left limb; asãjat – He created; viìêum – Lord
Viìêu; dakìiêa-açgàt – from His right limb; prajàpatim – Hiraêyagarbha
Brahmà; jyotií-liçga – the divine masculine manifested halo; mayam –
comprising; ëambhum – Ëambhu; kârca-deëàt – from the space between
His two eyebrows; avàsãjat – He created.
The same Mahà-Viìêu created Viìêu from His left limb, Brahmà, the
first progenitor of beings, from His right limb and, from the space
between His two eyebrows, Ëambhu, the divine masculine
manifested halo.
p AhªaraTMak& ivì& TaSMaadeTaÜyJaaYaTa ))

oî ahaÓçkàràÓtmakaÒî viëvaÓî taÒsmàd eÒtad vyajàÓyata //16//
ahaçkàra – the mundane egotistic principle; àtmakam – enshrining;
viëvam – universe; tasmàt – from that (Ëambhu); etat – this; vyajàyata –
has originated.
The function of Ëambhu in relation to jávas is that this universe

enshrining the mundane egotistic principle has originated from
Ëambhu.
p AQa TaEiñivDaEveRXaEl/IRl/aMauÜhTa" ikl/ )

YaaeGaiNad\a >aGavTaq TaSYa é[qirv Sa®Taa ))
oî athaÓ tais triÓ-vidhaiÒr veëaiÓr láÒlàm uÒdvahataÓí kila /
yogaÓ-nidràÓ bhagaÒvatáÓ taÒsya ëráÒr iva saÓçgatà //17//
atha – thereupon; taií – with those; tri-vidhaií – threefold; veëaií –
forms; lálàm – pastimes; udvahataí – carrying on; kila – indeed; yoga-
nidrà – Yoganidrà; bhagavatá – full of the ecstatic trance of eternal bliss;
tasya – of Him; ëráí – the goddess of fortune; iva – like; saçgatà –
consorted with.
Thereupon the same great personal Godhead, assuming the threefold

forms of Viìêu, Prajàpati and Ëambhu, entering into the mundane
universe, plays the pastimes of preservation, creation and destruction
of this world. This pastime is contained in the mundane world.
Hence, it being perverted, the Supreme Lord, identical with Mahà-
Viìêu, prefers to consort with the goddess Yoganidrà, the constituent
of His own spiritual [cit] potency full of the ecstatic trance of eternal
bliss appertaining to His own divine personality.
p iSaSa*+aaYaa& TaTaae Naa>aeSTaSYa PaÚ& iviNaYaRYaaE )

Taàal&/ heMaNail/Na& b]ø<aae l/aekMaÙuTaMa( ))
oî sisãÓkìàyàÓî tatoÒ nàbheÓs taÒsya paÒdmaî viniÓryayau /
tan-nàÓlaî heÓma-naÒlinaÓî braÒhmaêoÒ lokam aÓdbhutam //18//
sisãkìàyàm – when there was the will to create; tataí – then; nàbheí –
from the navel; tasya – of Him; padmam – a lotus; viniryayau – came out;
tat-nàlam – its stem; hema-nalánam – like a golden lotus; brahmaêaí – of
Brahmà; lokam – the abode; adbhutam – wonderful.
When Viìêu lying in the ocean of milk wills to create this universe, a
golden lotus springs from His navel. The golden lotus with its stem is
the abode of Brahmà representing Brahmaloka or Satyaloka.
p TatvaiNa PaUvRæ!aiNa kar<aaiNa ParSParMa( )

SaMavaYaaPa[YaaeGaaÀ ivi>aàaiNa Pa*Qak( Pa*Qak( ))
icC^¢-ya SaÂMaaNaae_Qa >aGavaNa( AaidPaUåz" )
YaaeJaYaNa( MaaYaYaa devae YaaeGaiNad\aMakLPaYaTa( ))
oî tattvàÓni pâÓrva-râÒéhàniÓ kàÒraêàÒni paraÓsparam /
samaÓvàyàÓprayoÒgàc caÓ viÒbhinnàÒni pãthaÓk pãthakù //
Brahma Saîhità 95
cic-chaÓktyà saÓjjamàÒno 'thaÓ bhaÒgavàÒn àdi-pâÓruìaí /

yojaÓyan màÓyayàÒ devoÓ yoÒga-niÒdràm akaÓlpayatù //19//
tattvàni – elements; pârva-râéhàni – previously created; kàraêàni –
causes; parasparam – mutually; samavàya – of the process of
conglomeration; aprayogàt – from the non-application; ca – and;
vibhinnàni – separate; pãthak pãthak – one from another; cit-ëaktyà – with
His spiritual potency; sajjamànaí – associating; atha – then; bhagavàn –
the Supreme Personality of Godhead; àdi-pâruìaí – the primal Godhead;
yojayan – causing to join; màyayà – with Màyà; devaí – the Lord; yoga-
nidràm – Yoganidrà; akalpayat – He consorted with.
Before their conglomeration the primary elements in their nascent

state remained originally separate entities. Non-application of the
conglomerating process is the cause of their separate existence.
Divine Mahà-Viìêu, primal Godhead, through association with His
own spiritual [cit] potency, moved Màyà and by the application of
the conglomerating principle created those different entities in their
state of cooperation. And after that He Himself consorted with
Yoganidrà by way of His eternal dalliance with His spiritual [cit]
potency.
p YaaeJaiYaTva Tau TaaNYaev Pa[ivveXa SvYa& GauhaMa( )

Gauha& Pa[ivíe TaiSMa&STau JaqvaTMaa Pa[iTabuDYaTae ))
oî yojaÓyitvàÓ tu tàÒny evaÓ praÒviveÒëa svayaÓî guhàm /
guhàÓî praviÓìèe taÒsmiîs tuÓ jáÒvàtmàÒ pratibuÓdhyate //20//
yojayitvà – after conglomerating; tu – then; tàni – them; eva – certainly;
praviveëa – He entered; svayam – Himself; guhàm – the hidden cavity;
guhàm – the hidden cavity; praviìèe – after He entered; tasmin – within
that; tu – then; jáva-àtmà – the jávas; pratibudhyate – were awakened.
By conglomerating all those separate entities He manifested the

innumerable mundane universes and Himself entered into the
innermost recess of every extended conglomerate [viraé-vigraha]. At
that time those jávas who had lain dormant during the cataclysm were
awakened.
p Sa iNaTYaae iNaTYaSaMbNDa" Pa[k*iTaê ParEv Saa ))

oî sa niÓtyo niÓtya-saÒmbandhaÓí praÒkãtiÒë ca paraiÓva sà //21//

saí – that (jáva); nityaí – eternal; nitya-sambandhaí – possessing an
eternal relationship; prakãtií – potency; ca – and; parà – spiritual; eva –
certainly; sà – that.
The same jáva is eternal and is for eternity and without a beginning
joined to the Supreme Lord by the tie of an eternal kinship. He is
transcendental spiritual potency.
p Wv& SavaRTMaSaMbNDa& Naa>Yaa& PaÚ& hrer>aUTa( )

Ta}a b]øa>avÙUYaêTauveRid cTauMauR%" ))
oî evaÓî sarvàÓtma-saÒmbandhaÓî nàÒbhyàî paÒdmaî hareÓr abhâtù /
tatraÓ brahmàÓbhavaÒd bhâyaÓë caÒtur-veÒdi catuÓr-mukhaí //22//
evam – thus; sarva-àtma – with all souls; sambandham – related;
nàbhyàm – from the navel; padmam – a lotus; hareí – of Viìêu; abhât –
sprung up; tatra – there; brahmà – Brahmà; abhavat – was born; bhâyaí –
again; catuí-vedá – versed in the four Vedas; catuí-mukhaí – four-faced.
The jávas are connected to the Lord through this divine lotus which
springs from the navel of Viìêu. The same is the origin of four-faced
Brahmà who is versed in the four Vedas.
p SaÅaTaae >aGavC^¢-ya TaTkal&/ ikl/ caeidTa" )

iSaSa*+aaYaa& MaiTa& c§e- PaUvRSa&SkarSa&Sk*Ta" )
ddXaR kevl&/ DvaNTa& NaaNYaTa( ikMaiPa SavRTa" ))
oî sañjàÓto bhaÓgavaÒc-chaktyàÓ taÒt-kàlaÒî kila coÓditaí /
sisãÓkìàyàÓî matiÒî cakreÓ pâÒrva-saÒîskàra-saÓîskãtaí /
dadaÓrëa keÓvalaÒî dhvàntaÓî nàÒnyat kiÒm api saÓrvataí //23//
sañjàtaí – on being born; bhagavat-ëaktyà – by the divine potency; tat-
kàlam – at that time; kila – indeed; coditaí – being guided; sisãkìàyàm –
to the act of creation; matim – his mind; cakre – turned; pârva-saîskàra-
saîskãtaí – under the impulse of previous impressions; dadarëa – he
saw; kevalam – only; dhvàntam – darkness; na – not; anyat – else; kim api –
anything; sarvataí – in every direction.
Brahma Saîhità 97
On coming out of the lotus, Brahmà, being guided by the divine
potency, tuned his mind to the act of creation under the impulse of
previous impressions (of previous lives). But he could see nothing
but darkness in every direction.
p ovac PaurTaSTaSMaE TaSYa idVYa SarSvTaq )

kaMak*Z<aaYa GaaeivNd he GaaePaqJaNa wTYaiPa )
vç>aaYa iPa[Yaa vöeMaRN}a& Tae daSYaiTa iPa[YaMa( ))
oî uvàÓca puÓrataÒs tasmaiÓ taÒsya diÒvya saraÓsvatá /
kàmaÓ-kãìêàÓya goÒvindaÓ heÒ gopáÒ-jana iÓty api /
vallaÓbhàyaÓ priyàÒ vahneÓr maÒntraî teÒ dàsyatiÓ priyam //24//
uvàca – said; purataí – in front; tasmai – to him; tasya – of Him (the
Supreme Lord); divyà – divine; sarasvatá – the goddess of learning; kàma –
the kàma-bája (kláî); kãìêàya – to Kãìêa; govinda-govindàya, to
Govinda; he – O; gopá-jana – of the gopás; iti – thus; api – also;
vallabhàya – to the dear one; priyà vahneí – the wife of Agni, Svàhà (the
word svàhà is uttered while offering oblations); mantram-mantra; te – to
you; dàsyati – will give; priyam – the heart's desire.
Then Sarasvatá, the goddess of learning, the divine consort of the

Supreme Lord, said thus to Brahmà who saw nothing but gloom in
all directions, “O Brahmà, this mantra, kláî kãìêàya govindàya gopá-
jana-vallabhàya svàhà, will assuredly fulfill your heart's desire.”
p TaPaSTv& TaPa WTaeNa Tav iSaiÖ>aRivZYaiTa ))25))

oî tapaÓs tvaî taÓpa eÒtenaÓ taÒva siÒddhir bhaviÓìyati //25//
tapaí – spiritual austerity; tvam – you; tapa – practice; etena – by this;
tava – your; siddhií – fulfillment; bhaviìyati – will be.
“O Brahmà, do thou practice spiritual association by means of this

mantra; then all your desires will be fulfilled.”
p AQa TaePae Sa Sauicr& Pa[q<aNa( GaaeivNdMaVYaYaMa( )

ìeTaÜqPaPaiTa& k*Z<a& Gaael/aekSQa& ParaTParMa( ))
Pa[k*TYaa Gau<aæiPa<Yaa æiPa<Yaa PaYauRPaaiSaTaMa( )

Sahódl/SaMPaàe kaei$=ik-ÅLkb*&ihTae ))
>aUiMaiêNTaaMai<aSTa}a ki<aRkare MahaSaNae )
SaMaaSaqNa& icdaNaNd& JYaaeiTaæPa& SaNaaTaNaMa( ))
XaBdb]øMaYa& ve<au& vadYaNTa& Mau%aMbuJae )
ivl/aiSaNaqGa<av*Ta& SvE" SvEr&XaEri>aíuTaMa( ))
oî athaÓ tepeÓ sa suÒciraÓî práÒêan goÒvindam aÓvyayam /
ëvetaÓdvápaÓ-patiÒî kãìêaÓî goÒlokaÒ-sthaî paràÓt param //
prakãÓtyà guÓêa-râÒpiêyàÓ râÒpiêyàÒ paryupàÓsitam /
sahaÓsra-daÓla-saÒmpanneÓ koÒèi-kiÒñjalka-bãÓîhite //
bhâmiÓë cintàÓmaêiÒs tatraÓ kaÒrêikàÒre mahàÓsane /
samàÓsánaÓî cid-àÒnandaÓî jyoÒti-râÒpaî sanàÓtanam //
ëabdaÓ-brahmaÓ-mayaÒî veêuÓî vàÒdayaÒntaî mukhàÓmbuje /
vilàÓsináÓ-gaêaÒ-vãtaÓî svaiÒí svair aÒîëair abhiÓìèutam //26//
atha – then; tepe – practiced austerity; saí – he (Brahmà); suciram – for a
long time; práêan – satisfying; govindam – Govinda; avyayam –
imperishable; ëvetadvápa-patim – the Lord of Ëvetadvápa; kãìêam –
Kãìêa; goloka-stham – situated in Goloka; paràt param – the greatest of
all; prakãtyà – by the external energy; guêa-râpiêyà – embodying all
mundane qualities; râpiêyà – possessing form; paryupàsitam – worshiped
from outside; sahasra-dala-sampanne – on a lotus of a thousand petals;
koèi-kiñjalka – by millions of filaments; bãîhite – augmented; bhâmií –
the land; cintàmaêií – magical touchstone; tatra – there; karêikàre – on
the whorl; mahà-àsane – on a great throne; samàsánam – seated; cit-
ànandam – the form of transcendental bliss; jyotií-râpam – the form of
effulgence; sanàtanam – eternal; ëabda-brahma – divine sound; mayam –
comprising; veêum – the flute; vàdayantam – playing; mukha-ambuje – at
His lotus mouth; vilàsiná-gaêa – by the gopás; vãtam – surrounded; svaií
svaií – own respective; aîëaií – by subjective portions; abhiìèutam –
worshiped.
Brahma Saîhità 99
Brahmà, being desirous of satisfying Govinda, practiced the cultural
acts for Kãìêa in Goloka, Lord of Ëvetadvápa, for a long time. His
meditation ran thus, “There exists a divine lotus of a thousand petals,
augmented by millions of filaments, in the transcendental land of
Goloka. On its whorl, there exists a great divine throne on which is
seated Ërá Kãìêa, the form of eternal effulgence of transcendental
bliss, playing on His divine flute resonant with the divine sound,
with His lotus mouth. He is worshiped by His amorous milkmaids
with their respective subjective portions and extensions and also by
His external energy [who stays outside] embodying all mundane
qualities.”
p AQa ve<auiNaNaadSYa }aYaqMaUiTaRMaYaq GaiTa" )

Sfu-rNTaq Pa[ivveXaaXau Mau%aBJaaiNa SvYaM>auv" ))
GaaYa}aq& GaaYaTaSTaSMaad( AiDaGaTYa SaraeJaJa" )
Sa&Sk*TaêaidGauNau<aa iÜJaTaaMaGaMataTa" ))
oî athaÓ veêuÓ-ninàÒdasyaÓ traÒyá-mâÒrti-mayáÓ gatií /
sphuraÓntá praÓviveÒëàëuÓ muÒkhàbjàÒni svayaÓmbhuvaí //
gàyaÓtráî gàÓyataÒs tasmàÓd aÒdhigaÒtya saroÓjajaí /
saîskãÓtaë càÓdi-guÒruêàÓ dviÒjatàÒm agamaÓt tataí //27//
atha – then; veêu-ninàdasya – of the sound of the flute; trayá-mârti-mayá –
the mother of the three Vedas; gatií – the means (the Gàyatrá mantra);
sphuranti – being made manifest; praviveëa – entered; àëu – quickly;
mukha-abjàni – the lotus faces; svayambhuvaí – of Brahmà; gàyatrám –
the Gàyatrá; gàyataí – sounding; tasmàt – from Him (Ërá Kãìêa);
adhigatya – having received; saroja-jaí – the lotus-born (Brahmà);
saîskãtaí – initiated; ca – and; àdi-guruêà – by the primal preceptor;
dvijatàm – the status of the twice-born; agamat – attained; tataí –
thereafter.
Then Gàyatrá, mother of the Vedas, being made manifest, i.e.

imparted, by the divine sound of the flute of Ërá Kãìêa, entered into
the lotus mouth of Brahmà, born from himself, through his eight ear-
holes. The lotus-born Brahmà, having received the Gàyatrá, sprung
from the flute-song of Ërá Kãìêa, attained the status of the twice-
born, having been initiated by the supreme primal preceptor,
Godhead Himself.
p }aYYaa Pa[buÖae_Qa iviDaivRjaTaTatvSaaGar" )

Tauíav vedSaare<a STaae}ae<aaNaeNa keXavMa( ))
oî trayyàÓ prabuÓddho 'thaÒ vidhiÓr váÒjñàtaÒ-tattva-sàÓgaraí /
tuìèàÓva veÓda-sàÒreêaÓ stoÒtreêàÒnena keÓëavam //28//
trayyà – by the embodiment of the three Vedas; prabuddhaí –
enlightened; atha – then; vidhií – Brahmà; vijñàta – acquainted with;
tattva-sàgaraí – the ocean of truth; tuìèàva – worshiped; veda-sàreêa –
which is the essence of all Vedas; stotreêa – by the hymn; anena – this;
keëavam – Ërá Kãìêa.
Enlightened by the recollection of that Gàyatrá, embodying the three

Vedas, Brahmà became acquainted with the expanse of the ocean of
truth. Then he worshiped Ërá Kãìêa, the essence of all Vedas, with
this hymn.
p icNTaaMai<aPa[krSaÚSau kLPav*+a
l/+aav*Taezu Saur>aqri>aPaal/YaNTaMa( )
l/+MaqSahóXaTaSaM>a]MaSaeVYaMaaNa&
GaaeivNdMaaidPauåz& TaMah& >aJaaiMa ))
oî ciÒntàmaÒêi-prakaraÒ-sadmasuÒ kalpaÓ-vã’1Òkìa — /
— laÒkìàvãÒteìuÓ suraÒbhir aÓbhiÒpàlaÓyantaÒm /
laÒkìmá-saÒhasra-ëataÒ-sambhramaÒ-sevyaÓmànaÒî /
goÒvindaÒm àdi-puÒruìaÒî tam aÒhaÒî bhaÔjàÒmiÒ //29//
cintàmaêi – touchstone; prakara – groups made of; sadmasu – in abodes;
kalpa-vãkìa – of desire trees; lakìa – by millions; àvãteìu – surrounded;
surabháí – surabhi cows; abhipàlayantam – tending; lakìmá – of
goddesses of fortune; sahasra – of thousands; ëata – by hundreds;
sambhrama – with great respect; sevyamànam – being served; govindam –
Govinda; àdi-puruìam – the original person; tam – Him; aham – I;
bhajàmi – worship.
Brahma Saîhità 101
I worship Govinda, the primeval Lord, the first progenitor Who is
tending the cows, yielding all desire, in abodes built with spiritual
gems, surrounded by millions of purpose trees, always served with
great reverence and affection by hundreds of thousands of lakìmás or
gopás.
p ve<au& Kv<aNTaMarivNddl/aYaTaa+aMa(
bhaRvTa&SaMaiSaTaaMbudSauNdra®Ma( )
kNdPaRkaei$=kMaNaqYaivXaezXaae>a&
oî veÒêuî kvaÒêantaÓm araÒvinda-daÒlàyaÓtàkìaÒm /
baÒrhàvaÒtaîsam aÔsiÒtàmbudaÒ-sundaÓràçgaÒm /
kaÒndarpaÒ-koèi-kamaÒnáya-viÒëeìaÓ-ëobhaÒî /
veêum – the flute; kvaêantam – playing; aravinda-dala – (like) lotus
petals; àyata – blooming; akìam – whose eyes; barha – a peacock's
feather; avataîsam – whose ornament on the head; asita-ambuda –
(tinged with the hue of) blue clouds; sundara – beautiful; açgam – Whose
figure; kandarpa – of Cupids; koèi – millions; kamanáya – charming;
viëeìa – unique; ëobham – Whose loveliness; govindam – Govinda; àdi-
puruìam – the original person; tam – Him; aham – I; bhajàmi – worship.
I worship Govinda, the primeval Lord, Who is adept in playing on

His flute, with blooming eyes like lotus petals with head decked with
peacock's feather, with the figure of beauty tinged with the hue of
blue clouds and His unique loveliness charming millions of Cupids.
p Aal/ael/cNd\kl/SaÜNaMaaLYav&Xaq
rÒa®d& Pa[<aYakeil/kl/aivl/aSaMa( )
XYaaMa& i}a>a®l/il/Ta& iNaYaTaPa[kaXa&
oî àÒlolaÒ-candraÓka-laÒsad-vanaÒmàlyaÓ-va’1Òîëá — /
— raÒtnàçgaÒdaî praÓêayaÒ-keliÓ-kaÒlà-viÓlàsaÒm /
ëyàÒmaî triÒ-bhaçga-laliÒtaî niyaÒta-praÓkàëaÒî /

àlola – swinging; candraka – with a moon-locket; lasat – beautified;
vana-màlya – a garland of flowers; vaîëá – flute; ratna-açgadam –
adorned with jeweled ornaments; praêaya – of love; keli-kalà – in
pastimes; vilàsam – Who always revels; ëyàmam – Ëyàmasundara; tri-
bhaçga – bending in three places; lalitam – graceful; niyata – eternally;
prakàëam – manifest; govindam – Govinda; àdi-puruìam – the original
person; tam – Him; aham – I; bhajàmi – worship.
I worship Govinda, the primeval Lord, round Whose neck is

swinging a garland of flowers beautified with the moon-locket,
Whose two hands are adorned with the flute and jeweled ornaments,
Who always revels in pastimes of love, Whose graceful threefold-
bending form of Ëyàmasundara is eternally manifest.
p A®aiNa YaSYa Sakle/iNd\Yav*itaMaiNTa

PaXYaiNTa PaaiNTa kl/YaiNTa icr& JaGaiNTa )
AaNaNdicNMaYaSaduJJvl/ivGa]hSYa
oî aÒçgàniÒ yasyaÓ sakaÒlendriyaÒ-vãttiÓ-mantiÒ /
paÒëyantiÒ pànti kaÔlaÒyanti ciÒraî jaÓgantiÒ /
àÒnandaÒ-cinmaya-saÒd-ujjvalaÒ-vigraÓhasyaÒ /
açgàni – the limbs; yasya – of whom; sakala-indriya – of all the organs;
vãtti-manti – possessing the functions; paëyanti – see; pànti – maintain;
kalayanti – manifest; ciram – eternally; jaganti – the universes; ànanda –
bliss; cit – truth; maya – full of; sat – substantiality; ujjvala – full of
dazzling splendor; vigrahasya – Whose form; govindam – Govinda; àdi-
I worship Govinda, the primeval Lord, Whose transcendental form is

full of bliss, truth, substantiality and is thus full of the most dazzling
splendor. Each of the limbs of that transcendental figure possesses in
Himself, the full-fledged functions of all the organs and eternally
sees, maintains and manifests the infinite universes, both spiritual
and mundane.
p AÜETaMaCYauTaMaNaaidMaNaNTaæPaMa(
AaÛ& Paura<aPauåz& NavYaaEvNa& c )
vedezu dul/R>aMadul/R>aMaaTMa>a¢-aE
oî aÒdvaitaÒm acyuÓtam aÒnàdim aÒnantaÓ-râpaÒm /
àÒdyaî puÒràêa-puÔruÒìaî navaÒ-yauvaÓnaî caÒ /
veÒdeìuÒ durlabham aÒdurlabhaÒm àtmaÓ-bhaktauÒ /
advaitam – without a second; acyutam – without decay; anàdim – without
a beginning; ananta-râpam – whose form is endless, or who possesses
unlimited forms; àdyam – the beginning; puràêa-puruìam – the most
ancient person; nava-yauvanam – a blooming youth; ca – also; vedeìu –
through the Vedas; durlabham – inaccessible; adurlabham – not difficult
to obtain; àtma-bhaktau – through pure devotion of the soul; govindam –
I worship Govinda, the primeval Lord, Who is inaccessible to the

Vedas, but obtainable by pure unalloyed devotion of the soul, Who is
without a second, Who is not subject to decay, is without a
beginning, Whose form is endless, Who is the beginning and the
eternal puruìa; yet He is a person possessing the beauty of blooming
youth.
p PaNQaaSTau kaei$=XaTavTSarSaMPa[GaMYaae
vaYaaerQaaiPa MaNaSaae MauiNaPau®vaNaaMa( )
Saae_PYaiSTa YaTPa[PadSaqMNYaivicNTYaTatve
oî paÒnthàs tuÒ koèiÓ-ëataÒ-vatsaraÒ-sampraÓga’1Òmyo /

vàÒyor aÒthàpi maÔnaÒso muniÒ-puçgaÓvànàÒm /
soÒ 'py astiÒ yat-prapadaÒ-sámny aviÒcintyaÓ-tattveÒ /
panthàí – the path; tu – but; koèi-ëata – thousands of millions; vatsara –
of years; sampragamyaí – extending over; vàyoí – of wind; atha api –
or; manasaí – of the mind; muni-puçgavànàm – of the foremost jñànás;
saí – that (path); api – only; asti – is; yat – of whom; prapada – of the
toe; sámni – to the tip; avicintya-tattve – beyond material conception;
govindam – Govinda; àdi-puruìam – the original person; tam – Him;
aham – I; bhajàmi – worship.
I worship Govinda, the primeval Lord, only the tip of the toe of
Whose lotus feet is approached by the yogás who aspire after the
transcendental and betake themselves to pràêàyàma by controlling
their breathing; or by the jñànás who try to find out the
nondifferentiated Brahman by the process of elimination of the
mundane, extending over thousands of millions of years.
p Wkae_PYaSaaE rciYaTau& JaGad<@kaei$&=

YaCî¢-riSTa JaGad<@cYaa YadNTa" )
A<@aNTarSQaParMaa<aucYaaNTarSQaMa(
oî eÒko 'py aÒsau raÓcayiÒtuî jagaÒd-aêéaÓ-koèiÒî /
yaÒc-chaktiÒr asti jaÔgaÒd-aêéa-caÒyà yaÓd-antaÒí /
aÒêéàntaÒra-stha-paraÒmàêu-caÒyàntaÓra-sthaÒm /
ekaí – one; api – although; asau – He; racayitum – to create; jagat-aêéa –
of universes; koèim – millions; yat – Whose; ëaktií – potency; asti – there is;
jagat-aêéa-cayàí – all the universes; yat-antaí – within Whom; aêéa-
antara-stha – which are scattered throughout the universe; parama-aêu-caya –
the atoms; antara-stham – situated within; govindam – Govinda; àdi-
He is an undifferentiated entity as there is no distinction between
potency and the possessor thereof. In His work of creation of
millions of worlds, His potency remains inseparable. All the
universes exist in Him and He is present in His fullness in every one
of the atoms that are scattered throughout the universe, at one and the
same time. Such is the primeval Lord Whom I adore.
p YaÙav>aaivTaiDaYaae MaNauJaaSTaQaEv
SaMPa[aPYa æPaMaihMaaSaNaYaaNa>aUza" )
SaU¢E-YaRMaev iNaGaMaPa[iQaTaE" STauviNTa
oî yaÒd-bhàvaÒ-bhàviÓta-dhiÒyo manuÒjàs taÓthaivaÒ /
saÒmpràpyaÒ râpa-maÔhiÒmàsanaÒ-yànaÓ-bhâìàÒí /
sâÒktair yaÒm eva nigaÒma-prathiÒtaií stuÓvantiÒ /
yat – for whom; bhàva – with devotion; bhàvita – are imbued; dhiyaí –
whose hearts; manujàí – men; tathà eva – similarly; sampràpya – having
gained; râpa – beauty; mahima – greatness; àsana – thrones; yàna –
conveyances; bhâìàí – and ornaments; sâktaií – by Vedic hymns; yam –
whom; eva – certainly; nigama – by the Vedas; prathitaií – told; stuvanti –
offer praise; govindam – Govinda; àdi-puruìam – the original person; tam –
Him; aham – I; bhajàmi – worship.
I adore the same Govinda, the primeval Lord, in Whose praise men,
who are imbued with devotion, sing the mantra-sâktas told by the
Vedas, by gaining their appropriate beauty, greatness, thrones,
conveyances and ornaments.
p AaN&icNMaYarSaPa[iTa>aaivTaai>aSa(
Taai>aYaR Wv iNaJaæPaTaYaa kl/ai>a" )
Gaael/aek Wv iNavSaTYai%l/aTMa>aUTaae
oî àÒnandaÒ-cinmaÓya-raÒsa-pratiÒbhàviÓtà’1Òbhis /
tàÒbhir yaÒ eva niÔjaÒ-râpataÒyà kaÓlàbhiÒí /
goÒlokaÒ evaÓ nivaÒsaty akhiÒlàtmaÓ-bhâ’1Òto /
go’ô1ÒvindaÒm àdi-puÒruìaÒî tam aÒhaÒî bhaÔjàÒmiÒ //37//
ànanda – bliss; cit – and knowledge; maya – consisting of; rasa –
mellows; prati – every second; bhàvitàbhií – who are engrossed with;
tàbhií – with those; yaí – who; eva – certainly; nija-râpatayà – with His
own form; kalàbhií – who are parts of portions of His pleasure potency;
goloke – in Goloka Vãndàvana; eva – certainly; nivasati – resides; akhila-
àtma – as the soul of all; bhâtaí – who exists; govindam – Govinda; àdi-
puruìam – the original personality; tam – Him; aham – I; bhajàmi –
worship.
I worship Govinda, the primeval Lord, residing in His own realm,

Goloka, with Ràdhà, resembling His own spiritual figure, the
embodiment of the ecstatic potency possessed of the sixty-four
artistic activities, in the company of Her confidantes [sakhás],
embodiments of the extensions of Her bodily form, permeated and
vitalized by His ever-blissful spiritual rasa.
p Pa[eMaaÅNaCûirTa>ai¢-ivl/aecNaeNa
SaNTa" SadEv ôdYaezu ivl/aekYaiNTa )
Ya& XYaaMaSauNdrMaicNTYaGau<aSvæPa&
oî preÒmàñjaÒna-cchuÓritaÒ-bhakti-viÒlocaÓnenaÒ /
saÒntaí saÒdaiva hãÔdaÒyeìu viÒlokaÓyantiÒ /
yaÒî ëyàmaÒsundaÓram aÒcintya-guÒêa-svaÓrâpaÒî /
prema – of love; añjana – with the salve; churita – tinged; bhakti – of
devotion; vilocanena – with the eye; santaí – the pure devotees; sadà –
always; eva – indeed; hãdayeìu – in their hearts; vilokayanti – see; yam –
Whom; ëyàma – dark blue; sundaram – beautiful; acintya –
inconceivable; guêa – with attributes; svarâpam – Whose nature is
endowed; govindam – Govinda; àdi-puruìam – the original person; tam –
I worship Govinda, the primeval Lord, Who is Ëyàmasundara, Kãìêa

Himself with inconceivable innumerable attributes, Whom the pure
devotees see in their heart of hearts with the eye of devotion tinged
with the salve of love.
p raMaaidMaUiTaRzu kl/aiNaYaMaeNa iTaïNa(

NaaNaavTaarMakraeÙuvNaezu ikNTau )
k*Z<a" SvYa& SaMa>avTParMa" PauMaaNa( Yaae
oî ràÒmàdiÒ-mârtiìu kaÒlà-niyaÒmenaÓ ti’1Òìèhanù /
nàÒnàvaÒtàram aÔkaÒrod bhuvaÒneìuÓ kintuÒ /
kãÒìêaí svaÒyaî samabhaÒvat paraÒmaí puÓmà’1Òn yo /
goÔ’1ÒvindaÒm àdi-puÒruìaÒî tam aÒhaÒî bhaÔjàÒmiÒ //39//
ràma-àdi – the incarnation of Lord Ràma, etc.; mârtiìu – in different
forms; kalà-niyamena – by the order of plenary portions; tiìèhan –
existing; nànà – various; avatàram – incarnations; akarot – executed;
bhuvaneìu – within the worlds; kintu – but; kãìêaí – Lord Kãìêa; svayam –
personally; samabhavat – appeared; paramaí – the supreme; pumàn –
person; yaí – Who; govindam – Govinda; àdi-puruìam – the original
I worship Govinda, the primeval Lord, Who manifested Himself

personally as Kãìêa and the different avatàras in the world in the
forms of Ràma, Nãsiîha, Vàmana, etc., as His subjective portions.
p YaSYa Pa[>aa Pa[>avTaae JaGad<@kaei$=

kaei$=ZvXaezvSauDaaid iv>aUiTai>aàMa( )
TaØ]ø iNaZkl/MaNaNTaMaXaez>aUTa&
oî yaÒsya praÒbhà praÓbhavaÒto jagaÒd-aêéaÓ-ko’1Òèi — /

— koÒèiìv aÒëeìaÓ-vasuÒdhàdiÓ viÒbhâtiÓ-bhinnaÒm /
taÒd brahmaÒ niìkalam aÒnantam aÒëeìaÓ-bhâtaÒî /
yasya – of whom; prabhà – the effulgence; prabhavataí – of one who
excels in power; jagat-aêéa – of universes; koèi-koèiìu – in millions and
millions; aëeìa – unlimited; vasudhà-àdi – with planets and other
manifestations; vibhâti – with opulences; bhinnam – becoming
variegated; tat – that; brahma – Brahman; niìkalam – without parts;
anantam – unlimited; aëeìa-bhâtam – being complete; govindam –
I worship Govinda, the primeval Lord, Whose effulgence is the

source of the nondifferentiated Brahman mentioned in the
Upaniìads, being differentiated from the infinity of glories of the
mundane universe appears as the indivisible, infinite, limitless, truth.
p MaaYaa ih YaSYa JaGad<@XaTaaiNa SaUTae

}aEGau<YaTaiÜzYavedivTaaYaMaaNaa )
Satvavl/iMbParSatv& ivXauÖSatvMa(
oî màÒyà hiÒ yasyaÓ jagaÒd-aêéa-ëaÒtàniÓ sâteÒ /
traiÒguêyaÒ-tad-viìaÔyaÒ-veda-viÒtàyaÓmànàÒ /
saÒttvàvaÒlambi-paraÒ-sattvaî viÒëuddhaÓ-sattvaÒm /
màyà – the external potency; hi – indeed; yasya – of Whom; jagat-aêéa –
of universes; ëatàni – hundreds; sâte – brings forth; trai-guêya –
embodying the threefold mundane qualities; tat – of that; viìaya – the
subject matter; veda – the Vedic knowledge; vitàyamànà – diffusing;
sattva-avalambi – the support of all existence; para-sattvam – the
ultimate entity; viëuddha-sattvam – the absolute substantive principle;
I worship Govinda, the primeval Lord, Who is the absolute

substantive principle being the ultimate entity in the form of the
support of all existence whose external potency embodies the
threefold mundane qualities, namely, sattva, rajas and tamas and
diffuses the Vedic knowledge regarding the mundane world.
p AaNaNdicNMaYarSaaTMaTaYaa MaNa"Sau
Ya" Pa[ai<aNaa& Pa[iTaf-l/Na( SMarTaaMauPaeTYa )
l/Il/aiYaTaeNa >auvNaaiNa JaYaTYaJaóMa(
oî àÒnandaÒ-cinmaÓya-raÒsàtmataÒyà maÓnaísuÒ /
yaÒí pràêiÒnàî pratiÔphaÒlan(th) smaraÒtàm uÓpetyaÒ /
láÒlàyiÒtena bhuvaÒnàni jaÒyaty aÓjasraÒm /
ànanda – blissful; cit-maya – cognitive; rasa – of rasa; àtmatayà – due to
being the entity; manaísu – in the minds; yaí – He who; pràêinàm – of
living entities; pratiphalan – being reflected; smaratàm upetya –
recollecting; lálàyitena – by pastimes; bhuvanàni – the mundane world;
jayati – triumphantly dominates; ajasram – ever; govindam – Govinda;
àdi-puruìam – the original person; tam – Him; aham – I; bhajàmi –
worship.
I worship Govinda, the primeval Lord, Whose glory ever

triumphantly dominates the mundane world by the activity of His
own pastimes, being reflected in the minds of recollecting souls as
the transcendental entity of ever-blissful cognitive rasa.
p Gaael/aekNaaiMNa iNaJaDaaiMNa Tale/ c

TaSYa deiv MaheXahirDaaMaSau Taezu Taezu )
Tae Tae Pa[>aaviNacYaa ivihTaaê YaeNa
oî goÒlokaÒ-nàmniÓ nijaÒ-dhàmni taÒle caÓ tasyaÒ /

deÒvi maÒheëa-haÔriÒ-dhàmasuÒ teìuÓ teìuÒ /
teÒ te praÒbhàva-nicaÒyà vihiÒtàë caÓ yenaÒ /
goloka-nàmni – in the planet known as Goloka Vãndàvana; nija-dhàmni –
the personal abode of the Supreme Personality of Godhead; tale – in the
part underneath; ca – also; tasya – of that; devi – of the goddess Durgà;
maheëa – of Lord Ëiva; hari – of Nàràyaêa; dhàmasu – in the planets;
teìu teìu – in each of them; te te – those respective; prabhàva-nicayàí –
opulences; vihitàí – established; ca – also; yena – by whom; govindam –
Lowest of all is located Devá-dhàma [mundane world], next above it

is Maheëa-dhàma [abode of Maheëa]; above Maheëa-dhàma is
placed Hari-dhàma [abode of Hari] and above them all is located
Kãìêa's own realm named Goloka. I adore the primeval Lord
Govinda, Who has allotted their respective authorities to the rulers of
those graded realms.
p Sa*iíiSQaiTaPa[l/YaSaaDaNaXai¢-reka
âYaev YaSYa >auvNaaiNa ib>aiTaR duGaaR )
wCâNauæPaMaiPa YaSYa c ceíTae Saa
oî sãÒìèi-sthiÒti-praÓlayaÒ-sàdhanaÒ-ëaktiÓr ekàÒ /
chàÒyevaÒ yasya bhuÔvaÒnàni biÒbhartiÓ durgàÒ /
iÒcchànuÒrâpam apiÒ yasya caÒ ceìèaÓte sàÒ /
sãìèi – creation; sthiti – preservation; pralaya – and destruction; sàdhana –
the agency; ëaktií – potency; ekà – one; chàyà – the shadow; iva – like;
yasya – of whom; bhuvanàni – the mundane world; bibharti – maintains;
durgà – Durgà; icchà – the will; anurâpam – in accordance with; api –
certainly; yasya – of whom; ca – and; ceìèate – conducts herself; sà – she;
The external potency Màyà who is of the nature of the shadow of the
cit potency, is worshiped by all people as Durgà, the creating,
preserving and destroying agency of this mundane world. I adore the
primeval Lord Govinda in accordance with Whose will Durgà
conducts herself.
p +aqr& YaQaa diDa ivkarivXaezYaaeGaaTa(

