Canto 4 - Chapter 24: The hymn sung by Lord Śiva (and taught to the Pracetās) ...

Discourse XXIV

The hymn sung by Lord Śiva (and taught to the Pracetās)

Maitreya began again : (Now) Pṛthu's son, Vijitāśwa of great renown, became the emperor. Full of fraternal love, he gave to his younger brothers a quarter each of the earth's surface (to rule over). (1)
To Haryakṣa, the emperor assigned the eastern quarter; to Dhūmrakeśa, the southern; to the one known as Vṛka, the western, and the fourth (viz., the northern) to Dravīṇa. (2)
Having acquired from Indra (the lord of paradise) the secret of invisibility, he earned the surname of Antardhāna. Through (his wife) Śikhaṇḍini he begot three sons, who were highly esteemed (by all). (3)
Pāvaka, Pavamāna and Śuci (by name), they were fire-gods (bearing the same names) formerly (in their previous incarnation), born (as human beings) under the curse of the sage Vasiṣṭha, they (eventually) attained once more to the glorious state of fire-gods by practising Yoga. (4)

Antardhāna, who (it will be remembered) had refused to strike Indra, even though he had come to know that Indra had stolen (his father's) horse (vide IV. xix. 20), got (a fourth son) Havirdhāna (by name) by (his other wife) Nabhaswati. (5)
Under the pretext of (participating in) a protracted sacrificial session he relinquished the kingly duties, regarding them as cruel in that they involved (the unpleasant task of) exacting tributes, inflicting punishment and levying taxes and so on. (6)
Even though occupied with that sacrificial session, the king (who had realized the Self) adored the Supreme Spirit, who is perfect (in everyway) and ends the suffering of His votaries, and attained a residence in the same Heaven with the Lord by dint of thorough and uninterrupted concentration of mind. (7)

Through Havirdhāna (Antardhāna's son), O Vidura, Havirdhāni (his wife) bore six sons—Barhiṣad, Gaya, Śukla, Kṛṣṇa, Satya and Jitavrata (by name). (8)
(Of these) the highly blessed Barhiṣad, the eldest son of Havirdhāna, became the ruler. He was well-versed in the sections of the Veda dealing with the rituals, as well as in the methods of Yoga, O worthy scion of Kuru. (9)
As a result of his performing sacrifices (one after another) close to the place enclosed for each foregoing sacrifice the entire land was covered with blades of Kuśa grass with their pointed ends turned towards the east. (10)
He married Śatadruti, a daughter of the deity presiding over the ocean, recommended by Brahmā (the god of gods), who was charming in every limb and was still very young, and for whom the fire-god (himself) conceived a passion the moment he saw her going round the fire during the nuptials, richly bedecked with ornaments, even as he did (on yet another occasion) for Śukī (a princess of that name). (11)
Nay, even (other) gods, demons, Gandharvas (celestial musicians), sages, Siddhas (a class of demigods endowed with mystic powers from their very birth), human beings and Nāgas in every quarter were captivated by the newly-married bride (as she walked) producing a tinkling sound with her anklets. (12)
Ten sons were born to king Prācinabarhi (so-called because of his having covered the earth's surface with blades of Kuśa grass with their pointed ends turned eastward—vide verse 10 above), through (his wife) Śatadruti. They bore the common name of Pracetā; their mode of life was the same and they were all fully conversant with the moral code. (13)
Enjoined by their father to beget children, they entered a lake (almost as extensive as a sea) for austerities and, having duly controlled their mind, worshipped Śrī Hari (the lord of austerities) through (their) asceticism for ten thousand years, contemplating on and adoring Him and muttering what had been imparted to them by Lord Śiva, whom they had met on the way and who had showered His grace on them. (14-15)

Vidura said : Pray, tell me, O holy sage, how came about the meeting of the Pracetās with Lord Śiva on the way, and what significant precept Lord Hara (the Destroyer of the sage, to get an opportunity to meet Lord Śiva, on whom (even) sages have only been able to contemplate as the cherished object of their desire by shaking off all attachment. (17)
Though revelling in the Self, Lord Bhava (the Source of all creation) goes about the world associated with His terrible (destructive) energy (in the person of Goddess Śivā) for the maintenance of the world order. (18)

