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O Vidura! Dakṣa, using the adhvaryu priest to offer oblations, concentrated with pure mind so that the Lord appeared.
Содержание книги
- dṛṣṭvāsu-tyāgam adbhutam
- kruddhaḥ sudaṣṭauṣṭha-puṭaḥ sa dhūr-jaṭir
- anvīyamānaḥ sa tu rudra-pārṣadair
- yas tv anta-kāle vyupta-jaṭā-kalāpaḥ
- tāvat sa rudrānucarair mahā-makho
- bhṛguṁ babandha maṇimān
- chindann api tad uddhartuṁ
- The Devatās Approach Śiva
- athāpi yūyaṁ kṛta-kilbiṣā bhavaṁ
- samanvitaḥ pitṛbhiḥ sa-prajeśaiḥ
- dvijān kāma-dughair drumaiḥ
- Kailāsa is decorated with date trees, hog plum, mango, priyāla, madhuka, iṅguda, hollow bamboos and solid bamboos.
- saritau bāhyataḥ puraḥ
- kalahaṁsa-kula-preṣṭhaṁ
- tyaktāmarṣam ivāntakam
- kṛtvorau dakṣiṇe savyaṁ
- sa tūpalabhyāgatam ātma-yoniṁ
- chiva-śaktyoḥ svarūpayoḥ
- na vai satāṁ tvac-caraṇārpitātmanāṁ
- yasmin yadā puṣkara-nābha-māyayā
- tvayāsamāptasya mano prajāpateḥ
- varṇaye nānucintaye
- bhavantv adhvaryavaś cānye
- charad-dhrada ivāmalaḥ
- yo 'sau mayāvidita-tattva-dṛśā sabhāyāṁ
- O Vidura! Dakṣa, using the adhvaryu priest to offer oblations, concentrated with pure mind so that the Lord appeared.
- hāsāvaloka-kalayā ramayaṁś ca viśvam
- mahi tv ātmabhuv-ādayaḥ
- tattvaṁ na te vayam anañjana rudra-śāpāt
- tava varada varāṅghrāv āśiṣehākhilārthe
- bheda-grahaiḥ puruṣo yāvad īkṣet
- yajño 'yaṁ tava yajanāya kena sṛṣṭo
- tṛṣārto 'vagāḍho na sasmāra dāvaṁ
- dṛṣṭaḥ kiṁ no dṛgbhir asad-grahais tvaṁ
- jagad-udbhava-sthiti-layeṣu daivato
- yat-tejasāhaṁ susamiddha-tejā
- sa evādyākṣṇor yaḥ pathi carasi bhṛtyān avasi naḥ
- tvaṁ kratus tvaṁ havis tvaṁ hutāśaḥ svayaṁ
- iti dakṣaḥ kavir yajñaṁ
- Situated in my energy composed of the guṇas, creating, maintaining and destroying the universe, I take on names according to the activity.
- yo na paśyati vai bhidām
- ananya-bhāvaika-gatiṁ
- mṛṣādharmasya bhāryāsīd
- O sinless Vidura! Briefly I have described destruction. One who hears three times this purifying description cleanses his mind of all sin.
- sapatnyās tanayaṁ dhruvam
- sunītir utsaṅga udūhya bālam
- tiṣṭha tat tāta vimatsaras tvam
- tam eva vatsāśraya bhṛtya-vatsalaṁ
- evaṁ sañjalpitaṁ mātur
- parituṣyet tatas tāta
O Vidura! Dakṣa, using the adhvaryu priest to offer oblations, concentrated with pure mind so that the Lord appeared.
Āttahaviṣā means “with the oblations of the adhvaryu (yajur-veda) priest.” O Vidura (viśāmpate)! Dakṣa concentrated in such a way that the Lord appeared.
|| 4.7.19 ||
tadā sva-prabhayā teṣāṁ
dyotayantyā diśo daśa
muṣṇaṁs teja upānītas
tārkṣyeṇa stotra-vājinā
Viṣṇu, diminishing the effulgence of the devatās by his effulgence which shone in the ten directions, arrived on Garuḍa, whose wings are the Brhād-rathantara verses.
Viṣṇu arrived, diminishing the effulgence of Brahmā and others. The winds of Garuḍa were the Bṛhat-rathnantara mantras. Śruti says bṛhadrathantare pakṣau: the wings are the Brhād-rathantara verses.
|| 4.7.20 ||
śyāmo hiraṇya-raśano 'rka-kirīṭa-juṣṭo
nīlālaka-bhramara-maṇḍita-kuṇḍalāsyaḥ
śaṅkhābja-cakra-śara-cāpa-gadāsi-carma-
vyagrair hiraṇmaya-bhujair iva karṇikāraḥ
The Lord was dark in complexion, with a golden belt, a crown shining like the sun, having a face surrounded by locks of hair, black like bees and wearing earrings. He appeared like a lotus since he was holding the conch, lotus, cakra, arrow, bow, club and shield in his gold ornamented hands.
The Lord is described in two verses. He had a belt of golden bells (niraṇya-raśanaḥ). Raśanā can also include cloth, with the meaning that he had yellow cloth, since it is not stated elsewhere. He had a crown as brilliant as the sun. His face was decorated with black locks like bees and with earrings. There is a comparison of the face to a lotus, hair to the bees, and the earrings to the sun, which comes to make the lotus blossom.
His arms were golden with bracelets, arm bands and rings, and he was holding different weapons to protect the devotees. With this, he appeared like a flowering karṇikāra tree, or like a lotus with eight petals, since he was holding eight weapons. Karṇikāra is defined as “that which produces (ra) a pericarp (karṇika).” Or it can be derived from karṇika, pericarp, using the rule arśādibhyo ‘c (Pāṇini 5.2.127).
|| 4.7.21 ||
vakṣasy adhiśrita-vadhūr vana-māly udāra-
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