SaÅaYaTae Na ih TaTa" Pa*QaGaiSTa heTaae" )
Ya" XaM>auTaaMaiPa TaQaa SaMauPaEiTa kaYaaRd(
oî kìáÒraî yaÒthà daÓdhi viÒkàra-viÒëeìaÓ-yogàÒtù /

saÒñjàyaÒte na hiÔ taÒtaí pãthaÒg astiÓ hetoÒí /
yaÒí ëambhuÒtàm api taÒthà samuÒpaitiÓ kà’1Òryàd /
kìáram – milk; yathà – as; dadhi – yogurt; vikàra-viëeìa – of a special
transformation; yogàt – by the application; sañjàyate – is transformed
into; na – not; hi – indeed; tataí – from the milk; pãthak – separated; asti –
is; hetoí – which is the cause; yaí – who; ëambhutàm – the nature of
Lord Ëiva; api – also; tathà – thus; samupaiti – accepts; kàryàt – for the
matter of some particular business; govindam – Govinda; àdi-puruìam –
the original person; tam – Him; aham – I; bhajàmi – worship.
Just as milk is transformed into curd by the action of acids, but yet
the resultant curd is neither the same as, nor different from, its cause,
namely, milk, so I adore the primeval Lord Govinda of whom the
state of Ëambhu is a transformation for the performance of the work
of destruction.
p dqPaaicRrev ih dXaaNTarMa>YauPaeTYa
dqPaaYaTae ivv*TaheTauSaMaaNaDaMaaR )
YaSTaad*Gaev ih c ivZ<auTaYaa iv>aaiTa
oî dáÒpàrciÒr evaÓ hi daÒëàntaraÒm abhyuÓpetyaÒ /
dáÒpàyaÒte vivãÔtaÒ-hetu-saÒmànaÓ-dharmàÒ /
yaÒs tàdãÒg eva hi caÒ viìêutaÒyà viÓbhàtiÒ /
dápa-arcií – the flame of a lamp; eva – as; hi – certainly; daëà-antaram –
another lamp; abhyupetya – expanding; dápàyate – illuminates; vivãta-
hetu – with its expanded cause; samàna-dharmà – equally powerful; yaí –
Who; tàdãk – similarly; eva – indeed; hi – certainly; ca – also; viìêutayà –
by His expansion as Lord Viìêu; vibhàti – illuminates; govindam –
The light of one candle being communicated to other candles,

although it burns separately in them, is the same in its quality. I
adore the primeval Lord Govinda Who exhibits Himself equally in
the same mobile manner in His various manifestations.
p Ya" kar<aa<aRvJale/ >aJaiTa SMa YaaeGa

iNad\aMaNaNTaJaGad<@SaraeMakUPa" )
AaDaarXai¢-Mavl/MBYa Para& SvMaUiTa|
oî yaÒí kàraÒêàrêaÓva-jaÒle bhajaÒti smaÓ yo’1Òga — /
— niÒdràm aÒnantaÓ-jagaÒd-aêéaÓ-saÒ-romaÓ-kâpaÒí /
àÒdhàraÒ-ëaktim avaÒlambya paÒràî svaÓ-mârtiÒî /
yaí – He who; kàraêa-arêava – of the Causal Ocean; jale – in the water;
bhajati – enjoys; sma – indeed; yoga-nidràm – creative sleep; ananta –
unlimited; jagat-aêéa – universes; sa – with; roma-kâpaí – the pores of
His hair; àdhàra-ëaktim – the all-accommodating potency; avalambya –
assuming; paràm – great; sva-mârtim – own subjective form; govindam –
I adore the primeval Lord Govinda Who assuming His own great
subjective form, Who bears the name of Ëeìa, replete with the all-
accommodating potency and reposing in the Causal Ocean with the
infinity of the world in the pores of His hair, enjoys creative sleep
[yoga-nidrà].
p YaSYaEkiNaìiSaTakal/MaQaavl/MBYa
JaqviNTa l/aeMaivl/Jaa JaGad<@NaaQaa" )
ivZ<auMaRhaNa( Sa wh YaSYa kl/aivXaezae
oî yaÒsyaikaÒ-niëvaÓsitaÒ-kàlam aÒthàvaÓlambyaÒ /
jáÒvantiÒ loma-viÔlaÒjà jagaÒd-aêéaÓ-nàthàÒí /
viÒìêur maÒhàn(th) sa ihaÒ yasya kaÒlà-viÓëe’1Òìo /
yasya – whose; eka – one; niëvasita – of breath; kàlam – time; atha –
thus; avalambya – taking shelter of; jávanti – live; loma-vila-jàí – grown
from the hair holes; jagat-aêéa-nàthàí – the masters of the universes (the
Brahmàs); viìêuí mahàn – the Supreme Lord Mahà-Viìêu; saí – that; iha –
here; yasya – whose; kalà-viëeìaí – particular plenary portion or
expansion; govindam – Govinda; àdi-puruìam – the original person; tam –
Brahmà and other lords of the mundane worlds, appearing from the
pores of the skin of Mahà-Viìêu, remain alive as long as the duration
of one exhalation of the latter [Mahà-Viìêu]. I adore the primeval
Lord Govinda of Whose subjective personality Mahà-Viìêu is the
portion of portion.
p >aaSvaNa( YaQaaXMaXakle/zu iNaJaezu TaeJa"

SvqYaiMkYaTPa[k$=YaTYaiPa TaÜd}a )
b]øa Ya Wz JaGad<@ivDaaNakTaaR
oî bhàÒsvàn yaÒthàëmaÓ-ëakaÒleìu niÒjeìuÓ tejaÒí /
sváÒyam kiÒyat prakaÔèaÒyaty apiÒ tadvaÓd atraÒ /
braÒhmà yaÒ eìa jagaÒd-aêéa-viÒdhànaÓ-kartàÒ /
bhàsvàn – the illuminating sun; yathà – as; aëma-ëakaleìu – in various
types of precious stones; nijeìu – his own; tejaí – brilliance; sváyam – his
own; kiyat – to some extent; prakaèayati – manifests; api – also; tadvat –
similarly; atra – here; brahmà – Lord Brahmà; yaí – who; eìaí – he;
jagat-aêéa-vidhàna-kartà – the chief of the universe; govindam –
I adore the primeval Lord Govinda from Whom the separated

subjective portion Brahmà receives his power for the regulation of
the mundane world, just as the sun manifests some portion of his
own light in all the effulgent gems that bear the name such as
sâryakànta.
p YaTPaadPaçvYauGa& iviNaDaaYa kuM>a

ÜNÜe Pa[<aaMaSaMaYae Sa Ga<aaiDaraJa" )
ivganaNa( ivhNTauMal/MaSYa JaGata[YaSYa
oî yaÒt-pàdaÒ-pallaÓva-yuÒgaî viniÒdhàyaÓ ku’1Òmbha — /
— dvaÒndve praÒêàmaÓ-samaÒye saÓ gaÒêàdhiÓràjaÒí /
viÒghnàn viÒhantum alaÒm asya jaÒgat-traÓyasyaÒ /
yat – whose; pàda-pallava – lotus feet; yugam – two; vinidhàya – having

held; kumbha-dvandve – upon the pair of tumuli; praêàma-samaye – at
the time of offering obeisances; saí – he; gaêa-adhiràjaí – Gaêeëa;
vighnàn – obstacles; vihantum – to destroy; alam – capable; asya – of
these; jagat-trayasya – three worlds; govindam – Govinda; àdi-puruìam –
I adore the primeval Lord Govinda, Whose lotus feet are always held
by Gaêeëa upon the pair of tumuli40 protruding from his elephant
head in order to obtain power for his function of destroying all the
obstacles on the path of progress of the three worlds.
p AiGanMaRih GaGaNaMaMbu MaåiÕXaê

kal/STaQaaTMaMaNaSaqiTa JaGata[Yaai<a )
YaSMaaÙviNTa iv>aviNTa ivXaiNTa Ya& c
oî aÒgnir maÒhi gaÓganaÒm ambu maÒrud diÓëaë caÒ /
kàÒlas taÒthàtma-maÔnaÒsáti jaÒgat-traÓyàêiÒ /
yaÒsmàd bhaÒvanti vibhaÒvanti viÒëantiÓ yaî caÒ /
agnií – fire; mahi – earth; gaganam – ether; ambu – water; marut – air;
diëaí – directions; ca – also; kàlaí – time; tathà – as well as; àtma – soul;
manasá – and mind; iti – thus; jagat-trayàêi – the three worlds; yasmàt –
from Whom; bhavanti – they originate; vibhavanti – they exist; viëanti –
they enter; yam – Whom; ca – also; govindam – Govinda; àdi-puruìam –
The three worlds are composed of the nine elements: fire, earth,
ether, water, air, direction, time, soul and mind. I adore the primeval
Lord Govinda from Whom they originate, in Whom they exist and
into Whom they enter at the time of the universal cataclysm.
40
Pot like a ëatari containing the dust of lotus feet of Lord Viìêu.
p YaÀ+aurez SaivTaa Sakl/Ga]ha<aa&

raJaa SaMaSTaSaurMaUiTaRrXaezTaeJaa" )
YaSYaajYaa >a]MaiTa SaM>a*Takal/c§-ae
oî yaÒc-cakìuÒr eìaÓ saviÒtà sakaÒla-graÓhàêàÒî /
ràÒjà saÒmasta-suÔraÒ-mârtir aÒëeìaÓ-tejàÒí /
yaÒsyàjñaÒyà bhramatiÒ sambhãtaÒ-kàlaÓ-ca’1Òkro /
yat – of whom; cakìuí – the eye; eìaí – the; savità – sun; sakala-
grahàêàm – of all the planets; ràjà – the king; samasta-sura – of all the
demigods; mârtií – the image; aëeìa-tejàí – full of infinite effulgence;
yasya – of whom; àjñayà – by the order; bhramati – performs his journey;
sambhãta – complete; kàla-cakraí – the wheel of time; govindam –
The sun who is the king of all the planets, full of infinite effulgence,
the image of the good soul, is as the eye of this world. I adore the
primeval Lord Govinda in pursuance of Whose order the sun
performs his journey mounting the wheel of time.
p DaMaaeR_Qa PaaPaiNacYa" é[uTaYaSTaPaa&iSa

b]øaidkI$=PaTaGaavDaYaê Jaqva" )
YaÕtaMaa}aiv>avPa[k$=Pa[>aava
oî dhaÒrmo 'thaÒ pàpaÓ-nicaÒyaí ërutaÒyas taÓpàîsiÒ /
braÒhmàdiÒ-káèa-paÔtaÒgàvadhaÒyaë caÓ jávàÒí /
yaÒd-dattaÒ-màtra-vibhaÒva-prakaÒèa-praÓbhàvàÒ /
dharmaí – virtue; atha – also; pàpa-nicayaí – all vices; ërutayaí – the
Vedas; tapàîsi – penances; brahma-àdi – beginning from Lord Brahmà;
káèa-pataga – insects; avadhayaí – down to; ca – and; jávàí-jávas; yat –
by Whom; datta – conferred; màtra – exclusively; vibhava – by the
power; prakaèa – manifested; prabhàvàí – potencies; govindam –
I adore the primeval Lord Govinda, by Whose conferred power are

maintained the manifested potencies, that are found to exist, of all
virtues, all vices, the Vedas, the penances and all jávas, from Brahmà
to the insignificant insect.
p YaiSTvNd\GaaePaMaQaveNd\Mahae SvkMaR
bNDaaNauæPaf-l/>aaJaNaMaaTaNaaeiTa )
kMaaRi<a iNadRhiTa ikNTau c >ai¢->aaJaa&
oî yaÒs tv indraÒgopaÓm athaÒvendram aÒho svaÓ-ka’1Òrma — /
— baÒndhànuÒrâpaÓ-phalaÒ-bhàjaÓnaÒm àtaÓnotiÒ /
kaÒrmàêiÒ nirdahatiÒ kintu caÒ bhaktiÓ-bhàjàÒî /
yaí – He who (Govinda); tu – but; indra-gopam – to the small red insect
called indragopa; atha và – or even; indram – to Indra, king of heaven;
aho – oh; sva-karma – of one’s own fruitive activities; bandha – bondage;
anurâpa – according to; phala – of reactions; bhàjanam – enjoying or
suffering; àtanoti – bestows; karmàêi – all fruitive activities and their
reactions; nirdahati – destroys; kintu – but; ca – also; bhakti-bhàjàm – of
persons engaged in devotional service; govindam – Govinda; àdi-puruìam –
I adore the primeval Lord Govinda, Who burns up to their roots all
fruitive activities of those who are imbued with devotion and
impartially ordains for each the due enjoyment of the fruits of one’s
activities, of all those who walk in the path of work, in accordance
with the chain of their previously performed works, no less in the
case of the tiny insect that bears the name of indragopa than in that
of Indra, king of the devas.
p Ya& §-aeDakaMaSahJaPa[<aYaaid>aqiTa
vaTSaLYaMaaehGauåGaaErvSaeVYa>aavE" )
SaiÄNTYa TaSYa Sad*Xaq& TaNauMaaPaureTae
oî yaÒî krodhaÒ-kàmaÓ-sahaÒja-praêaÒyàdiÓ-bhá’1Òti — /
— vàÒtsalyaÒ-mohaÓ-guruÒ-gauraÓvaÒ-sevyaÓ-bhàvaiÒí /
saÒñcintyaÒ tasya sadãÒëáî tanuÒm àpuÓr eteÒ /
yam – upon Whom; krodha – wrath; kàma – amorous passion; sahaja-
praêaya – natural friendly love; àdi – and so on; bháti – fear; vàtsalya –
parental affection; moha – delusion; guru-gaurava – reverence; sevya-
bhàvaií – and with the attitude of willing service; sañcintya – meditating;
tasya – of that; sadãëám – befitting; tanum – bodily form; àpuí – attained;
ete – these persons; govindam – Govinda; àdi-puruìam – the original
I adore the primeval Lord Govinda, the meditators of Whom, by

meditating upon Him under the sway of wrath, amorous passion,
natural friendly love, fear, parental affection, delusion, reverence and
willing service, attain to bodily forms befitting the nature of their
contemplation.
p ié[Ya" kaNTaa" kaNTa" ParMaPauåz" kLPaTarvae

d\uMaa >aUiMaiêNTaaMai<aGa<aMaiYa TaaeYaMaMa*TaMa( )
kQaa GaaNa& Naa$y& GaMaNaMaiPa v&Xaq iPa[YaSai%
icdaNaNd&& JYaaeiTa" ParMaiPa TadaSvaÛMaiPa c ))
Sa Ya}a +aqraiBDa" óviTa Saur>aq>Yaê SauMahaNa(
iNaMaezaDaaR:Yaae va v]JaiTa Na ih Ya}aaiPa SaMaYa" )
>aJae ìeTaÜqPa& TaMahiMah Gaael/aekiMaiTa Ya&
ivdNTaSTae SaNTa" i+aiTaivrl/cara" kiTaPaYae ))
oî ërißyaÞí kàÝntàÜí kàÛntaÛí paÜraÛmaÜ-puÝruÜìaÜí kaÜlpaÛ-taÜraÝvoÝ /

drußmàÞ bhâÝmiÜë ciÛntàÛmaÜêiÛ-gaÜêaÝ-maÜyáÜ toÜyaÛm aÜmãÝtaÝm /
kaÚthàÚ gàÙnaÚî nÛàÚèÛyaÜî gaÛmaÚnaÛm aÛpiÛ vaÛîëáÛ priÚyaÛ-saÚkháÛ /
cißd-àÞnaÝndaÜî jyoÛtiÛí paÜraÛm aÜpiÝ taÜd àÜsvàÜdyaÛm aÜpiÝ caÝ //
saß yaÞtraÝ kìáÜràÛbdhiÛí sraÜvaÛtiÜ suÝraÜbháÜbhyaÜë caÛ suÜ-maÝhàÝn /
nißmeÞìàÝrdhàÜkhyoÛ vàÛ vraÜjaÛtiÜ naÝ hiÜ yaÜtràÜpiÛ saÜmaÝyaÝí /
bhaÚjeÚ ëveÙtaÚdvÛáÚpÛaÜî taÛm aÚhaÛm iÛhaÛ goÛloÛkaÚm iÛtiÚ yaÛî /
vißdaÞntaÝs teÜ saÛntaÛí kìiÜtiÛ-viÜraÝlaÜ-càÜràÜí kaÛtiÜpaÝyeÝ //56//
ëriyaí – Lakìmás, goddesses of fortune; kàntàí – loving consorts; kàntaí
– the enjoyer, lover; parama-puruìaí – the Supreme Personality of
Godhead; kalpa-taravaí – desire trees; drumàí – all the trees; bhâmií –
the land; cintàmaêi-gaêa-mayi – made of the transcendental touchstone
jewels; toyam – the water; amãtam – nectar; kathà – talking; gànam –
song; nàèyam – dancing; gamanam – walking; api – also; vaîëá – the
flute; priya-sakhá – constant companion; cit-ànandam – transcendental
bliss; jyotií – effulgence; param – the supreme; api – also; tat – that;
àsvàdyam – everywhere perceived; api ca – also; saí – that; yatra –
where; kìára-abdhií – ocean of milk; sravati – flows; surabhábhyaí –
from surabhi cows; ca – and; su-mahàn – very great; nimeìa-ardha – half
a moment; àkhyaí – called; và – or; vrajati – passes away; na – not; hi –
certainly; yatra – where; api – even; samayaí – time; bhaje – I worship;
ëveta-dvápam – Ëvetadvápa; tam – that; aham – I; iha – here; golokam –
Goloka; iti – thus; yam – which; vidantaí – know; te – they; santaí –
self-realized souls; kìiti – in this world; virala – seldom; càràí – going;
katipaye – few.
I worship that transcendental seat, known as Ëvetadvápa where as

loving consorts the Lakìmás in their unalloyed spiritual essence
practice the amorous service of the Supreme Lord Kãìêa as their only
lover; where every tree is a transcendental purpose tree; where the
soil is the purpose gem; all water is nectar; every word is a song;
every gait is a dance; the flute is the favorite attendant; effulgence is
full of transcendental bliss; and the supreme spiritual entities are all
enjoyable and tasty; where numberless milk cows always emit
transcendental oceans of milk; where there is eternal existence of
transcendental time, who is ever present and without past or future
and hence is not subject to the quality of passing away even for the
space of half a moment. That realm is known as Goloka only to a
very few self-realized souls in this world.
p AQaaevac MahaivZ<aur( >aGavNTa& Pa[JaaPaiTaMa( )

b]øNa( MahtvivjaNae Pa[JaaSaGaeR c ceNa( MaiTa" )
PaÄëaekIiMaMaa& ivÛa& vTSa dtaa& iNabaeDa Mae ))
oî athoÓvàcaÓ mahàÒ-viìêuÓr bhaÒgavaÒntaî prajàÓpatim /
brahmaÓn mahaÓttva-viÒjñàneÓ praÒjà-saÒrge ca ceÓn matií /
pañcaÓ-ëlokáÓm imàÒî vidyàÓî vaÒtsa daÒttàî niboÓdha me //57//
atha – then; uvàca – said; mahà-viìêuí – the Supreme Lord;
bhagavantam – unto the glorious; prajàpatim – Lord Brahmà; Brahman –
O Brahmà; mahattva – of the glory (of Godhead); vijñàne – in real
knowledge; prajà-sarge – in creating offspring; ca – and; cet – if; matií –
the inclination; pañca-ëlokám – five ëlokas; imàm – this; vidyàm –
science; vatsa – O beloved; dattàm – given; nibodha – hear; me – from
Me.
On hearing these hymns containing the essence of the truth, the

Supreme Lord Kãìêa said to Brahmà, “Brahmà, if you experience the
inclination to create offspring by being endowed with the real
knowledge of the glory of Godhead, listen, My beloved, from Me to
this science set forth in the following five ëlokas.
p Pa[buÖe jaNa>ai¢->YaaMa( AaTMaNYaaN&icNMaYaq )

odeTYaNautaMaa >ai¢->aRGavTa( Pa[eMal/+a<aa ))
oî prabuÓddhe jñàÓna-bhaÒktibhyàÓm àÒtmany àÒnanda-ciÓn-mayá /
udeÓty anuÓttamàÒ bhaktiÓr bhaÒgavaÒt-prema-laÓkìaêà //58//
prabuddhe – when excited; jñàna – by cognition or knowledge;
bhaktibhyàm – and by devotional service; àtmani – in the pure spirit soul;
ànanda-cit-mayi – full of knowledge and bliss; udeti – is awakened;
anuttamà – superexcellent; bhaktií – devotion; bhagavat – for Kãìêa;
prema – by love; lakìaêà – characterized.
When the pure spiritual experience is excited by means of cognition
and service [bhakti], superexcellent unalloyed devotion characterized
by love for Godhead is awakened towards Kãìêa, the beloved of all
souls.
p Pa[Maa<aESTaTSadacarESa( Tad>YaaSaEiNaRrNTarMa( )
baeDaYaNa( AaTMaNaaTMaaNa& >ai¢-MaPYautaMaa& l/>aeTa( ))
oî pramàÓêais taÓt-sad-àÒcàraiÓs taÒd-abhyàÒsair niraÓntaram /
bodhaÓyann àÓtmanàÒtmànaÓî bhaÒktim aÒpy uttamàÓî labhetù //59//
pramàêaií – by scriptural evidence; tat – of them; sat-àcàraií – by
theistic conduct; tat – of them; abhyàsaií – by practice; nirantaram –
constantly; bodhayan – awakening; àtmanà – by one’s own intelligence;
àtmànam – the self; bhaktim – devotion; api – certainly; uttamàm – the
highest; labhet – one can attain.
The highest devotion is attained by slow degrees by the method of

constant endeavor for self-realization with the help of scriptural
evidence, theistic conduct and perseverance in practice.
p YaSYaa" é[eYaSkr& NaaiSTa YaYaa iNav*RiTaMaaPanuYaaTa( )

Yaa SaaDaYaiTa MaaMaev >ai¢&- TaaMaev SaaDaYaeTa( ))
oî yasyàÓí ëreyaÓs-karaÒî nàstiÓ yaÒyà niÒrvãtim àÓpnuyàtù /
yà sàÓdhayaÓti màÒm evaÓ bhaÒktiî tàÒm eva sàÓdhayetù //60//
yasyàí – than which; ëreyaí-karam – superior well-being; na – not; asti –
there is; yayà – by which; nirvãtim – supreme bliss; àpnuyàt – one can
attain; yà – who; sàdhayati – leads; màm – to Me; eva – certainly;
bhaktim – loving devotion; tàm – that; eva – indeed; sàdhayet – one
should perform.
These preliminary practices of devotion [sàdhana-bhakti] are

conducive to the realization of loving devotion. [Loving devotion] –
than whom there is no superior well-being, who goes hand in hand
with the attainment of the exclusive state of supreme bliss and who
can lead to Myself.
p DaMaaRNa( ANYaaNa( PairTYaJYa MaaMaek& >aJa ivìSaNa( )

Yaad*Xaq Yaad*Xaq é[Öa iSaiÖ>aRviTa Taad*Xaq ))
kuvRNa( iNarNTar& kMaR l/aekae_YaMaNauvTaRTae )
TaeNaEv kMaR<aa DYaaYaNa( Maa& Para& >ai¢-iMaCîTa ))
oî dharmàÓn anyàÓn pariÒtyajyaÓ màÒm ekaÒî bhaja viÓëvasan /
yàdãÓëá yàÓdãëáÒ ëraddhàÓ siÒddhir bhaÒvati tàÓdãëá //
kurvaÓn niraÓntaraÒî karmaÓ loÒko 'yaÒm anuvaÓrtate /
tenaiÓva kaÓrmaêàÒ dhyàyaÓn màÒî paràÒî bhaktim iÓcchati //61//
dharmàn – meritorious performances; anyàn – other; parityajya –
abandoning; màm – Me; ekam – alone; bhaja – serve; viëvasan – having
faith; yàdãëá yàdãëá – just as; ëraddhà – faith; siddhií – realization;
bhavati – arises; tàdãëá – corresponding; kurvan – performing; nirantaram –
ceaselessly; karma – activities; lokaí ayam – the people of this world;
anuvartate – pursue; tena – by those; eva – indeed; karmaêà – deeds;
dhyàyan – meditating; màm – upon Me; paràm – supreme; bhaktim –
devotion; icchati – one obtains.
Abandoning all meritorious performances, serve Me with faith. The

realization will correspond to the nature of one’s faith. The people of
the world act ceaselessly in pursuance of some ideal. By meditating
on Me by means of those deeds, one will obtain devotion
characterized by love in the shape of the supreme service.
p Ah& ih ivìSYa cracrSYa

bqJa& Pa[DaaNa& Pa[k*iTa" PauMaa&ê )
MaYaaihTa& TaeJa wd& ib>aizR
ivDae ivDaeih TvMaQaae JaGaiNTa ))
oî ahaÓî hiÓ viëvaÓsyaÓ caràÒcaÒrasyaÓ
bájaÒî praÒdhànaÒî praÒkãtií puÓmàîë ca /
mayàÓhiÓtaî teÓjaÓ idaÒî biÒbharìiÓ
vidheÒ viÒdhehiÒ tvaÒm atho jaÓganti //62//
aham – I; hi – certainly; viëvasya – of the world; cara-acarasya – of
animate and inanimate objects; bájam – the seed; pradhànam – the
substance of matter; prakãtií – the material cause; pumàn – the puruìa;
ca – and; mayà – by Me; àhitam – conferred; tejaí – fiery energy; idam –
this; bibharìi – you bear; vidhe – O Brahmà; vidhehi – regulate; tvam –
you; atha u – now; jaganti – the worlds.
“Listen, O Vidhi, I am the seed, that is, the fundamental principle, of

this world of animate and inanimate objects. I am pradhàna [the
substance of matter], I am prakãti [material cause] and I am puruìa
[efficient cause]. This fiery energy that belongs specially to the
Brahman, that inheres in you, has also been conferred by Me. It is by
bearing this fiery energy that you regulate this phenomenal world of
animate and inanimate objects.”
Ërá Áëopaniìad
p PaU<aR,Mad," PaU<aR,iMad,& PaU<aaR,TPaU<aR,Maud,CYaTae )
oî – the Complete Whole; pârêam – perfectly complete; adaí – that;
pârêam – perfectly complete; idam – this phenomenal world; pârêàt –
from the all-perfect; pârêam – complete unit; udacyate – is produced;
pârêasya – of the Complete Whole; pârêam – completely, all; àdàya –
having been taken away; pârêam – the complete balance; eva – even;
avaëiìyate – is remaining.
The Personality of Godhead is perfect and complete and because He

is completely perfect, all emanations from Him, such as this
phenomenal world, are perfectly equipped as complete wholes.
Whatever is produced of the Complete Whole is also complete in
itself. Because He is the Complete Whole, even though so many
complete units emanate from Him, He remains the complete balance.
p wR,Xaava,SYa.iMa,dGa(m SavR,& YaiTkÄ, JaGa.TYaa,& JaGa.Ta( )

TaeNa. TYa,¢e-Na. >auÅqQaa, Maa Ga*.Da," kSYa.iSv,ÖNaMa(; ))1))
oî áÒëàvàÒsyaºm iÒdaggï sarvaÒî yat kiñcaÒ jagaÓtyàÒî jagaºtù /
tenaÓ tyaÒktenaº bhuñjáthàÒ mà gãºdhaÒí kasyaº sviÒd dhanamõ // 1 //
áëa – by the Lord; àvàsyam – controlled; idam – this; sarvam – all; yat
kiñca – whatever; jagatyàm – within the universe; jagat – all that is
animate or inanimate; tena – by Him; tyaktena – set-apart quota;
bhuñjáthàí – you should accept; mà – do not; gãdhaí – endeavor to gain;
kasya svit – of anyone else; dhanam – the wealth.
Everything animate or inanimate that is within the universe is

controlled and owned by the Lord. One should therefore accept only
those things necessary for himself, which are set aside as his quota
and one should not accept other things, knowing well to whom they
belong.
p ku,vRà( W,veh kMaaR;i<a iJaJaqiv,zeC^,Tam SaMaa;" )

W,v& TviYa, NaaNYaQae,Taae;_i STa, Na kMaR. il/PYaTae, Nare; ))2))
oî kuÒrvann eÒveha karmàÕêi jijáviÒìec chaÒtaggï samàÕí /
eÒvaî tvayiÒ nànyatheÒtoÕ ‘stiÒ na karmaº lipyateÒ nareÕ // 2 //
kurvan – doing continuously; eva – thus; iha – during this span of life;
karmàêi – work; jijáviìet – one should desire to live; ëatam – one
hundred; samàí – years; evam – so living; tvayi – unto you; na – no;
anyathà – alternative; itaí – from this path; asti – there is; na – not;
karma – work; lipyate – can be bound; nare – unto a man.
One may aspire to live for hundreds of years if he continuously goes

on working in that way, for that sort of work will not bind him to the
law of karma. There is no alternative to this way for man.
p A,Sau,YaaR, NaaMa, Tae l/ae,ka A,NDaeNa, TaMa,Saa_v*.Taa" )

TaamSTae Pa[eTYaa,i>aGa.CîNTa, Yae ke-ca;TMa,hNaae, JaNaa;" ))3))
Ërá Áëopaniìad 125
oî aÒsuÒryàÒ nàmaÒ te loÒkà aÒndhenaÒ tamaÒsà ‘vãºtàí /

tàg(ï)s te pretyàÒ-bhigaÓcchantiÒ ye ke càÕtmaÒhanoÒ janàÕí // 3 //
asuryàí – meant for the asuras; nàma – famous by the name; te – those;
lokàí – planets; andhena – by ignorance; tamasà – by darkness; àvãtàí –
covered; tàn – those planets; te – they; pretya – after death; abhigacchanti –
enter into; ye – anyone; ke – everyone; ca – and; àtma – hanaí – the
killers of the soul; janàí – persons.
The killer of the soul, whoever he may be, must enter into the planets
known as the worlds of the faithless, full of darkness and ignorance.
p ANae;Ja,dek,& MaNa.Saae, Javq;Yaae, NaENa.Õe,va Aa;Panuv,Na( PaUvR,MazR.Ta( )

TaÖav.Taae,_NYaaNa( ATYae;iTa, iTaï,taiSMa;à(
A,Paae Maa;Ta,irìa; dDaaiTa ))4))
oî aneÕjaÒd ekaÒî manaºsoÒ javáÕyoÒ
nainaºd deÒvà àÕpnuvaÒn pârvaÒm arìaºtù /
tad dhàvaºtoÒ ‘nyàn atyeÕtiÒ tiìèhaÒt
tasminnõ aÒpo màÕtaÒriëvàÕ dadhàti // 4 //
anejat – fixed; ekam – one; manasaí – than the mind; javáyaí – more
swift; na – not; enat – this Supreme Lord; devàí – the demigods like
Indra, etc.; àpnuvan – can approach; pârvam – in front; arìat – moving
quickly; tat – He; dhàvataí – those who are running; anyàn – others;
atyeti – surpasses; tiìèhat – remaining in one place; tasmin – in Him; apaí –
rain; màtariëvà – the gods who control the wind and rain; dadhàti –
supply.
Although fixed in His abode, the Personality of Godhead is swifter

than the mind and can overcome all others running. The powerful
demigods cannot approach Him. Although in one place, He controls
those who supply the air and rain. He surpasses all in excellence.
p Tade;JaiTa, TaNa( NaEJa.iTa, TaÕU,re TaÜ;iNTa,ke-)

Tad,NTar.SYa, SavR.SYa, Tadu, SavR.SYaaSYa baù,Ta" ))5))
oî tad eÕjatiÒ tan naijaºtiÒ tad dâÒre tad v anÕtiÒke /

tad aÒntaraÓsyaÒ sarvaÓsyaÒ tad uÒ sarvaÓsyàsya bàhyaÒtaí // 5 //
tat – this Supreme Lord; ejati – walks; tat – He; na – not; ejati – walks;
tat – He; dâre – far away; tat – He; u – also; antike – very near; tat – He;
antaí – within; asya – of this; sarvasya – of all; tat – He; u – also;
sarvasya – of all; asya – of this; bàhyataí – external to.
The Supreme Lord walks and does not walk. He is far away, but He
is very near as well. He is within everything and yet He is outside of
everything.
p YaSTau SavaR;i<a >aU,TaaNYaa,TMaNYae,vaNau,PaXYa.iTa )

Sa,vR,>aU,Taezu. ca,TMaaNa,& TaTaae, Na ivJau.GauPSaTae ))6))
oî yas tu sarvàÕêi bhâÒtàny àÒtmany eÒvànuÒpaëyaºti /
saÒrvaÒ-bhâÒteìuº càÒtmànaÒî tatoÒ na vijuºgupsate // 6 //
yaí – he who; tu – but; sarvàêi – all; bhâtàni – living entities; àtmani – in
relation to the Supreme Lord; eva – only; anupaëyati – observes in a
systematic way; sarva-bhâteìu – in every living being; ca – and;
àtmànam – the Supersoul; tataí – thereafter; na – not; vijugupsate – hates
anyone.
He who sees systematically everything in relation to the Supreme

Lord, who sees all living entities as His parts and parcels and who
sees the Supreme Lord within everything never hates anything or any
being.
p YaiSMa,Na( SavaR;i<a >aU,TaaNYaa,TMaEva>aU;iÜJaaNa,Ta" )

Ta}a, kae Maaeh," k" Xaaek. Wk,TvMa.Nau,PaXYa.Ta" ))7))
oî yasmiÒn(th) sarvàÕêi bhâÒtàny àÒtmaivàbhâÕd vijànaÒtaí /
tatraÒ ko mohaÒí kaí ëokaº ekaÒtvam aºnuÒpaëyaºtaí // 7 //
yasmin – in the situation; sarvàêi – all; bhâtàni – living entities; àtmà –
the; cit – kaêa, or spiritual spark; eva – only; abhât – exist as; vijànataí –
of one who knows; tatra – therein; kaí – what; mohaí – illusion; kaí –
what; ëokaí – anxiety; ekatvam – oneness in quality; anupaëyataí – of
one who sees through authority, or one who sees constantly like that.
One who always sees all living entities as spiritual sparks, in quality
one with the Lord, becomes a true knower of things. What, then, can
be illusion or anxiety for him?
p Sa PaYaR.GaaCa( û,§-Ma.ka,YaMa.v],<aMa.òaiv,rGa(m Xau,ÖMaPaa;PaivÖMa( )

k,ivMaR.Naq,zq Pa.ir,>aU" Sv.Ya,&>aUYaaR;Qaa TaQYa,Taae_QaaR,Na( VYa.dDaaCa(
âì,Taq>Ya," SaMaa;>Ya" ))8))
oî sa paryaºgàc chuÒkram aºkàÒyam aÓvraÒêam aÓsnàviÒraggï
ëuÒddham apàÕpa viddham /
kaÒvir maºnáÒìá paºriÒbhâí svaºyaÒîbhâr yàÕthà
tathyaÒto ‘rthàÒn vyaºdadhàc chàëvaÒtábhyaÒí samàÕbhyaí // 8 //
saí – that person; paryagàt – must know in fact; ëukram – the
omnipotent; akàyam – unembodied; avraêam – without reproach;
asnàviram – without veins; ëuddham – antiseptic; apàpa-viddham –
prophylactic; kavií – omniscient; manáìá – philosopher; paribhâí – the
greatest of all; svayambhâí – self-sufficient; yàthàtathyataí – just in
pursuance of; arthàn – desirables; vyadadhàt – awards; ëàëvatábhyaí –
immemorial; samàbhyaí – time.
Such a person must factually know the greatest of all, the Personality
of Godhead, Who is unembodied, omniscient, beyond reproach,
without veins, pure and uncontaminated, the self-sufficient
philosopher Who has been fulfilling everyone’s desire since time
immemorial.
p A,NDa& TaMa," Pa[iv.XaiNTa, Yae_iv.ÛaMau,PaaSa.Tae )

TaTaae, >aUYa. wv, Tae TaMaae, Ya o. iv,ÛaYaa;m r,Taa" ))9))
oî aÒndhaî tamaÒí praviºëantiÒ ye ‘viÓdyàm uÒpàsaºte /
tatoÒ bhâyaº ivaÒ te tamoÒ ya uº viÒdyàyàÕgï raÒtàí // 9 //
andham – gross ignorance; tamaí – darkness; praviëanti – enter into; ye –
those who; avidyàm – nescience; upàsate – worship; tataí – than that;
bhâyaí – still more; iva – like; te – they; tamaí – darkness; ye – those
who; u – also; vidyàyàm – in the culture of knowledge; ratàí – engaged.
Those who engage in the culture of nescient activities shall enter into
the darkest region of ignorance. Worse still are those engaged in the
culture of so-called knowledge.
p A,NYade,vahuivR,ÛYaa,_NYada;hu,riv.ÛYaa )
wiTa. Xaué[uMa, Daqra;<aa,& Yae Na,STaiÜ.cci+a,re ))10))
oî aÒnyad eÒvàhur viÒdyayàÒ ‘nyad àÕhuÒr aviºdyayà /
itiº ëuërumaÒ dháràÕêàÒî ye naÒs tad viºcacakìiÒre // 10 //
anyat – different; eva – certainly; àhuí – said; vid – yayà – by culture of
knowledge; anyat – different; àhuí – said; avidyayà – by culture of
nescience; iti – thus; ëuëruma – I heard; dháràêàm – from the sober; ye –
who; naí – to us; tat – that; vicacakìire – explained.
The wise have explained that one result is derived from the culture of
knowledge and that a different result is obtained from the culture of
nescience.
p iv,Ûa& caiv.Ûa& c, YaSTaÜedae,>aYa.Ga(m Sa,h )

Aiv.ÛYaa Ma*,TYau& Taq,TvaR iv,ÛYaa,_Ma*Ta.MaénuTae ))11))
oî viÒdyàî càviÓdyàî caÒ yas tad vedoÒbhayaÓggï saÒha /
aviÓdyayà mãÒtyuî táÒrtvà viÒdyayàÒmãtaºm aënute // 11 //
vidyàm – knowledge in fact; ca – and; avidyàm – nescience; ca – and; yaí –
a person who; tat – that; veda – knows; ubhayam – both; saha –
simultaneously; avidyayà – by culture of nescience; mãtyum – repeated
death; tártvà – transcending; vidyayà – by culture of knowledge; amãtam –
deathlessness; aënute – enjoys.
Only one who can learn the process of nescience and that of
transcendental knowledge side by side can transcend the influence of
repeated birth and death and enjoy the full blessings of immortality.
p A,NDa& TaMa," Pa[iv.XaiNTa, Yae_SaM;a(>aUiTaMau,PaaSa.Tae )

TaTaae, >aUYa. wv, Tae TaMaae, Ya o, Sa&>aU;TYaam r,Taa" ))12))
oî aÒndhaî tamaÒí praviºëantiÒ ye ‘samõbhâtim uÒpàsaºte /
tatoÒ bhâyaº ivaÒ te tamoÒ ya uÒ sambhâÕtyàgï raÒtàí // 12 //
andham – ignorance; tamaí – darkness; praviëanti – enter into; ye – those
who; asambhâtim – demigods; upàsate – worship; tataí – than that;
bhâyaí – still more; iva – like that; te – those; tamaí – darkness; ye –
who; u – also; sambhâtyàm – in the Absolute; ratàí – engaged.
Those who are engaged in the worship of demigods enter into the
darkest region of ignorance and still more so do the worshipers of the
impersonal Absolute.
p A,NYade,vahu" SaMa(;>a,vad,NYada;hu,rSaMa(;>avaTa( )
wiTa. Xaué[uMa, Daqra;<aa,& Yae Na,STaiÜ. cci+a,re ))13))
oî aÒnyad eÒvàhuí saîõbhaÒvàd aÒnyad àÕhuÒr asaîõbhavàtù /
itiº ëuërumaÒ dháràÕêàÒî ye naÒs tad viºcacakìiÒre // 13 //
anyat – different; eva – certainly; àhuí – it is said; sambhavàt – by
worshiping the Supreme Lord, the Cause of all causes; anyat – different;
àhuí – it is said; asambhavàt – by worshiping what is not the Supreme; iti –
thus; ëuëruma – I heard it; dháràêàm – from the undisturbed authorities;
ye – who; naí – unto us; tat – about that subject matter; vicacakìire –
perfectly explained.
It is said that one result is obtained by worshiping the Supreme