Maitreya went on : Having received their father's command with bowed heads, the pious Pracetās set out in a westerly direction with their mind earnestly set on austerities. (19)
(At some distance) they saw a very large lake almost as extensive as a sea and pellucid as the mind of an exalted soul, with the creatures inhabiting it (ever) cheerful. (20)
A home of blue and red lilies, lotuses, Kahlāras (lilies blossoming at dusk) and blue lotuses, the lake resounded with the notes of swans, cranes, Cakravākas (ruddy geese) and Kāraṇḍavas (a species of ducks). (21)
Hemmed in by creepers and trees which were thrilled with joy (as it were) to hear the sweet humming of drunken bees, it presented a gala appearance due to the breeze scattering in all directions the pollen from the seed-vessel of (full-blown) lotuses. (22)
The princes were wonder-struck to hear music which ravished the mind by its weird style and was preceded by the sound of clay and wooden tomtoms. (23)
That very moment they were filled with curiosity to behold the dark-necked and three-eyed Lord Śiva (the foremost of gods), refulgent like a mass of red-hot gold and inclined to shower His grace (on His votaries), issuing from the lake with His retinue, His glories being sung by Gandharvas and Kinnaras (attendants of the gods); and the princes bowed to Him. (24-25)
The Lord, who relieves the agony of His suppliants and is a lover of righteousness, gladly spoke to the princes, who were not only well-versed in the moral code but (also) possessed a noble character and felt (much) delighted (at His sight). (26)

Śrī Rudra said : You are the sons of king Vedisad (Barhisad); your intention (too) is known to Me. It is only to shower My grace on you, may all be well with you, that I have thus blessed you with My sight. (27)
He is indeed (supremely) dear to Me, who has directly taken refuge in Lord Vāsudeva, who is beyond both the Unmanifest, consisting of the three Guṇas (Sattva, Rajas and Tamas), and the Spirit, known by the name of Jiva. (28)
A man devoted to his own duty (prescribed in the Śāstras) attains to the position of Brahmā (the creator) after a hundred lives and realizes Me (only) if he has acquired still higher merit. A devotee of the Lord, on the other hand, ascends immediately after death to the (supreme) Abode of Bhagavān Viṣṇu, which lies entirely beyond the realm of Matter and which Myself (as Rudra) and the (other) gods (holding some office in the cosmic order) shall reach (only) after the dissolution of our subtle body (at the expiry of our term of office). (29)
Now you are (all) devotees of the Lord and as such are dear to Me as the Lord (Himself). And to the votaries of the Lord either, no one else is ever dearer than Myself. (30)
(Now) distinctly hear this holy and supremely auspicious hymn, which is also conducive to final beatitude; I (hereby) impart it to you. (31)

Maitreya resumed : With a heart full of compassion Lord Śiva, who is (ever) devoted to Bhagavān Nārāyaṇa, spoke the following words to those princes, who stood with joined palms (before Him). (32)

Śrī Rudra said : "Your glory tends to the blessedness (unfoldment of the blissful nature) of the foremost among the knowers of the Self; may it conduce to My blessedness as well. You ever exist as the supremely Blissful; hail to You, the (supreme) Spirit, who have assumed all forms. (33)
Obeisance to Him who has a lotus (constituting the universe) sprung from His navel, the Controller of the subtle elements and the senses, to Vāsudeva (the first and foremost of the four Vyūhas or manifestations of the Lord, the one presiding over the Citta or reason), who is (ever) tranquil, immutable and self-luminous. (34)
Salutations to Sāṅkarṣaṇa (the second of the four Vyūhas, that presides over the ego), who is unmanifest and infinite and destroys the universe (by the fire issuing from His mouth at the time of universal dissolution), and to Pradyumna (the third Vyūha), from whom comes the highest knowledge of the world and who presides over the intellect or understanding. (35)
Hail, hail the sense. Obeisance to You as the sun-god, who pervades the universe by His effulgence and is devoid of growth and decay. (36)
Salutations to Him who is the door to heaven and final beatitude and who constantly dwells in a pure heart. Hail to the Fire-god (who has effulgence for his energy), through whom are accomplished sacrifices performed with the help of four priests (viz., Hotā, Adhwaryu, Udgātā and Brahmā) and who makes for the continuance of sacrifices. (37)
Obeisance to Śrī Hari (the Lord of the three Vedas), who as the moon-god (the seed of Yajña) serves as the food of both the manes and the gods, and salutations (again) to the Lord who in the form of water gratifies (all) embodied beings. (38)
Salutations to You, who appear as the bodies of all living beings as well as the Cosmic Body and take the form of earth. Hail to You, who (as the wind-god) sustain all the three worlds and are endowed with the strength of mind, senses and body. (39)
Obeisance to the Lord, who as ether supplies a clue to (the existence of) objects (through its attribute, sound) and provides a basis for the conception of inside and outside. Salutations to Him in the form of that (well-known) sacred sphere of great splendour (known by the name of heaven). (40)
Hail to You in the form of worldly activity and activity carried on in retirement—leading severally to (the attainment of) the world of the manes and the region of the gods—and also in the form of death which is the fruit of unrighteousness and causes pain. (41)
Obeisance to You, O Lord, who yield the fruit of all actions and are omniscient (or revealed in the form of Mantras). Salutations to You in the form of Śrī Kṛṣṇa, who is supreme virtue personified and is possessed of unobstructed wisdom, nay, who is the most ancient Person, the Lord of both Sāṅkhya (the path of Knowledge) and Yoga (the path of Action). (42)
Hail to You, who as Rudra (the god of destruction) preside over the ego and are endowed with the three potencies (in the form or doership, instrumentality and activity). Obeisance to You, who (as Brahmā, the creator) are knowledge and activity personified, and from whom proceeds the vast wealth of speech. (43)

"Pray, bless us—who are keen to behold You—with Your sight, which is held in such great esteem by Your devotees. Be pleased to reveal to us Your beautiful form, the most beloved of Your votaries, which delights all the senses by its (numerous) excellences. (44)
It is cerulean as a charming rain-cloud and the conglomeration of all elegance. It has four long graceful arms and a winsome countenance perfect in every detail. (45)
It has eyes resembling the petals in the heart of a lotus, captivating eyebrows and a shapely nose, lovely teeth, ravishing cheeks and mouth, and ears exactly corresponding with each other and serving as ornaments. (46)
With the outer corners of its eyes smiling as it were with affection. Your form is decked with (flowing) tresses, is covered by a shining fine cloth—yellow as the filaments of a lotus—and is adorned with a pair of polished ear-rings. (47)
It is (further) graced with a brilliant diadem, bracelets, a pearl necklace, anklets and girdle; and its glory is heightened by a conch, a discus, a mace, a lotus, a garland (of sylvan flowers) and gems (of various kinds). (48)
It carries about its shoulders, resembling those of a lion, the lustre of the ear-rings and necklace etc., the Kaustubha gem lending charm to its neck; and the form is brightened by the bosom, which outshines the touchstone (bearing a streak of gold on it) by Goddess Śrī, ever abiding thereon (in the form of a golden streak). (49)
Its belly, resembling the leaf (of the Indian fig tree in shape), looks (very) attractive with its (three) folds, which are shaking with the (alternate) inhalation and exhalation of air. By its deep navel, spiral in shape like whirlpool, it is inviting the universe (as it were) to return (to its source, the belly). (50)
The fine (yellow) loin-cloth and the girdle of gold shine all the more brightly (by contrast) on the swarthy hips. (Again) the form looks (very) comely by its (pairs of) beautiful feet, shanks, things and depressed knees, each pair matching perfectly. (51)
With Your feet shining as the petals of an autumnal lotus and driving away the darkness of our heart by the splendours of their nails, pray, reveal to us that form as Your very essence, that has dispelled the fear (of Your devotees), O Preceptor (of the universe), since You are the guide of souls wallowing in ignorance. (52)

"This form (of Yours) is worthy of being constantly meditated upon by those who seek the purification of their mind; for it is the practice of its adoration which brings fearlessness (in the form of final beatitude) to those who perform their own (allotted) duty (as a stepping-stone to Devotion). (53)
Sought after even by Brahmā (who rules over heaven) and the (ultimate) goal of those who are exclusively devoted to Self-Realization, You are attainable (only) by him who is full of devotion, and are difficult of access to all (other) mortals. (54)
Having propitiated through exclusive Devotion—hardly attainable even by the virtuous—You, who cannot be easily propitiated (by any other means), who will seek anything other than the soles of Your feet ? (55)
Though destroying the universe even with his brows contracted as a token of his majesty and energy, Death does not recognize the soul who has taken shelter under those feet as subject to his authority. (56)
I am not prepared to equate (the enjoyments of) heaven nor even final beatitude (immunity from rebirth)—much less the blessings sought for by mortals—with the fellowship, enjoyed even for half a moment, of those who have developed an attachment for the Lord. (57)
May we enjoy the (blessed) company of those whose sins have been washed away by immersing their soul in (the stream of) Your glories and their body in (the holy waters of) the Gaṅgā flowing from Your feet—which absolve one of all sins—nay, who are imbued with compassion for all creatures and are possessed of a mind free from likes and dislikes and endowed with virtues (such as straightforwardness and so on)! Let this be Your boon to us. (58)
The contemplative soul whose mind is neither distracted by external objects nor loses itself in a spell of drowsiness (during meditation) exceedingly pure and blessed as it is by the loving devotion of such devotees, easily and surely succeeds in realizing Yours true nature at this stage. (59)
You are the same Brahma (Infinite) in whom is manifested this universe and who shines through the universe, nay, who is supreme effulgence and is all-pervading like ether. (60)