Cause of all causes and that another result is obtained by worshiping
what is not supreme. All this is heard from the undisturbed
authorities, who clearly explained it.
p Sa&>aU;iTa& c ivNaa,Xa& c, YaSTaÜedae,>aYa.Ga(m Sa,h )

iv,Naa,XaeNa. Ma*,TYau& Taq,TvaR Sa&>aU;TYaa,_Ma*Ta.MaénuTae ))14))
oî saîbhâÕtiî ca vinàÒëaî caÒ yas tad vedoÒbhayaÓggï saÒha /
viÔnàÒëenaº mãÒtyuî táÒrtvà saîbhâÕtyàÒmãtaºm aënute // 14 //
sambhâtim – the eternal Personality of Godhead, His transcendental ame,
form, pastimes, qualities and paraphernalia, the variegatedness of His
abode, etc.; ca – and; vinàëam – the temporary material manifestation of
demigods, men, animals, etc., with their false names, fame, etc.; ca – also;
yaí – one who; tat – that; veda – knows; ubhayam – both; saha – along
with; vinàëena – with everything liable to be vanquished; mãtyum – death;
tártvà – surpassing; sam – bhâtyà – in the eternal kingdom of God;
amãtam – deathlessness; aënute – enjoys.
One should know perfectly the Personality of Godhead Ërá Kãìêa and
His transcendental name, form, qualities and pastimes, as well as the
temporary material creation with its temporary demigods, men and
animals. When one knows these, he surpasses death and the
ephemeral cosmic manifestation with it and in the eternal kingdom
of God he enjoys his eternal life of bliss and knowledge.
p ih,r,<MaYae;Na, Paa}ae;<a Sa,TYaSYaa_iPa.ihTa,& Mau%Ma(; )

Tatv& PaU;z,à( APaav*.<au Sa,TYaDaMa;RaYa d*,íYae; ))15))
oî hiÔraÒêmayeÕnaÒ pàtreÕêa saÒtyasyà ‘piºhitaÒî mukhamõ /
tat tvaî pâÕìaÒnn apàvãºêu saÒtya-dharmõàya dãÒìtayeÕ // 15 //
hiraêmayena – by a golden effulgence; pàtreêa – by a dazzling covering;
satyasya – of the Supreme Truth; apihitam – covered; mukham – the face;
tat – that covering; tvam – Yourself; pâìan – O sustainer; apàvãêu –
kindly remove; satya – pure; dharmàya – unto the devotee; dãìèaye – for
exhibiting.
O my Lord, sustainer of all that lives, Your real face is covered by

Your dazzling effulgence. Kindly remove that covering and exhibit
Yourself to Your pure devotee.
p PaUzà;( WkzeR YaMa SaUYaR, Pa[aJaa;PaTYa,

VYaU;h r,XMaqNa( SaMaU;h, TaeJaae,
Yatae; æ,Pa& kLYaa;<aTaMa,& Tatae; PaXYaaiMa )
Yaae,_Saav,SaaE Pauå.z," Saae,_hMa.iSMa ))16))
oî pâìanÕn ekarìe yama sâryaÒ

pràjàÕpatyaÒ vyâÕha raÒëmán(th) samâÕhaÒ tejoÒ /
yat teÕ râÒpaî kalyàÕêatamaÒî tat teÕ paëyàmi
yoÒ ‘sàv aÒsau puruºìaÒí soÒ ‘ham aÓsmi // 16 //
pâìan – O maintainer; eka-ãìe – the primeval philosopher; yama – the
regulating principle; sârya – the destination of the sâris (great devotees);
pràjàpatya – the well-wisher of the prajàpatis (progenitors of mankind);
vyâha – kindly remove; raëmán – the rays; samâha – kindly withdraw;
tejaí – effulgence; yat – so that; te – Your; râpam – form; kalyàêa-tamam –
most auspicious; tat – that; te – Your; paëyàmi – I may see; yaí – one
who is; asau – like the sun; asau – that; puruìaí – Personality of
Godhead; saí – myself; aham – I; asmi – am.
O my Lord, O primeval philosopher, maintainer of the universe, O

regulating principle, destination of the pure devotees, well-wisher of
the progenitors of mankind, please remove the effulgence of Your
transcendental rays so that I can see Your form of bliss. You are the
eternal Supreme Personality of Godhead, like unto the sun, as am I.
p va,YauriNa.l/Ma,Ma*Ta,MaQae,d& >aSMaa;NTa,Ga(m, Xarq;rMa( )

p 3 §-Taae, SMar. k*,TaGa(m SMa.r, §-Taae, SMar. k*,TaGa(m SMa.r ))17))
oî vàÒyur aniºlam aÒmãtaÒm atheÒdaî bhasmànÕtaÔgîÒ ëaráÕram /
oî(4) kratoÒ smaraº kãÒtagg(ï) smaºraÒ kratoÒ smaraº kãÒtagg(ï) smaºra // 17 //
vàyuí – air of life; anilam – total reservoir of air; amãtam – indestructible;
atha – now; idam – this; bhasmàntam – after being turned to ashes;
ëaráram – body; oî – O Lord; krato – O enjoyer of all sacrifices; smara –
please remember; kãtam – all that has been done by me; smara – please
remember; krato – O supreme beneficiary; smara – please remember;
kãtam – all that I have done for You; smara – please remember.
Let this temporary body be burnt to ashes and let the air of life be
merged with the totality of air. Now, O my Lord, please remember
all my sacrifices and because You are the ultimate beneficiary,
please remember all that I have done for You.
p AGane, NaYa. Sau,PaQaa; ra,Yae A,SMaaNa(

ivìa;iNa dev v,YauNaa;iNa iv,ÜaNa( )
Yau,Yaae,DYa,SMaJa( Jau.hura,<aMaeNaae,
>aUiYa.ïa& Tae, NaMa. oi¢&- ivDaeMa ))18))
oî agneÒ nayaº suÒpathàÕ ràÒye aÒsmàn
viëvàÕni deva vaÒyunàÕni viÒdvàn /
yuÒyoÒdhy aÒsmaj juºhuràÒêam enoÒ
bhâyiÓìèhàî teÒ namaº uktiî vidhema // 18 //
agne – O my Lord, as powerful as fire; naya – kindly lead; supathà – by
the right path; ràye – for reaching You; asmàn – us; viëvàni – all; deva –
O my Lord; vayunàni – actions; vidvàn – the knower; yuyodhi – kindly
remove; asmat – from us; juhuràêam – all hindrances on the path; enaí –
all vices; bhâyiìèhàm – most numerous; te – unto You; namaí uktim –
words of obeisance; vidhema – I do.
O my Lord, as powerful as fire, O omnipotent one, now I offer You

all obeisances, falling on the ground at Your feet. O my Lord, please
lead me on the right path to reach You and since You know all that I
have done in the past, please free me from the reactions to my past
sins so that there will be no hindrance to my progress.
p PaU<aR,Mad," PaU<aR,iMad,& PaU<aaR,TPaU<aR,Maud,CYaTae )

Nàràyaêa Upaniìad
Nàràyaêa Upaniìad 133

teÒjaÒsvinàÒ ‘vadháÓtam astuÒ mà viÓdviìàÒvahaÕi //
p A,Qa Pauåzae h vE. Naa,raYa<aae. _kaMa,YaTa Pa[,Jaa" Sa*.Jae,YaeiTa. )
Naa,ra,Ya,<aaTa( Pa[a.<aae Jaa,YaTae ) Ma,Na" SaveRiNd\.Yaai<a, c ) %&
vaYauJYaaeRiTaraPa" Pa*iQavq ivì.SYa Daa,ir<aq ) Naa,ra,Ya,<aaØ].øa Jaa,YaTae )
Naa,ra,Ya,<aad\u.d\ae Jaa,YaTae ) Naa,ra,Ya,<aaid.Nd\ae Jaa,YaTae ) Naa,ra,Ya,<aad(
Pa[JaaPaTaYa" Pa[.JaaYa,NTae ) Naa,ra,Ya,<aad( ÜadXaaidTYaåd\avSav"
SavaRi<a c ^.Ndam,iSa ) Naa,ra,Ya,<aade,v Sa.MauTPa,Û,NTae, ) Naa,ra,Ya,<aaTa(
Pa[.vTaR,NTae, ) Naa,ra,Ya,<ae Pa[.l/IYa,NTae ) Ya W.v& ve,d ) wTYau.Pa,iNaz.Ta( ))1))
oî aÒtha puruìo ha vaiÓ nàÒràyaêoÓ ‘kàmaÒyata praÒjàí sãÓjeÒyetiÓ /
nàÒràÒyaÒêàt pràÓêo jàÒyate / maÒnaí sarvendriÓyàêiÒ ca / khaî
vàyur jyotir àpaí pãthivá viëvaÓsya dhàÒriêá / nàÒràÒyaÒêàd
braÓhmà jàÒyate / nàÒràÒyaÒêàd ruÓdro jàÒyate / nàÒràÒyaÒêàd iÓndro
jàÒyate / nàÒràÒyaÒêàd prajàpatayaí praÓjàyaÒnte / nàÒràÒyaÒêàd
dvàdaëàditya-rudrà-vasavaí sarvàêi ca chaÓndàgîÒsi /
nàÒràÒyaÒêàd eÒva saÓmutpaÒdyaÒnteÒ / nàÒràÒyaÒêàd praÓvartaÒnteÒ /
nàÒràÒyaÒêe praÓláyaÒnte / ya eÓvaî veÒda / ity uÓpaÒniìaÓtù // 1 //
atha – thereupon; puruìaí – the Lord; ha – certainly; vai –
certainly; nàràyaêaí – Lord Nàràyaêa; akàmayata – desired;
prajàí – living entities; sãjeya – to create; iti – thus; nàràyaêàt –
from Nàràyaêa; pràêaí – the life airs; jàyate – born; manaí –
mind; sarva-indriyàêi – the ten senses; ca – also; kham – ether;
vàyuí – air; jyotií – fire; àpaí – water; pãthivá – earth; viëvasya – of
the universe; dhàriêá – the components; nàràyaêàt – from
Nàràyaêa; brahmà – Lord Brahmà; jàyate – born; nàràyaêàt – from
Nàràyaêa; rudraí – Lord Ëiva; jàyate – born; nàràyaêàt – from
Nàràyaêa; indraí – Lord Indra; jàyate – born; nàràyaêàt – from
Nàràyaêa; prajàpatayaí – the prajàpatis; prajàyante – they were
born; nàràyaêàt – from Nàràyaêa; dvàdaëàditya-rudrà-vasavaí –
the Àdityas, the Rudras and the Vasus; sarvàêi – all; ca – also;
chandàîsi – the Vedas; nàràyaêàt – from Nàràyaêa; eva – only;
samutpadyante – they came out, took birth; nàràyaêàt – from
Nàràyaêa; pravartante – they flourish; nàràyaêe – in Nàràyaêa;
praláyante – are annihilated; yaí – one who; evam – in this way;
veda – knows; iti – thus; upaniìat – the revealed scripture.
Then the Supreme Lord Nàràyaêa desired to create living entities.

From Nàràyaêa came the life airs; from Nàràyaêa came the mind and
all the senses; from Nàràyaêa came the elements: ether, air, fire,
water and earth, which support the universe. From Nàràyaêa came
Brahmà, Rudra, Indra and the Prajàpatis. From Nàràyaêa came the
eleven àdityas, the twelve rudras, the eight vasus, all the Vedic
meters and all the devas. Everything came from Nàràyaêa in the
beginning and everything enters into Nàràyaêa at the end. One who
knows in this way, he has true knowledge. Thus says the Upaniìad.
p A,Qa iNaTYaae Naa.raYa,<a" ) b],øa Naa.raYa,<a" ) iXa,vê. NaaraYa,<a" )

Xa,§-ê. NaaraYa,<a" ) ka,l/ê. NaaraYa,<a" ) id,Xaê. NaaraYa,<a" )
iv,id,Xaê. NaaraYa,<a" ) O,DvRê. NaaraYa,<a" ) A,Daê. NaaraYa,<a" )
A,NTa,bR,ihê. NaaraYa,<a" ) Naa,raYa,<a W,vedGa(m Sav|; ) YaÙU,Ta& YaÀ,
>aVYaM;a( ) iNa,Zk.l/ªae. iNar.ÅNaae. iNaivR.kLPaae. iNa.ra:Ya,Ta," ) Xau,Öae
dev Wkae Naa.raYa,<a" ) Na iÜ,TaqYaae;_iSTa, kiêT.a( ) Sa ivZ<aurev
>aviTa Sa ivZ<aure.v >a,viTa ) Ya W.v& ve,d ) wTYau.Pa,iNaz.Ta( ))2))
oî aÒtha nityo nàÓràyaÒêaí / braÒhmà nàÓràyaÒêaí / ëiÒvaë caÓ nàràyaÒêaí /
ëaÒkraë caÓ nàràyaÒêaí / kàÒlaë caÓ nàràyaÒêaí / diÒëaë caÓ nàràyaÒêaí /
viÔdiÒëaë caÓ nàràyaÒêaí / âÒrdhvaë caÓ nàràyaÒêaí / aÒdhaë caÓ
nàràyaÒêaí / aÒntaÒr baÒhië caÓ nàràyaÒêaí / nàÒràyaÒêa eÒvedaggï
sarvaîõ / yad bhâÒtaî yac caÒ bhavyamõ / niÒìkaÓlaçkoÓ niraÓñjanoÓ
nirviÓkalpoÓ niÓràkhyaÒtaÒí / ëuÒddho deva eko nàÓràyaÒêaí / na
dviÒtáyoÕ ‘stiÒ kaëcitÓù / sa viìêur eva bhavati sa viìêur eÓva
bhaÒvati / ya eÓvaî veÒda / ity uÓpaÒniìaÓtù // 2 //
atha – thereupon; nityaí – transcendental; nàràyaêaí – Lord Nàràyaêa;

brahmà – Lord Brahmà; nàràyaêaí – Lord Nàràyaêa; ëivaí – Lord Ëiva;
ca – also; nàràyaêaí – Lord Nàràyaêa; ëakraë – Indra; ca – also;
nàràyaêaí – Lord Nàràyaêa; kàlaí – time; ca – also; nàràyaêaí – Lord
Nàràyaêa; diëaí – the directions ca – also; nàràyaêaí – Lord Nàràyaêa;
vidiëaí – the sub-directions; ca – also; nàràyaêaí – Lord Nàràyaêa;
ârdhvaí – the upward direction ca – also; nàràyaêaí – Lord Nàràyaêa;
adhaí – the downward direction; ca – also; nàràyaêaí – Lord Nàràyaêa;
antar-bahir – the inside and outside; ca – also; nàràyaêaí – Lord
Nàràyaêa; nàràyaêe – in Nàràyaêa; eva – only; idam – this; sarvam – all;
yat – that which; bhâtam – past; yat – that which; ca – also; bhavyam –
the future; niìkalaçkaí – without contamination; nirañjanaí – free from
designations; nirvikalpaí – free from duality41 – niràkhyataí – cannot be
fully described by material words; ëuddhaí – pure; devaí – Lord; ekaí –
only; nàràyaêaí – Nàràyaêa; na – there is no; dvitáyaí – second; asti – is;
kaëcit – anyone; saí – He; viìêuí – Lord Viìêu; eva – certainly; bhavati –
is; saí – He; viìêuí – Lord Viìêu; eva – certainly; bhavati – is; yaí – one
who; evam – in this way; veda – knows; iti – thus; upaniìat – the revealed
scripture.
Thus Nàràyaêa is the eternal being. Brahmà, Ëiva, Indra, time, the
directions, the subdirections, up and down, inside and outside, these
are all representatives of Lord Nàràyaêa. Everything is in Nàràyaêa,
past, present and future. Nàràyaêa is free from contamination,
designations and duality. He cannot be fully described by material
words and He is the eternal, pure, effulgent Lord, one without a
second. He is Visnu, the Supreme Lord. One who knows in this way,
he has true knowledge. Thus says the Upaniìad.
p wTYa.Ga]e VYaa,hreTa( ) NaMa w.iTa Pa,êaTa( ) Naa,ra,Ya,<aaYaeTYau.Pair,íaTa( ) p

w.TYaeka,+arMa( ) NaMa wiTa. Üe A,+are ) Naa,ra,Ya,<aaYaeiTa PaÄa;+ara,i<a )
WTaÜE NaaraYa<aSYaa _STaa+a.r& Pa,dMa( ) Yaae h vE NaaraYa<aSYaa
_ía+ar& Pad.MaDYae,iTa ) ANaPab]uv" SavRMaa.YaureiTa ) ivNdTae
Pa[a.JaaPa,TYaGa(m raYaSPaaez.& GaaEPa,TYa& ) TaTaae_Ma*TaTvMaénuTae TaTaae
_Ma*TaTvMaénu.Ta w,iTa ) Ya W.v& ve,d ) wTYau.Pa,iNaz.Ta( ))3))
41
He does not differentiate between material or spiritual, because all energies are
His.
oî ity aÓgre vyàÒharetù / nama iÓti paÒëcàtù / nàÒràÒyaÒêàyety

uÓpariÒìèàtù / oî iÓty ekàÒkìaram / nama itiÓ dve aÒkìare /
nàÒràÒyaÒêàyeti pañcàÕkìaràÒêi / etad vai nàràyaêasyà-‘ìèàkìaÓraî
paÒdam / yo ha vai nàràyaêasyà-‘ìèàkìaraî padaÓm adhyeÒti /
anapabruvaí sarvam àÓyur eti / vindate pràÓjàpaÒtyaggï ràyas
poìaÓî gaupaÒtyaî / tato ‘mãtatvam aënute tato ’mãtatvam
aënuÓta iÒti / ya eÓvaî veÒda / ity uÓpaÒniìaÓtù //3//
om iti – the syllable ‘oî’; agre – in the beginning; vyàharet – should be
chanted; namaí iti – the word ‘namaí’; paëcàt – after that; nàràyaêàya iti –
the word ‘nàràyaêàya; upariìèàt – after that; om iti – the word ‘oî’; eka-
akìaram – contains one syllable; namaí iti – the word ‘namaí’; dve
akìare – contains two syllables; nàràyaêàya iti – the word ‘nàràyaêàya;
pañca-akìaràêi – contains five syllables; etat – this; vai – certainly;
nàràyaêasya – of Nàràyaêa; aìèa-akìaram – eight-syllabled; padam –
verse; yaí – one who; ha vai – certainly; nàràyaêasya – of Lord
Nàràyaêa; aìèa-akìaram – made of eight syllables; padam – verse;
adhyeti – studies, meditates, chants; anapabruvaí – does not
mispronounce; sarvam – all; àyuí – long life; eti – achieve; vindate –
achieve; pràjàpatyam – descendant; ràyas poìam – prosperity, wealth;
gaupatyam – cattle; tataí – from that; amãtatvam – immortality; aënute –
achieve; tataí – from that; amãtatvam – immortality; aënute – achieve; iti –
thus; yaí – one who; evam – in this way; veda – knows; iti – thus;
upaniìat – the revealed scripture.
One should chant “om” first, then “namah” and “Nàràyaêàya” at the
end. “Om” has one syllable, “namaí” has two syllables and
“Nàràyaêàya” has five syllables. Together they make the eight-
syllabled Nàràyaêa mantra. One who chants this eight-syllabled
Nàràyaêa mantra with purity attains long life, offspring, wealth,
health and cows and finally he attains immortality. Surely he attains
immortality. One who knows in this way, he has true knowledge.
Thus says the Upaniìad.
p Pa[TYaGaaNaNd& b]øPauåz& Pa[<av.Svæ,PaMa( ) Akar okar Maka.r

w,iTa ) TaaNa( WkDaa SaMaeTa.dae& w,iTa ) YaMau¤-a. MauCYa.Tae Yaae,Gaq, Ja,NMa,
Sa&Saa.r b,NDaNaaTa( ) p NaMaae NaaraYa<aaYaeiTa Ma.N}aaePaa,Sak-" )

vEku<#=>auvNa.& GaiMa,ZYaiTa ) Taidd& Pau<@rqk&- iv.jaNa, gaNa& )
TaSMaad( Tai@da.>a Maa,}aMa( ) b]ø<Yaae dev.kIPau,}aae, ) b]ø<Yaae
Ma.DauSaU,dNa" ) b]ø<Yaae Pau<@.rqka,+aae, ) b]ø<Yaae ivZ<aur.CYauTae,iTa )
SavR>aUTaSQaMaek.& Naara,Ya<aMa( ) kar<aæPaMakar<a& Pa.r& b],ø p ))4))
oî pratyag-ànandaî brahma-puruìaî praêavaÓ-svarâÒpam / a-kàra
u-kàra ma-kàÓra iÒti / tàn ekadhà sam etaÓd oî iÒti / yam uktvàÓ
mucyaÓte yoÒgáÒ jaÔnmaÒ-saîsàÓra-baÒndhanàtù / oî namo
nàràyaêàyeti maÓntropàÒsakaí / vaikuêèha-bhuvanaÓî
gamiÒìyati / tad idaî puêéarákaî viÓjñànaÒ-ghanam / tasmàd
taéidàÓbha màÒtram / brahmaêyo devaÓkápuÒtroÒ / brahmaêyo
maÓdhusâÒdanaí / brahmaêyo puêéaÓrákàÒkìoÒ / brahmaêyo
viìêur aÓcyuteÒti / sarva-bhâta-stham ekaÓî nàràÒyaêam /
kàraêa-râpam akàraêam paÓram braÒhma oî // 4 //
pratyag-ànandam – internal happiness; brahma-puruìam – transcendental
person; praêava-svarâpam – in the form of ‘oî’; a-kàra u-kàra ma-kàra
iti – there are three parts namely ‘a’, ‘u’ and ‘m’; tàn – those three;
ekadhà – in one; sam etat – combined; om iti – in the form of ‘oî’; yam –
that which; uktvà – after uttering; mucyate – is liberated; yogá – the
devotee42; janma-saîsàra-bandhanàt – from the clutches of repeated
birth and death; om namo nàràyaêàya iti – the verse “om namo
nàràyaêàya” mantra-upàsakaí – one who is worshiping Kãìêa by this
verse; vaikuêèha-bhuvanam – to the abode of Lord Viìêu; gamiìyati – he
will go; tad – that; idam – this; puêéarákam – lotus like; vijñàna-ghanam –
concentrated realized knowledge; tasmàd – therefore; taéid-à-bha – like
lightning; màtram – just like; brahmaêyaí – the possessor of the
Brahman effulgence; devakáputraí – the son of Devaká; brahmaêyaí –
the possessor of the Brahman effulgence; madhusâdanaí – the killer of
the Madhu demon; brahmaêyaí – the possessor of the Brahman
effulgence; puêéaráka àkìaí – whose eyes are like lotus petals;
42
One who is united with Kãìêa in yoga, or devotional service.
brahmaêyaí – the possessor of the Brahman effulgence; viìêuí – Lord
Viìêu; acyuta – the infallible Lord; iti – thus; sarva-bhâta-stham –
residing in the heart of every living entity; ekam – only; nàràyaêam –
Lord Nàràyaêa; kàraêa-râpam – form of causes; akàraêam – causeless;
param brahma – the Supreme Brahman; om – the syllable ‘oî’.
The syllable “om” is directly the Supreme Lord, Who is full of bliss.
Composed of three sounds “a”, “u” and “m”, the pranava becomes
“om”. The yogá who utters this praêava becomes free from the
bondage of repeated material birth. One who worships the Lord with
this mantra will certainly go to the transcendental realm of
Vaikuêèha, which is like a lotus shining effulgently and is understood
by concentrated, realized43 knowledge. The transcendental Lord, the
source of the brahma-jyoti, is known as the son of Devaká, as
Madhusâdana, as Puêéarikàkìa, as Viìêu and Acyuta. The one
Nàràyaêa is situated in the heart of all living entities. He is the Cause
of all causes, yet He has no cause. He is the Supreme Brahman, the
syllable ‘oî’.
Pa[a,Tar.DaqYaa,Naae, rai}ak*Ta& PaaPa.& NaaXa,YaiTa ) Xaa,YaMa.dqYaa,Naae,

idvSak*Ta& PaaPa.& NaaXa,YaiTa ) MaaDYaaö idNaMaaidTYaa
_i>aMau%ae._DaqYa,Na,", ) PaÄMahaPaaTakaePaPaaTaka;Ta( Pa[Mau,CYaTae ) SavRved
PaaraYa<aPau.NYa& l/,>aTae ) NaaraYa<aSaaYauJYaMa( A.vaPanae,iTa,,
NaaraYa<aSaaYauJYaMa.vaPanae,iTa ) Ya W.v& ve,d ) wTYau.Pa,iNaz.Ta( ))5))
oî pràÒtar aÓdháyàÒnoÒ ràtri-kãtaî pàpaÓî nàëaÒyati / ëàÒyam aÓdáyàÒnoÒ
divasa-kãtaî pàpaÓî nàëaÒyati / màdhyàhnadinam
àdityàbhimukhoÓ ‘dháyaÒnaÒíÒ, pañca-mahà-pàtakopapàtakàÕt
pramuÒcyate / sarva-veda-pàràyaêa-puÓnyaî laÒbhate /
nàràyaêa-sàyujyam aÓvàpnoÒtiÒ, nàràyaêa-sàyujyam aÓvàpnoÒti /
ya eÓvaî veÒda / ity uÓpaÒniìaÓtù // 5 //
pràtar – in the morning; adháyànaí – one who chants; ràtri-kãtam –
performed in the night; pàpam – sin; nàëayati – destroys; ëàyam – at the
43
Applied.
evening; adáyànaí – the chanter; divasa-kãtam – performed in the day;
pàpam – sin; nàëayati – destroys; màdhyàhna-dinam – at midday; àditya-
abhimukhaí – facing the sun; adháyanaí – chanter, pañca-mahà-pàtaka-
upapàtakàt – five grades of sins44; pramucyate – be freed of; sarva-veda-
pàràyaêa-punyam – the piety of studying the entire Veda; labhate – he
gains; nàràyaêa-sàyujyam – becomes the devotee of Lord Nàràyaêa;
avàpnoti – he achieves; nàràyaêa-sàyujyam – becomes the devotee of
Lord Nàràyaêa; avàpnoti – he achieves; yaí – one who; evam – in this
way; veda – knows; iti – thus; upaniìat – the revealed scripture.
One who recites this mantra in the morning destroys the sins of the
night. One who recites this mantra in the evening destroys the sins of
the day. One who recites this mantra at noontime, facing the sun, is
freed from all types of sins. That person attains the fruits of studying
all the Vedas and becomes a devotee of Lord Nàràyaêa. Surely he
becomes a devotee of Lord Nàràyaêa. One who knows in this way,
he has true knowledge. Thus says the Upaniìad.

Caitanyopaniìad
p AQa. iPa,PPal/a.d" SaiMa.TPaai<a,>aRGa.vNTa& b],øa<a,Mau.PaSa,àae >aGavNa( Mae,
Xau>a.& ikMa.}a c+a,SveiTa. ))1))
oî athaÓ piÒppalàÓdaí samiÓt-pàêiÒr bhagaÓvantaî braÒhmàêaÒm
uÓpasaÒnno bhagavan meÒ ëubhaÓî kim aÓtra cakìaÒsvetiÓ // 1 //
44
See dharma-ëàstras.
atha – there upon; pippalàdaí – Pippalàda; samit-pàêií – firewood in

hand; bhagavantam brahmàêam – towards Lord Brahmà; upasannaí –
approaching; bhagavan – O sir!; me – my; ëubham – good fortune; kim –
how; atra – in this world; cakìasva – please describe; iti – thus.
Carrying firewood in his hands, Pippalàda humbly approached his

father, Lord Brahmà and asked, “O my Lord, please tell me how I
may attain an auspicious life.”
p Sa hae.vac >aUYa. W,v TaPa.Saa b]ø.caYaeR.<a, Xaì,d\Ma.Sv,

MaNaae. vzeiTa. ))2))
oî sa hoÓvàca / bhâyaÓ eÒva tapaÓsà brahmaÓcàryeÓêaÒ ëaëvaÒd ramaÓsvaÒ
mano-ÓvaìetiÓ // 2 //
saí – he; hovàca – said; bhâya – again; eva – only; tapasà – by penances;
brahmacàryeêa – by following brahmacàrya; ëaëvat – always; ramasva –
rejoice; manaí-vaìa – control the mind; iti – thus.
Lord Brahmà replied, “Be satisfied by remaining always celibate and

perform austerities. Carefully control the activities of the mind. In
this way you will attain an auspicious condition of life.”
p Sa TaQaa. >aU,Tva >aUYa. W,NaMauPa.SaÛah >aGavNa( kl/aE, PaaPaa.C^àa"

Pa[Jaa" kQa,& MauCYae.r,à( wiTa. ))3))
oî sa tathàÓ bhâÒtvà bhâyaÓ eÒnam upaÓsadyàha / bhagavan kalauÒ
pàpàÓc channàí prajàí kathaÒî mucyeÓraÒnn itiÓ // 3 //
saí – he; tathà – then; bhâtvà – after that; bhâya – again; enam – to
Brahmà; upasadya – after approaching; àha – spoke; bhagavan – O sir!;
kalau – in the age of Kali; pàpàt – by sin; channàí – covered; prajàí –
living entities; katham – how; mucyeran – become liberated; iti – thus.
Pippalàda followed these instructions and after having become pure

in his own heart and mind, he again approached his father and asked,
“O my Lord, please tell me how the sinful living entities in Kali-
yuga may be delivered.”
Caitanyopaniìad 141
p kae va de,vTaa, kae va, MaN}aae b]UhqiTa. ))4))

oî ko và deÒvatàÒ ko vàÒ mantro brâhátiÓ // 4 //
kaí – who; và – or; devatà – worshipable deity; kaí – what; và – or;
mantraí – mantra for worship; brâhi – please tell; iti – thus.
“Who should be the object of their worship and what mantra should
they chant in order to become delivered? Kindly inform me.”
p Sa hae.vac r,hSYa,& Tae v.idZYaaiMa Jaaövq.Taq,re Nav.ÜqPae

Gaae,l/aeka;:Yae DaaiMNa, GaaeivNdae Üq.>auJaae, GaaEr," SavaR;TMaa Maha.Pauå,zae
Maha;TMaa Maha.YaaeGaq, i}aGau<aaTaqTa," Satv.æPaae >ai¢-,& l/aeke,
kXYa.Taq,iTa ) TadeTae ëaeka. >av,iNTa ))5))
oî sa hoÓvàca / raÒhasyaÒî te vaÓdiìyàmi / jàhnaváÓ-táÒre navaÓdvápe
goÒlokàÕkhye dhàmniÒ govindo dváÓ-bhujoÒ gauraÒí sarvàÕtmà
mahàÓ-puruÒìo mahàÕtmà mahàÓ-yogáÒ tri-guêàtá taÒí sattvaÓ-râpo
bhaktiÒî lokeÒ kaëyaÓtáÒti / tad ete ëlokàÓ bhavaÒnti // 5 //
saí – Lord Brahmà; hovàca – said; rahasyam – secret; te – unto you;
vadiìyàmi – I will tell; jàhnavá-táre – on the bank of the Gaçgà; navadvápe –
in Navadwápa; golokàkhye dhàmni – in the holy place called Goloka;
govindaí – Lord Govinda; dvá-bhujaí – with two hands; gauraí – in
golden complexion; sarvàtmà – the soul of all; mahà-puruìaí – the
Supreme Person; mahàtmà – the greatest of all beings; mahà-yogá – great
mystic; tri-guêàtátaí – beyond the three modes of material nature; sattva-
râpaí – Whose form is transcendental; bhaktim – devotional service; loke –
in the material world; kaëyati – spread; iti – thus; tat – the; ete ëlokàí –
following verses; bhavanti – are.
Lord Brahmà replied, “Listen carefully, for I shall give you a

confidential description of what will happen in Kali-yuga. The
Supreme Personality of Godhead, Govinda, the supreme enjoyer,
Whose form is transcendental, Who is beyond the touch of the three
modes of material nature and Who is the all-pervading Supersoul
residing in the hearts of all living entities, will appear again in the
Kali age. Appearing as the greatest devotee, the Supreme Personality
of Godhead will assume a two-armed form of golden complexion in
His abode of Goloka Vãndàvana manifested on the bank of the
Ganges at Navadvápa. He will disseminate pure devotional service in
the world. This incarnation of the Lord is described in the following
verses.
p W,kae dev," SavRæPaI. MahaTMaa, GaaE,rae r,¢-XYaa,Mal/ìe.Taæ,Pa" )

cE,TaNYaaTMaa Sa, vE cETa.NYaXai¢-,>aR¢-akarae
>ai¢-dae >a.i¢-ve,Û" ))6))
oî eÒko devaÒí sarva-râpáÓ mahàtmàÒ
gauÒro raÒkta-ëyàÒmala-ëveÓta-râÒpaí /
caiÒtanyàtmà saÒ vai caitaÓnya-ëaktiÒr
bhaktàkàro bhaktido bhaÓkti-veÒdyaí // 6 //
ekaí devaí – the one Supreme Lord; sarva-râpá – has many forms;
mahàtmà – Supreme Lords; gauraí – golden; rakta-ëyàmala-ëveta-râpaí –
having a form of red, black and white complexion; caitanyàtmà – the
golden form of Caitanya; saí – He; vai – certainly; caitanya-ëaktií –
having transcendental energies; bhakta-àkàraí – in the form of a devotee;
bhakti-daí – distributor of devotional service; bhakti-vedyaí –
understandable by devotional service.
The one Supreme Personality of Godhead, Who is the master of all

transcendental potencies and Who may be known only by devotional
service, appears in innumerable transcendental forms. He has
appeared with red, black and white complexions and He shall also
appear in the golden form of Ërá Caitanya Mahàprabhu. He shall
assume the role of a perfect devotee and He will teach the
conditioned souls the path of pure devotional service.
p NaMaae. ve,daNTa.ve,ÛaYa k*Z<aaYa Pa.rMaa,TMaNae )

Sa.vRcE,TaNYaæPaa,Ya cE,TaNYaaYa.NaMaae, NaMa." ))7))
oî namoÓ veÒdàntaÓ-veÒdyàya kãìêàya paÓramàÒtmane /
saÓrva-caiÒtanya-râpàÒya caiÒtanyàyaÓ namoÒ namaÓí // 7 //
namaí – I offer my respectful obeisances; vedànta-vedyàya – unto Him
Who is understood by studying Vedànta; kãìêàya – unto Kãìêa;
paramàtmane – unto the Supersoul; sarva-caitanya-râpàya – the master
of all potencies; caitanyàya – unto Lord Caitanya; namaí namaí –
repeated obeisances.
I offer my respectful obeisances unto Lord Ërá Kãìêa, the all-

pervading Personality of Godhead, Who is understood by the study
of Vedànta philosophy. He is the master of all transcendental
potencies and He appears as Ërá Caitanya Mahàprabhu.
p vedaNTave,Û& Pauå.z& Paura,<a&

cETaNYaa,TMaaNa& iv,ìYaaeiNa.& Maha,NTaMa( )
TaMae,v iv,idTvaiTa Ma*.TYau& W,iTa
Naa,NYa" PaNQaa. ivÛTae. _YaNaa.Ya ))8))
oî vedànta-veÒdyaî puruÓìaî puràÒêaî
caitanyàÒtmànaî viÒëva-yoniÓî mahàÒntam /
tam eÒva viÒditvàti-mãÓtyum eÒti
nàÒnyaí panthàÓ vidyateÓ 'yanàÓya // 8 //
vedànta-vedyam – understood by Vedànta; puruìam puràêam – the oldest
person; caitanya-àtmànam – the soul of all souls; viëva-yonim – the
source of the universe; mahàntam – the greatest; tam – Him; eva – only;
viditvà – after knowing; ati-mãtyum eti – traverses fearful death; na –
there is no; anyaí – other; panthà – way; vidyate – are; ayanàya – for
liberation.
One who understands that Ërá Caitanya Mahàprabhu is the Supreme

Personality of Godhead, Who is known by the study of Vedànta
philosophy, Who is the original cause of the universe and Who is the
oldest, the original person, crosses beyond this world of birth and
death. This is the proper understanding of the Supreme Personality of
Godhead and aside from this there is no other way for one to achieve
liberation.
p SvNaaMa,MaUl/.MaN}ae,<a SavR,& úad.YaiTa iv,>au" ))9))

oî sva-nàmaÒ-mâlaÓ-mantreÒêa sarvaÒî hlàdaÓyati viÒbhuí // 9 //
sva-nàma-mâla-mantreêa – by the verse of His own Holy Names; sarvam –
everyone; hlàdayati – makes happy; vibhuí – the all-powerful Supreme
Lord.
Appearing in this golden form, the all-powerful Supreme Lord will

fill the entire universe with transcendental bliss by the chanting of
His own Holy Names.
p ÜeXa¢-I, Par.Mae TaSYa úa,idNaq Sa&ivde,v c wiTa ))10))

oî dve-ëaktáÒ paraÓme tasya hlàÒdiná saîvid eÒva ca iti // 10 //
dve-ëaktá parame – two transcendental energies; tasya – He has; hlàdiná –
energy of bliss; saîvit – energy of knowledge; eva – certainly; ca – also;
iti – thus.
In this way the Supreme Lord manifests two of His transcendental

potencies: His hlàdiná-ëakti (the potency of transcendental bliss) and
saîvit-ëakti (the potency of transcendental knowledge).
p Sa Wv MaUl/MaN}a.& JaPa,iTa hiririTa k*Z<a wiTa ra.Ma w,iTa ))11))

oî sa eva mâla-mantraÓî japaÒti harir iti kãìêa iti ràÓma iÒti // 11 //
saí – He; eva – also; mâla-mantram – this particular verse; japati –
chants; harií iti kãìêaí iti ràmaí iti – the names ‘Hari’, Kãìêa’ and
‘Ràma’.
The Supreme Lord will chant a mantra consisting of the names Hari,
Kãìêa and Ràma (the mahà-mantra: hare kãìêa hare kãìêa kãìêa
kãìêa hare hare / hare ràma hare ràma ràma ràma hare hare).
p hr.iTa ôdYa.Ga]iNQa,& vaSaNaaæPa.iMaiTa, hir." ) k*iz" SMar.<ae TaÀ

<aSTadu.>aYaMael/NaiMaiTa, k*Z<a." ) rMaYaiTa SavRiMaiTa, raMa
AaNa.Ndæ,Pa" ) A}a ëaekae. >a,viTa ))12))
oî haraÓti hãdayaÓ-granthiÒî vàsanà-râpaÓm itiÒ hariÓí / kãìií
smaraÓêe tac ca êas tad-uÓbhaya-melanam itiÒ kãìêaÓí / ramayati
sarvam itiÒ ràma ànaÓnda-râÒpaí / atra ëlokoÓ bhaÒvati // 12 //
harati – removes; hãdaya-granthim – the bondage in the heart; vàsanà-
râpam – material attachment; iti harií – thus the meaning of the word
‘hari’; kãìií smaraêe – the word ‘kãì’ refers to remembrance (attraction);
tac ca êas – the word ‘êas’ refers to ‘us’; tad-ubhaya-melanam – uniting
the two; iti kãìêaí – gives the word ‘kãìêa’; ramayati – gives bliss;
sarvam – to all; iti ràma – thus the meaning of the word ‘ràma’; ànanda-
râpaí – the embodiment of happiness; atra – hereafter; ëlokaí – verse;
bhavati – is.
These three names of the Supreme Lord (Hari, Kãìêa and Ràma)
may be explained in the following way: (1) “Hari” means “He who
unties (harati) the knot of material desire in the hearts of the living
entities”; (2) “Kãìêa” is divided into the two syllables “kãì” and
“êa”. “Kãì” means “He who atracts the minds of all living entities,”
and “êa” means “the supreme transcendental pleasure.” These two
syllables combine to become the name “Kãìêa”; and (3) “Ràma”
means “He who delights (ramayati) all living entities,” and it also
means “He who is full of transcendental bliss.” The mahà-mantra
consists of the repetition of these names of the Supreme Lord.
p Ma,N}aae Gauù." ParMaae >a.i¢-ve,Û" ))13))

oî maÒntro guhyaÓí paramo bhaÓkti-veÒdyaí // 13 //
mantraí – verse; guhyaí – secret; paramaí – very; bhakti-vedyaí –
understood by devotion.
The mahà-mantra (hare kãìêa hare kãìêa kãìêa kãìêa hare hare /
hare ràma hare ràma ràma ràma hare hare) is the best of all
mantras. Although it is very difficult to understand this mahà-
mantra, it may be understood when one engages in the pure
devotional service of the Supreme Lord.
p Naa,MaaNYaíav,í c Xaae.>aNaa,iNa TaaiNa iNa,TYa& Yae JaPa.iNTa, Daqra,STae vE

MaaYaaMaiTaTar.iNTa Naa,NYa" ParMa& MaN}a& Par.Ma.rhSYa& iNaTYaMaav.TaR,YaiTa ))14))
oî nàÒmàny aìèàv aÒìèa ca ëoÓbhanàÒni tàni niÒtyaî ye japaÓntiÒ dháràÒs
te vai màyàm atitaraÓnti nàÒnyaí paramaî mantraî paraÓmaÓ-
rahasyaî nityam àvaÓrtaÒyati // 14 //
nàmàni – names; aìèàu-aìèa – eight and eight; ca – also; ëobhanàni –
beautiful; tàni – they; nityam – always; ye – those who; japanti –
chanting; dháràí – the sober sages; te – they; vai – certainly; màyàm – the
illusion; atitaranti – they overcome; na – there is no; anyaí – other;
paramam – higher or better; mantram – mantra or verse; parama-
rahasyam – the most confidential secret; nityam – always; àvartayati –
covered.
Those who seriously desire to make progress in spiritual life

continually chant these sixteen splendid names of the Supreme
Personality of Godhead and in this way they cross beyond the
bondage of continued material existence. The chanting of these Holy
Names of the Lord is the greatest of all mantras and it is the most
confidential of all secrets.
p cETaNYa Wv SaªzR<aae va.Saude,v" ParMaeïq. å,d\" Xa§-ae b*hSPaiTa"

SaveR deva" SavaRi<a. >aUTaa,iNa SQaavrai<a cra.i<a c, YaiTkiÄTa(
Sad,SaTkar<a.& Sa,vRMa( ) Tad.}a ëaeka" ))15))
oî caitanya eva saçkarìaêo vàÓsudeÒvaí parameìèháÓ ruÒdraí ëakro
bãhaspatií sarve devàí sarvàêiÓ bhâtàÒni sthàvaràêi caràÓêi caÒ
yat kiñcit sad-aÒsat-kàraêaÓî saÒrvam / tad aÓtra ëlokàí // 15 //
caitanyaí – Lord Caitanya; eva – certainly; saçkarìaêaí – Saçkarìaêa;
vàsudevaí – Vàsudeva; parameìèhá – Brahmà; rudraí – Ëiva; ëakraí –
Indra; bãhaspatií – Brihaspati; sarve devàí – all the demigods; sarvàêi
bhâtàni – all the living entities; sthàvaràêi – non-moving; caràêi –
moving; ca – and; yat – that which; kiñcit – something; sad-asat-kàraêam –
the cause of both spiritual and material; sarvam – everything; tad atra
ëlokàí – the following ëlokas to describe.
Lord Caitanya Mahàprabhu is the Supreme Personality of Godhead

Who appears as Lord Saçkarìaêa and Lord Vàsudeva. He is the
original father of Brahmà, Ëiva, Indra, Bãhaspati, all the demigods
and all moving and non-moving living entities. He is the original
cause of all that is temporary and all that is eternal. Nothing exists
separately from Him and therefore He is everything. He is described
in the following verses.
p YaiTk-iÄdSa.Ùu»e, +ar& TaTka;YaR,MauCYa.Tae ))16))

p SaTka.r,<a& Par.& Jaq,va,STad+a.riMaTaq,irTaMa( ))17))

p +a,ra,+a,ra,>Yaa& Par,Ma" Sa W,v Pau.åzae,taMa" )
cE,TaNYaa:Ya& Pa.r& Ta,tv& SavRkar.<aka,r<aMa( ))18))
oî yat kiñcid asaÓd bhuçkteÒ kìaraî tat kàÕryaÒm-ucyaÓte // 16 //
oî sat kàÓraÒêaî paraÓî jáÒvàÒs tad akìaÓram itáÒritam // 17 //
oî kìaÒràÒkìaÒràÒbhyàî paraÒmaí sa eÒva puÓruìoÒttamaí /
caiÒtanyàkhyaî paÓraî taÒttvaî sarva-kàraÓêa-kàÒraêam // 18 //
yat kiñcid – anything; asad – the matter; bhuçkte – enjoys; kìaram – leads
to destruction; tat kàryam – that work; ucyate – is said; sat kàraêam – for
the purpose of spiritual; param – transcendental; jávàí – living entities;
tad akìaram – the work leads to elevation; itáritam – it is declared; kìara-
akìaràbhyàm – than the two kinds of living entities (kìara and akìara);
paramaí – is higher; saí – He; eva – certainly; puruìottamaí – the best
of all; caitanya-àkhyam – called Caitanya; param tattvam – the highest
truth; sarva-kàraêa-kàraêam – the cause of all causes.
This material world is temporary, whereas the individual living

entities who try to enjoy matter are eternal and superior to it. The
Supreme Personality of Godhead is superior to both the temporary
material energy and the eternal living entities. Lord Caitanya
Mahàprabhu is this Supreme Person, the Absolute Truth, the original
Cause of all causes.
p Ya WNa& rSaYaiTa >aJaiTa DYaaYaiTa Sa PaaPMaa.Na& Ta,r.iTa Sa PaUTaae

>aviTa Sa Tatv& JaaNaaiTa Sa Ta.riTa Xaae,k&-Ga,iTaSTaSYaaSTae
NaaNYa.SYaeiTa ))19))
oî ya enaî rasayati bhajati dhyàyati sa pàpmàÓnaî taÒraÓti sa pâto
bhavati / sa tattvaî jànàti / sa taÓrati ëoÒkaî / gaÒtis tasyàste
nànyaÓsyeti // 19 //
yaí – one who; enam – Him; rasayati – loves; bhajati – worships or take
care of; dhyàyati – meditates upon; saí – he; pàpmànam – sins; tarati –
overcomes; saí – He; pâtaí – pure; bhavati – becomes; saí – he; tattvam –
truth; jànàti – understands; saí – he; tarati – overcomes; ëokam – grief;
gatií – aim; tasya – for (of) him; àste – having; na – not; anyasya – for
(of) others; iti – thus.
One who worships the Supreme Lord, Ërá Caitanya Mahàprabhu,

with devotion and always remembers Him becomes free from all sins
and completely pure. Easily understanding the truth about the
Personality of Godhead and becoming free from all material
lamentation, such a devotee attains the supreme goal of life, which is
unattainable by those averse to the Supreme Lord, Ërá Caitanya
Mahàprabhu.
Kali Saçtaraêopaniìad
p ÜaParaNTae Naardae b]øa<a& JaGaaMa kQa& >aGavNa( Gaa& PaYaR$=Na( kil&/
Sa&TareYaiMaiTa ) Sa haevac b]øa SaaDau Pa*íae_iSMa SavRé[uiTarhSYa&
GaaePYa& TaC^*Nau YaeNa kil/ Sa&Saar& TairZYaiSa ) >aGavTa
AaidPauåzSYa NaaraYa<aSYa NaaMaaeÀar<aMaa}ae<a iNaDaURTakil/>aRviTa )
Naard" PauNa" PaPa[C^ TaàaMa ikiMaiTa )
oî dvàparànte nàrado brahmàêaÓî jagàÒma / kathaî bhagavan
gàî paryaèan kaliî saîtareÓyam iÒti / sa hovàÓca braÒhmà /
sàdhuÓ pãìèoÒ ‘smi / sarva-ëruti-rahasyaî gopyaÓî tac chãÒêu /
yena kali-saîsàÒraî taÓriìyaÒsi / bhagavata àdipuruìasya
nàràyaêasya nàmoccàraÓêa-màtreÒêaÒ nirdhâta kaliÓr bhavaÒti /
nàradaí punaÓí papraÒccha / tan nàmaÓ kim iÒti /
dvàparànte – at the end of Dvàpara-yuga; nàradaí – Nàrada Muni;
brahmàêam – to Lord Brahmà; jagàma – he went; katham – how;
Kali Saçtaraêopaniìad 149
bhagavan – O sir; gàm – souls; paryaèan – wandering; kalim – the age of
Kali yuga; saîtareyam – overcome; iti – thus; saí – he; hovàca – said;
brahmà – Lord Brahmà; sàdhu – very good; pãìèo ‘smi – I am happy with
your question; sarva-ëruti-rahasyam – the secret of all Vedic scriptures;
gopyam – protected; tat – that; ëãêu – just hear; yena – by which; kali-
saîsàram – the ocean of Kali; tariìyasi – you can overcome, cross;
bhagavataí – of the Supreme Lord; àdi-puruìasya – of the original
person; nàràyaêasya – of Nàràyaêa; nàma-uccàraêa-màtreêa – simply by
chanting the Holy Names; nirdhâta – shaken; kalií – Kali; bhavati –
becomes; nàradaí – Nàraéa; punaí – again; papraccha – inquired; tat-
nàma – those names; kim – what are; iti – thus.
At the end of the Dvàpara-yuga, Nàrada Muni approached Lord

Brahmà asking how the souls of Kali-yuga can overcome the severe
influence of Kali-yuga. Brahmà replied, “I am pleased with your
question, therefore I shall tell you the secret of the Vedas. Simply by
chanting the Holy Names of Lord Nàràyaêa one can destroy the
influence of Kali-yuga.” Nàrada then asked, “What are those
Names?”
p Sa haevac ihr<YaGa>aR"
hre raMa hre raMa raMa raMa hre hre )
hre k*Z<a hre k*Z<a k*Z<a k*Z<a hre hre ))
wiTa zae@Xak&- NaaMNaa& kil/kLMazNaaXaNaMa( )
NaaTa" ParTaraePaaYa" SavRvedezu d*XYaTae ))
oî sa hovàÒca hiraÓêyagaÒrbhaí /
hareÓ ràmaÓ hareÒ ràmaÓ ràÒma ràÒma hareÓ hare /
hareÓ kãìêaÓ hareÒ kãìêaÓ kãÒìêa kãÒìêa hareÓ hare // 1 //
itiÓ ìoéaÓëakaÒî nàmnàÓî kaÒli kaÒlmaìanàÓëanam /
nàtaÓí paraÓtaroÒpàyaÓí saÒrva-veÒdeìu dãÓëyate // 2 //
saí – he; hovàca – said; hiraêyagarbhaí – Lord Brahmà: hare ràma hare
ràma ràma ràma hare hare; hare kãìêa hare kãìêa kãìêa kãìêa hare hare //
– the mahà-mantra ‘hare kãìêa hare kãìêa kãìêa kãìêa hare hare; hare
ràma hare ràma ràma ràma hare hare /’.
iti – thus; ìoéaëakam – sixteen; nàmnàm – names; kali-kalmaìa-nàëanam –
can destroy the contamination of Kali-yuga; na – there is no; ataí – of
this; paratara-upàyaí – better remedy; sarva-vedeìu – in all Vedas;
dãëyate – it is seen.
Lord Brahmà replied: “Hare Kãìêa, Hare Kãìêa, Kãìêa Kãìêa, Hare
Hare / Hare Ràma Hare Ràma Ràma Ràma Hare Hare; these sixteen
names destroy the contamination of the age of Kali. According to the
revealed scriptures, there is no better remedy.”
p wiTa Xaae@Xakl/SYa JaqvSYaa_vr<aivNaaXaNaMa( )

TaTa" Pa[kaXaTae Par& b]ø MaegaaPaaYae rivriXMaMa<@l/IveiTa )
PauNaNaaRrd" PaPa[C^ >aGavNa( kae_SYa iviDairiTa )
TaGa(m hae.vac ) NaaSYa iviDairiTa ) SavRda XauicrXauicvaR
Pa#=Na( b]aø<a" Sal/aekTaa& SaMaqPaTaa& SaæPaTaa& SaaYauJYaTaaMaeiTa )
oî iti ëoéaëakalasya jávasyàÒ ’varaêa-viÓnàëaÒnam /tataí prakàëate
paraî brahma meghà pàÒyeÒ ravi-raëmi-maêéaÓláveÒti / punar
nàradaÓí papraÒccha / bhaÔgaÒvan ko ‘sya viÓdhir iÒti / taggï
hoÓvàca / nàsya viÓdhir iÒti / sarvadà ëucir aëucir và paèhan
bràhmaÒêaí saloÓkaÒtàî sàmáÓpaÒtàî sarâÓpaÒtàî sàyujyaÓtàm eÒti /
iti – thus; ëoéaëa-kalasya – having sixteen parts; jávasya – of the soul;
àvaraêa-vinàëanam – destroys the covering of sins; tataí – after that;
prakàëate – reveal; param brahma – Supreme Being; meghà-pàye – after
the clouds are gone; ravi-raëmi-maêéalá – the face of the sun, decorated
with sun rays; iva – like; iti – thus; punar – again; nàradaí – Nàrada;
papraccha – inquired; bhagavan – O sir; kaí – what; asya – its; vidhií –
rules; iti – thus; tam – to him; hovàca – he spoke; na – there is no; asya –
of it; vidhií – rules; iti – thus; sarvadà – always; ëucií – pure; aëucií –
impure; và – either; paèhan – reads, chants; bràhmaêaí – a person having
the supreme as aim; salokatàm – living in the same place with the Lord;
samápatàm – equal association with the Lord; sarâpatàm – having a
similar form to the Lord; sàyujyatàm – merging into the rays of the Lord;
eti – achieve.
Kali Saçtaraêopaniìad 151
“This verse of sixteen names removes the contamination covering
the soul and reveals the Supreme Being, just as the sun is fully
visible with its ornaments (his rays) after the clouds are gone.”
Nàrada again inquired, “What are the rules regarding the chanting of
this verse?” Brahmà replied, “There are no such rules. One may
chant it either in a pure or in an impure situation. The seeker of the
Supreme may obtain any of the four kinds of liberation: salokatàm,
living in the same place as the Lord; samápatàm, equal association
with the Lord; sarâpatàm having a similar form as the Lord; or
sàyujyatàm merging into the rays of the Lord.”
p YadaSYa zae@XaqkSYa SaaDaRi}akae$=IJaRPaiTa Tada b]øhTYaa& TariTa

vqrhTYaaMa( c ) Sv<aRSTaeYaaTa( PaUTaae >aviTa )
iPaTa*devMaNauZYaa<aaMaPakaraTa( PaUTaae >aviTa ) SavRDaMaRPairTYaaGaPaaPaaTa(
SaDYa" XauicTaaMaaPanuYaaTa( ) SaDYaae MauCYaTae SaDYaae MauCYaTa
wTYauPaiNazTa( ))
oî yadàsya ìoéaëákasya sàrdhatrikoèáÓr japaÒti / tadà
brahmahatyàÓî taraÒti váraÓhatyàÒm ca / suvarêa-steyàt pâÓto
bhaÒvati / pitã-deva-manuìyàêàm apakàÒràt pâÓto bhaÒvati /
sarva-dharma parityàga-pàpàt sadhyaí ëuciÓtàm àÒpnuyàt /
sadhyo mucyaÒteÒ sadhyo mucyaÒta ity uÓpaÒniìaÓt //
yadà – when; asya ìoéaëákasya – of this verse of sixteen syllable; sa-
ardha-tri-koèáí – three and half million times; japati – chants; tadà – than;
brahma-hatyàm – the sin of killing a bràhmaêa; tarati – overcome; vára-
hatyàm – the sin of killing a hero; svarêa-steyàt – the sin of stealing gold;
pâtaí – purified; bhavati – becomes; pitã-deva-manuìyàêàm – towards
forefathers, demigods, Kãìêa, or towards humanity; apakàràt –
misbehaviour; pâtaí – purified; bhavati – becomes; sarva-dharma-
parityàga-pàpàt – from the sin of giving up all religious duties; sadhyaí –
quickly; ëucitàm – stage of puirity; àpnuyàt – achieve; sadhyaí – quickly;
mucyate – becomes liberated; sadhyaí – quickly; mucyate – becomes
liberated; iti – thus; upaniìat – the Upaniìad.
“When one chants the mahà-mantra three and half million times, he
becomes purified of the sins of killing a bràhmaêa, killing a hero,
stealing gold, or any offenses committed towards the forefathers,
demigods, Kãìêa, or humanity45. He is even freed from the sin of
giving up all religious duties, traditions and practices. He quickly
becomes pure; quickly becomes pure; He quickly becomes pure.”
Thus says the Upaniìad.

Taittiráya Upaniìad
Ëikìà Valli
TvMae,v Pa[,TYa+a,& b]øa.iSa ) TvaMae,v Pa[,TYa+a,& b]ø.vidZYaaiMa ) ‰,Ta&
v.idZYaaiMa ) Sa,TYa& v.idZYaaiMa ) TaNa( MaaMa.vTau ) TaÜ,¢-ar.MavTau )
Av.Tau, MaaMa( ) Av.Tau v¢-arMa(; ))
tvàm eÒva praÒtyakìaÒî brahmaÓ vadiìyàmi / ãÒtaî vaÓdiìyàmi /
45
Vaiìêava aparàdha is specifically not mentioned.
Taittiráya Upaniìad Ëikìà Valli 153
saÒtyaî vaÓdiìyàmi / tan màm aÓvatu / tad vaÒktàraÓm avatu /

avaÓtuÒ màm / avaÓtu vaÒktàraÕm //
oî ëàntiÒí ëàntiÒí ëàntiÓí //1//
are certainly inspiring us. I will declare You to be the Supreme
Perceivable Truth. I will directly declare this truth. May this truth
protect me. May this truth protect my teacher. Protect me. Protect my
teacher.
p Xaq+aa& VYaa;:YaaSYaa,Ma" ) v<aR," Svr" ) Maa}aa, bl/Ma( ) SaaMa.

SaNTaa,Na" ) wTYau¢-" Xaq;+aaDYaa,Ya" ))2))
oî ëákìàî vyàÕkhyàsyàÒmaí / varêaÒí svaraí / màtràÒ balam / sàmaÓ
santàÒnaí / ity uktaí ëáÕkìàdhyàÒyaí //2//
ëákìàm – phonetics, or the science of articulation and pronunciation;
vyàkhyàsyàmaí – we will delineate; varêaí – placement of speech
sounds; svaraí – intonation of speech sounds; màtrà – the time interval of
speech sounds; balam – the stress placed upon speech sounds; sàma – the
musical quality of speech sounds; santànaí – steadiness of the tempo of
speech sounds; iti – thus; uktaí – defined; ëákìà-adhyàyaí – the chapter of
phonetics.
We shall now delineate the science of articulation. There are six

elements of articulation: 1. varêa, place of production of speech
sounds; 2. svara, intonation; 3. màtrà, time interval of articulation; 4.
balam, stress placed upon speech sounds; 5. sàma, musical quality of
speech sounds; and, 6. santànaí, steadiness of the tempo of speech
sounds. Thus ëikìà is defined.
p Sa,h Na,aE YaXa" ) Sa,h NaaE b].øv,cRSaMa( ) AQaaTa" SamihTaaYaa

oPaiNazd& VYaa;:YaaSYaa,Ma" ) PaÄSviDak.r<ae,zu ) AiDa l/aekMaiDa
JYaaEiTazMaiDa ivÛMaiDa Pa[Ja.MaDYaa,TMaMa( ) Taa MahaSaGa(mihTaa w.TYaa
c,+aTae ) AQaa.iDal/ae,kMa( ) Pa*iQavq PaU;vRæ,PaMa( ) ÛaEåta.ræ,PaMa( )

Aaka.Xa" Sa,iNDa" ) vaYau." S&aa,NaMa( ) wTYa.iDal/ae,kMa( ) AQaa.iDa
JYaaE,iTazMa( ) AiGan" PaU;vRæ,PaMa( ) AaidTYa ota.ræ,PaMa( ) Aa.Pa"
Sa,iNDa" ) vEÛuTa." S&aa,NaMa( ) wTYa.iDaJYaaE,iTazMa( ) AQaa.iDaiv,ÛMa( )
AacaYaR" PaU;vRæ,PaMa( ) ANTaevaSYauta.ræ,PaMa( ) iv.Ûa Sa,iNDa" )
Pa[vcNaGa(m. S&aa,NaMa( ) wTYa.iDaiv,ÛMa( ) AQaaiDa,Pa[JaMa( ) MaaTaa
PaU;vRæ,PaMa( ) iPaTaaeta.ræ,PaMa( ) Pa[.Jaa Sa,iNDa" ) Pa[JaNaNaGa(m. S&aa,NaMa( )
wTYaiDa,Pa[JaMa( ))3))
oî saÒha naÒu yaëaí / saÒha nau braÓhma-vaÒrcasam / athàtaí
saggïhitàyà upaniìadaî vyàÕkhyàsyàÒmaí / pañcasv
adhikaÓraêeÒìu / adhilokam adhijyautiìam adhividyam
adhiprajaÓm adhyàÒtmam / tà mahàsaggïhità iÓty àcaÒkìate /
athàÓdhiloÒkam / pãthivá pâÕrva-râÒpam / dyaur uttaÓra-râÒpam /
àkàÓëaí saÒndhií / vàyuÓí sandhàÒnam / ity aÓdhiloÒkam / athàÓdhi
jyauÒtiìam / agnií pâÕrva-râÒpam / àditya uttaÓra-râÒpam / àÓpaí
saÒndhií / vaidyutaÓí sandhàÒnam / ity aÓdhijyauÒtiìam /
athàÓdhiviÒdyam / àcàryaí pâÕrva-râÒpam / antevàsy uttaÓra-
râÒpam / viÓdyà saÒndhií / pravacanaggïó sandhàÒnam / ity
aÓdhiviÒdyam / athàdhiÒprajam / màtà pâÕrva-râÒpam / pitottaÓra-
râÒpam / praÓjà saÒndhií / prajananaggïó sandhàÒnam / ity
adhiÒprajam //3//
saha nau – with us two (teacher and student); yaëaí – fame (protection);
saha nau – with us; brahma-varcasam – brahminical strength; atha – thus
will be described; ataí – from now on; saîhitàyàí – of the samhità
section; upaniìadam – scriptures describing Brahman; vyàkhyàsyàmaí –
we will delineate; pañcasu – in five; adhikaraêeìu – in topics; adhilokam –
the principles of the planets; adhijyautiìam – the principles of light and
fire; adhividyam – the principles of knowledge and education; adhiprajam –
the principles of procreation; adhyàtmam – the principles of the self
(speech); tàí – all these; mahà-saîhitàí – the co-relating principles; iti –
thus; àcakìate – describes; atha – we will delineate; adhilokam – the
principles of the planets; pãthivá – the earth: pârva-râpam – is the base;
dyauí – the space; uttara-râpam – is the covering, top; àkàëaí – the sky;
sandhií – is the junction; vàyuí – the air or wind; sandhànam – is
the link (makes the connection); iti – thus; adhilokam – the principles of
the planets; atha – we will delineate; adhijyautiìam – the principles of
fire; agnií – fire; pârva-râpam – is the base; àdityaí – the sun; uttara-
râpam – is the top; àpaí – water; sandhií – is the junction; vaidyutaí –
lightning; sandhànam – is the link; iti – thus; adhijyautiìam – the
principles of fire; atha – we will delineate; adhividyam – the principles of
education; àcàryaí – the teacher; pârva-râpam – is the base; antevàsi –
the student; uttara-râpam – is the other side; vidyà – knowledge; sandhií –
is the junction; pravacanam – lecture, class; sandhànam – is the process;
iti – thus; adhividyam – the principles of education; atha – we will
delineate; adhiprajam – the principles of procreation; màtà – the mother;
pârva-râpam – is the base; pità – the father; uttara-râpam – is the
covering, other side; prajà – projeny; sandhií – is the junction;
prajananam – the procreation; sandhànam – is the process; iti – thus;
adhiprajam – the principles of procreation.
May fame be with us (for protection), along with brahmiêical power

(for studies and realisation). Now, as it is stated in the Saîhità, we
will describe Brahman through five topics. The five principles are:
the planets, light, education, procreation and speech. These five are
the great co-relating principles and are described as follows.
Regarding the planets, the earth is the base, space is the covering, the
sky is the junction between them and the wind connects them. Thus
is described the principle of the planets. With regards to light, fire is
the base, the sun is situated above, water is the junction between
them and lightning connects them. Thus is described the principle of
light. In the matter of education, the teacher is the base, the student is
the other side, knowledge is the junction between them and the
lecture connects them. Thus is described the principle of education.
Regarding procreation, the mother is the base, the father is the other
side, progeny is the junction between them and procreation makes
the connection. Thus is described the principle of procreation.
p AQaaDYaa,TMaMa( ) ADarahNau" PaU;vRæ,PaMa( ) otarahNauåta.ræ,PaMa( )

vak( Sa,iNDa" ) iJaûa. S&aa,NaMa( ) wTYaDYaa,TMaMa( ) wTaqMaa
Ma.haSa,Ga(m,ihTaa" ) Ya WvMaeTaa MahaSaGa(mihTaa VYaa:Yaa.Taa ve,d )

SaNDaqYaTae Pa[Ja.Yaa Pa,Xaui>a" ) b]øvcRSaeNaa_àaÛeNa SauvGYaeR<a.
l/aeke,Na ))4))
oî athàdhyàÒtmam / adharà-hanuí pâÕrva-râÒpam / uttarà-hanur
uttaÓra-râÒpam / vàk saÒndhií / jihvàÓ sandhàÒnam / ity
adhyàÒtmam / itámà maÓhà-saÔggïòhitàí / ya evam età mahà-
saggïhità vyàkhyàÓtà veÒda / sandháyate prajaÓyà paÒëubhií /
brahma-varcasenà’ nnàdyena suvargyeêaÓ lokeÒna //4//
atha – we will delineate; adhyàtmam – the principles of speech; adharà-
hanuí – the jaw; pârva-râpam – is the base; uttarà-hanuí – the palate;
uttara-râpam – is the covering; vàc – speech; sandhií – is the junction;
jihvà – the tongue; sandhànam – is the instrument; iti – thus; adhyàtmam –
the principles of speech; iti – thus; imàí – all these; mahà-saîhitàí – the
principle matters (co-relating principles); yaí – one who; evam – in this
way; etàí – these; mahà-saîhitàí – co-relating principles; vyàkhyàtàí –
described above; veda – knows; sandháyate – gifted; prajayà – with
progeny; paëubhií – with cattle; brahma-varcasena – with brahminical
power; annàdyena – with food and other needs; suvargyeêa – with
heavenly; lokena – planets.
With regards to speech, the jaw is the base, the maxilla46 is the
covering, speech is produced at the junction beween them and the
tongue is the working instrument. These five are the main co-relating
principles. One who knows these principles, as they are mentioned
above, will be gifted with progeny, cattle, brahminical power, food
and other needs, as well as residence in the heavenly planets.
p YaX^Nd.SaaMa*Za,>aae iv,ìæ.Pa" ) ^Ndae,>Yaae_DYa,Ma*Taa;Ta( Sa&b,>aUv. )

SaMaeNd\ae. Mae,DaYaa; SPa*<aaeTau ) A,Ma*Ta.SYa dev, Daar.<aae >aUYaaSaMa( )
Xarq.r& Mae, ivc.zR<aMa( ) iJa,ûa Mae, MaDau.MataMaa ) k<aaR;>Yaa,& >aUir,
ivé[u.vMa( ) b]ø.<a" kae,Xaae.iSa Mae,DaYaaiPa.ihTa" ) é[u,Ta& Mae. GaaePaaYa )
46
Jaw and maxilla refers to the upper and lower jaws, which forms the place of
articulation.
Aa,vh.NTaq ivTaNva,Naa ) ku,vaR,<aa_cqr.Maa,TMaNa." ) vaSaam.iSa, MaMa,

Gaav.ê ) A,à,Paa,Nae c. SavR,da ) TaTaae. Mae, ié[Ya,Maav.h )
oî yaë chandaÓsàm ãìÒabho viÒëvarâÓpaí / chandoÒbhyo 'dhyaÒmãtàÕt
saîbaÒbhâvaÓ / samendroÓ meÒdhayàÕ spãêotu / aÒmãtaÓsya devaÒ
dhàraÓêo bhâyàsam / ëaráÓraî meÒ vicaÓrìaêam / jiÒhvà meÒ
madhuÓmat-tamà / karêàÕbhyàÒî bhâriÒ viëruÓvam / brahmaÓêaí
koÒëoÓ 'si meÒdhayà ‘piÓhitaí / ëruÒtaî meÓ gopàya / àÒvahaÓntá
vitanvàÒnà / kuôrvàÒêà 'cáraÓm àÒtmanaÓí / vàsàgïósiÒ mamaÒ gàvaÓë
ca / aÒnnaÒpàÒne caÓ sarvaÒdà / tatoÓ meÒ ëriyaÒm àvaÓha /
yaí – one Who; chandasàm – of the Vedas; ãìabhaí – excellent;
viëvarâpaí – the universal form; chandobhyaí – of the Vedas;
adhyamãtàt – for the transcendental nectar; saîbabhâva – born; saí – He;
mà – to me; indraí – the Supreme Lord; medhayà – by intelligence;
spãêotu – save; amãtasya – of immortality; deva – O Lord; dhàraêaí –
one who holds; bhâyàsam – may I be; ëaráram – the body; me – my;
vicarìaêam – be working; jihvà – tongue; me – my; madhumat-tamà –
speak sweet words; karêàbhyàm – by my ears; bhâri – has no limit;
viëruvam – listening; brahmaêaí – of Brahman; koëaí – box or some bag;
asi – you are; medhayà – by material perception; pihitaí – covered and
disguised; ërutam – hearing; me – my; gopàya – protect; àvahantá – He
brings; vitanvànà – those who are pervaded; kurvàêà – producing; acáram –
quickly; àtmanaí – for the soul; vàsàîsi – dresses; mama – my (for me);
gàvaí – cattle; ca – also; anna-pàne – food and drink; ca – also; sarvadà –
always; tataí – after that; me – to me; ëriyam – fortune, wealth; àvaha –
please bring.
To the Lord, Whose universal form and glories are described in the
immortal Vedas. May Indra protect me by intelligence. May I be
eligible for immortality (nectar). May my body be in good working
condition. May I speak sweet and true words. May I be able to listen
carefully without impediment. You are the pot of Brahman, causing
imperceptibility to mundane minds. May you protect my hearing.
You are the Lord Who pervades and creates everything and You
supply the necessities of the living entities without delay. Clothes,
cattle, food, drink, fortune and wealth, please bestow all these upon
me too.
p l/ae,Ma,Xaa& Pa,Xaui>a." Sa,h Svaha; ) Aa Maa. YaNTau b]ø ca,ir<a," Svaha; )

iv Maa. __YaNTau b]øca,ir<a," Svaha; ) Pa[ Maa. __YaNTau b]øca,ir<a,"
Svaha; ) dMaa. __YaNTau b]ø ca,ir<a," Svaha; ) XaMaa. __YaNTau
b]øca,ir<a," Svaha; ))5))
oî loÔmaÒëàî paÒëubhiÓí saÒha svàhàÕ / àmàÓ yantu brahmacàÒriêaÒí
svàhàÕ / vimàÓ “yantu brahmacàÒriêaÒí svàhàÕ / pramàÓ “yantu
brahmacàÒriêaÒí svàhàÕ / damàÓ “yantu brahmacàÒriêaÒí svàhàÕ /
ëamàÓ “yantu brahmacàÒriêaÒí svàhàÕ //5//
lomaëàm – having fur; paëubhií – animals with; saha – along; svàhà –
oblations unto You; à – see ‘yantu’; mà – to me; (à)yantu – come;
brahmacàriêaí – devotees who are searching for the Supreme Lord;
svàhà – oblations unto You; vi – see ‘yantu’; mà – to me; (vi)yantu –
come from different directions; brahmacàriêaí – devotees who are
searching for the Supreme Lord; svàhà – oblations unto
You; pra – see ‘yantu’; mà – to me; (pra)yantu – go forward;
brahmacàriêaí – devotees who are searching for the Supreme Lord;
svàhà – oblations unto You; damà – controlling the senses; àyantu –
come; brahmacàriêaí – devotees who are searching for the Supreme
Lord; svàhà – oblations unto You; ëamà – controlling the mind; àyantu –
please come; brahmacàriêaí – devotees who are searching for the
Supreme Lord; svàhà – oblations unto You.
Offerings to You for the benefit of the furry animals. Offerings to

You so that devotees who are searching for You will come to me.
Offerings to You so that devotees may come to me from different
directions and together we will go towards You. May those devotees
be sense controlled and may they control their minds. I offer
oblations unto you.
p YaXaae, JaNae. _SaaiNa, Svaha; ) é[eYaa,Na( vSYa.Saae_SaaiNa, Svaha; ) Ta& Tva.

>aGa, Pa[iv.XaaiNa, Svaha; ) Sa Maa. >aGa, Pa[iv.Xa, Svaha; ) TaiSMa;Na(
QSa,hó.Xaake- ) iNab.Gaa,h,& TviYa. Ma*Jae, Svaha; ) YaQaa_Pa,"
Pa[v.Taa,YaiNTa. ) YaQaa, MaaSaa. AhJaR,rMa( ) W,v& Maa& b].øca,ir<a." )

DaaTa,raYa.NTau Sa,vRTa," Svaha; ) Pa[,iTa,ve,Xaae._iSa, Pa[ Maa. >aaih, Pa[ Maa.
PaÛSv ))6))
oî yaëoÒ janeÓ ‘sàniÒ svàhàÕ / ëreyàÒn vasyaÓso 'sàniÒ svàhàÕ / taî tvàÓ
bhagaÒ praviÓëàniÒ svàhàÕ / samàÓ bhagaÒ praviÓëaÒ svàhàÕ / tasmiÕn(th)
saÔhasraÓ-ëàke / nibaÓgàÔhaÒî tvayiÓ mãjeÒ svàhàÕ / yathà 'paÒí
pravaÓtàÒyantiÓ / yathàÒ màsàÓ ahar jaÒram / eÒvaî màî
braÓhmacàÒriêaÓí / dhàtaÒr àyaÓntu saÒrvataÒí svàhàÕ / praÒtiÒveÒëoÓ 'siÒ
pramàÓbhàhiÒ pra màÓ padyasva //6//
yaëaí – fame; jane – among people; asàni – may I obtain; svàhà –
oblations unto You; ëreyàn – better; vasyasaí – skillful; asàni – I may
obtain; svàhà – oblations unto You; tam – to that; tvà – unto You; bhaga –
O Supreme Lord; praviëàni – may I enter into Your heart and service;
svàhà – oblations unto You; sam – complete; à – see ‘praviëa’; bhaga – O
Supreme Lord; (à)praviëa – come enter into my heart; svàhà – oblations
unto You; tasmin – into that; sahasra-ëàke – having countless branches
and expansions; ni – with ‘mãje’; baga – O Supreme Lord; aham – I am;
tvayi – remembering You; (ni)mãje – become purified; svàhà – oblations
unto You; yathà – as; àpaí – water; pravatà-àyanti – flowing down;
yathà – as; màsàí – the months; ahar – the days; jaram – to old age;
evam – similarly; màm – to me; brahmacàriêaí – devotees of the Lord;
dhàtaí – O protector and maintainer of the devotees; àyantu – please
come; sarvataí – from everywhere; svàhà – oblations unto You;
prativeëaí asi – You are the final shelter; pra – with ‘bhàhi’; mà – me;
(pra)bhàhi – give light; pra – with ‘padyasva’; mà – me; (pra)padyasva –
lead me on the path.
I offer You oblations so that I may achieve fame among people. May
I become skillful. May I enter into You and may You, the Lord, enter
into me.47 You have many expansions and incarnations, just like the
branches of a tree. May I be purified by remembering You. As water
47
Entering into the Lord is entering His abode, thus one does not lose his
identity, service, or relationship with the Lord. Similarly, the Lord may enter into
somone’s heart and manifest Himself with His full opulence, but He does not
lose His identity or relationship with the devotee.
flows downwards, or as days and months accumulate to produce old
age, similarly may the devotees of the Lord come to me. O protector
and mantainer of the devotees, please come from everywhere. Please
give me light48 and please give me guidance on the path towards
You. I offer oblations unto You.
p >aU>auRv," Sauv,iriTa, va W,TaaiSTa,óae VYaaô.TaYa" ) TaaSaa.Mau hSMaE,Taa&

c.Tau,QasMa( ) Maaha.cMaSYa," Pa[ve.dYaTae ) Mah, wiTa. ) TaØ]ø. ) Sa
Aa,TMaa ) A®a;NYa,NYaa de,vTaa;" ) >aUiriTa, va A,Ya& l/ae,k" ) >auv,
wTYa,NTair.+aMa( ) Sauv,irTYa,SaaE l/ae,k" ) Mah, wTYaa.id,TYa" )
Aa,id,TYaeNa, vav SaveR. l/ae,ka Mahq.YaNTae ) >aUiriTa, va A,iGan" ) >auv,
wiTa. va,Yau" ) Sauv,irTYaa.id,TYa" ) Mah, wiTa. c,Nd\Maa;" ) c,Nd\Ma.Saa,
vav SavaR.i<a, JYaaeTaIm.iz, Mahq.YaNTae ) >aUiriTa, va ‰c." ) >auv,
wiTa, SaaMaa.iNa ) Sauv,iriTa, YaJaUm.iz ) Mah, wiTa, b]ø. ) b]ø.<aa,
vav SaveR. ve,da Mahq.YaNTae ) >aUiriTa, vE Pa[a,<a" ) >auv, wTYa.Paa,Na" )
Sauv,iriTa. VYaa,Na" ) Mah, wTYaà;Ma( ) Aàe.Na, vav SaveR; Pa[a,<aa
Mahq.YaNTae ) Taa va W,TaaêTa.óXa( CaTau,DaaR ) cTa.óêTaóae,
VYaaô.TaYa" ) Taa Yaae ved. ) Sa ve.d, b]ø. ) SaveR;_SMaE de,va
b,il/Maav.hiNTa ) Sa Ya W,zae; _NTaôRdYa Aaka,Xa" ) TaiSMa.à( A,Ya&
Pauå.zae MaNaae,MaYa." ) AMa*.Taae ihr,<MaYa." ) ANTa.re<a, Taalu/;ke ) Ya
W,z STaNa. wva _v,l/Mb.Tae ) Sae;Nd\ Yaae,iNa" ) Ya}aa,SaaE ke.Xaa,NTaae
iv,vTaR.Tae ) VYaa,Paae ù. XaqzR kPaa,le/ ) >aUirTYa,GanaE Pa[iTa. iTaïiTa )
>auv, wiTa. va,YaaE ) Sauv,irTYaa.id,TYae ) Mah, wiTa, b]ø.i<a ) Aa,PanaeiTa,
Svara;JYaMa( ) Aa,PanaeiTa, MaNa.Sa,SPaiTa;Ma( ) vaKPa.iTa,Xa( c+au.ZPaiTa" )
é]ae}a.PaiTaivR,jaNa.PaiTa" ) W,TataTaae. >aviTa ) Aa,ka,Xa Xa.rqr,& b]ø. )
48
Light removes the darkness of ignorance.
Sa,TYaaTMa. Pa[a,<aara.Ma,& MaNa. AaNaNdMa( ) XaaiNTa.SaMa*ÖMa,Ma*Ta;Ma( ) wiTa.

Pa[acqNa Yaae,GYaaePaa;Sv ))7))
oî bhâr bhuvaÒí suvaÒr itiÒ và eÒtàs tiÒsro vyàhãÓtayaí / tàsàÓm u
hasmaÒitàî caÓtuÒrthim / màhàÓcamasyaÒí praveÓdayate / mahaÒ itiÓ /
tad brahmaÓ / sa àÒtmà / açgàÕny aÒnyà deÒvatàÕí / bhâr itiÒ và
aÒyam loÒkaí / bhuvaÒ ity aÒntariÓkìam / suvaÒr ity aÒsau loÒkaí /
mahaÒ ity àÓdiÒtyaí / àÒdiÒtyenaÒ vàva sarveÓ loÒkà maháÓyante / bhâr
itiÒ và aÒgnií / bhuvaÒ itiÓ vàÒyuí / suvaÒr ity àÓdiÒtyaí / mahaÒ itiÓ
caÒndramàÕí / caÒndramaÓsàÒ vàva sarvàÓêiÒ jyotágïÓìiÒ maháÓyante /
bhâr itiÒ và ãcaÓí / bhuvaÒ itiÒ sàmàÓni / suvaÒr itiÒ yajâgïóìi / mahaÒ
itiÒ brahmaÓ / brahmaÓêàÒ vàva sarveÓ veÒdà maháÓyante / bhâr itiÒ
vai pràÒêaí / bhuvaÒ ity aÓpàÒnaí / suvaÒr itiÓ vyàÒnaí / mahaÒ ity
annamõ / anneÓnaÒ vàva sarveÕ pràÒêà maháÓyante / tà và eÒtàë
cataÓsraë catuÒrdhà / cataÓsraë catasroÒ vyàhãÓtayaí / tà yo vedaÓ /
sa veÓdaÒ brahmaÓ / sarveÕ 'smai deÒvà baÒlim àvaÓhanti / sa ya eÒìoÕ
'ntar hãdaya àkàÒëaí / tasmiÓnn aÒyaî puruÓìo manoÒmayaÓí /
amãÓto hiraÒêmayaÓí / antaÓreêaÒ tàluÓke / ya eÒìa stanaÓ ivà
‘vaÒlambaÓte / seÕndra-yoÒnií / yatràÒsau keÓëàÒnto viÒvartaÓte /
vyàÒpohyaÓ ëárìa kapàÒle / bhâr ity aÒgnau pratiÓtiìèhati / bhuvaÒ
itiÓ vàÒyau / suvaÒr ity àÓdiÒtye / mahaÒ itiÒ brahmaÓêi / àÒpnotiÒ
svàràÕjyam / àÒpnotiÒ manaÓsaÒs patimõ / vàk-paÓtiÒë cakìuÓì-patií /
ërotraÓ-patir viÒjñànaÓ-patií / eÒtat tatoÓ bhavati / àÔkàÒëa ëaÓráraÒî
brahmaÓ / saÒtyàtmaÓ pràÒêàràÓmaÒî manaÓ ànandam / ëàntiÓ
samãddham aÒmãtamõ / itiÓ pràcána-yoÒgyopàÕsva //7//
bhâr bhuvaí suvar iti – the three words bhâí, bhuvaí and svaí; vai –
certainly; etàí – these; tisraí – three; vyàhãtayaí – are called
vyàhãtis (symbolic syllables referring to the Supreme Lord); tàsàm –
among them; u ha – certainly; sma – with ‘pravedayate’; etàm –
these; caturthim – the fourth; màhàcamasyaí – Màhàcamasya Ãìi;
pravedayate (sma) – was revealed; mahaí iti – the word ‘mahaí’;
tat – that; brahma – refers to the Supreme; saí – He; àtmà – is the
soul; açgàni – the limbs; anyàí – other; devatàí – demigods; bhâí
iti – the word ‘bhâí’; vai – certainly; ayam – this; lokaí – world;
bhuvaí iti – the word ‘bhuvaí’; antarikìam – the stars; suvaí iti –
the word ‘suvaí’; asau – those; lokaí – heavenly planets; mahaí iti –
the word ‘mahaí’; àdityaí – the sun; àdityena – by the sun; vàva –
indeed; sarve lokàí – all the planets; maháyante – are glorified;
bhâí iti – the word ‘bhâí’; vai – certainly; agnií – fire; bhuvaí iti –
the word ‘bhuvaí’; vàyuí – the wind; suvaí iti – the word ‘suvaí’;
àdityaí – the sun; mahaí iti – the word ‘mahaí’; candramàí – the
moon; candramasà – by the moon; vàva – indeed; sarve jyotáîsi –
all the lights; maháyante – are glorified; bhâí iti – the word ‘bhâí’;
vai – certainly; ãcaí – the Ãg-veda; bhuvaí iti – the word ‘bhuvaí’;
sàmàni – the Sàma-veda; suvaí iti – the word ‘suvaí’; yajâîìi –
the Yajur-veda; mahaí iti – the word ‘mahaí’; brahma – the
Supreme Lord; brahmaêà – by the Supreme Lord; vàva – indeed;
sarve vedàí – all the Vedas; maháyante – are glorified; bhâí iti –
the word ‘bhâí’; vai – certainly; pràêaí – the upward-moving life
air called pràêa; bhuvaí iti – the word ‘bhuvaí’; apànaí – the
downward-moving life air called apàna; suvaí iti – the word
‘suvaí’; vyànaí – the life air called vyàna; mahaí iti – the word
‘mahaí’; annam – is food; annena – by food; vàva – indeed; sarve
pràêàí – all the life airs; maháyante – are glorified; tàí – those; vai –
certainly; etàí – these; catasraí – four; caturdhà – by four;
catasraí catasraí – four by four; vyàhãtayaí – vyàhãtis; tàí –
those; yaí – one who; veda – knows; saí – he; veda – knows;
brahma – the Supreme; sarve – all; asmai – for him; devàí – the
demigods; balim – offering, reward, need; àvahanti – they bring;
saí – he; yaí – one who; eìaí – this; antar – within; hãdaye – in
the heart; àkàëaí – space; tasmin – there; ayam – this; puruìaí –
the soul; manomayaí – conscious; amãtaí – immortal; hiraêmayaí –
made of gold (effulgent); antareêa – by the middle; tàluke – there
are two parts of the palate; yaí – that which; eìaí – this; stana iva –
as the nipple; avalambate – hanging down; sà – that is; indra-yonií –
the way of the Lord; yatra – where; asau – this; keëa-antaí – the
bottom of the hair; vivartate – separates from, goes away; vyàpohya –
splitting; ëárìa-kapàle – the frontal and parietal bones of the skull;49
bhâí iti – the word ‘bhâí’; agnau – in fire; pratitiìèhati – residing;
bhuvaí iti – the word ‘bhuvaí’; vàyau – in air; suvaí iti – the word
‘suvaí’; àditye – in the sun; mahaí iti – the word ‘mahaí’;
brahmaêi – in the Supreme; àpnoti – he will achieve; svàràjyam –
the kingdom of Lord Hari; àpnoti – he will achieve; manasaí-
patim – the Lord of the mind; vàk-patií – the Lord of speech;
cakìuì-patií – the Lord of sight; ërotra-patir – the Lord of hearing;
vijñàna-patií – the Lord of understanding; etat – these; tataí –
from there; bhavati – becoming; àkàëa-ëaráram – having the ether
as His body; brahma – the Supreme Lord; satya-àtma – having
truth as His soul; pràêa-àràmam – having pleasure as His life airs;
manaí-ànandam – having happiness as His mind; ëànti
samãddham – increasing peace; amãtam – immortality; iti – thus;
pràcánayogya – O Pràcinayogya Ãìi; upàsva – you should worship.
There are three words, called vyàhãtis, which refer to the Supreme
Lord: bhâí, bhuvaí and svaí. However, Màhàcamasya Ãìi has
revealed a fourth: mahaí. This mahaí refers to the Lord Himself.
The Lord is the soul and the devatàs are the limbs of the universal
body. Bhâí refers to the earth, bhuvaí refers to the stars, svaí refers
to the heavenly planets and mahaí refers to the sun; because of the
sun all the planets are glorified (visible). Also, bhâí refers to fire,
bhuvaí to air, svaí to the sun and mahaí refers to the moon; because
of the moon all the lights are glorified. Furthermore, bhâí is Ãg-
veda, bhuvaí is Sàma-veda, svaí is Yajur-veda and mahaí is the
Supreme; because of the Supreme Lord all the Vedas are glorified.
Finally, bhâí is pràêa, bhuvaí is apàna, svaí is vyàêa and mahaí is

food; because of food all the pràêas are glorified. In this way there are
four groups of four vyàhãtis. One who knows them, knows the Supreme
Lord. The devas will provide such a person with all of his needs.
49
There are a number of bones that constitute the human skull. The forehead is
composed of two frontal bones, which are joined together in adults and the top of
the head is made of two parietal bones, also fused in adults. The soul makes a
hole between the junctions of these bones in order to depart the body.
In the heart resides the conscious individual soul, immortal and

effulgent. As the soul (yogi) passes through the path for quitting the
body, known as the indra-yoni, he passes through the two parts of
the palate near the tonsils, then through the skull and finally leaves
the body from a small hole at the bottom of the hairs at the top of the
head.
Bhâí resides in fire, bhuvaí in the stars, svaí in the sun and mahaí
in the Supreme Lord Hari. Thus the yogi may achieve the abode of
Lord Hari, or achieve the Lord of mind, words, sight, hearing and
intelligence. Finally, after that, he may attain to Lord Hari. The Lord,
taking the form of Brahman, has ether as the body, truth as the soul,
pleasure as the life airs and happiness as the mind. Thus immortality
and peace increase. O Pràcánayogya50 Ãìi, please worship this form.
p Pa*,iQa,VYa.NTair.+a,& ÛaEidRXaae. _vaNTarid,Xaa" ) A,iGanvaR,Yaura.dq,TYaê,Nd\Maa,

Na+a.}aai<a ) AaPa, Aaez.DaYaae, vNa,SPaTa.Ya Aaka,Xa Aa,TMaa )
wTYa.iDa>aU,TaMa( ) AQaaDYaa,TMaMa( ) Pa[a,<aae VYaa,Naae. _Paa,Na o.da,Na"
Sa.Maa,Na" ) c+au," é[ae}a,& MaNaae, vak( Tvk( ) cMaR.Maa,m,SaGa(mòavaiSQa.
Ma,Åa ) W,Tad.iDaiv,DaaYa, ‰iz,rvae.cTa( ) Paa»,& va w,dGa(m SavR;Ma( )
Paa»e.NaE,v Paa»Ga(m.SPa*<aae,TaqiTa. ))8))
oî pãÒthiÒvy aÓntariÓkìaÒî dyaur diëoÓ 'vàntar adiÒëàí / aÒgnir vàÒyur
àÓdáÒtyaë caÒndramàÒ nakìaÓtràêi / àpaÒ oìaÓdhayoÒ vanaÒspataÓya
àkàÒëa àÒtmà / ity aÓdhibhâÒtam / athàdhyàÒtmam / pràÒêo vyàÒnoÓ
'pàÒna uÓdàÒnaí saÓmàÒnaí / cakìuÒí ërotraÒî manoÒ vàk tvakù /
carmaÓmàÔgïò- sagg(ï)snàvàsthiÓ maÒñjà / eÒtad aÓdhiviÒdhàyaÒ ãìiÒr
avoÓcatù / pàçktaÒî và iÒdaggï sarvamõ / pàçkteÓ naÒiva
pàçktagg(ïó) spãêoÒtátiÓ //8//
pãthivá – the earth; antarikìam – the sky; dyauí – the space; diëaí – the
ten directions; avàntar – between; adiëàí – sub-directions; agnií – fire;
50
O follower of the ancient yoga system.
vàyuí – wind; àdátyaí – the sun; candramà – the moon; nakìatràêi – the
stars; àpaí – water; oìadhayaí – the herbs; vanaspatayaí – the large
trees; àkàëaí – ether; àtmà – the mind, the body; iti – thus; adhibhâtam –
the great material elements; atha – we will delineate; adhyàtmam – the
elements of the body; pràêaí vyànaí apànaí udànaí samànaí – the five
life airs; cakìuí – sight; ërotram – hearing; manas – mind; vàc – speech;
tvac – touch; carma – skin; màîsam – flesh; snàva – muscle; asthi –
bone; mañjà – marrow; etat – this; adhividhàya – having spread; ãìií –
the sage; avocat – he described; pàçktam – fivefold; vai – certainly; idam –
this; sarvam – universe; pàçktena – by these five; eva – only; pàçktam –
the fivefold; spãêoti – release; iti – thus.
The great material elements are: earth, sky, space, directions,

sub-directions, fire, air, sun, moon, stars, water, herbs, large trees,
ether and the self. The elements of the body are: the five life airs,
sight, hearing, mind, speech, touch, skin, flesh, muscle, bone and
marrow. These six groups of five elements are distributed in the
body as required. Similarly, they are distributed within the universe
according to this description given by the sage.
p AaeiMaiTa, b]ø. ) AaeiMaTaq,dGa(m SavR;Ma( ) AaeiMaTYae,Tad( A.Nauk*iTa h

SMa, va A,PYaaeé[a.v,YaeTYaaé[a.vYaiNTa ) AaeiMaiTa, SaaMaa.iNa GaaYaiNTa )
Aaem XaaeiMaiTa. Xa,ñai<a. XaGa(mSaiNTa ) AaeiMaTYa.Dv,YauR" Pa[.iTaGa,r&
Pa[iTa.Ga*<aaiTa ) AaeiMaiTa, b]øa, Pa[SaaE.iTa )
AaeiMaTYa.iGanhae,}aMaNau.JaaNaaiTa ) AaeiMaiTa. b]aø,<a" Pa[.v,+Yaà( Aa.h,
b]øaePaa;Panva,NaqiTa. ) b]øE,vaePaa;PanaeiTa ))9))
oî itiÒ brahmaÓ / oî itáÒdaggï sarvamõ / oî ity eÒtad aÓnukãti ha smaÒ
và aÒpy oëràÓvaÒyety àëràÓvayanti / oî itiÒ sàmàÓni gàyanti / ogï
ëom itiÓ ëaÒstràêiÓ ëaggïsanti / oî ity aÓdhvaÒryuí praÓtigaÒraî
pratiÓgãêàti / oî itiÒ brahmàÒ prasauÓti / oî ity aÓgnihoÒtram
anuÓjànàti / oî itiÓ bràhmaÒêaí praÓvaÒkìyann àÓhaÒ
brahmopàÕpnavàÒnátiÓ / brahmaÒivopàÕpnoti //9//
om iti – the word ‘om’; brahma – refers to the Supreme Lord; om iti – the
word ‘om’; idam – this; sarvam – universe; om iti – the word ‘om’; etat –
this; anukãti – imitation; ha sma và – certainly; api – even; u – certainly;
àëràvaya – make them hear; iti – thus; àëràvayanti – they chant; om iti –
the word ‘om’; sàmàni – the sàmans; gàyanti – sing; ogï ëom (ëam) iti –
the words ‘oî’ and ‘ëam’;51 ëastràêi – the invocations; ëaîsanti – they
(the priests) chant; om iti – the word ‘om’; adhvaryuí – assistant priest;
pratigaram – respond, refrain; pratigãêàti – chant in response; om iti –
the word ‘om’; brahmà – the main supervising priest; prasauti –
commands; om iti – the word ‘om’; agnihotram – the fire sacrifice;
anujànàti – approves; om iti – the word ‘om’; bràhmaêaí – the
bràhmaêas; pravakìyan – while explaining; àha – says; brahma – the
Supreme; upàpnavàni – let me obtain; iti – thus; brahma – the Supreme;
eva – only; upàpnoti – obtains.
The word ‘oî’ refers to the Supreme Lord Hari, as well as to the
universe and the image of the Lord. Proclaim this to everyone and
make them chant ‘oî’. This very ‘oî’ is chanted by the sàmans.
Together with ‘ëaî’ it is chanted in the invocations by the different
priests. Chanting ‘oî’52, the adhvaryu (assistant) responds to the
udgatã (singer). Chanting ‘oî’, the brahmà (superviser) commands
and guides. Chanting ‘oî’, the fire sacrifice is approved. The
bràhmaêas are chanting ‘oî’ and explaining it. Chanting ‘oî’, I
may obtain the Supreme Lord Hari. Chanting ‘oî’, everyone may
obtain the Supreme Lord Hari.
p ‰Ta& c SvaDYaaYaPa[v.cNae, c ) SaTYa& c SvaDYaaYaPa[v.cNae, c )

TaPaê SvaDYaaYaPa[v.cNae, c ) dMaê SvaDYaaYaPa[v.cNae, c ) XaMaê
SvaDYaaYaPa[v.cNae, c ) AGanYaê SvaDYaaYaPa[v.cNae, c ) AiGanhae}a&
c SvaDYaaYaPa[v.cNae, c ) AiTaQaYaê SvaDYaaYaPa[v.cNae, c )
MaaNauz& c SvaDYaaYaPa[v.cNae, c ) Pa[Jaa c SvaDYaaYa Pa[v.cNae, c )
Pa[JaNaê SvaDYaaYaPa[v.cNae, c ) Pa[JaaiTaê SvaDYaaYa Pa[v.cNae, c )
SaTYaiMaiTa SaTYavca. raQaq,Tar" ) TaPa wiTa TaPaae iNaTYa"
PaaE.åiXa,ií" ) SvaDYaaYa Pa[vcNae WveiTa Naakae. MaaEÓ,LYa" ) TaiÖ
51
ëaî changes to ëom in ‘oî ëom’.
52
In the age of Kali, the function of the word ‘oî’ is replaced by the chanting of
the Holy Names of Lord Hari.
TaPa.STaiÖ, TaPa" ) A,h& v*,+aSYa, reir.va ) kI,iTaR" Pa*,ï& iGa,reir.v )

O,DvRPa.iv}aae va,iJaNaq.v Sv,Ma*Ta.MaiSMa ) d\iv.<a,Ga(m, Sav.cRSaMa( )
SauMaeDaa A.Ma*Taae,i+aTa" ) wiTa i}aXaªaeveRda.Nauv,cNaMa( ))10))
oî ãtaî ca svàdhyàya-pravaÓcaneÒ ca / satyaî ca svàdhyàya-
pravaÓcaneÒ ca / tapaë ca svàdhyàya-pravaÓcaneÒ ca / damaë ca
svàdhyàya-pravaÓcaneÒ ca / ëamaë ca svàdhyàya-pravaÓcaneÒ ca /
agnayaë ca svàdhyàya-pravaÓcaneÒ ca / agni-hotraî ca
svàdhyàya-pravaÓcaneÒ ca / atithayaë ca svàdhyàya-pravaÓcaneÒ ca /
mànuìaî ca svàdhyàya-pravaÓcaneÒ ca / prajà ca svàdhyàya
pravaÓcaneÒ ca / prajanaë ca svàdhyàya-pravaÓcaneÒ ca / prajàtië
ca svàdhyàya pravaÓcaneÒ ca / satyam iti satyavacàÓ ràtháÒtaraí /
tapa iti tapo nityaí paÓuruëiÒìèií / svàdhyàya pravacane eveti
nàkoÓ maudgaÒlyaí / tad dhi tapaÓs tad dhiÒ tapaí / aÒhaî
vãÒkìasyaÒ reriÓvà / káÒrtií pãÒìèhaî giÒrer iÓva / âÒrdhva-paÓvitro
vàÒjináÓva svaÒmãtaÓm asmi / draviÓêaÔggïÒ savaÓrcasam / sumedhà
aÓmãtoÒkìitaí / iti triëaçkor vedàÓnuvaÒcanam //10//
ãtam – straightforwardness53; ca – also; svàdhyàya-pravacane – studying
and preaching the Veda; ca – also; satyam – truthfulness; ca – also;
svàdhyàya-pravacane – studying and preaching the Veda; ca – also;
tapaí – restrain from sense gratification; ca – also; svàdhyàya-pravacane –
studying and preaching the Veda; ca – also; damaí – controlling the
senses; ca – also; svàdhyàya-pravacane – studying and preaching the
Veda; ca – also; ëamaí – controlling the mind; ca – also; svàdhyàya-
pravacane – studying and preaching the Veda; ca – also; agnayaí – the
sacred fires; ca – also; svàdhyàya-pravacane – studying and preaching the
Veda; ca – also; agni-hotram – the fire sacrifice; ca – also; svàdhyàya-
pravacane – studying and preaching the Veda; ca – also; atithayaí –
taking care of guests; ca – also; svàdhyàya-pravacane – studying and
preaching the Veda; ca – also; mànuìam – human values; ca – also;
53
Saying the truth directly in a simple and easily understandable way.
svàdhyàya-pravacane – studying and preaching the Veda; ca – also; prajà –
family life; ca – also; svàdhyàya-pravacane – studying and preaching the
Veda; ca – also; prajanaí – begetting children; ca – also; svàdhyàya-
pravacane – studying and preaching the Veda; ca – also; prajàtií –
descendants, family lineage; ca – also; svàdhyàya-pravacane – studying
and preaching the Veda; ca – also; satyam iti – the word ‘satyam’;
satyavacàí – those who speak the truth; ràthátaraí – O son of Rathitara;
tapaí – renunciation; iti – thus; tapaí – restraint from sense gratification;
nityaí – always; pauruëiìèií – the sage Pauruëiìèi; svàdhyàya-pravacane –
studying and preaching the Veda; eva – also; iti – thus; nàkaí – sage
Nàka; maudgalyaí – the son of Mudgala; tat – that; hi – certainly; tapaí –
renunciation; tat – that; hi – certainly; tapaí – renunciation; aham – I;
vãkìasya – of the tree (of the material world); rerivà – the impetus; kártií –
fame; pãìèham – range; gireí – of the mountain; iva – as; ârdhva-pavitraí –
extremely pure; vàjini – the sun; iva – as; su-amãtam – transcendentally
immortal; asmi – I am; draviêam – wealth; sa-varcasam – endowed with
lustre; sumedhà – endowed with true understanding; amãta-ukìitaí or
amãtaí-akìitaí – liquid nectar or imperishable nectar; iti – thus; triëaçkoí –
of the sage Triëaçku; veda-anuvacanam – description of the Vedic text.
All duties such as straightforwardness [directness], truthfulness,

restraint from sense gratification, controlling the senses, controlling
the mind, maintaining the sacred fire, performing fire sacrifices,
taking care of guests, assimilating human values, engaging in family
life, begetting children and maintaining family lineage and traditions,
all these should be performed in line with studying and preaching the
Vedic message. The sage Ràthátara achieved perfection by never
telling a lie and the sage Pauruëiìèi by performing constant
renunciation, but Nàka of the Mudgala lineage always stressed study
and preaching of the Vedic texts and thus he also achieved
perfection. Still renunciation and others duties are very potent items.
I am the moving force of this universal creation (tree). My fame is
like the mountain ranges. As the sun-god, I am extremely pure and
transcendentally immortal. I am endowed with wealth, luster, real
understanding and imperishable liquid nectar. Thus describes the
sage Triëaçku, who realized the Supreme Lord.
p vedMaNaUCYaacaYaaeR_NTaevaiSaNaMa.NauXaa,iSTa ) SaTYa,& vd ) DaMaR,& cr )

SvaDYaaYaa;Na( Maa Pa[,Mad" ) AacaYaaRYa iPa[Ya& DaNaMaaôTYa Pa[JaaTaNTau&
Maa VYa.vCê,TSaq" ) SaTYaaNa( Na Pa[Ma.idTa,VYaMa( ) DaMaaRNa( Na
Pa[Ma.idTa,VYaMa( ) kuXal/aNa( Na Pa[Ma.idTa,VYaMa( ) >aUTYaE Na Pa[Ma.idTa,VYaMa( )

SvaDYaaYa Pa[vcNaa>Yaa& Na Pa[Ma.idTa,VYaMa( ) deviPaTa*kaYaaR>Yaa& Na
Pa[Ma.idTa,VYaMa( ) MaaTa*.dv
e ae, >av ) iPaTa*.dv
e ae, >av ) AacaYaR.dv
e ae, >av )
AiTaiQa.devae, >av ) YaaNYaNavÛaiNa. kMaaR,i<a ) TaaiNa Saeiv.TaVYaa,iNa )
Naae w.Tara,i<a ) YaaNa( YaSMaakGa(m Sauc.irTaa,iNa ) TaaiNa
TvYaae.PaaSYaa,iNa ) Naae w.Tara,i<a ) Yae ke caSMaC^\Ye aam.Saae b]a,ø<aa" )
Taeza& TvYaa__SaNae Na Pa[ì.iSaTa,VYaMa( ) é[Ö.Yaa de,YaMa( )
Aé[Ö.Yaa_de,YaMa( ) ié[.Yaa de,YaMa( ) ih].Yaa de,YaMa( ) i>a.Yaa de,YaMa( )
Sa&iv.da de,YaMa( ) AQa Yaid Tae kMaRivicikTSaa va
v*taivicik.TSaa va, SYaaTa( ))11))
oî vedam anâcyàcàryo 'ntevàsinam aÓnuëàÒsti / satyaÒî vada /
dharmaÒî cara / svàdhyàyàÕn mà praÒmadaí / àcàryàya priyaî
dhanam àhãtya prajàtantuî mà vyaÓvaccheÒtsáí / satyàn na
pramaÓditaÒvyam / dharmàn na pramaÓditaÒvyam / kuëalàn na
pramaÓditaÒvyam / bhâtyai na pramaÓditaÒvyam / svàdhyàya-
pravacanàbhyàî na pramaÓditaÒvyam / deva-pitã-kàryàbhyàî
na pramaÓditaÒvyam / màtãÓ devoÒ bhava / pitãÓ devoÒ bhava /
àcàryaÓ devoÒ bhava / atithiÓ devoÒ bhava / yàny anavadyàniÓ
karmàÒêi / tàni seviÓtavyàÒni / no iÓtaràÒêi / yàn yasmàkaggï
sucaÓritàÒni / tàni tvayoÓpàsyàÒni / no iÓtaràÒêi / ye ke càsmac
chreyàgïóso bràÒhmaêàí / teìàî tvayà ‘sanena praëvaÓsitaÒvyam /
ëraddhaÓyà deÒyam / aëraddhaÓyà ‘deÒyam / ëriÓyà deÒyam / hriÓyà
deÒyam / bhiÓyà deÒyam / saîviÓdà deÒyam / atha yadi te karma-
vicikitsà và vãtta-vicikiÓtsà vàÒ syàtù //11//
vedam – the Vedas; anâcya – studying along with the Vedàçgas; àcàryaí –
the realized teacher; antevàsinam – the students; anuëàsti – teaching;
satyam – truth; vada – you must say; dharmam – according to the
religious principles; cara – act; svàdhyàyàn – the classes; mà – do not;
pramadaí – neglect; àcàryàya – unto the àcàrya; priyam – dear; dhanam –
gift; àhãtya – having offered; prajà-tantum – family lineage or
paramparà; mà – do not; vyavacchetsáí – break off, cut off; satyàn –
truth; na – not; pramaditavyam – should be neglected; dharmàn – duties;
na – not; pramaditavyam – should be neglected; kuëalàn – what is proper
or giving good results; na – not; pramaditavyam – should be neglected;
bhâtyai – (for) welfare activities; na – not; pramaditavyam – should be
neglected; svàdhyàya-pravacanàbhyàm – (for) studying and preaching;
na – not; pramaditavyam – should be neglected; deva-pitã-kàryàbhyàm –
rites for the demigods and forefathers; na – not; pramaditavyam – should
be neglected; màtã – the mother; devaí – as god; bhava – you should be;
pitã – father; devaí – as god; bhava – you should be; àcàrya – the
teacher; devaí – as god; bhava – you should be; atithi – guest; devaí – as
god; bhava – you should be; yàni – those who; anavadyàni – without
criticism; karmàêi – activities; tàni – they are; sevitavyàni – should be
performed; na – not; u – certainly; itaràêi – otherwise; yàni – those who;
asmàkam – our; sucaritàni – glorious deeds; tàni – those; tvayà – by you;
upàsyàni – should be performed; na – not; u – certainly; itaràêi –
otherwise; ye ke – those that; ca – and; asmat – than us; ëreyàîsaí –
superior; bràhmaêàí – bràhmaêas; teìàm – of them; tvayà – by you;
àsanena – by seat; praëvasitavyam – honored54; ëraddhayà – with faith;
deyam – should be given; aëraddhayà – without faith; adeyam – should
not be given; ëriyà – according to one’s capacity, wealth; deyam – should
be given; hriyà – with modesty; deyam – should be given; bhiyà – out of
fear; deyam – should be given; saîvidà – out of agreement; deyam –
should be given; atha – from now on; yadi – if; te – for you; karma-
vicikitsà – uncertainty in duties; và – or; vãtta-vicikitsà – doubt in duties;
và – or; syàt – shall be described.
Having studied the Vedas, along with the Vedàçgas, the realized
teacher (àcàrya) teaches the students as follows. Speak only the
truth, act always according to religious conduct, do not neglect your
studies and try to please the teacher with gifts, performance of duties
and so on. In this way, maintain the traditions of family lineage and
disciplic succession.
54
Rising breath means standing up. To give honor by standing up is the natural
manifestation of the rising life airs in the body. If one does not stand up to respect
a senior, he may get hiccups.
Never neglect your duties, nor should you fail to perform something
giving a good result, nor fail to perform welfare work, nor fail to
study and preach and do not neglect your duties towards the
demigods and forefathers. You should respect your mother, father,
teacher and guests and treat them appropriately. You should always
perform work that will not be criticized. You should perform work
that is glorious and no other activities55. Those who are superior to
you should be honored with àsana and so on. Gifts should be given
with faith and should never be given faithlessly. Gifts are to be given
according to one’s capacity and social situation and with modesty.
Sometimes gifts should be given out of fear or to reach an
agreement. Now we will describe those duties that are doubtful or
uncertain.
p Yae Ta}a b]aø<aa;" Sa&Ma,iXaRNa" ) Yau¢-a. AaYau,¢-a" ) AlU/+aa.

DaMaR.kaMaa," SYau" ) YaQaa Tae. Ta}a. vTaeR,rNa( ) TaQaa Ta}a. vTaeR,Qaa" )
AQaa_>Yaa;:YaaTae,zu ) Yae Ta}a b]aø<aa;" Sa& Ma,iXaRNa" )
Yau¢-a. AaYau,¢-a" ) AlU/+aa.DaMaR.kaMaa," SYau" ) YaQaa Tae. Taezu. vTaeR,rNa( )
TaQaa Taezu. vTaeR,Qaa" ) Wz. Aade,Xa" ) Wz o.Pade,Xa" ) Wza
ve.daePa,iNazTa( ) WTad.NauXaa,SaNaMa( ) WvMauPaa.iSaTa,VYaMa( ) WvMau
cETa.duPaa,SYaMa( ))12))
oî ye tatra bràhmaêàÕí saî-maÒrëinaí / yuktàÓ àyuÒktàí / alâkìàÓ
dharmaÓ-kàmàÒí syuí / yathà teÓ tatraÓ varteÒranù / tathà tatraÓ
varteÒthàí / athà ‘bhyàÕkhyàteÒìu / ye tatra bràhmaêàÕí saî
maÒrëinaí / yuktàÓ àyuÒktàí / alâkìàÓ dharmaÓ-kàmàÒí syuí /
yathà teÓ teìuÓ varteÒranù / tathà teìuÓ varteÒthàí / eìaÓ àdeÒëaí /
eìa uÓpadeÒëaí / eìà veÓdopaÒniìatù / etad aÓnuëàÒsanam / evam
upàÓsitaÒvyam / evam u caitaÓd upàÒsyam //12//
ye – those who; tatra – there; bràhmaêàí – bràhmaêas; saî-marëinaí –
those who are able to judge impartially; yuktàí – experienced; àyuktàí –
independent; alâkìàí (arâkìàí) – not rough, but refined; dharma-kàmàí –
55
Perform it nicely so that it will be glorious.
likes to perform religion, religion oriented; syuí – they may be; yathà –
as; te – they; tatra – there; varteran – they are; tathà – similarly; tatra –
there; vartethàí – you should be; atha – we will delineate; abhy-
àkhyàteìu – those who are falsely accused; ye – those who; tatra – there;
bràhmaêàí – bràhmaêas; saî-marëinaí – those who are able to judge
impartially; yuktàí – experienced; àyuktàí – independent; alâkìàí
(arâkìàí) – not rough, but refined; dharma-kàmàí – likes to perform
religion, religion oriented; syuí – they may be; yathà – as; te – they; teìu –
in them; varteran – they are; tathà – similarly; teìu – in that; vartethàí –
you should be; eìaí – this is; àdeëaí – instruction; eìaí – this is;
upadeëaí – advice; eìà – this is; veda-upaniìat – advice of the upaniìad
(revealed scriptures); etat – this; anuëàsanam – commandment; evam – in
this way; upàsitavyam – one should worship the Lord; evam – in this way;
u – certainly; ca – also; etat – this; upàsyam – worshipable.
The expert and qualified bràhmaêas are able to judge impartially,

because they are independent, refined, religiously oriented and never
act against the principles of religion. As they are, so you should be.
With regards to false judgement, one should avoid it by judging
impartially, just as the expert and qualified bràhmaêas do. Like
them, one should be independent, refined, religiously oriented and
never doing anything against the principles of religion. As they do
things in a certain situation, so you should do like that.
This is the command. This is the advice. This is the teaching of the
revealed scriptures. This is the commandment. In this way, one
should worship the Lord and live his own life. One must serve
(worship) this instruction.
TvMae,v Pa[,TYa+a,& b]øa.iSa ) TvaMae,v Pa[,TYa+a,& b]øa_va.idzMa( ) ‰,Ta&
A.vaidzMa( ) Sa,TYa& A.vaidzMa( ) TaNa( MaaMaa.vqTa( ) TaÜ,¢-ar.MaavqTa( )
Aavq,Na( MaaMa( ) Aavq;Ü,¢-ar;Ma( )

tvàm eÒva praÒtyakìaÒm brahmà ‘vàÓdiìam / ãÒtam aÓvàdiìam /
saÒtyaî aÓvàdiìam / tan màm àÓvátù / tad vaÒktàraÓm àvátù / àváÒn
màm / àváÕd vaÒktàramõ /
are certainly inspiring us. I have declared You to be the Supreme
Perceivable Truth. I directly declared this truth. This truth has
protected me. This truth has protected my teacher. Protected me.
Protected my teacher.
Ànanda Vallá
Ëàntipàèhaí
Upaniìat-Sàra-Saîgrahaí
p b],ø,ivda;PanaeiTa, Par;Ma( ) Tade,za_>Yau.¢-a ) Sa,TYa& ja,NaMa.Na,NTa& b]ø. )

Yaae ved, iNaih.Ta,& Gauha.Yaa& Par,Mae VYaae.MaNa( ) Saae;_énuTae, SavaR,Na( kaMaa;Na(
QSa,h ) b]ø.<aa ivPa,iêTaeiTa. ) TaSMaa,Üa W,TaSMaa.da,TMaNa. Aaka,Xa"
Sa&>aU.Ta" ) Aa,ka,XaaÜa,Yau" ) va,Yaaer,iGan" ) A,GaneraPa." ) A,Ùy"
Pa*.Qaq,vq ) Pa*,iQa,VYaa Aaez.DaYa" ) Aaez.Daq,>Yaae_à;Ma( ) Aàa,Ta( Pauå.z" )

Sa va Wz Pauåzae_à.rSa,MaYa" ) TaSYaed.Maev, iXar" ) AYa& di+a.Na"
Pa,+a" ) AYaMauta.r" Pa,+a" ) AYaMaaTMaa; ) wd& PauC^.& Pa[iTa,ïa )
TadPYaez ëae.kae >a,viTa ))1))
oî braÒhmaÒ-vid àÕpnotiÒ paramõ / tad eÒìà ’bhyuÓktà / saÒtyaî jñàÒnam
aÓnaÒntaî brahmaÓ / yo vedaÒ nihiÓtaÒî guhàÓyàî paraÒme
vyoÓmannù / soÕ’ ënuteÒ sarvàÒn kàmàÕn(th) saÒha / brahmaÓêà
vipaÒëcitetiÓ / tasmàÒd và eÒtasmàÓd àÒtmanaÓ àkàÒëaí saîbhâÓtaí /
àÒkàÒëàd vàÒyuí / vàÒyor aÒgnií / aÒgner àpaÓí / aÒdbhyaí pãÓtháÒvá /
pãÔthiÒvyà oìaÓdhayaí / oìaÓdháÒbhyo ‘nnamõ / annàÒt puruÓìaí /
sa và eìa puruìo ‘nnaÓrasaÒmayaí / tasyedaÓm evaÒ ëiraí / ayaî
dakìiÓnaí paÒkìaí / ayam uttaÓraí paÒkìaí / aÒyam àtmàÕ / idaî
pucchaÓî pratiÒìèhà / tad apy eìa ëloÓko bhaÒvati //1//
brahma-vit – one who knows the Supreme; àpnoti – achieves; param –
the highest goal; tat – that; eìà – this; abhyuktà – has been declared;
satyam – truth; jñànam – knowledge; anantam – unlimited; brahma – the
Supreme Personality of Godhead; yaí – one who; veda – knows; nihitam – in
the core; guhàyàm – in the heart; parame – transcendental; vyoman –
situation; saí – he; aënute – achieves; sarvàn kàmàn – all wishes; saha –
along; brahmaêà – with Brahman; vipaëcita – wise; iti – thus; tasmàt –
therefore; vai – certainly; etasmàt – for this reason; àtmanaí – from the
Supersoul; àkàëaí – the ether; saîbhâtaí – expanded; àkàëàt – from the
ether; vàyuí – air; vàyoí – from air; agnií – fire; agneí – from fire; àpaí –
water; adbhyaí – from water; pãthává – earth; pãthivyàí – from the earth;
oìadhayaí – the herbs; oìadhábhyaí – from the herbs; annam – food grains;
annàt – from grains; puruìaí – man; saí – this; vai – certainly; eìaí – this;
puruìaí – man; anna-rasa-mayaí – made of food56 and taste; tasya – it has;
idam – this; eva – only; ëiraí – head; ayam – this is; dakìinaí pakìaí – his
right side; ayam – this is; uttaraí pakìaí – his left side; ayam – this is; àtmà –
his moving force; idam – this; puccham – tail; pratiìèhà – it is established;
tat – that; api – also; eìaí – this; ëlokaí – verse; bhavati – there is.
56
Anna refers to the enjoying propensity. Rasa refers to relationships.
Taittiráya Upaniìad Ànanda Valli 175
One who knows the Supreme Lord will achieve Him. This has been
declared. The wise Supreme Personality of Godhead is full of
knowledge. He is situated in the core of the heart in a pure
transcendental place. He is the unlimited Absolute Truth who fulfills
the desires of the living entities and makes them achieve Him. From
this Supreme Person, the element ether has expanded. The various
elements then expanded from each other one by one. Thus air, fire,
water, earth, herbs, grains and man each arose from the previous
element. Therefore, man is considered to be made of grains and taste;
or in other words, he is made of the desire to enjoy and control
relationships. This man has a head, a right side and a left side also.
He is moved by the soul and has a tail. Thus the different limbs of
this man are established.
Pañca-koëa Vivaraêam
p Aàa,ÜE Pa[,Jaa" Pa[,JaaYa.NTae ) Yaa" kaê. Pa*iQa,vqGa(m ié[,Taa" ) AQaae,

Aàe.NaE,v Jaq.viNTa ) AQaE.Na,diPa.YaNTYaNTa,Ta" ) Aà,Ga(m, ih >aU,TaaNaa,&
JYaeï;Ma( ) TaSMaa;Ta( SavaŒz,Da& o.CYaTae ) SavR,& vE Tae_à.MaaPanuviNTa )
Yae_à,& b]øae,PaaSa.Tae ) Aà,Ga(m, ih >aU,TaaNaa,& JYaeï;Ma( ) TaSMaa;Ta(
SavaŒz,Da& o.CYaTae ) Aàa;ÙU,TaaiNa, JaaYa.NTae ) JaaTaa,NYaàe.Na vDaRNTae )
AÛTae_ita c. >aUTaa,iNa ) TaSMaadà& TaduCYa.Ta w,iTa ) TaSMaaÜa
WTaSMaadà.rSa,MaYaaTa( ) ANYaae_NTar AaTMaa; Pa[a<a,MaYa" ) TaeNaE.z
PaU,<aR" ) Sa va Wz Pauåziv.Da W,v ) TaSYa Pauå.ziv,DaTaaMa( )
ANvYa.& Pauåz,ivDa" ) TaSYa Pa[a<a. Wv, iXar" ) VYaaNaae di+a.<a"
Pa,+a" ) APaaNa ota.r" Pa,+a" ) Aaka.Xa Aa,TMaa ) Pa*iQavq PauC^.&
Pa[iTa,ïa ) TadPYaez ëae.kae >a,viTa ))2))
oî annàÒd vai praÒjàí praÒjàyaÓnte / yàí kàë caÓ pãthiÒvágg(ï)ëriÒtàí /
athoÒ anneÓnaÒiva jáÓvanti / athaÓinaÒd apiÓyanty antaÒtaí / annaÔggÒï
hi bhâÒtànàÒî jyeìèhamõ / tasmàÕt sarvauìaÒdham uÓcyate /
sarvaÒî vai te ‘nnaÓm àpnuvanti / ye ‘nnaÒî brahmoÒpàsaÓte /
annaÔggÒï hi bhâÒtànàÒî jyeìèhaÕm / tasmàÕt sarvauìaÒdham

uÓcyate / annàÕd bhâÒtàniÒ jàyaÓnte / jàtàÒny anneÓna vardhante /
adyate ‘tti caÓ bhâtàÒni / tasmàd annaî tad ucyaÓta iÒti / tasmàd
và etasmàd annaÓ-rasaÒmayàtù / anyo ‘ntara àtmàÕ pràêaÒmayaí /
tenaÓiìa pâÒrêaí / sa và eìa puruìa-viÓdha eÒva / tasya puruÓìa-
viÒdhatàm / anvayaÓî puruìaÒ vidhaí / tasya pràêaÓ evaÒ ëiraí /
vyàno dakìiÓêaí paÒkìaí / apàna uttaÓraí paÒkìaí / àkàÓëa àÒtmà /
pãthivá pucchaÓî pratiÒìèhà / tad apy eìa ëloÓko bhaÒvati //2//
annàt – from food; vai – certainly; prajàí – the living entities; prajàyante –
took birth; yàí – those who; kàí – who; ca – also; pãthivám – on the earth;
ëritàí – residing; athaí – as; annena – by food; eva – only; jávanti – are
living; atha – now; enat – this; apiyanti – return; antataí – from the end;
annam – food; hi – certainly; bhâtànàm – among beings; jyeìèam – the
eldest; tasmàt – therefore; sarva-oìadham – remedy for all sicknesses;
ucyate – it is said; sarvam – everything; vai – certainly; te – they; annam –
food; àpnuvanti – obtain; ye – those who; annam – food; brahma – as the
Supreme Lord; upàsate – worship; annam – food; hi – certainly;
bhâtànàm – among beings; jyeìèam – the oldest; tasmàt – therefore;
sarva-oìadham – remedy for all sicknesses; ucyate – it is said; annàt –
from food; bhâtàni – the living entities; jàyante – expand; jàtàni – those
who are born, the living entities; annena – by food; vardhante – grow;
adyate – are eaten; atti – are eating; ca – also; bhâtàni – the living beings;
tasmàt – therefore; anna– therefore; vai – certainly; etasmàt – m – food;
tat – that; ucyate – it is said; iti – thus; tasmàt from this; anna-rasamayàt –
from this, made of food and taste; anyaí – other; antaraí – higher; àtmà –
moving force; pràêa-mayaí – made of relationship or life; tena – by that;
eìaí – this; pârêaí – is complete; saí – he; vai – certainly; eìaí – this;
puruìa-vidhaí – of the form of a person; eva – certainly; tasya – of this;
puruìa-vidhatàm – being in the form of a person; anu – dependent; ayam –
this (prànamaya-àtma); puruìa-vidhaí – of the shape of a person; tasya –
of this; pràêaí – the air called pràêa; eva – only; ëiraí – the head;
vyànaí – the air called vyàna; dakìiêaí pakìaí – the right side; apànaí –
the air called apàna; uttaraí pakìaí – is the left side; àkàëaí – the ether;
àtmà – is the moving force; pãthivá – the earth; puccham – at the tail;
pratiìèhà – is established; tat – that; api – also; eìaí – this; ëlokaí –
verse; bhavati – is as follows.
The living entities took birth from annam (the desire to enjoy).
Those who are residing on the earth are born from food and enter
into food at the time of annihilation. Therefore, food is the oldest
among beings and is the remedy for all sicknesses. One may obtain
everything from food if one respects (worships) it as the Lord.
Again, food is the oldest among beings and therefore it is a remedy
for all sicknesses. Living entities are born from food and they grow
by food. The living entities are eating and are also being eaten.
Therefore it is said that they are food and are coming from food. But
there is certainly a higher moving force than the anna-rasa-maya
(food and taste). This higher force is called pràêa-maya and its basis
is relationship and life. The higher force contains the lower. It has
the form of a person and is dependent on the moving force of
relationship and life (pràêa-maya-àtma). This person has pràêa as
his head, vyàna as his right side, apàna as his left side, ether as his
moving force and earth as his tail. Thus it is established. The
following verses will explain further.
p Pa[a,<a& de,va ANau,Pa[a<a.iNTa ) Ma,Nau,ZYaa;" Pa,Xav.ê, Yae ) Pa[a,<aae ih

>aU,TaaNaa,MaaYau." ) TaSMaa;TSavaRYau,z& o.CYaTae ) SavR.Mae,v Ta, AaYau.YaRiNTa )
Yae Pa[a,<a& b]øae,PaaSa.Tae ) Pa[a<aae ih >aUTaa.NaaMaa,Yau" ) TaSMaad(
SavaRYauzMauCYa.Ta w,iTa ) TaSYaEz Wv Xaarq.r Aa,TMaa ) Ya." PaUvR,SYa )
TaSMaaÜa WTaSMaa;Ta( Pa[a<a,MaYaaTa( ) ANYaae_NTar AaTMaa. MaNaae,MaYa" )
TaeNaE.z PaU<aR" ) Sa va Wz Pauåziv.Da W,v ) TaSYa Pauå.ziv,DaTaaMa( )
ANvYa.& Pauåz,ivDa" ) TaSYa YaJau.rev, iXar" ) ‰Ga( di+a.<a" Pa,+a" )
SaaMaaeta.r" Pa,+a" ) Aade.Xa Aa,TMaa ) AQavaRi®rSa" PauC^.& Pa[iTa,ïa )
TadPYaez ëae.kae >a,viTa ))3))
oî pràÒêaî deÒvà anuÒpràêaÓnti / maÔnuÒìyàÕí paÒëavaÓë caÒ ye / pràÒêo
hi bhâÒtànàÒm àyuÓí / tasmàÕt sarvàyuÒìam uÓcyate / sarvaÓm eÒva
taÒ àyuÓryanti / ye pràÒêaî brahmoÒpàsaÓte / pràêo hi bhâtàÓnàm
àÒyuí / tasmàd sarvàyuìam ucyaÓta iÒti / tasyaiìa eva ëàráÓra àÒtmà /
yaÓí pârvaÒsya / tasmàd và etasmàÕt pràêaÒmayàtù / anyo ‘ntara
àtmàÓ manoÒmayaí / tenaÓiìa pâÒrêaí / sa và eìa puruìa viÓdha
eÒva / tasya puruÓìa viÒdhatàm / anvayaÓî puruìaÒvidhaí / tasya

yajuÓr evaÒ ëiraí / ãg dakìiÓêaí paÒkìaí / sàmottaÓraí paÒkìaí /
àdeÓëa àÒtmà / atharvà-‘çgirasaí pucchaÓî pratiÒìèhà / tad apy
eìa ëloÓko bhaÒvati //3//
pràêam – life; devàí – the demigods; anupràêanti – live according to the
will of the Lord; manuìyàí – mankind; paëavaí – the animals; ca – and;
ye – those who; pràêaí – life; hi – certainly; bhâtànàm – of the living
entities; àyuí – lifespan; tasmàt – therefore; sarva-àyuìam – the life span
of all; ucyate – it is called; sarvam – everything; eva – certainly; te – they;
àyuí – longevity; yanti – go towards; ye – those who; pràêam – life;
brahma – as the energy of the Lord; upàsate – worship; pràêaí – life; hi –
certainly; bhâtànàm – of the living entities; àyuí – life span; tasmàt –
therefore; sarva-àyuìam – the life span of everyone; ucyate – it is called;
iti – thus; tasya – of that; eìaí – this; eva – certainly; ëàráraí – embodied;
àtmà – the life force; yaí – that which; pârvasya – of the previous; tasmàt –
therefore; vai – certainly; etasmàt – from this; pràêamayàt – based on
life; anyaí – other; antaraí – higher; àtmà – moving force; manomayaí –
based on the mind (duty); tena – by that; eìaí – this; pârêaí – is
complete; saí – he; vai – certainly; eìaí – this; puruìa-vidhaí – of the
person, for a person, or of a person; eva – certainly; tasya – of this;
puruìa-vidhatàm – being in the form of a person; anu – dependent; ayam –
this (mano-maya-àtma); puruìa-vidhaí – of the shape of a person; tasya –
of this; yajuì – the Yajur-veda; eva – only; ëiraí – the head; ãc – the Ãg-
veda; dakìiêaí pakìaí – the right side; sàma – the Sàma-veda; uttaraí
pakìaí – the left side; àdeëaí – instruction; àtmà – is the moving force;
atharva-açgirasaí – the hymns of the Atharva-veda; puccham – the tail;
pratiìèhà – is established; tat – that; api – also; eìaí – this; ëlokaí –
verse; bhavati – is as follows.
Beings whose life is based on pràêa such as demigods, humans and

animals, certainly live and die in accordance with the rules of the
Supreme Lord. Therefore, pràêa is declared as the basis of life. One
who worships pràêa as the energy of the Lord will live a long life.
Pràêa is the life of the living entities; therefore it is said that pràêa is
the life of everyone. Certainly pràêa is the life force of all embodied
entities. As was the case with anna-rasa-maya, similarly there is a
higher moving force than pràêa. This higher force (mano-maya) is
based on the mind and duty and it naturally includes the previous
forces.
It has the form of a person and is dependent on the mental moving
force (mano-maya-àtma). This person has Yajur-veda as his head,
Ãg-veda as his right side, Sàma-veda as his left side, instructions as
his moving force and the hymns of the Atharva-veda as his tail. Thus
it is established. The following verses will explain further.
p YaTaae, vacae, iNav.TaRNTae ) APa[a;PYa, MaNa.Saa Sa,h ) AaNaNd& b]ø.<aae

iv,ÜaNa( ) Na ib>aeiTa kda.cNae,iTa ) TaSYaEz Wv Xaarq.r Aa,TMaa )
Ya." PaUvR,SYa ) TaSMaaÜa WTaSMaa;Na( MaNaae,MaYaaTa( ) ANYaae_NTar AaTMaa
iv.jaNa,MaYa" ) TaeNaE.z PaU,<aR" ) Sa va Wz Pauåziv.Da W,v ) TaSYa
Pauå.z iv,DaTaaMa( ) A,NaVYa.& Pauåz, ivDa" ) TaSYa é[.ÖEv, iXar" )
‰Ta& di+a.<a" Pa,+a" ) SaTYaMauta.r" Pa,+a" ) Yaae.Ga Aa,TMaa ) Mah"
PauC^.& Pa[iTa,ïa ) TadPYaez ëae.kae >a,viTa ))4))
oî yatoÒ vàcoÒ nivaÓrtante / apràÕpyaÒ manaÓsà saÒha / ànandaî
brahmaÓêo viÒdvànù / na bibheti kadàÓcaneÒti / tasyaiìa eva
ëàráÓra àÒtmà / yaÓí pârvaÒsya / tasmàd và etasmàÕn manoÒmayàtù /
anyo ‘ntara àtmà viÓjñànaÒmayaí / tenaÓiìa pâÒrêaí / sa và eìa
puruìa viÓdha eÒva / tasya puruÓìa viÒdhatàm / aÒnavyaÓî puruìaÒ
vidhaí / tasya ëraÓddhaivaÒ ëiraí / ãtaî dakìiÓêaí paÒkìaí /
satyam uttaÓraí paÒkìaí / yoÓga àÒtmà / mahaí pucchaÓî
pratiÒìèhà / tad apy eìa ëloÓko bhaÒvati //4//
yataí – from wherever; vàcaí – speech; nivartante – returns; apràpya –
without reaching; manasà saha – along with the mind; ànandam – bliss;
brahmaêaí – of Brahman; vidvàn – learned; na – not; bibheti – fears;
kadàcana – ever; iti – thus; tasya – of that; eìaí – this; eva – certainly;
ëàráraí – embodied; àtmà – the life force; yaí – that which; pârvasya – of
the previous; tasmàt – therefore; vai – certainly; etasmàt – from this;
manomayàt – based on mind (duty); anyaí – other; antaraí – higher;
àtmà – moving force; vijñànamayaí – based on understanding and
knowledge; tena – by that; eìaí – this; pârêaí – is complete; saí – he; vai –
certainly; eìaí – this; puruìa-vidhaí – of the person, for a person, or of a
person; eva – certainly; tasya – of this; puruìa-vidhatàm – being in the
form of a person; anu – dependent; ayam – this (vijñàna-maya-àtma);
puruìa-vidhaí – of the shape of a person; tasya – of this; ëraddhà – faith;
eva – only; ëiraí – the head; ãtam – straightforwardness; dakìiêaí pakìaí –
the right side; satyam – truth; uttaraí pakìaí – the left side; yoga –
connection through devotional service; àtmà – is the moving force;
mahaí – the Mahar-loka; puccham – the tail; pratiìèhà – is established;
tat – that; api – also; eìaí – this; ëlokaí – verse; bhavati – is as follows.
The bliss of merging into the Brahman effulgence cannot be

described by words, neither can the material mind comprehend it, but
one who knows it is truly learned and never feels any fear. Certainly
duty is the life force of all embodied beings. However, as it was
mentioned regarding the other forces, there is similarly a higher
moving force than duty. It is based on understanding and knowledge.
This higher force (vijñàna-maya) includes the previous forces. It has
the form of a person and it is dependent on the intellectual moving
force. This person has faith as his head, straightforwardness as his
right side, truth as his left side, connection through devotional
service as his moving force and Mahar-loka as his tail. Thus it is
established. The following verses will explain further.
p iv,jaNa.& Ya,j& Ta.NauTae ) kMaaR.i<a TaNau,Tae_iPa. c ) iv,jaNa.& de,va" SaveR; )

b]ø, JYaeï,MauPaa.SaTae ) iv,jaNa,& b]ø, ceÜd
e . ) TaSMaa,ÀNe a( Na Pa[,MaaÛ.iTa )
Xa,rqre. PaaPMa.Naae ih,Tva ) SavaRNa( kaMaaNa( SaMaénu.Ta w,iTa ) TaSYaEz
Wv Xaarq.r Aa,TMaa ) Ya." PaUv,SR Ya ) TaSMaaÜa WTaSMaaiÜ.jaNa,MaYaaTa( )
ANYaae_NTar AaTMaa.__NaNd,MaYa" ) TaeNaE.z PaU,<aR" ) Sa va Wz
Pauåziv.Da W,v ) TaSYa Pauå.ziv,DaTaaMa( ) ANvYa.& Pauåz,ivDa" )
TaSYa iPa[Ya.Maev, iXar" ) Maaedae di+a.Na" Pa,+a" ) Pa[Maaed ota.r" Pa,+a" )
AaNa.Nd Aa,TMaa ) b]ø PauC^.& Pa[iTa,ïa ) TadPYaez ëae.kae >a,viTa ))5))
oî viÒjñànaÓî yaÒjñaî taÓnute / karmàÓêi tanuÒte ‘piÓ ca / viÒjñànaÓî
deÒvàí sarveõ / brahmaÒ jyeìèhaÒm upàÓsate / viÒjñànaÒî brahmaÒ
ced vedaÓ / tasmàÒc cen na praÒmàdyaÓti / ëaÒráreÓ pàpmaÓno hiÒtvà /
sarvàn kàmàn(th) samaënuÓta iÒti / tasyaiìa eva ëàráÓra àÒtmà /
yaÓí pârvaÒsya / tasmàd và etasmàd viÓjñànaÒmayàtù / anyo
‘ntara àtmàÓ ‘nandaÒmayaí / tenaÓiìa pâÒrêaí / sa và eìa puruìa

viÓdha eÒva / tasya puruÓìa viÒdhatàm / anvayaÓî puruìaÒ vidhaí /
tasya priyaÓm evaÒ ëiraí / modo dakìiÓnaí-paÒkìaí / pramoda
uttaÓraí paÒkìaí / ànaÓnda àÒtmà / brahma pucchaÓî pratiÒìèhà /
tad apy eìa ëloÓko bhaÒvati //5//
vijñànam – the realization; yajñam – sacrifice; tanute – performs; karmàêi –
duties; tanute – performs; api ca – also; vijñànam – the realization; devàí –
all the demigods; sarve – all; brahma – as the Supreme; jyeìèham – the
oldest; upàsate – they worship; vijñànam – the realization; brahma – is
the Supreme; cet – if; veda – one knows; tasmàt – then; cet – if; na – not;
pramàdyati – neglecting; ëaráre – in the body; pàpmanaí – sins; hitvà –
after giving up; sarvàn – all; kàmàn – desires; samaënute – attains; iti –
thus; tasya – of that; eìaí – this; eva – certainly; ëàráraí – embodied;
àtmà – the life force; yaí – that which; pârvasya – of the previous; tasmàt –
therefore; vai – certainly; etasmàt – from this; vijñànamayàt – based on
understanding and knowledge; anyaí – other; antaraí – higher; àtmà –
moving force; ànanda-mayaí – based on happiness derived from pleasing
Kãìêa, prema-bhakti; tena – by that; eìaí – this; pârêaí – is complete;
saí – he; vai – certainly; eìaí – this; puruìa-vidhaí – of the form of a
person; eva – certainly; tasya – of this; puruìa-vidhatàm – being in the
form of a person; anu – dependent; ayam – this (ànanda-maya-àtmà);
puruìa-vidhaí – of the shape of a person; tasya – of this; priyam –
beloved; eva – only; ëiraí – the head; modaí – pleasure; dakìiêaí pakìaí –
the right side; pramodaí – jubilation; uttaraí pakìaí – the left side;
ànanda – the pleasure of Kãìêa’s satisfaction; àtmà – is the moving force;
brahma – Lord Hari; puccham – the tail; pratiìèhà – is established; tat –
that; api – also; eìaí – this; ëlokaí – verse; bhavati – is as follows.
Performing sacrifice is a sign of realization, as is the performance of

prescribed duties. All the demigods worship this realization as the
oldest and as the Supreme. One who knows this realization as the
representative of Lord Hari never neglects his duties. After giving up
all the sinful desires of the body, all the desires of such a person will
be fulfilled. Certainly duty is the life force of all embodied beings.
However, as it was mentioned regarding the other forces, there is
similarly a higher moving force than realization. It is based on love
of Godhead. This higher force (ànanda-maya) includes the previous
forces. It has the form of a person and is dependent on the emotional
moving force. This person has the beloved as his head, pleasure as
his right side, jubilation as his left side, the pleasure of Kãìêa’s
satisfaction as his moving force and Lord Hari as his tail. Thus it is
established. The following verses will explain further.
p ASa.à( W,v Sa. >aviTa ) ASa,d( b]øeiTa, ved, ceTa( ) AiSTa b]øeiTa.
ceÜe,d ) SaNTaMaeNa& TaTaae iv.duir,iTa ) TaSYaEz Wv Xaarq.r Aa,TMaa )
Ya." PaUvR,SYa ) AQaaTaae. _NauPa[,éna" ) o,Taa iv,ÜaNa,Mau& l/ae,k&- Pa[eTYa. )
kê,Na Ga.C^,Taq3 ) Aahae. iv,ÜaNa,Mau& l/ae,k& Pa[eTYa. ) kiê,Ta(
SaMa.énu,Taa3 o, ) Saae._kaMaYaTa ) b,hu SYaa,& Pa[Jaa.Yae,YaeiTa. ) Sa
TaPaae._TaPYaTa ) Sa TaPa.STa,PTva ) w,dm SavR.MaSa*JaTa ) Yaid,d& ik&
c. ) TaTSa*îa ) Tade,vaNau,Pa[aiv.zTa( ) Tad.Nau Pa[,ivXYa. ) SaÀ,
TYaÀa._>avTa( ) iNa,å¢-,& caiNa.å¢-& c ) iNa,l/aYa.Na,& caiNa.l/YaNa& c )
iv,jaNa,& caiv.jaNa& c ) SaTYa& caNa*Ta& c Sa.TYaMa,>avTa( ) Yaid.d&
ik,Ä ) TaTSaTYaiMa.TYaac,+aTae ) TadPYaez ëae.kae >a,viTa ))6))
oî asaÓnn eÒva saÓ bhavati / asaÒd brahmetiÒ vedaÒ cetù / asti brahmetiÓ
ced veÒda / santam enaî tato viÓdur iÒti / tasyaiìa eva ëàráÓra
àÒtmà / yaÓí pârvaÒsya / athàtoÓ ‘nupraÒëêàí / uÒtà viÒdvàn aÒmuð
loÒkaî pretyaÓ / kaëcaÒna gaÓcchaÒtá (3) / àhoÓ viÒdvàn aÒmuð loÒkaî
pretyaÓ / kaëciÒt samaÓënuÒtà (3) uÒ / soÓ ‘kàmayata / baÒhu syàÒî
prajàÓyeÒyetiÓ / sa tapoÓ ‘tapyata / sa tapaÓs taÒptvà / iÒdaggï
sarvaÓm asãjata / yad iÒdaî kiî caÓ / tat sãÒìèvà / tad
eÒvànuÒpràviÓìatù / tad aÓnupraÒviëyaÓ / sac caÒ tyac càÓ ‘bhavatù /
niÒruktaÒî càniÓruktaî ca / niÒlayaÓnaÒî càniÓlayanaî ca /
viÒjñànaÒî càviÓjñànaî ca / satyaî cànãtaî ca saÓtyam
aÒbhavatù / yad iÓdaî kiÒñ ca / tat satyam iÓty àcaÒkìate / tad apy
eìa ëloÓko bhaÒvati //6//
asan – having no existence; eva – only; saí – he; bhavati – become;
asat – unreal, non-existent; brahma – the Supreme; iti – thus; veda –
one who knows; cet – if; asti – it is; brahma – the Supreme; iti –
thus; cet – if; veda – one who knows; santam – proper; enam – this;
tataí – therefore; viduí – they consider; iti – thus; tasya – of that;
eìaí – this; eva – certainly; ëàráraí – embodied; àtmà – the life
force; yaí – that which; pârvasya – of the previous; atha – we will
delineate; ataí – from now on; anupraëêàí – reviewing questions;
uta – whether; avidvàn – a fool, someone who is not learned; amum –
this; lokam – world; pretya – after leaving his body; kaëcana –
anyone; gacchati – attains; àho – is he; vidvàn – a learned; amum –
this; lokam – world; pretya – after leaving his body; kaëcit –
someone; samaënute – achieve; u – whether; saí – He; akàmayata –
desired; bahu – many; syàm – I may be; prajàyeya – may I expand;
iti – thus; saí – He; tapaí – renunciaton; atapyata – he had
performed; saí – He; tapaí – austerity; taptvà – after having
performed; idam – this; sarvam – all; asãjata – He had created; yad
idaî kiî ca – whatever is there; tat – that; sãìèvà – after creating;
tat – that; eva – only; anupràviìat – He had entered; tat – that;
anupraviëya – after having entered; sat – existing; ca – also; tyat –
beyond; ca – also; abhavat – He became; niruktam – defined; ca –
also; aniruktam – undefined; ca – and; nilayanam – supported; ca –
also; anilayanam – unsupported; ca – also; vijñànam –
understanding; ca – and; avijñànam – ignorance; ca – also; satyam –
truth; ca – also; anãtam – false; ca – also; satyam – reality; abhavat –
it became; yad idaî kiñ ca – whatever is there; tat – that; satyam –
truth; iti – thus; àcakìate – is described; tat – that; api – also; eìaí –
this; ëlokaí – verse; bhavati – is as follows.
If one thinks that the Supreme Lord does not exist, then certainly
such a person has no reason for existence. The proper understanding
is to know that the Supreme Lord exists. Thus all embodied beings
have a soul, the life force, as already described. Now, some questions
to review this. Does the fool achieve the Supreme after quitting his
body? What about the wise and learned, do they achieve the
Supreme? The Supreme Lord desired to expand Himself. Therefore
after perfoming penances, He created and entered into that creation.
He even extended Himself beyond it. He created the dual qualities of
defined and undefined, supported and unsupported, knowledge and
ignorance, as well as truth and falsity. Finally He took the position of
57
truth . Thus it was described. The following verses will explain
further.
Abhaya Pratiìèà
p ASa,Üa w,d& AGa]. AaSaqTa( ) TaTaae, vE Sad.JaaYaTa ) TadaTMaaNaGa(m
SvYa.Maku,åTa ) TaSMaataTSauk*TaMauCYa.Ta w,iTa ) YaÜE. TaTSau,k*TaMa( )
r.Saae vE, Sa" ) rSaGa(m ùevaYa& l/BDva_Na.Ndq >a,viTa ) kae
ùevaNYaa;Ta( k" Pa[a,<YaaTa( ) Yadez AakaXa AaNa.Ndae Na, SYaaTa( )
Wz ùeva __Na.NdYaa,iTa ) Ya,da ùe.vEz, WTaiSMaNa( Na d*Xyae_NaaTMYae
_iNaå¢e-_iNal/YaNae_>aYa& Pa[iTa.ïa& iv,NdTae ) AQa Saae_>aYa& Ga.Taae
>a,viTa ) Ya,da ùe.vEz, WTaiSMaà( o drMaNTa.r& ku,åTae ) AQa TaSYa
>a.Ya& >a,viTa ) Tatvev >aYa& ivduzae _Ma.NvaNa,SYa ) TadPYaez ëae.kae
>a,viTa ))7))
oî asaÒd và iÒdaî agraÓ àsátù / tatoÒ vai sad aÓjàyata / tad
àtmànagg(ï) svayaÓm akuÒruta / tasmàt tat sukãtam ucyaÓta iÒti /
yad vaÓi tat suÒkãtam / raÓso vaÒi saí / rasagg(ï) hy evàyaî
labdhvà ‘naÓndá bhaÒvati / ko hy evànyàÕt kaí pràÒêyàtù / yad
eìa àkàëa ànaÓndo naÒ syàtù / eìa hy evànaÓndayàÒti / yaÒdà hy
eÓvaiìaÒ etasmin na dãëye ‘nàtmye ‘nirukte ‘nilayane ‘bhayam
pratiÓìèhàî viÒndate / atha so ‘bhayaî gaÓto bhaÒvati / yaÒdà hy
eÓvaiìaÒ etasminn u daram antaÓraî kuÒrute / atha tasya bhaÓyaî
bhaÒvati / tattveva bhaÓyaî viduìo ‘maÓnvànaÒsya / tad apy eìa
ëloÓko bhaÒvati //7//
asat – matter; vai – certainly; idam – this; agre – in the beginning; àsát –
there was; tataí – after that; vai – certainly; sat – existence; ajàyata – was
born; tat – that; àtmànam – the self; svayam – by himself; akuruta – He
did; tasmàt – therefore; tat – that; sukãtam – done in accordance to the
57
Truth refers to the Supreme Lord.
revealed scriptures; ucyata – it is said; iti – thus; yat – that which; vai –
certainly; tat – that; sukãtam – done properly; rasaí – taste; vai –
certainly; saí – He; rasam – taste; hi – certainly; eva – only; ayam – Him;
labdhvà – after achieving; ànandá – happy; bhavati – becomes; kaí –
who; hi – certainly; eva – only; anyàt – from another source; kaí – who;
pràêyàt – from living sources; yat – that which; eìaí – this; àkàëaí –
ether; ànandaí – happiness; na – not; syàt – may be; eìaí – this; hi –
certainly; eva – only; ànandayàti – gives happiness; yadà – whenever; hi –
certainly; eva – only; eìaí – this; etasmin – in this; na – not; dãëye –
visible; anàtmye – unreal, without identity; anirukte – undefined;
anilayane – unsupported; abhayam – fearlessness; pratiìèhàm –
establishment; vindate – is achieving; atha – then; saí – that; abhayam –
fearlessness; gataí – obtained; bhavati – becomes; yadà – when; hi –
certainly; eva – only; eìaí – this; etasmin – in this; u – even; daram –
small; antaram – inside, the soul; kurute – he does; atha – then; tasya –
his; bhayam – fear; bhavati – there will be; tat – that; tu – but; eva –
certainly; bhayam – fear; viduìaí – of the learned; amanvànasya – of the
inconsiderate; tat – that; api – also; eìaí – this; ëlokaí – verse; bhavati –
is as follows.
In the beginning of the creation there was only mahat-tattva, the

mass of material elements. Then after the Lord’s transcendental
glance, He entered into it, along with the living entities and the
creation took form. The Lord manifested Himself therein and
evolved the creation as it is mentioned in the revealed scriptures.
Certainly that was done according to the scriptures. The Lord is
surely the taste and inspiration in everything. One who achieves Him
will undoubtedly be happy. One may try to gain happiness from
other living or nonliving sources, but that happiness is still granted
by the Lord Himself. This material world is an illusory conception
and is based on false identification; it is undefined and has no real
support. The living entity can become fearless only if he attains a
firm situation, a real identity as the servant of Lord Hari. Only in this
way can one achieve fearlessness. The living entity is small and
therefore, when it is without shelter it is fearful. Even a learned man
experiences fear if he does not consider this principle. The following
verse gives more information.
Brahmànanda Mámàîsà
p >aq,za_SMaa,ÜaTa." PavTae ) >aq,zaede.iTa, SaUYaR." ) >aqza_SMaadiGan.êeNd\,ê )

Ma*TYauDaaRviTa PaÄ.Ma w,iTa ) SaEza__NaNdSYa MaqMaam.Saa >a,viTa )
Yauva SYaaTa( SaaDau Yau.va_DYaa,Yak-" ) AaiXaïae d*i!ïae. bil/,ï" )
TaSYaeYa& Pa*iQavq SavaR ivtaSYa. PaU<aaR, SYaaTa( ) Sa Wkae MaaNauz.
AaNa,Nd" ) Tae Yae XaTa& MaaNauza. AaNa,Nda" ) Sa Wkae
MaNauZYaG&avaR<aa.MaaNa,Nd" ) é[Taaei}aYaSYa cakaMa.hTa,SYa ) Tae Yae XaTa&
MaNauZYaG&avaR<aa.MaaNa,Nda" ) Sa Wkae devG&avaR<aa.Ma( AaNa,Nd" )
é[aei}aYaSYa cakaMa.hTa,SYa ) Tae Yae XaTa& devG&avaR<aa.MaaNa,Nda" ) Sa
Wk"-iPaTa›<aa& icrl/aek l/aekaNaa.MaaNa,Nd" ) é[aei}aYaSYa
cakaMa.hTa,SYa ) Tae Yae XaTa& iPaTa›<aa& icrl/aekl/aekaNaa.MaaNa,Nda" )
Sa Wk AaJaaNaJaaNaa& devaNaa.MaaNaa,Nd" ) é[aei}aYaSYa cakaMa.
hTa,SYa ) Tae Yae XaTaMaaJaaNaJaaNaa& devaNaa.Ma( AaNaa,Nda" ) Sa Wk-"
kMaRdevaNaa& devaNaa.MaaNa,Nd" ) Yae kMaR<aa devaNa( A.iPaYa,iNTa )
é[aei}aYaSYa cakaMa.hTa,SYa ) Tae Yae XaTa& kMaRdevaNaa&
devaNaa.MaaNa,Nda" ) Sa Wkae devaNaa.Ma( AaNa,Nd" ) é[aei}aYaSYa
cakaMa.hTa,SYa ) Tae Yae XaTa& devaNaa.MaaNa,Nda" ) Sa Wk
wNd\.SYaaNa,Nd" ) é[aei}aYaSYa cakaMa.hTa,SYa ) Tae Yae
XaTaiM&].SYaaNa,Nda" ) Sa Wkae b*hSPaTae.raNa,Nd" ) é[aei}aYaSYa
cakaMa.hTa,SYa ) Tae Yae XaTa& b*hSPaTae.raNa,Nda" ) Sa Wk-"
Pa[JaaPaTae.raNa,Nd" ) é[aei}aYaSYa cakaMa.hTa,SYa ) Tae Yae XaTa&
Pa[JaaPaTae.raNa,Nda" ) Sa Wkae b]ø<a. AaNa,Nd" ) é[aei}aYaSYa
cakaMa.hTa,SYa ) Sa Yaêa.Ya& Pau,åze ) YaêaSaa.vaid,TYae ) Sa Wk." )
Sa Ya. Wv,&ivTa( ) ASMaaçae.kaTa( Pa[e,TYa ) WTaMaàMaYa& AaTMaaNaMauPa.Sa&
§-a,MaiTa ) WTa& Pa[a<aMaYa& AaTMaaNaMauPa.Sa& §-a,MaiTa ) WTa& MaNaaeMaYa&

AaTMaaNaMauPa.Sa& §-a,MaiTa ) WTa& ivjaNaMaYa& AaTMaaNaMauPa.Sa& §-a,MaiTa )
WTaMaaNaNdMaYa& AaTMaaNaMauPa.Sa& §-a,MaiTa ) TadPYaez ëae.kae >a,viTa ))8))
oî bháÒìà ‘smàÒd vàtaÓí pavate / bháÒìodeÓtiÒ sâryaÓí / bháìà ‘smàd
agniÓë cendraÒë ca / mãtyur dhàvati pañcaÓma iÒti / saiìà
‘nandasya mámàgïósà bhaÒvati / yuvà syàt sàdhu yuÓvà
‘dhyàÒyakaí / àëiìèho dãéhiìèhoÓ baliÒìèhaí / tasyeyaî pãthivá
sarvà vittasyaÓ pârêàÒ syàtù / sa eko mànuìaÓ ànaÒndaí / te ye
ëataî mànuìàÓ ànaÒndàí / sa eko manuìya-gandharvàêàÓm
ànaÒndaí / ërotriyasya càkàmaÓ-hataÒsya / te ye ëataî manuìya-
gandharvàêàÓm ànaÒndàí / sa eko deva-gandharvàêàÓm
ànaÒndaí / ërotriyasya càkàmaÓ-hataÒsya / te ye ëataî deva-
gandharvàêàÓm ànaÒndàí / sa ekaí pitäêàî ciraloka-lokànàÓm
ànaÒndaí / ërotriyasya càkàmaÓhataÒsya / te ye ëataî pitäêàî
ciraloka-lokànàÓm ànaÒndàí / sa eka àjànajànàî devànàÓm
ànàÒndaí / ërotriyasya càkàmaÓ-hataÒsya / te ye ëatam
àjànajànàî devànàÓm ànàÒndàí / sa ekaí karma-devànàî
devànàÓm ànaÒndaí / ye karmaêà devàn aÓpiyaÒnti / ërotriyasya
càkàmaÓ-hataÒsya / te ye ëataî karma-devànàî devànàÓm
ànaÒndàí / sa eko devànàÓm ànaÒndaí / ërotriyasya càkàmaÓ-
hataÒsya / te ye ëataî devànàÓm ànaÒndàí / sa eka
indraÓsyànaÒndaí / ërotriyasya càkàmaÓhataÒsya / te ye ëatam
indraÓsyànaÒndàí / sa eko bãhaspateÓr ànaÒndaí / ërotriyasya
càkàmaÓ-hataÒsya / te ye ëataî bãhaspateÓr ànaÒndàí / sa ekaí
prajàpateÓr ànaÒndaí / ërotriyasya càkàmaÓhataÒsya / te ye ëataî
prajàpateÓr ànaÒndàí / sa eko brahmaêaÓ ànaÒndaí / ërotriyasya

càkàmaÓ-hataÒsya / sa yaë càÓyaî puÒruìe / yaë càsàÓv àdiÒtye / sa
ekaÓí / sa yaÓ evaÒîvitù / asmàð loÓkàt preÒtya / etam annamayam
àtmànam upaÓsaî kràÒmati / etaî pràêamayam àtmànam upaÓsaî
kràÒmati / etaî manomayam àtmànam upaÓsaî kràÒmati / etaî
vijñànamayam àtmànam upaÓsaî kràÒmati / etam ànandamayam
àtmànam upaÓsaî kràÒmati / tad apy eìa ëloÓko bhaÒvati // 8 //
bháìà – out of fear; asmàt – of the Lord; vàtaí – the wind; pavate – blows
and purifies; bháìà – out of fear; udeti – shines and heats; sâryaí – the
sun; bháìà – out of fear; asmàt – of the Lord; agnií – the fire; ca – and;
indraí – Indra; ca – also; mãtyuí – death, Yama; dhàvati – runs; pañcama –
the fifth; iti – thus; sà – that; eìà – this; ànandasya – of bliss; mámàîsà –
analysis; bhavati – is; yuvà – a young man; syàt – let there be; sàdhu –
following religion; yuvà – the young man; adhyàyakaí – learned; àëiìèhaí –
skillful; dãéhiìèhaí – stable, sober; baliìèhaí – strong; tasya – of him;
áyam – this; pãthivá – earth; sarvàí – all; vittasya – of its wealth; pârêà –
abundant; syàt – let it be; saí – that; ekaí – is one unit of; mànuìaí –
human; ànandaí – happiness; te – those; ye – those who; ëatam – one
hundred; mànuìàí – human; ànandàí – happiness; saí – that is; ekaí –
one unit; manuìya-gandharvàêàm – of the manuìya-gandharvas;
ànandaí – happiness; ërotriyasya – of a highly educated bràhmaêa; ca –
also; akàma-hatasya – of one who is not bewildered by desires; te –
those; ye – those who; ëatam – one hundred; manuìya-gandharvàêàm –
of the manuìya-gandharvas; ànandàí – happiness; saí – that is; ekaí –
one unit; deva-gandharvàêàm – of the deva-gandharvas; ërotriyasya – of
a highly educated bràhmaêa; ca – also; akàma-hatasya – of one who is
not bewildered by desires; te – those; ye – those who; ëatam – one
hundred; deva-gandharvàêàm – of the deva-gandharvas; ànandàí –
happiness; saí – that is; ekaí – one unit; pitäêàm – the forefathers;
ciraloka-lokànàm – living on the plane of long life; ërotriyasya – of a
highly educated bràhmaêa; ca – also; akàma-hatasya – of one who is not
bewildered by desires; te – those; ye – those who; ëatam – one hundred;
pitäêàm – the forefathers; ciraloka-lokànàm – living on the plane of long
life; ànandàí – happiness; saí – that is; ekaí – one unit; àjànajànàm
devànàm – of the gods of birth; ërotriyasya – of a highly educated
bràhmaêa; ca – also; akàma-hatasya – of one who is not bewildered by
desires; te – those; ye – those who; ëatam – one hundred; àjànajànàm
devànàm – of the gods of birth; ànandàí – happiness; saí – that is; ekaí –
one unit; karma-devànàm devànàm – of the demigods due to their own
merit; ànandaí – happiness; ye – those who; karmaêà – by performing
duties; devàn – to the position of the demigods; api – even; yanti – they
reach; ërotriyasya – of a highly educated bràhmaêa; ca – also; akàma-
hatasya – of one who is not bewildered by desires; te – those; ye – those
who; ëatam – one hundred; karma-devànàm devànàm – of the demigods
due to their own merit; ànandàí – happiness; saí – that is; ekaí – one
unit; devànàm – of demigods; ànandaí – happiness; ërotriyasya – of a
devànàm – of the demigods; ànandàí – happiness; saí – that is; ekaí –
one unit; indrasya – of Indra; ànandaí – happiness; ërotriyasya – of a
indrasya – of Indra; ànandàí – happiness; saí – that is; ekaí – one unit;
bãhaspateí – of Bãhaspati; ànandaí – happiness; ërotriyasya – of a highly
educated bràhmaêa; ca – also; akàma-hatasya – of one who is not
bãhaspateí – of Bãhaspati; ànandàí – happiness; saí – that is; ekaí – one
unit; prajàpateí – of Prajàpati; ànandaí – happiness; ërotriyasya – of a
prajàpateí – of Prajàpati; ànandàí – happiness; saí – that is; ekaí – one
unit; brahmaêaí – of Lord Brahmà; ànandaí – happiness; ërotriyasya –
of a highly educated bràhmaêa; ca – also; akàma-hatasya – of one who is
not bewildered by desires; saí – that; yaí – that which; ca – also; ayam –
this; puruìe – in the man; yaí – that which; ca – also; asau – in this;
àditye – in the sun; saí – that; ekaí – is one; saí – that; yaí – one who;
evaî-vit – knows in this way; asmàn – this; lokàt – world; pretya – after
quitting his body; etam – this; anna-mayam – based on food; àtmànam –
inspiration; upasaîkràmati – goes beyond; etam – this; pràêa-mayam –
based on relationship; àtmànam – inspiration; upasaîkràmati – goes
beyond; etam – this; mano-mayam – based on duty; àtmànam –
inspiration; upasaîkràmati – goes beyond; etam – this; vijñàna-mayam –
based on utilized knowledge; àtmànam – inspiration; upasaîkràmati –
goes beyond; etam – this; ànanda-mayam – based on devotion; àtmànam –
inspiration; upasaîkràmati – goes beyond; tat – that; api – also; eìaí –
this; ëlokaí – verse; bhavati – is follows.
Out of fear of the Lord the wind blows, the sun shines, the fire burns,
Indra gives rain and the fifth Yama, the lord of death, also performs
his duties. Now we will analyze the gradations of happiness. Let us
take a young man: learned, skillful, stable, sober and strong. Now let
us say that the earth, abundant with all her riches, belongs to him.
Together this makes one unit of ‘human happiness’. One hundred of
such units make the happiness of the manuìya-gandharvas. One
hundred times that is the happiness of the deva-gandharvas. One
hundred times that is the happiness of the pitãs. One hundred times
that is the happiness of the àjànajanas. One hundred times that is the
happiness of the karma-devas. One hundred times that is the
happiness of the demigods. One hundred times that is the happiness
of Indra. One hundred times that is the happiness of Bãhaspati. One
hundred times that is the happiness of Prajàpati. And one hundred
times that is the happiness of Lord Brahmà. Nonetheless, a well-
educated bràhmaêa, who is not bewildered by his desires, can taste
all these levels. In actuality, only the quality differs between the
happiness of man and the happiness of the sun-god. The satisfaction
experienced will be the same. One who knows in this way, after
quitting his body, crosses beyond the five levels of inspiration (anna-
maya and so on) and obtains real transcendental happiness. The
following verse explains further.
p YaTaae, vacae, iNav.TaRNTae ) APa[a;PYa, MaNa.Saa Sa,h ) AaNa&& b]ø.<aae

iv,ÜaNa( ) Na ib>aeiTa kuTa.êNae,iTa ) WTaGa(m h va v. Na Ta,PaiTa )
ikMahGa(m SaaDau.Naak,rvMa( ) ikMah& PaaPaMakr.viMa,iTa ) Sa Ya Wv&
ivÜaNa( WTae AaTMaa.NaGa(m SPa*,<auTae ) o,>ae ùe.vEz, WTae AaTMaa.NaGa(m
SPa*,<auTae ) Ya W,v& ved. ) wTYau.Pa,iNaz.Ta( ))9))
oî yatoÒ vàcoÒ nivaÓrtante / apràÕpyaÒ manaÓsà saÒha / ànàndaî
brahmaÓêo viÒdvànù / na bibheti kutaÓëcaneÒti / etaggï ha vàvaÓ
na taÒpati / kim ahaggï sàdhuÓnà ‘kaÒravam / kim ahaî pàpam
akaraÓvam iÒti / sa ya evaî vidvàn ete àtmàÓnagg(ï) spãÒêute /
uÒbhe hy eÓvaiìaÒ ete àtmàÓnagg(ï) spãÒêute / ya eÒvaî vedaÓ / ity
uÓpaÒniìaÓtù // 9 //
yataí – in where; vàcaí – the words; nivartante – return (cannot
describe); apràpya – can not comprehend; manasà saha – by the mind;
ànàndam – happiness; brahmaêaí – of Brahman; vidvàn – a learned; na –
not; bibheti – fear; kutaëcana – from anything; iti – thus; etam – this; ha –
certainly; vàva – verily; na – not; tapati – gives misery; kim – what; aham –
I; sàdhu – good work; na – not; akaravam – I did; kim – what; aham – I;
pàpam – sin; akaravam – I did; iti – thus; saí – he; yaí – one who; evam –
in this way; vidvàn – learned; ete – these; àtmànam – the soul; spãêute –
release; ubhe – both; hi – certainly; eva – only; eìaí – this; ete – these;
àtmànam – the soul; spãêute – release; yaí – one who; evam – in this
way; veda – knows; iti – thus; upaniìat – the revealed scripture.
Knowing the bliss, which cannot be described by words nor

comprehended by the mind, one does not feel fear and nothing gives
him misery. Did I neglect my duties? Did I perform any sins? (He
does his duty and avoids sins.) One who knows in this way is freed
from such thoughts and also frees his soul from bondage. Thus says
the Upaniìad.

Bhãgu Vallá
p >a*Gau,vŒ va.å,i<a" ) vå.<a,& iPaTa.r,MauPa.SaSaar ) ADaq.ih >aGavae, b]øeiTa. )

TaSMaa. W,TaTa( Pa[ae.vac ) Aà.& Pa[a,<a& c+au," é[ae}a,& MaNaae, vac,iMaiTa. )
TaGa(m hae.vac ) YaTaae, va w,MaaiNa, >aUTaa.iNa, JaaYa.NTae ) YaeNa, JaaTaa.iNa,
Jaqv.iNTa ) YaTa( Pa[Ya.NTYa,i>aSa& iv.XaiNTa ) TaiÜiJa.jaSaSv ) Tad(

b]øeiTa. ) Sa TaPaae._TaPYaTa ) Sa TaPa.STa,PTva ))1))
oî bhãguÒr vai vàÓruòêií / varuÓêaÒî pitaÓraÒm upaÓsasàra / adháÓhi
bhagavoÒ brahmetiÓ / tasmàÓ eÒtat proÓvàca / annaÓî pràÒêaî
cakìuÒí ërotraÒî manoÒ vàcaÒm itiÓ / taggï hoÓvàca / yatoÒ và
iÒmàniÒ bhâtàÓniÒ jàyaÓnte / yenaÒ jàtàÓniÒ jávaÓnti / yat prayaÓnty
aÒbhisaî viÓëanti / tad vijiÓjñàsasva / tad brahmetiÓ / sa tapoÓ
'tapyata / sa tapaÓs taÒptvà //1//
bhãguí – Bhãgu Muni; vai – certainly; vàruêií – the son of Varuêa;
varuêam – Varuêa; pitaram – the father; upasasàra – approached; adháhi –
please teach; bhagavo – O sir; brahma – about the Supreme; iti – thus;
tasmai – to him; etat – this; provàca – he spoke; annam – food; pràêam –
vital airs; cakìuí – sight; ërotram – hearing; manaí – mind; vàcam –
speech; iti – thus; tam – unto him; hovàca – he said; yataí – from where;
vai – certainly; imàni – these; bhâtàni – living entities; jàyante – born;
yena – by what; jàtàni – living entities; jávanti – are sustained; yat – that
which; prayanti – entering; abhisaîviëanti – entering during annihilation;
tat – that; vijijñàsasva – you should inquire; tat – that; brahma – is
Brahman; iti – thus; saí – he; tapaí – penances; atapyata – performed;
saí – he; tapaí – penances; taptvà – after performing.
Bhãgu Muni, the son of Varuêa, once approached his father and
inquired about Brahman. Varuêa replied with the following words,
“Food, vital airs, sight, hearing, mind and speech. From where the
living entities are born, by what are they sustained and where will
they enter into at annihilation – that you should inquire about. That is
Brahman.” Then Bhãgu went to perform penances and after
performing penances he returned.
p Aà,& b]øeiTa, VYa.JaaNaaTa( ) A,àaÖye.v %iLv,MaaiNa, >aUTaa.iNa, JaaYa.NTae )

Aàe.Na, JaaTaa.iNa, Jaqv.iNTa ) Aà,& Pa[Ya.NTYa,i>aSa& iv.Xa,NTaqiTa. )
TaiÜ,jaYa. ) PauNa.re,v vå.<a,& iPaTa.r,MauPa.SaSaar ) ADaq.ih >aGavae,
Taittiráya Upaniìad Bhãgu Valli 193
b]øeiTa. ) TaGa(m hae.vac ) TaPa.Saa, b]ø, iviJa.jaSaSv ) TaPaae,

oî annaÒî brahmetiÒ vyaÓjànàtù / aÒnnàd dhy eÓva khalv iÒmàniÒ
bhâtàÓniÒ jàyaÓnte / anneÓnaÒ jàtàÓniÒ jávaÓnti / annaÒî prayaÓnty
aÒbhisaî viÓëaÒntátiÓ / tad viÒjñàyaÓ / punaÓr eÒva varuóêaÒî pitaÓraÒm
upaÓsasàra / adháÓhi bhagavoÒ brahmetiÓ / taggï hoÓvàca / tapaÓsàÒ
brahmaÒ vijiÓjñàsasva / tapoÒ brahmetiÓ / sa tapoÓ 'tapyata / sa
tapaÓs taÒptvà //2//
annam – food; brahma – is Brahman; iti – thus; vyajànàt – is understood;
annàt – from food; hi – certainly; eva – only; khalu – no doubt; imàni –
these; bhâtàni – living entities; jàyante – are born; annena – by food;
jàtàni – the living entities; jávanti – are sustained; annam – into food;
prayanti – entering; abhisaîviëanti – entering during annihilation; tat –
that; vijñàya – after understanding; punaí – again; eva – also; varuêam –
to Varuêa; pitaram – to the father; upasasàra – approached; adháhi –
tam – to him; hovàca – he spoke; tapasà – by penances; brahma – the
Brahman; vijijñàsasva – you should inquire; tapaí – renunciation;
brahma – is Brahman; iti – thus; saí – he; tapaí – penances; atapyata –
performed; saí – he; tapaí – penances; taptvà – after performing.
It is understood that food is Brahman. No doubt all living entities are

born of food, sustained by food and become food when they die.
After undertanding this, Bhãgu returned to his father and approached
him saying, “O sir, please teach me about Brahman.” Varuêa replied,
“You should inquire through renunciation. Renunciation is
Brahman.” Then Bhãgu went to perform penances and after
performing penances he returned.
p Pa[a,<aae b],øeiTa, VYa.JaaNaaTa( ) Pa[a,<aaÖye.v %iLv,MaaiNa, >aUTaa.iNa,

JaaYa.NTae ) Pa[a,<ae.Na, JaaTaa.iNa, Jaqv.iNTa ) Pa[a,<a& Pa[Ya.NTYa,i>aSa&
iv.Xa,NTaqiTa. ) TaiÜ,jaYa. ) PauNa.re,v vå.<a,& iPaTa.r,MauPa.SaSaar ) ADaq.ih
>aGavae, b]øeiTa. ) Tam hae.vac ) TaPa.Saa, b]ø, iviJa.jaSaSv ) TaPaae,

oî pràÒêo braÒhmetiÒ vyaÓjànàtù / pràÒêàd dhy eÓva khalv iÒmàniÒ
bhâtàÓniÒ jàyaÓnte / pràÒêenaÒ jàtàÓniÒ jávaÓnti / pràÒêaî prayaÓnty
aÒbhisaî viÓëaÒntátiÓ / tad viÒjñàyaÓ / punaÓr eÒva varuóêaÒî pitaÓraÒm
upaÓsasàra / adháÓhi bhagavoÒ brahmetiÓ / tagï hoÓvàca / tapaÓsàÒ
brahmaÒ vijiÓjñàsasva / tapoÒ brahmetiÓ / sa tapoÓ 'tapyata / sa
pràêam – vital airs; brahma – are Brahman; iti – thus; vyajànàt – is
understood; pràêàt – from vital airs; hi – certainly; eva – only; khalu – no
doubt; imàni – these; bhâtà– the living entities; jávanti – a ni – living
entities; jàyante – are born; pràêena – by vital airs; jàtàni re sustained;
pràêam – into vital airs; prayanti – entering; abhisaîviëanti – entering
during annihilation; tat – that; vijñàya – after understanding; punaí –
again; eva – also; varuêam – to Varuêa; pitaram – to the father;
upasasàra – approached; adháhi – please teach; bhagavo – O sir; brahma –
about the Supreme; iti – thus; tam – to him; hovàca – he spoke; tapasà –
by penances; brahma – the Brahman; vijijñàsasva – you should inquire;
tapaí – renunciation; brahma – is Brahman; iti – thus; saí – he; tapaí –
penances; atapyata – performed; saí – he; tapaí – penances; taptvà –
after performing.
It is understood that the vital airs are Brahman. No doubt all living
entities are born of vital airs, sustained by vital airs and enter into the
vital airs at annihilation. After undertanding this, Bhãgu returned to
his father and approached him saying, “O sir, please teach me about
Brahman.” Varuêa replied, “You should inquire through
renunciation. Renunciation is Brahman.” Then Bhãgu went to
perform penances and after performing penances he returned.
p MaNaae, b]øeiTa, VYa.JaaNaaTa( ) MaNa.Saae, ùe.v %iLv,MaaiNa, >aUTaa.iNa,

JaaYa.NTae ) MaNa.Saa, JaaTaa.iNa, Jaqv.iNTa ) MaNa," Pa[Ya.NTYa,i>aSa&
iv.Xa,NTaqiTa. ) TaiÜ,jaYa. ) PauNa.re,v vå.<a&, iPaTa.r,MauPa.SaSaar ) ADaq.ih

b]øeiTa. ) Sa TaPaae. _TaPYaTa ) Sa TaPa.STa,PTva ))4))
oî manoÒ brahmetiÒ vyaÓjànàtù / manaÓsoÒ hy eÓva khalv iÒmàniÒ
bhâtàÓniÒ jàyaÓnte / manaÓsàÒ jàtàÓniÒ jávaÓnti / manaÒí prayaÓnty
aÒbhisaî viÓëaÒntátiÓ / tad viÒjñàyaÓ / punaÓr eÒva varuóêaîò pitaÓraÒm
brahmaÒ vijiÓjñàsasva / tapoÒ brahmetiÓ / sa tapoÓ ‘tapyata / sa
manaí – mind; brahma – is Brahman; iti – thus; vyajànàt – is understood;
manasaí – from mind; hi – certainly; eva – only; khalu – no doubt; imàni –
these; bhâtàni – living entities; jàyante – are born; manasà – by mind;
jàtàni – the living entities; jávanti – are sustained; manaí – into mind;
prayanti – entering; abhisaîviëanti – entering during annihilation; tat –
that; vijñàya – after understanding; punaí – again; eva – also; varuêam –
to Varuêa; pitaram – to the father; upasasàra – approached; adháhi –
tam – to him; hovàca – he spoke; tapasà – by penances; brahma – the
Brahman; vijijñàsasva – you should inquire; tapaí – renunciation;
brahma – is Brahman; iti – thus; saí – he; tapaí – penances; atapyata –
performed; saí – he; tapaí – penances; taptvà – after performing.
It is understood that mind is Brahman. No doubt all living entities are

born of the mind, sustained by the mind and enter into the mind at
annihilation. After undertanding this, Bhãgu returned to his father
and approached him saying, “O sir, please teach me about Brahman.”
Varuêa replied, “You should inquire through renunciation.
Renunciation is Brahman.” Then Bhãgu went to perform penances
and after performing penances he returned.
p iv,jaNa,& b]øeiTa, VYa.JaaNaaTa( ) iv,jaNaa,d( DYae.v %iLv,MaaiNa, >aUTaa.iNa,

JaaYa.NTae ) iv,jaNae.Na, JaaTaa.iNa, Jaqv.iNTa ) iv,jaNa,& Pa[Ya.NTYa,i>aSa&
iv.Xa,NTaqiTa. ) TaiÜ,jaYa. ) PauNa.re,v vå.<a&, iPaTa.r,MauPa.SaSaar ) ADaq.ih

oî viÒjñànaÒî brahmetiÒ vyaÓjànàtù / viÒjñànàÒd dhy eÓva khalv iÒmàniÒ
bhâtàÓniÒ jàyaÓnte / viÒjñàneÓnaÒ jàtàÓniÒ jávaÓnti / viÒjñànaÒî prayaÓnty
aÒbhisaî viÓëaÒntátiÓ / tad viÒjñàyaÓ / punaÓr eÒva varuóêaîò pitaÓraÒm
brahmaÒ vijiÓjñàsasva / tapoÒ brahmetiÓ / sa tapoÓ ‘tapyata / sa
vijñànam – realization; brahma – is Brahman; iti – thus; vyajànàt – is
understood; vijñànàt – from realization; hi – certainly; eva – only; khalu –
no doubt; imàni – these; bhâtàni – living entities; jàyante – are born;
vijñànena – by realization; jàtàni – the living entities; jávanti – are sustained;
vijñànam – into realization; prayanti – entering; abhisaîviëanti – entering
during annihilation; tat – that; vijñàya – after understanding; punaí – again;
eva – also; varuêam – to Varuêa; pitaram – to the father; upasasàra –
approached; adháhi – please teach; bhagavo – O sir; brahma – about the
Supreme; iti – thus; tam – to him; hovàca – he spoke; tapasà – by penances;
brahma – the Brahman; vijijñàsasva – you should inquire; tapaí –
renunciation; brahma – is Brahman; iti – thus; saí – he; tapaí – penances;
atapyata – performed; saí – he; tapaí – penances; taptvà – after performing.
It is understood that realization is Brahman. No doubt all living

entities are born of realization, sustained by realization and enter into
the realization at annihilation. After undertanding this, Bhãgu
returned to his father and approached him saying, “O sir, please
teach me about Brahman.” Varuêa replied, “You should inquire
through renunciation. Renunciation is Brahman.” Then Bhãgu went
to perform penances and after performing penances he returned.
p Aa,Na,Ndae b],øeiTa, VYa.JaaNaaTa( ) Aa,NaNda,d( DYae.v %iLv,MaaiNa,

>aUTaa.iNa, JaaYa.NTae ) Aa,Na,NdeNa, JaaTaa.iNa, Jaqv.iNTa ) Aa,Na,Nd&
Pa[Ya.NTYa,i>aSa& iv.Xa,NTaqiTa. ) SaEza >aa;GaR,vq va.å,<aq iv,Ûa ) Pa,r,Mae
VYaae.Ma,Na( Pa[iTa.iïTaa ) Ya W,v& ved, Pa[iTa.iTaïiTa ) Aà.vaNa( Aàa,dae

>a.viTa ) Ma,haNa( >a.viTa Pa[,JaYaa. Pa,Xaui>a.bø
R] vcR,SaeNa. ) Ma,haNa( kI,TYaaR ))6))
oî àÒnaÒndo braÒhmetiÒ vyaÓjànàtù / àÒnandàÒd dhy eÓva khalv iÒmàniÒ
bhâtàÓniÒ jàyaÓnte / àÒnaÒndenaÒ jàtàÓniÒ jávaÓnti / àÒnaÒndaî prayaÓnty
aÒbhisaî viÓëaÒntátiÓ / saiìà bhàÕrgaÒvá vàÓruÒêá viÒdyà / paÔraÒme
vyoÓmaÒn pratiÓìèhità / ya eÒvaî vedaÒ pratiÓtiìèhati / annaÓvàn
annàÒdo bhaÓvati / maÒhàn bhaÓvati praÒjayàÓ paÒëubhiÓr brahma-
varcaÒsenaÓ / maÒhàn káÒrtyà //6//
ànandam – happiness; brahma – is Brahman; iti – thus; vyajànàt – is
understood; ànandàt – from happiness; hi – certainly; eva – only; khalu –
no doubt; imàni – these; bhâtàni – living entities; jàyante – are born;
ànandena – by happiness; jàtàni – the living entities; jávanti – are
sustained; ànandam – into happiness; prayanti – entering; abhisaîviëanti –
entering during annihilation; sà – that; eìà – this; bhàrgavá – of Bhãgu;
vàruêá – of the son of Varuêa; vidyà – knowledge; parame – in the
transcendental; vyoman – in the space; pratiìèhità – is established; yaí –
one who; evam – in this way; veda – knows; pratitiìèhati – becomes
established; annavàn – possessor of food; annàdaí – consumer of food;
bhavati – becomes; mahàn – great; bhavati – becomes; prajayà – by
progeny; paëubhií – by cattle; brahma-varcasena – by brahminical
power; mahàn – great; kártyà – by good reputation.
It is understood that happiness is Brahman. No doubt all living

entities are born of happiness, sustained by happiness and enter into
happiness at the time of annihilation. This is the thesis of Bhãgu, the
son of Varuêa. It is established in transcendence. One who knows
this will be stable and well-established, possessing an abundance of
food and replete with ample progeny, cows, brahminical power and
fame.
p Aà,& Na iNa.NÛaTa( ) TaÜ],TaMa( ) Pa[a,<aae va Aà;Ma( ) Xarq.rMaàa,dMa( )

Pa[a,<ae Xarq.r,& Pa[iTa.iïTaMa( ) Xarq.re Pa[a,<a" Pa[iTa.iïTa" ) Tade,Tadà,Maàe,
Pa[iTa.iïTaMa( ) Sa Ya W,Tadà,Maàe, Pa[iTa.iïTa,& ved, Pa[iTa.iTaïiTa )
Aà.vaNa( Aàa,dae >a.viTa ) Ma,haNa( >a.viTa Pa[,JaYaa.

Pa,zui>a.b]RøvcR,SaeNa. ) Ma,haNa( kI,TYaaR ))7))
oî annaÒî na niÓndyàtù / tad vraÒtam / pràÒêo và annamõ / ëaráÓram
annàÒdam / pràÒêe ëaráÓraÒî pratiÓìèhitam / ëaráÓre pràÒêaí
pratiÓìèhitaí / tad eÒtad annaÒm anneÒ pratiÓìèhitam / sa ya eÒtad
annaÒm anneÒ pratiÓìèhitaÒî vedaÒ pratiÓtiìèhati / annaÓvàn annàÒdo
bhaÓvati / maÒhàn bhaÓvati praÒjayàÓ paÒìubhiÓr brahma-varcaÒsenaÓ /
maÒhàn káÒrtyà //7//
annam – food; na – not; nindyàt – offend, misbehave; tat – this is; vratam –
a vow; pràêaí – life, vital airs; vai – certainly; annam – is food; ëaráram –
the body; annàdam – consumer of food; pràêe – in pràêa; ëaráram – the
body; pratiìèhitam – is established; ëaráre – in the body; pràêaí – pràêa;
pratiìèhitaí – is established; tat – that; etat – this; annam – food; anne –
in food; pratiìèhitam – is established; saí – that; yaí – that which; etat –
this; annam – food; anne – in food; pratiìèhitam – is established; veda –
knows; pratitiìèhati – becomes established; annavàn – possessor of food;
annàdaí – consumer of food; bhavati – becomes; mahàn – great; bhavati –
becomes; prajayà – by progeny; paëubhií – by cattle; brahma-varcasena –
by brahminical power; mahàn – great; kártyà – by good reputation.
Food should not be offended; rather it should be dealt with properly.

This is the vow. Life airs are food and the body is the consumer of
food. The body is established in life airs and the life airs are
established in the body. In this way food is established in food. One
who knows that food is established in food will be stable and well-
established, possessing an abundance of food and replete with ample
progeny, cows, brahminical power and fame.
p Aà,& Na Pair.c+aqTa ) TaÜ],TaMa( ) AaPaae, va Aà;Ma( ) JYaaeiTa.ràa,dMa( )

A,PSau JYaaeiTa," Pa[iTa.iïTaMa( ) JYaaeiTa,ZYaaPa," Pa[iTa.iïTaa" )
Tade,Tadà,Maàe, Pa[iTa.iïTaMa( ) Sa Ya W,Tadà,Maàe, Pa[iTa.iïTa,& ved,
Pa[iTa.iTaïiTa ) Aà.vaNa( Aàa,dae >a.viTa ) Ma,haNa( >a.viTa Pa[,JaYaa.
Pa,Xaui>a.b]RøvcR,SaeNa. ) Ma,haNa( kI,TYaaR ))8))
oî annaÒî na pariÓcakìáta / tad vraÒtam / àpoÒ và annamõ / jyotiÓr

annàÒdam / aÒpsu jyotiÒí pratiÓìèhitam / jyotiÒìy àpaÒí pratiÓìèhitàí /
tad eÒtad annaÒm anneÒ pratiÓìèhitam / sa ya eÒtad annaÒm anneÒ
pratiÓìèhitaÒî vedaÒ pratiÓtiìèhati / annaÓvàn annàÒdo bhaÓvati /
maÒhàn bhaÓvati praÒjayàÓ paÒëubhiÓr brahma-varcaÒsenaÓ / maÒhàn
káÒrtyà //9//
annam – food; na – not; paricakìáta – should not reject; tat – that is;
vratam – a vow; àpaí – water; vai – certainly; annam – food; jyotií – fire,
light; annàdam – consumer of food; apsu – in water; jyotií – fire, light;
pratiìèhitam – is established; jyotiìi – in fire; àpaí – water; pratiìèhitàí –
is established; tat – that; etat – this; annam – food; anne – in food;
pratiìèhitam – is established; saí – that; yaí – that which; etat – this;
annam – food; anne – in food; pratiìèhitam – is established; veda –
Food should not be rejected. This is the vow. Water is certainly food
and fire is the consumer of food. Thus fire is established in water and
water is established in fire. In this way food is established in food.
One who knows that food is established in food will be stable and
well-established, possessing an abundance of food and replete with
ample progeny, cows, brahminical power and fame.
p Aà.& b,hu ku.vsTa ) TaÜ],TaMa( ) Pa*,iQa,vq va Aà;Ma( )

Aa,ka,Xaae;_àa,d" ) Pa*,iQa,VYaaMaa.ka,Xa" Pa[iTa.iïTa" ) Aa,ka,Xae Pa*.iQa,vq
Pa[iTa.iïTaa ) Tade,Tadà,Maàe, Pa[iTa.iïTaMa( ) Sa Ya W,Tadà,Maàe, Pa[iTa.iïTa,&
ved, Pa[iTa.iTaïiTa ) Aà.vaNa( Aàa,dae >a.viTa ) Ma,haNa( >a.viTa
Pa[,JaYaa. Pa,Xaui>a.b]RøvcR,SaeNa. ) Ma,haNa( kI,TYaaR ))9))
oî annaÓî baÒhu kuÓrváta / tad vraÒtam / pãÔthiÒvá và annamõ / àÒkàÒëoÕ
‘nnàÒdaí / pãÔthiÒvyàm àÓkàÒëaí pratiÓìèhitaí / àÒkàÒëe pãÓthiÒvá
pratiÓìèhità / tad eÒtad annaÒm anneÒ pratiÓìèhitam / sa ya eÒtad

annaÒm anneÒ pratiÓìèhitaÒî vedaÒ pratiÓtiìèhati / annaÓvàn annàÒdo
bhaÓvati / maÒhàn bhaÓvati praÒjayàÓ paÒëubhiÓr brahma-varcaÒsenaÓ /
maÒhàn káÒrtyà //10//
annam – food; bahu – so much; kurváta – produce; tat – that is; vratam –
a vow; pãthivá – the earth; vai – certainly; annam – is food; àkàëaí –
ether; annàdaí – consumer of food; pãthivyàm – in the earth; àkàëaí –
ether; pratiìèhitaí – is established; àkàëe – in ether; pãthivá – the earth;
pratiìèhità – is established; tat – that; etat – this; annam – food; anne – in
food; pratiìèhitam – is established; saí – that; yaí – that which; etat –
this; annam – food; anne – in food; pratiìèhitam – is established; veda –
One should produce enough food58. This is the vow. The earth is
certainly food and ether is the consumer of food. Thus ether is
established in earth and earth is established in ether. In this way food
is established in food. One who knows that food is established in
food will be stable and well-established, possessing an abundance of
food and replete with ample progeny, cows, brahminical power and
fame.
p Na kÄNavSaTaaE Pa[TYaa.c+aq,Ta ) TaÜ],TaMa( ) TaSMaaÛYaa kYaa c

ivDaYaa bû.à& Pa[a,PanuYaaTa( ) AraDYaSMaa AàiMa.TYaac,+aTae ) WTaÜE
Mau%Taae;_àGa(m ra,ÖMa( ) Mau%Taae_SMaa A.àGa(m ra,DYaTae ) WTaÜE
MaDYaTaae;_àGa(m ra,ÖMa( ) MaDYaTaae_SMaa A.àGa(m ra,DYaTae ) WTaÜa
ANTaTaae;_àGa(m ra,ÖMa( ) ANTaTaae_SMaa A.àGa(m ra,DYaTae ) Ya W.v&
ve,d ) +aeMa w.iTa va,ic ) YaaeGa+aeMa wiTa Pa[a.<aaPaa,NaYaae" ) kMaeR.iTa
h,STaYaae" ) GaiTair.iTa Paa,dYaae" ) ivMaui¢-ir.iTa Paa,YaaE ) wiTa
MaaNauzq;" SaMaa,ja" ) AQa dE,vq" ) Ta*iáir.iTa v*,íaE ) bl/iMa.iTa
58
This is the conduct of the householders; they should feed everyone.
iv,ÛuiTa ) YaXa w.iTa Pa,Xauzu ) JYaaeiTairiTa Na.+a}ae,zu )

Pa[JaaiTarMa*TaMaaNaNd w.TYauPa,SQae ) SavRiMa.TYaaka,Xae ) TaTa(
Pa[iTaïeTYau.PaaSaq,Ta ) Pa[iTaïa.vaNa( >a,viTa ) TaNa( Mah wTYau.PaaSaq,Ta )
Ma.haNa( >a,viTa ) TaNa( MaNa wTYau.PaaSaq,Ta ) MaaNa.vaNa( >a,viTa ) TaNa(
NaMa wTYau.PaaSaq,Ta ) NaMYaNTae;_SMaE ka,Maa" ) TaØ]øeTYau.PaaSaq,Ta )
b]ø.vaNa( >a,viTa ) TaØ]ø<a" PairMar wTYau.PaaSaq,Ta ) PaYaeR<a& iMa]YaNTae
iÜzNTa." SaPa,Òa" ) Pair Yae;_iPa[Yaa; >a]aTa*,VYaa" ) Sa Yaêa.Ya& Pau,åze )
YaêaSaa.vaid,TYae ) Sa Wk." ) Sa Ya. Wv,&ivTa( ) ASMaaçae.kaTa(
Pa[e,TYa ) WTaMaàMaYaMaaTMaaNaMauPa.Sa& §-,MYa ) WTa&
Pa[a<aMaYaMaaTMaaNaMauPa.Sa& §-,MYa ) WTa& MaNaaeMaYaMaaTMaaNaMauPa.Sa& §-,MYa )
WTa& ivjaNaMaYaMaaTMaaNaMauPa.Sa& §-,MYa ) WTaMaaNaNdMaYaMaaTMaaNaMauPa.Sa&
§-,MYa ) wMaaNa( l/aekaNa( kaMaaàq kaMaæPYa.Nau Sa,ÄrNa( ) WTaTa(
SaaMa Gaa.Yaaà( Aa,STae ) ha3 vu, ha3 vu, ha3 vu. )
A,hMaàMa,hMaàMa,hMaàMa( ) A,hMaàa,dae2, _hMaàa,dae2, _hMaàa,d" )
A,hGa(m ëaek,i§-d,hGa(m ëaek,i§-d,hGa(m ëaek,k*Ta( ) A,hMaiSMa
Pa[QaMaJaa ‰Taa3 SYa, ) PaUv| deve>Yaae AMa*TaSYa Naa3 >aa,iYa, ) Yaae
Maa ddaiTa Sa w dev Maa3 va," ) A,hMaà,Maà.Ma,dNTa,Maa3 iÚ, )
A,h& ivì,& >auv.Na,Ma>Ya.>a,vaMa( ) Sauv,<aRJYaaeiTa;" ) Ya W,v& ved. )
wTYau.Pa,iNaz.Ta( ))10))
oî na kañcana-vasatau pratyàÓcakìáÒta / tad vraÒtam / tasmàd yayà
kayà ca vidhayà bahv-aÓnnaî pràÒpnuyàtù / aràdhyasmà
annam iÓty àcaÒkìate / etad vai mukhatoÕ ‘nnagï ràÒddham /
mukhato ‘smà aÓnnagï ràÒdhyate / etad vai madhyatoÕ ‘nnagï
ràÒddham / madhyato ‘smà aÓnnagï ràÒdhyate / etad và antatoÕ
‘nnagï ràÒddham / antato ‘smà aÓnnagï ràÒdhyate / ya eÓvaî
veÒda / kìema iÓti vàÒci / yogakìema iti pràÓêàpàÒnayoí / karmeÓti

haÒstayoí / gatir iÓti pàÒdayoí / vimuktir iÓti pàÒyau / iti mànuìáÕí
samàÒjñàí / atha daÒiváí / tãptir iÓti vãÒìèau / balam iÓti viÒdyuti /
yaëa iÓti paÒëuìu / jyotir iti naÓkìatreÒìu / prajàtir amãtam ànanda
iÓty upaÒsthe / sarvam iÓty àkàÒëe / tat pratiìèhety uÓpàsáÒta /
pratiìèhàÓvàn bhaÒvati / tan maha ity uÓpàsáÒta / maÓhàn bhaÒvati /
tan mana ity uÓpàsáÒta / mànaÓvàn bhaÒvati / tan nama ity uÓpàsáÒta /
namyanteÕ ‘smai kàÒmàí / tad brahmety uÓpàsáÒta / brahmaÓvàn
bhaÒvati / tad brahmaêaí parimara ity uÓpàsáÒta / pary eêaî
mriyante dviìantaÓí sapaÒtnàí / pari yeÕ ‘priyàÕ bhràtãÒvyàí / sa
yaë càÓyaî puÒruìe / yaë càsàÓv àdiÒtye / sa ekaÓí / sa yaÓ evaÒî
vitù / asmàð loÓkàt preÒtya / etam annamayam àtmànam
upaÓsaîkraÒmya / etaî pràêamayam àtmànam upaÓsaîkraÒmya /
etaî manomayam àtmànam upaÓsaîkraÒmya / etaî
vijñànamayam àtmànam upaÓsaîkraÒmya / etam
ànandamayam àtmànam upaÓsaîkraÒmya / imàn lokàn
kàmànná kàmarâpy aÓnusaÒñcaranù / etat sàma gàÓyan àÒste /
hà(3) vuò hà(3) vuò hà(3) vuó / aÒham annam aÒham annam
aÒham annam / aÒham annàÒdo(2)oÒ 'ham annàÒdo(2)oÒ 'ham
annàÒdaí / aÒhaggï ëlokaÒkrid aÒhaggï ëlokaÒkrid aÒhaggï
ëlokaÒkãtù / aÒham asmi prathamajà ãtà(3)syaÒ / pârvaî
devebhyo amãtasya nà(3)bhàÒyiÒ / yo mà dadàti sa id eva mà
(3) vàÒí / aÒham annaÒm annaÓm aÒdantaÒm à(3)dmiÒ / aÒhaî
viëvaÒî bhuvaÓnaÒm abhyaÓbhaÒvàm / suvaÒrêa-jyotiÕí / ya eÒvaî
vedaÓ / ity uÓpaÒniìaÓtù //10//
na – not; kañcana – any; vasatau – at the residence; pratyàcakìáta –
should be refused; tat – this is; vratam – a vow; tasmàt – therefore; yayà –
by any; kayà – by which; ca – also; vidhayà – by means; bahu – so much;
annam – food; pràpnuyàt – acquire; aràdhi – prepared59; asmai – for this;
annam – food; iti – thus; àcakìate – they (gãhasthas) declare; etat – this;
vai – certainly; mukhataí – the best way; annam – food; ràddham –
prepared; mukhataí – the best way; asmai – for this; annam – food;
ràdhyate – should be prepared; etat – this; vai – certainly; madhyataí –
nicely; annam – food; ràddham – prepared; madhyataí – nicely; asmai –
for this; annam – food; ràdhyate – should be prepared; etat – this; vai –
certainly; antataí – least nice; annam – food; ràddham – prepared;
antataí – least nice; asmai – for this; annam – food; ràdhyate – may be
prepared; yaí – one who; evam – in this way; veda – knows; kìemaí –
safety; iti – thus; vàci – in speech; yoga-kìemaí – maintenance60; iti –
thus; pràêàpànayoí – of pràêa and apàna; karma – work; iti – thus;
hastayoí – of the hands; gatií – walking; iti – thus; pàdayoí – of the feet;
vimuktií – evacuation; iti – thus; pàyau – of the anus; iti – thus; mànuìáí –
of human; samàjñàí – definition; atha – we will delineate; daiváí – the
divine; tãptií – satisfaction; iti – thus; vãìèau – of rain; balam – strength;
iti – thus; vidyuti – in the lightning; yaëaí – fame; iti – thus; paëuìu – in
the animals; jyotií – light; iti – thus; nakìatreìu – in the stars; prajàtií –
procreation; amãtam – next generation; ànandaí – bliss; iti – thus;
upasthe – of the generative organ; sarvam – everything; iti – thus; àkàëe –
in the ether; tat – that; pratiìèhà – foundation, basis; iti – thus; upàsáta –
one should meditate upon; pratiìèhàvàn – well-founded; bhavati –
becomes; tat – that; mahaí – greatness; iti – thus; upàsáta – one should
meditate upon; mahàn – great; bhavati – becomes; tat – that; manaí –
mind; iti – thus; upàsáta – one should meditate upon; mànavàn – sharp-
minded; bhavati – becomes; tat – that; namaí – obeisances; iti – thus;
upàsáta – one should meditate upon; namyante – respected; asmai – unto
him; kàmàí – the desires; tat – that; brahma – the Brahman; iti – thus;
upàsáta – one should meditate upon; brahmavàn – self-realized; bhavati –
becomes; tat – that; brahmaêaí – of Brahman; parimaraí – dissolution;
iti – thus; upàsáta – one should meditate upon; pari – see (with mãyante);
eêam – this; (pari)mriyante – becomes annihilated; dviìantaí – those who
are envious; sapatnàí – enemies; pari – around; ye – those who; apriyàí –
not dear; bhràtãvyàí – enemies; saí – he; yaí – one who; ca – also; ayam –
in this; puruìe – person; yaí – one who; ca – also; asau – this; àditye – in
the sun; saí – that is; ekaí – one; saí – he; yaí – one who; evam – in this
59
‘Ràdh’ refers to preparation. This involves acquiring the food, offering it and
distributing the prasàdam. All of these activities are included.
60
Yoga: requirements; kìemam: protection.
way; vit – knows; asmàn – this; lokàt – world; pretya – after quitting his
body; etam – this; anna-mayam – based on food; àtmànam – inspiration;
upasaîkramya – go beyond; etam – this; pràêa-mayam – based on
relationship; àtmànam – inspiration; upasaîkramya – go beyond; etam –
this; mano-mayam – based on duty; àtmànam – inspiration;
upasaîkramya – go beyond; etam – this; vijñàna-mayam – based on
utilized knowledge; àtmànam – inspiration; upasaîkramya – go beyond;
etam – this; ànanda-mayam – based on happiness in devotion; àtmànam –
inspiration; upasaîkramya – go beyond; imàn – these; lokàn – planets;
kàma-anná – whatever is desired; kàma-râpi – form as he desires;
anusañcaran – pursues, follows; etat – this; sàma – Sàman; gàyan – as a
song; àste – let it be; hàvu (ho) – O; aham – I am; annam – food; aham –
I am; annàdaí – the consumer of food; aham – I am; ëloka-krit –
composer of verses; aham – I; asmi – am; prathamajàí – first born;
ãtà(3)sya (ãtasya) – of the law; pârvam – earlier; devebhyaí – for the
demigods; amãtasya – of nectar; nà(3)bhàyi (nàbhi) – the source; yaí –
one who; mà – to me; dadàti – gives; saí – he; it – no doubt; eva –
certainly; mà(3)vàí mà avàí – protects me; aham – I; annam – food;
annam adantam – eater of food; à(3)dmi (admi) – I eat; aham – I am;
viëvam bhuvanam – the whole world; abhyabhavàm – I am controlling;
suvarêa-jyotií – the person of golden effulgence; yaí – one who; evam –
in this way; veda – knows; iti – thus; upaniìat – the revealed scripture.
No one should ever be refused at one’s residence. This is the vow.

Therefore, one should prepare enough good food at his home. The
different standards of preparing food will be described. There are
three categories: very well-prepared food, nicely prepared food and
not so nicely prepared food. All of them are certainly prepared, but
the benefits will be different. One may know this. Now the definition
of a human is given. Protection is the function of speech,
maintainance of the pràêa and apàna, work of the hands, walking of
the feet and evacuation of the anus. Thus the human is defined. Now,
regarding the divine. Satisfaction is the function of rain, strength of
lightning, fame of the animals, light of the stars, procreation of the
next generation and bliss is the function of the generative organ.
Thus everything is in the ether. One should meditate on the ether as
the foundation. Thus one will be well-established. One must meditate
upon greatness to become great. One must meditate on the mind to
become sharp-minded. One must meditate on obeisances so that his
desires will bow down unto him. One must meditate upon Brahman
to become self-realized. One must meditate upon Brahman as the
dissolution so that his envious enemies are destroyed. He has
understood this properly who sees the energy of the Lord in both
man and the sun as one. One who knows this, after quitting his body,
crosses beyond the five levels of inspiration (anna-maya and so on)
and obtains in this world whatever he desired in the form in which
they were desired. The following will be a sàman song. I am food
and the consumer of food. I am the composer of verses. I was born
before the cosmic law or even the demogods. I am the source of the
nectar of immortality from before the demigods (obtained it from the
churning of the milk-ocean). One who offers his food to Me, he
certainly cares for me; but those who do not offer it to Me, eating it
while neglecting Me, I will eat them. I am the controller of the entire
world, the Supreme Personality of Godhead enclosed within a golden
effulgence. One who knows this, knows. Thus reveals the Upaniìad.

Mantra Puìpam
p >a,d\& k<aeR.i>a" Xa*<auYaaMa deva >a,d\& Pa.XYaeMaa,+ai>a.YaRJa}aa" )
iSQa,rEr®E;STauíu,vam Sa.STa,NaUi>a,VYaR.XaeMa de,vih.Ta,& YadaYau." ))
oî bhaÒdraî karêeÕbhií ëãêuyàma devà
bhaÒdraî paÓëyemàÒkìabhiÓr yajatràí /
sthiÒrair açgaiõs tuìèuÒvàgîsaÓs taÒnâbhiÒr
vyaÓëema deÒvahiÓtaÒî yad àyuÓí //
bhadram – righteousness; kariêebhií – by our ears; ëãêuyàma – we hear;
devàí – O devotees of the lord; bhadram – righteousness; paëyema – we
see; akìabhií – by our eyes; yajatràí – during sacrifice (devotional
service); sthiraií – firm; açgaií – by our bodies; tuìèuvàîsaí – those
who are glorifying you; tanâbhií – with the body; vyaëema – we obtain;
devahitam – for Kãìêa’s pleasure; yad àyuí – regarding life.
O devotees of the Lord! Whatever we hear with our ears is for the
pleasure of the Lord. Whatever we see with our eyes is for the
pleasure of the Lord. During sacrifice we stand firmly, keeping our
bodies straight. We glorify Him. We live our lives for His pleasure.
haÒriÒí oî
p Yaae. _Paa& PauZPa,& ved. ) PauZPa.vaNa( Pa[,Jaava;Na( PaXau,MaaNa( >a.viTa )
c,Nd\Maa, va A,Paa& PauZPaMa;( ) PauZPa.vaNa( Pa[,Jaava;Na( PaXau,MaaNa( >a.viTa )
Ya W,v& ved. ) Yaae. _PaaMaa,YaTa.Na,& ved. ) Aa,YaTa.NavaNa( >aviTa ))1))
oî yoÓ ‘pàî puìpaÒî vedaÓ / puìpaÓvàn praÒjàvàÕn paëuÒmàn bhaÓvati /
caÒndramàÒ và aÒpàî puìpamõ / puìpaÓvàn praÒjàvàÕn paëuÒmàn bhaÓvati /
ya eÒvaî vedaÓ / yoÓ ‘pàm àÒyataÓnaÒî vedaÓ / àÒyataÓnavàn bhavati // 1 //
yaí – one who; apàm – of water; puìpam – as a flower61; veda – knows;
puìpavàn – happy; prajàvàn – ancestor; paëumàn – lord of cattle; bhavati –
becomes; candramà – the moon; vai – certainly; apàm – water; puìpam –
source of happiness; puìpavàn – happy; prajàvàn – ancestor; paëumàn – lord
of cattle; bhavati – becomes; yaí – one who; evam – in this way; veda –
knows; yaí – one who; apàm – the water; àyatanam – as an abode; veda –
knows; àyatanavàn – well-situated (having an abode); bhavati – becomes.
One who knows water62 as the source of happiness, he will become a

happy man surrounded by friends, family members and cows. One
who knows that by the influence of the moon, water tastes nice, is
nourishing and pleasing, he will become a happy man surrounded by
friends, family members and cows. One who thus knows the basis of
water, he becomes well-situated.
p A,iGanvaR A,PaaMaa,YaTa.NaMa( ) Aa,YaTa.NavaNa( >aviTa ) Yaae; _Ganera,YaTa.Na,&

ved. ) Aa,YaTa.NavaNa( >aviTa ) AaPaae, va A,Ganera,YaTa.NaMa( )
Aa,YaTa.NavaNa( >aviTa ) Ya W,v& ved. ) Yaae. _PaaMaa,YaTa.Na,& ved. )
Aa,YaTa.NavaNa( >aviTa ))2))
61
Giving happiness.
62
Water is the symbolic form of relationships.
Mantra Puìpam 207
oî aÒgnir và aÒpàm àÒyataÓnam / àÒyataÓnavàn bhavati / yoÕ ‘gner

àÒyataÓnaÒî vedaÓ / àÒyataÓnavàn bhavati / àpoÒ và aÒgner àÒyataÓnam /
àÒyataÓnavàn bhavati / ya eÒvaî vedaÓ / yoÓ ‘pàm àÒyataÓnaÒî vedaÓ /
àÒyataÓnavàn bhavati // 2 //
agnií – fire; vai – certainly; apàm – of water; àyatanam – residence63;
àyatanavàn – well-situated; bhavati – becomes; yaí – one who; agneí –
of fire; àyatanam – basis; veda – knows; àyatanavàn – well-situated;
bhavati – becomes; àpaí – water; vai – certainly; agneí – of fire;
àyatanam – residence; àyatanavàn – well-situated; bhavati – becomes;
yaí – one who; evam – in this way; veda – knows; yaí – one who; apàm –
of water; àyatanam – basis; veda – knows; àyatanavàn – well-situated;
bhavati – becomes.
Certainly water resides in fire. He (who knows this) becomes well-

situated. One who knows the basis of fire, he becomes well-situated.
Certainly fire resides in water, he (who knows this) becomes well-
situated. One who thus knows the basis of water, he becomes well-
situated.
p va,YauvaR A,PaaMaa,YaTa.NaMa( ) Aa,YaTa.NavaNa( >aviTa ) Yaae va,Yaaera,YaTa.Na,&

ved. ) Aa,YaTa.NavaNa( >aviTa ) AaPaae, vE va,Yaaera,YaTa.NaMa( )
Aa,YaTa.NavaNa( >aviTa ) Ya W,v& ved. ) Yaae. _PaaMaa,YaTa.Na,& ved. )
Aa,YaTa.NavaNa( >aviTa ))3))
oî vàÒyur và aÒpàm àÒyataÓnam / àÒyataÓnavàn bhavati / yo vàÒyor
àÒyataÓnaÒî vedaÓ / àÒyataÓnavàn bhavati / àpoÒ vai vàÒyor àÒyataÓnam /
àÒyataÓnavàn bhavati / ya eÒvaî vedaÓ / yoÓ ‘pàm àÒyataÓnaÒî vedaÓ /
àÒyataÓnavàn bhavati // 3 //
vàyuí – air; vai – certainly; apàm – of water; àyatanam – residence;
àyatanavàn – well-situated; bhavati – becomes; yaí – one who; vàyoí –
of air; àyatanam – basis; veda – knows; àyatanavàn – well-situated;
bhavati – becomes; àpaí – water; vai – certainly; vàyoí – of air;
63
Place of existence, source.
yaí – one who; evam – in this way; veda – knows; yaí – one who; apàm –
of water; àyatanam – basis; veda – knows; àyatanavàn – well-situated;
bhavati – becomes.
Certainly water resides in air. He (who knows this) becomes well-

situated. One who knows the basis of air, he becomes well-situated.
Certainly air resides in water, he (who knows this) becomes well-
situated.
p A,SaaE vE TaPa.à( A,PaaMaa,YaTa.NaMa( ) Aa,YaTa.NavaNa( >aviTa ) Yaae. _MauZYa,

TaPa.Ta A,aYaTa.Na,& ved. ) Aa,YaTa.NavaNa( >aviTa ) AaPaae, va A,MauZYa,
TaPa.Ta Aa,YaTa.NaMa( ) Aa,YaTa.NavaNa( >aviTa ) Ya W,v& ved. ) Yaae.
_PaaMaa,YaTa.Na,& ved. ) Aa,YaTa.NavaNa( >aviTa ))4))
oî aÒsau vai tapaÓnn aÒpàm àÒyataÓnam / àÒyataÓnavàn bhavati / yoÓ
‘muìyaÒ tapaÓta àÒyataÓnaÒî vedaÓ / àÒyataÓnavàn bhavati / àpoÒ và
aÒmuìyaÒ tapaÓta àÒyataÓnam / àÒyataÓnavàn bhavati / ya eÒvaî vedaÓ /
yoÓ ‘pàm àÒyataÓnaÒî vedaÓ / àÒyataÓnavàn bhavati // 4 //
asau – this; vai – certainly; tapan – the sun; apàm – of water; àyatanam –
residence; àyatanavàn – well-situated; bhavati – becomes; yaí – one
who; amuìya – of this; tapataí – of the sun; àyatanam – basis; veda –
knows; àyatanavàn – well-situated; bhavati – becomes; àpaí – water; vai –
certainly; amuìya – of this; tapataí – of the sun; àyatanam – residence;
àyatanavàn – well-situated; bhavati – becomes; yaí – one who; evam – in
this way; veda – knows; yaí – one who; apàm – of water; àyatanam –
basis; veda – knows; àyatanavàn – well-situated; bhavati – becomes.
Certainly water resides in the sun64. He (who knows this) becomes

well-situated. One who knows the basis of the sun, he becomes well-
situated. Certainly the sun resides in water, he (who knows this)
becomes well-situated. One who thus knows the basis of water, he
becomes well-situated.
64
Water is due to the sun. Manu 1.
Mantra Puìpam 209
p c,Nd\Maa, va A,PaaMaa,YaTa.NaMa( ) Aa,YaTa.NavaNa( >aviTa ) Yaê,Nd\Ma.Sa

Aa,YaTa.Na,& ved. ) Aa,YaTa.NavaNa( >aviTa ) AaPaae, vE c,Nd\Ma.Sa
Aa,YaTa.NaMa( ) Aa,YaTa.NavaNa( >aviTa ) Ya W,v& ved. ) Yaae.
oî caÒndramàÒ và aÒpàm àÒyataÓnam / àÒyataÓnavàn bhavati / yaë
caÒndramaÓsa àÒyataÓnaÒî vedaÓ / àÒyataÓnavàn bhavati / àpoÒ vai
caÒndramaÓsa àÒyataÓnam / àÒyataÓnavàn bhavati / ya eÒvaî vedaÓ /
candramà – moon; vai – certainly; apàm – of water; àyatanam –
who; candramasaí – of moon; àyatanam – basis; veda – knows;
àyatanavàn – well-situated; bhavati – becomes; àpaí – water; vai –
certainly; candramasaí – of moon; àyatanam – residence; àyatanavàn –
well-situated; bhavati – becomes; yaí – one who; evam – in this way;
veda – knows; yaí – one who; apàm – of water; àyatanam – basis; veda –
knows; àyatanavàn – well-situated; bhavati – becomes.
Certainly water resides in the moon. He (who knows this) becomes

well-situated. One who knows the basis of the moon, he becomes
well-situated. Certainly the moon resides in water, he (who knows
this) becomes well-situated. One who thus knows the basis of water,
he becomes well-situated.
p Na+a.}aai<a, va A,PaaMaa,YaTa.NaMa( ) Aa,YaTa.NavaNa( >aviTa ) Yaae

Na+a.}aa<aaMaa,YaTa.Na,& ved. ) Aa,YaTa.NavaNa( >aviTa ) AaPaae, vE
Na+a.}aa<aaMaa,YaTa.NaMa( ) Aa,YaTa.NavaNa( >aviTa ) Ya W,v& ved. ) Yaae.
oî nakìaÓtràêiÒ và aÒpàm àÒyataÓnam / àÒyataÓnavàn bhavati / yo
nakìaÓtràêàm àÒyataÓnaÒî vedaÓ / àÒyataÓnavàn bhavati / àpoÒ vai
nakìaÓtràêàm àÒyataÓnam / àÒyataÓnavàn bhavati / ya eÒvaî vedaÓ /
nakìatràêi – the constellations; vai – certainly; apàm – of water;
yaí – one who; nakìatràêàm – of the constellations; àyatanam – basis;
veda – knows; àyatanavàn – well-situated; bhavati – becomes; àpaí –
water; vai – certainly; nakìatràêàm – of the constellations; àyatanam –
who; evam – in this way; veda – knows; yaí – one who; apàm – of water;
àyatanam – basis; veda – knows; àyatanavàn – well-situated; bhavati –
becomes.
Certainly water resides in the constellations. He (who knows this)

becomes well-situated. One who knows the basis of the
constellations, he becomes well-situated. Certainly constellations
reside in water, he (who knows this) becomes well-situated. One
who thus knows the basis of water, he becomes well-situated.
p Pa,JaRNYaae, va A,PaaMaa,YaTa.NaMa( ) Aa,YaTa.NavaNa( >aviTa ) Ya"

Pa,JaRNYa.SYaa, __YaTa.Na,& ved. ) Aa,YaTa.NavaNa( >aviTa ) AaPaae, vE
Pa,JaRNYa.SYaa,__YaTa.NaMa( ) Aa,YaTa.NavaNa( >aviTa ) Ya W,v& ved. ) Yaae.
oî paÒrjanyoÒ và aÒpàm àÒyataÓnam / àÒyataÓnavàn bhavati / yaí
paÒrjanyaÓsy’ àÒyataÓnaÒî vedaÓ / àÒyataÓnavàn bhavati / àpoÒ vai
paÒrjanyaÓsy’ àÒyataÓnam / àÒyataÓnavàn bhavati / ya eÒvaî vedaÓ /
parjanyaí – rain; vai – certainly; apàm – of water; àyatanam – residence;
àyatanavàn – well-situated; bhavati – becomes; yaí – one who;
parjanyasya – of rain; àyatanam – basis; veda – knows; àyatanavàn –
well-situated; bhavati – becomes; àpaí – water; vai – certainly;
parjanyasya – of rain; àyatanam – residence; àyatanavàn – well-situated;
bhavati – becomes; yaí – one who; evam – in this way; veda – knows;
yaí – one who; apàm – of water; àyatanam – basis; veda – knows;
àyatanavàn – well-situated; bhavati – becomes.
Certainly water resides in rain. He (who knows this) becomes well-

situated. One who knows the basis of rain, he becomes well-situated.
Certainly rain resides in water, he (who knows this) becomes well-
Mantra Puìpam 211
situated.
p Sa,&v,TSa,rae va A,PaaMaa,YaTa.NaMa( ) Aa,YaTa.NavaNa( >aviTa ) Ya"

Sa.&vTSa,rSYa, __YaTa.Na,& ved. ) Aa,YaTa.NavaNa( >aviTa ) AaPaae, vE
Sa.&vTSa,rSYa, __YaTa.NaMa( ) Aa,YaTa.NavaNa( >aviTa ) Ya W,v& ved. ) Yaae;
_PSau Naav,& Pa[iTa.iïTaa,& ved. ) Pa[TYae,v iTa.ïiTa ))8))
oî saÒîvaÒtsaÒro và aÒpàm àÒyataÓnam / àÒyataÓnavàn bhavati / yaí
saÓîvatsaÒrasyàÒ ‘yataÓnaÒî vedaÓ / àÒyataÓnavàn bhavati / àpoÒ vai
saÓîvatsaÒrasyàÒ ‘yataÓnam / àÒyataÓnavàn bhavati / ya eÒvaî vedaÓ /
yoÕ ‘psu nàvaÒî pratiÓìèhitàÒî vedaÓ / praty eÒva tiÓìèhati // 8 //
samvatsaraí – year (time); vai – certainly; apàm – of water; àyatanam –
who; samvatsarasya – of time; àyatanam – basis; veda – knows;
àyatanavàn – well-situated; bhavati – becomes; àpaí – water; vai –
certainly; samvatsarasya – of time; àyatanam – residence; àyatanavàn –
well-situated; bhavati – becomes; yaí – one who; evam – in this way;
veda – knows; yaí – one who; apsu – in water; nàvam – boat;
pratiìèhitam – established; veda – knows; prati – connected to ‘tiìèhati’;
eva – only; (prati) tiìèhati – establishing.
Certainly water resides in time. He (who knows this) becomes well-

situated. One who knows the basis of time, he becomes well-situated.
Certainly time resides in water, he (who knows this) becomes well-
situated. One who thus knows that a boat can rest on water (although
is not stable), only he can help (cause) others to be well-situated.
p TaiÜZ<aae;" Par,Ma& Pa,dGa(m Sada. PaXYaiNTa SaU,rYa." )

id,vq.v, c+au,raTa.TaMa( ))9))
oî tad viìêoÕí paraÒmaî paÒdagï sadàÓ paëyanti sÒârayaÓí /
diÒváÓvaÒ cakìuÒr àtaÓtam // 9 //
As we can see the sky with our bare eyes, similarly the great sages,
the devotees of Lord Viìêu, can see His abode always, by their
transcendental vision.
p TaiÜPa[a.Saae ivPa,NYavae. JaaGa*,vamSa," SaiMa.NDaTae )

ivZ<aae,YaRTa( Pa.r,Ma& Pa,dMa( ))10))
oî tad vipràÓso vipaÒnyavoÓ jàgãÒvàgïsaÒí samiÓndhate /
viìêoÒr yat paÓraÒmaî paÒdam // 10 //
Wise devotees of the Lord, who are expert in glorifying Him,
describe the abode of Lord Viìêu as transcendental.
Vàmadevya Gànam
p>aU>auRv" Sv" )
kYaa. Naiê,}a Aa >au.vdU,Taq Sa,dav*.Da," Sa%a; )
kYaa, Xaic.ïYaa v*,Taa ))1))
p>aU>auRv" Sv" )
kSTva. Sa,TYaae Mada.Naa,& MaGa(mih.ïae MaTSa,dNDa.Sa" )
d*,!a ic.da,åJae, vSau. ))2))
p>aU>auRv" Sv" )
A,>aq zu <a," Sa%q.NaaMaaiv,Taa Ja.irTa›,<aaMa( )
Xa,Ta& >a.vaSYaU,TaYae; ))3))
oî bhâr bhuvaí svaí /
kayàÕ naë ciÒtra àbhu¿vad âÒtá saÒdà-vã¿dhaÒí sakhàÕ /
kayàÒ ëaciÓìèhayà vãÒtà //
oî bhâr bhuvaí svaí
kas tvàÕ saÒtyo madàÕnàÒî magïhiÓìèho matsaÒd andha¿saí /
dãÒéhà ciºd àÒrujeÒ vasu¿ //
Vàmadevya Gànam 213
oî bhâr bhuvaí svaí

aÒbháÕ ìu êaÒí sakháÕnàm àviÒtà ja¿ritäÒêàm /
ëaÒtaî bha¿vàsy âÒtayeÕ //
om bhâr bhuvaí svaí – mahà-vyàhãtis (words to address the Supreme
Lord); kayà – by which; naí – we; citraí – worshipable; àbhuvad –
appeared in front of us; âtá – protection, happiness; sadà-vãdhaí – ever-
expanding; sakhà – our friend (Indra); kayà – by which; ëaciìèhayà –
described; vãtà – way.
kaí – who is the most attractive; tvà – to you; satyaí – truth; madànàm –
enchanting; mamhiìèhaí – worshipable; matsad – may enchant us;
andhasaí – from ignorance; dãéhà – by being fixed, strong; cidà – by
knowledge; àruje – pervade; vasu – the earth (where we live).
abhá ìu êaí – please be easily visible to us; sakhánàm – of your friends;

àvità – protector; jaritäêàm – of those who praise you; ëatam – hundred;
bhavàsi – you are; âtaye – for protection.
Lord Hari is the ever-increasing beauty. How can we see Him? How
will He protect us? By which described process should we worship
Him?
O Indra65, Who is the most attractive of all cupids? Who is the

worshipable truth? Who can enchant us from ignorance (by Whom
do we have to be attracted to so as to forget desires for sensual
pleasures)? Whose consciousness pervades and maintains the earth?
We pray to You. Be visible to us. We are Your friends. You are the
protector of Your devotees. Please protect us hundreds of times and
always.
65
Indra here refers to Lord Hari as the Lord of the demi-gods
Pàhi Viìêo
p W,Taa A.SadNa( Sauk*,TaSYa.l/ae,ke Taa iv.Z<aae Paaih Paa,ih Ya,j& Paa,ih
Ya,jPa.iTa& Paa,ih Maa& Ya.j,iNaYaMa;( ))
oî eÒtà aÓsadan sukãÒtasyaÓ loÒke tà viÓìêo pàhi pàÒhi yaÒjñam pàÒhi
yaÒjñapaÓtiî pàÒhi màm yaÓjñaÒniyamÕ //
etàí – all these devotees; asadan – situated; sukãtasya – of righteous
activities; loke – in the realm; tàí – them, all those devotees; viìêo – O
Lord of the heart; pàhi – please protect; pàhi – please protect; yajñam –
the sacrifice; pàhi – please protect; yajñapatim – the lord of sacrifice
[yajamàna]; pàhi – please protect; màm – me [us]; yajñaniyam – the
sacrificial priest.
All these devotees are situated in the realm of religious activities. O

Lord Viìêu, Lord of the heart, please protect them, protect their
sacrifice, protect the yajamàna and protect the priests.
p W,Taa A.SadNa( A.SadNa( W,Taa, W,Taa A.SadNa( Sauk*,TaSYa., Sauk*,TaSYa.

ASadNa( W,Taa, W,Taa A.SadNa( Sauk*,TaSYa., )
A,Sa,d,Na( Sau,k*TaSYa. Sauk*,TaSYa. ASadNa( ASadNa( Sauk*,TaSYa. l/ae,ke-
l/ae,ke- Sau.k*,TaSYaa.SadNa,( ASadNa( Sauk*,TaSYa. l/ae,ke-)
Sau,k*,TaSYa. l/ae,ke- l/ae,ke- Sauk*,TaSYa. Sauk*,TaSYa. l/ae,ke- TaaS,Taa"
l/ae,k-e Sauk,T* aSYa. Sauk*,TaSYa. l/ae,k-e Taa" ) Sau,k,T* aSYaeiTa. Sau_k*,TaSYa. ))
l/ae,ke- TaaSTaa l/ae,ke- l/ae,ke- Taa iv.Z<aae ivZ<aae, Taa l/ae,ke- l/ae,ke-
Taa iv.Z<aae ) Taa iv.Z<aae ivZ<aae, TaaSTaa iv.Z<aae Paaih Paaih ivZ<aae,
TaaSTaa iv.Z<aae Paaih ) iv,Z<aae, Paa,ih, Paa,ih, iv,Z<aae, iv,Z<aae, Paa,ih,
Paa,ih Paa,ih Paa.ih iv.Z<aae iv.Z<aae Paa.ih Paa,ih ) iv,Z<aae, wiTa. iv_Z<aae ))
Paa,ih Paa,ih Paa,ih Paa.ih Paa.ih Paa,ih Ya,j& Ya,j& Paa,ih Paa.ih Paa.ih
Paa,ih Ya,jMa( ) Paa,ih Ya,j& Ya,j& Paa,ih Paa,ih Ya,j& Paa,ih Paa,ih Ya,j&
Pàhi Viìêo 215
Paa,ih Paa,ih Ya,j& Paa,ih ) Ya,j& Paa,ih Paa,ih Ya,j& Ya,j& Paa,ih Ya,jPa.iTa&
Ya,jPa.iTa& Paa,ih Ya,j& Ya,j& Paa,ih Ya,jPa.iTa& ) Paa,ih Ya,jPa.iTa& Ya,jPa.iTa&
Paa,ih Paa,ih Ya,jPa.iTa& Paa,ih Paa,ih Ya,jPa.iTa& Paa,ih Paa,ih Ya,jPa.iTa&
Paa,ih ) Ya,jPa.iTa& Paa,ih Paa,ih Ya,jPa.iTa& Ya,jPa.iTa& Paa,ih Maa& Maa& Paa,ih
Ya,jPa.iTa& Ya,jPa.iTa& Paa,ih MaaMa( ) Ya,jPa.iTa,iMaiTa. Ya,jPaiTa,Ma;( ))
Paa,ih Maa& Maa& Paa,ih Paa,ih Maa& Ya.j,iNaYa.& Yaj,iNaYa,& Maa& Paa,ih Paa,ih Maa&
Yaj,iNaYaMa;( ) Maa& Ya.j,iNaYa.& Yaj,iNaYa,& Maa& Maa& Yaj,iNaYaMa;( )
Ya,j,iNaYa,iMaiTa. YajiNa,YaMa;( ))
oî eÒtà aÓsadan asadan eÒtà, eÒtà aÓsadan sukãÒtasyaÓ, sukãÒtasyaÓ asadan
eÒtà, eÒtà aÓsadan sukãÒtasyaÓ / aÒsaÒdaÒn suÒkãtasyaÓ sukãÒtasyaÓ asadan
asadan sukãÒtasyaÓ loÒke loÒke suÓkãÒtasyàÓsadan, asadan sukãÒtasyaÓ
loÒke / suÔkãÒtasyaÓ loÒke loÒke sukãÒtasyaÓ sukãÒtasyaÓ loÒke tàs, tàí
loÒke sukãÒtasyaÓ sukãÒtasyaÓ loÒke tàí / suÔkãÒtasyetiÓ su-kãÒtasyaÓ //
loÒke tàs tà loÒke loÒke tà viÓìêo viìêoÒ tà loÒke loÒke tà viÓìêo /
tà viÓìêo viìêoÒ tàs tà viÓìêo pàhi pàhi viìêoÒ tàs tà viÓìêo pàhi /
viÒìêoÒ pàÒhiÒ pàÒhiÒ viÒìêoÒ viÒìêoÒ pàÒhiÒ pàÒhi pàÒhi pàÓhi viÓìêo viÓìêo
pàÓhi pàÒhi / viÒìêoÒ itiÓ viìêo //
pàÒhi pàÒhi pàÒhi pàÓhi pàÓhi pàÒhi yaÒjñam yaÒjñam pàÒhi pàÓhi pàÓhi
pàÒhi yaÒjñam / pàÒhi yaÒjñam yaÒjñam pàÒhi pàÒhi yaÒjñam pàÒhi
pàÒhi yaÒjñam pàÒhi pàÒhi yaÒjñam pàÒhi / yaÒjñam pàÒhi pàÒhi
yaÒjñam yaÒjñam pàÒhi yaÒjñapaÓtiî yaÒjñapaÓtiî pàÒhi yaÒjñam
yaÒjñam pàÒhi yaÒjñapaÓtiî / pàÒhi yaÒjñapaÓtiî yaÒjñapaÓtiî pàÒhi
pàÒhi yaÒjñapaÓtiî pàÒhi pàÒhi yaÒjñapaÓtiî pàÒhi pàÒhi yaÒjñapaÓtiî
pàÒhi / yaÒjñapaÓtiî pàÒhi pàÒhi yaÒjñapaÓtiî yaÒjñapaÓtiî pàÒhi
màm màm pàÒhi yaÒjñapaÓtiî yaÒjñapaÓtiî pàÒhi màm /
yaÒjñapaÓtiÒm itiÓ yaÒjña-patiÒmÕ //

pàÒhi màm màm pàÒhi pàÒhi màm yaÓjñaÒniyaÓm yajñaÒniyaÒm màm
pàÒhi pàÒhi màm yajñaÒniyamÕ /
màm yaÓjñaÒniyaÓm yajñaÒniyaÒm màm màm yajñaÒniyamÕ /
yaÔjñaÒniyaÒm itiÓ yajña-niÒyamÕ //
Acchidra Vàcanam
oî açgaÓ-hánaÓî kriyàÒ-hánaÓî viÒdhi-háÒnaî ca yaÓd bhavetù //
astuÓ tat saÓrvam aÒcchidraÓî kãÒìêa-kàÒrìêa-prasàÓdataí //
yat kiÓñcid vaiÓguêaÒî jàtaÓî taÒd doìaÒ-prasamàÓnàya //
ëráÓ-kãÓìêaÓ-smaÓraÓêaÓm karoÒmi //
açga-hánam – lack of ingredients or parts of the ritual; kriyà-hánam –
deficiency in the ritual; vidhi-hánam – laxity of standards; ca – and; yad –
whatever; bhavet – may it be; astu – let it be; tat – that; sarvam – all;
acchidram – free from mistakes; kãìêa-kàrìêa-prasàdataí – by the mercy
of Lord Kãìêa and His devotees.
yat – whatever; kiñcit – anything; vaiguêam – opulence; jàtam – resulted;

tad – that; doìa-prasamànàya – is to nullify faults; ërá-kãìêa-smaraêam
karomi – I meditate on Lord Kãìêa.
Our attempt may lack proper ingredients or standards, or it might not

been performed with the proper mood or in an authorized fashion,
but by the mercy of Lord Kãìêa and His devotees, may our attempt
be complete and pleasing. Whatever benefits accrue, may they
nullify our shortcomings. Thus I shall meditate on Lord Kãìêa.
oî jayaÓ ërá-kãÓìêa-caÒitanyaÓ praÒbhu-niÒtyànaÓnda /

ërá-aÓdvaitaÓ gadàÒdharaÓ ëráÒvàsàÒdi-gaÓura-bhakta-vãnda //
oî hareÓ kãìêaÓ hareÒ kãìêaÓ kãìêaÒ kãìêaÒ hareÓ hare /
hareÓ ràmaÓ hareÒ ràmaÓ ràÒma ràÒma hareÓ hare //

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Puruìa Sâkta

With the Original Sanskrit Text,

Its Roman Transliteration,

Synonyms and Translation

The Bhaktivedanta Academy

Any part of this document may not be copied or reused without

Quotes from the work of A.C. Bhaktivedanta Swami Prabhupada

Cover: Lord Viìêu, Who pervades the entire universe.

mantro hánaí svarato varêato và

Mantra, or Vedic verse, chanted with improper tone or poor

p JaYa. é[qk*.Z<acE,TaNYa. Pa[,>auiNa,TYaaNa.Nd )

p hre. k*Z<a. hre, k*Z<a. k,*Z<a k*,Z<a hre. hre )

oî hareÓ kãìêaÓ hareÒ kãìêaÓ kãÒìêa kãÒìêa hareÓ hare /

O devotees of Lord Hari, we meditate on you. Please purify us and

p A,SYa kMaR<a" Pau<Yaa;ha& >avNTaae b]u,vNTau. ))

Dear bràhmaêas, please bless this ceremony to be successful. Let it

p o,Óa,Taev. XakuNae, SaaMa. GaaYaiSa b]øPau,}a w.v, Sav.Naezu Xa&SaiSa )

p A,SYa kMaR<a" SviSTa. >avNTaae b]u,vNTau. ) Aa,Yau,ZMaTae; Sv,iSTa ))

p Sv,iSTa Na, wNd\ae; v*,Öé[.va" Sv,iSTa Na." PaU,zaa iv,ìve;da" )

May the all-famous Supreme Lord give us auspiciousness. May the

p A,SYa kMaR<a ‰iDd&; >avNTaae b]u,vNTau. ))

O dear bràhmaêas, please bless this sacrifice to be prosperous. Let

p ‰DYaaMa, STaaeMaMa(; SaNau,YaaMa, vaJa,Maa

O Aëvinas, we offer oblations of sweet rice unto you while we

p SviSTa Naae GaaeivNd" ) SviSTa Naae ACYauTaaNaNTaaE )

SviSTa SviSTa SauMa®lE/keXaae MahaNa( é[q k*Z<a" SaiÀdaNdgaNa"

May Govinda, Acyuta, Ananta Ëeìa, Vàsudeva and Viìêu bestow

May Mitra and Varuêa bestow auspiciousness upon us. May

saÒtyam aÓvàdiìam / tan màm àÓvátù / tad vaÒktàraóm àvátù /

May Mitra and Varuêa bestow auspiciousness upon us. May

p Sa,h Naa.vvTau ) Sa,h NaaE. >auNa¢u- ) Sa,h vq,YaR.ªrvavhE ) Tae,Ja,iSvNaa,

p PaU<aR,Mad," PaU<aR,iMad,& PaU<aaR,Ta( PaU<aR,Maud,CYaTae )

oî pârêaÒm adaÒí pârêaÒm idaÒî pârêàÒt pârêaÒm udaÒcyate /

The Personality of Godhead is perfect and complete and because He

p TaC^,& Yaaerav*.<aqMahe ) Gaa,Tau& Ya,jaYa. ) Gaa,Tau& Ya,jPa.TaYae ) dEvq;

The following are the brahma-yajña mantras, beginning with ‘agnim

p A,iGanMaq.†e Pau,raeih.Ta& Ya,jSYa. de,vMa*,iTvJaMa;( )

p w,ze Tvae,JaeR Tva. va,Yav." SQaaePaa,Yav." SQa de,vae v." Saiv,Taa )

oî iÒìe tvoÒrje tvàÓ vàÒyavaÓí sthopàÒyavaÓí stha deÒvo vaÓí saviÒtà /

p AGan, Aa Yaa;ih vq,TaYae; Ga*<aa,Naae h,VYada;TaYae )

O Agni, please come here and accept these offerings on behalf of

p Aae´Gana w )) A¾a²Yaa¾ih_3 vae±w TaaeYaaÃ_2w ) Taae±YaaÃ_2w )

Ga*±<aa¾Naa¾e-²h VYada± TaaeYaaÃ_2w ) Taae±YaaÃ_2w )) Naa±w hae¾-²

Taa±Saa_23 ) TSaa±_2w ba³_234 AaE¼-¾hae¾va )) hq³ _234zq-¼ ))

oî oÜgnà i // àÚØyàhØi’3 voÙ i toyÖà’2I / toÙyàÖ’2I / gãÙêàØnoØÚha-

p A´Gan¼ A´a¾Ya¼a¾ihvI ) Ta±Yaaw Ga*<aa¾Naae¾ hVYada¾Taa_23Yaa²w )

iNa±hae¾Taa¾ SaiTSa² b±haR_23wzq-² ) b±haR_2w za³_234AaE¼-¾hae¾-

oî aÜgnaÝ àyØÜ àØÝhivá / taÙyà i gãêàØnoØ havyadàØtà’23yàÚ i / niÙhoØtàØ satsiÚ

p A±Gan¼-A´a¾Ya¼a¾ih va´_5w TaYaa´w ) Ga*±<aa¾Naae¾ hVYada²_1Taa²_3Yae² )

iNahaeTaa³_234Saa¼ ) TSaa±_23w ba±_3 )

oî aÙgnaÝ àØÜyàØÝhi vàÜ’5 i tayàÜ i / gãÙêàØnoØ havyadàÚ’1tàÚ’3 yeÚ /

p Xa& Naae; de,vqr,i>aí.Ya, AaPaae; >avNTau Paq,TaYae; )

oî ëaî noÕ deÒvár aÒbhiìèaºyaÒ àpoÕ bhavantu páÒtayeÕ /

O water, please purify us of our sins and give us happiness. Be of use

The following is the Puruìa-sâkta mantra, beginning with ‘sahasra

p Sa,hó.XaqzaR, Pauå.z" ) Sa,h,óa,+a" Sa,hó.PaaTa( )

p Pauå.z W,vedGa(m SavRMa;( ) YaÙU,Ta& YaÀ, >aVYaMa;( )

It is said that the Viràè-râpa, the Lord of immortality, after having

p W,Taava.NaSYa Maih,Maa ) ATaae, JYaaYaam.ê, PaUå.z" )

p hre. kZ<a. hre, kZ<a. k,Z<a k,Z<a hre. hre )

p TaSMaa;Û,jaTSa.vR,huTa." ) Sa&>a.Ta& Pazda,JYaMa( )