"O Lord, we know You to be absolute—You, who evolve this (universe), sustain it and again dissolve it, as though it were real, Yourself remaining unchanged, through (the instrumentality of) Your Māyā (deluding potency), that assumes multitudinous forms and gives rise to the notion of difference; yet which is powerless against You. (61)
They alone are well-versed in the Vedas and the Tantras (the scriptures dealing with the worship of the various deities and revealed by Lord Śiva to His Divine Consort, Goddess Pārvatī), who, devoted as they are to the path of Action and imbued with faith, duly adore, for (the attainment of) perfection (in the form of Self-Realization or final beatitude) through a network of rituals, this very (embodied) form of Yours, which is hinted at by the five (gross) elements, the Indriyas (the senses of perception, as well as the organs of action) and the mind (as their Ruler). (62)
You are the one primeval Person, whose energy (in the form of Māyā) lies dormant (before creation). It is by the said Māyā that Sattva, Rajas and Tamas (the three modes of Prakṛti) get differentiated and it is from the same Māyā that this universe—consisting of Mahat-Tattva (the principle of cosmic intelligence), the ego, ether, the air, fire, water and earth, the gods and the Ṛṣis (seers) and the multitudes of living beings—springs up. (63)
By a part of Your being You have entered the body, which is of four kinds (viz., sweat-born, oviparous, viviparous and sprouting from the soil), and has been brought forth by Your own Energy (Māyā). It is therefore that they call that ray of your being, residing in the body, as the Puruṣa or Jīva, which (wrapped in ignorance) enjoys through the (various) senses the trivial pleasures of sense like the honey collected (and enjoyed) by bees. (64)

"Your true nature can (only) be inferred (and not directly perceived). Possessed of most tremendous velocity and irresistible like a hurricane, it is You who destroy the (various) worlds, sweeping off the various creatures by the creatures (themselves) even as the wind sweeps off the clouds. (65)
Alert as the serpent that grabs a rat, licking the ends of its lips through hunger, You as Death suddenly overtake the Jiva (an embodied soul) who is utterly careless (about his goal), engrossed as he is in the thought of his (worldly) projects, and, being totally given up to the pleasures of sense, is seized with inordinate greed. (66)
What wise man, who regards his body (life) as wearing away (in vain) through neglect of You, would abandon Your lotus-feet, which our ancestor (Brahmā) has adored through fear of bondage in the shape of worldly existence, and which the fourteen Manus (from Swāyambhuva onwards) have worshipped without reasoning (with unquestioning faith). (67)
The (whole) universe is (almost) dead through fear of Lord Rudra (the god of destruction). Therefore, to us, who know this, O all-pervading Supreme Spirit, You are the (only) fearless resort." (68)
Go on repeating this hymn with the purest of motives, O princes, (duly) discharging your sacred duties with your mind set on the Lord; this will do you good. (69)
Worship Śrī Hari alone—the (supreme) Spirit dwelling in your heart and (equally) present in all creatures—extolling and meditating on Him again and again : (70)
Having received this hymn called Yogādeśa as imparted by Me and retaining it (in your memory), repeat it reverently all of You with a concentrated mind, observing the vow of hermits. (71)
Intent on multiplying his progeny, it was the glorious Brahma (the lord of progenitors of the universe) who taught it at the dawn of creation to us, his (mind-born) sons, Bhrgu and others, all of whom were (equally) keen to push on (the work of) creation. (72)
Enjoined to proceed with the task of procreation, we lords of created beings all evolved various species of living beings, having got rid of ignorance through this very hymn. (73)
Even now a man devoted to Lord Vāsudeva, and ever repeating it with an attentive and absorbed mind, attains blessedness before long.(74)
Of all the blessings here spiritual enlightenment leading to final beatitude is the highest. He who sails in the bark of wisdom easily crosses the ocean of misery (in the shape of metempsychosis), so difficult to cross. (75)
Imbued with reverence, he who dwells upon this hymn in praise of the Lord, sung by me, will be able to propitiate Śrī Hari, (otherwise) so difficult to please. (76)
A man who is steady of mind obtains whatever he desires from that Lord, the sole repository of (all) blessings, when He is celebrated through this hymn sung by Me and is highly pleased thereby. (77)
Rising before daybreak and full of faith, any mortal who listens to or recites it (to others) with joined palms is freed from all shackles of Karma.(78)
Repeating with a concentrated mind this hymn in praise of the supreme Puruṣa, the Oversoul, sung by Me, O princes, practise austerities; thereby you will attain in the long run the object sought for (by you). (79)

Thus ends the twenty-fourth discourse entitled "The hymn sung by Lord Rudra", in Book Four of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā.