rule



 

 

Canto 10

Mahāmantra 4

 

 

Chapter 89: Vishnu, the Best of the Gods, and the Krishnas Retrieve a Brahmin's Sons

(1) S'rī S'uka said: 'Among sages performing a sacrifice at the bank of the Sarasvatī, oh King, a controversy arose as to whom of the three [Lords] who are there from the beginning, would be the greatest. (2) Desirous to know this they sent the son of Brahmā called Bhrigu to find this out, oh King. He went to the court of Brahmā. (3) To test his goodness, he did not bow down to him nor did he utter a prayer. That kindled the great Lord's passion, who then got angry. (4) In spite of the anger towards his son that was rising in his heart, the self-born one managed to control himself, just as fire is extinguished by its own [evolutionary] product [water, see also 3.12: 6-10]. (5) Next he went to Mount Kailāsa, where S'iva, glad to see him, rose to his feet in order to embrace his brother. (6-7) But when Bhrigu denied this and said: 'You are a transgressor of the path', he became angry and ready to kill rose, with eyes shooting fire, his trident against him. The goddess [Pārvatī] fell at his feet and pacified him verbally. Bhrigu subsequently went to Vaikunthha where Lord Janārdana resides. (8-9) The Supreme Lord, the Destination of the Devotees, was lying with His head on the lap of the goddess of fortune. He kicked Him in the chest whereupon He together with Lakshmī rose up. He came down from the bed, bowed His head down to the sage and said: 'Be welcome oh brahmin, take this seat, please forgive Us, oh master, for a moment We did not notice you had arrived! (10-11) Please purify Me, My world and the rulers of all worlds devoted to Me, with the water washing from the feet of your good self that creates the sacredness of the sites of pilgrimage. Today, My lord, I have become the exclusive shelter of the goddess of fortune, because with your foot having freed My chest from all sin, she will consent to reside there.'

(12) S'rī S'uka said: 'Bhrigu, delighted and pleased by the solemn words the Lord of Vaikunthha thus spoke, fell silent, with tears in his eyes being overwhelmed by devotion. (13) Oh King, Bhrigu returned to the sacrifice of the sages defending the Veda, and described in full what he personally had experienced. (14-17) Hearing this the sages fell in amazement, because putting faith in Lord Vishnu as the greatest One bringing peace and fearlessness, they were freed from their doubts. The direct proof of His dharma, spiritual knowledge, detachment, realization [of tat], eight mystic powers [siddhis] and fame, drives away the impurities of the mind. He is called the Supreme Destination for all selfless souls and saintly sages who, with minds that are equipoised and peaceful, have forsaken the violence [of ruling by passion]. His favorite embodiment is the mode of goodness and the brahmins are His worshipable deities, they who are peaceful persons of keen intellect who revere Him without ulterior motives [see 1.2: 7; 3.25: 37 and 10.81]. (18) In accord with the gunas there are three types of conditioned beings who find their existence by His material energy: the wild ones [of tamas, the Rākshasas], the unenlightened ones [of rajas, the Asuras] and the godly ones [of sattva, the Suras]. Among these three beings, those in the mode of goodness [the Suras] are the souls leading the way [see B.G. 14: 6 & 14: 14].'

(19) S'rī S'uka said: 'The scholars [being assembled] at the Sarasvatī in order to dispel the doubt of the common people, thus [with this conclusion] served the lotus feet of the Supreme Personality [of Pure Goodness] and attained His destination.' "

(20) S'rī Sūta [at Naimishāranya] said: "This is how this nectar with the fragrance of a lotus flowed from the mouth of the son of the sage [Vyāsa]. That nectar, dealing with the Supreme Personality, shatters the fear of a material existence and makes the traveler on the [worldly] road constantly drink the fine verses through the holes of his ears, and makes him forget the fatigue of his wanderings. (21) S'uka said: 'Once, in Dvārakā, it happened that the child born from the wife of a brahmin died the very moment it, as one says, touched the ground, oh descendant of Bharata. (22) The brahmin took the corpse to the gate of the king [Ugrasena] and then, presenting it, in misery lamenting with an agitated mind said the following: (23) 'Because this unqualified, avaricious kshatriya addicted to sense gratification, with a deceitful mind and hostile to the brahmins, failed in his duties, my son had to die. (24) Citizens in service of a wicked ruler of man who, out of control with his senses, delights in violence, will always suffer poverty and be unhappy.'

(25) And so it came to pass a second and a third time that the wise brahmin the same way left [a dead child] at the gate and sang the same song [of lamentation]. (26-27) Arjuna, who one day was in the vicinity because of Kes'ava, happened to hear about it when the brahmin lost a ninth child. He said: 'Oh brahmin, is there not someone out here who can wield the bow at your home? Truly these members of the ruling class behave like brahmins attending a sacrifice! (28) There where brahmins have to lament the loss of wives, children and wealth, those dressed up as kings are but actors living for their own material interest. (29) Oh great lord, I will protect the offspring of the two of you who are so miserable in this matter. And if I fail to fulfill my promise, I will enter the fire to put an end to my sins [compare B.G. 2: 34].'

(30-31) The brahmin said: 'Neither Sankarshana, Vāsudeva, Pradyumna the greatest archer, nor Aniruddha the incomparable chariot fighter, could save them [my sons]. Then why do you so naively try to do that what could not be done by the [catur-vyūha] Lords of the Universe? We therefore cannot believe it.'

(32) S'rī Arjuna said: 'I am neither Sankarshana, oh brahmin, nor Krishna, nor even a descendant. I am the one called Arjuna, whose bow is the Gāndīva! (33) Do not underestimate my prowess that satisfied the three-eyed one [Lord S'iva], oh brahmin. I will defeat Death in battle and bring your children back, oh master!'

(34) Oh tormentor of the enemies [king Parīkchit], the scholar thus being convinced by Arjuna went home, satisfied about what he had heard about the prowess of the son of Prithā. (35) When his wife was about to deliver again, the most elevated brahmin said distraught to Arjuna: 'Save, please save my child from death!'

(36) He touched pure water, offered his obeisances to the mighty Lord [S'iva], remembered [the mantras for] his weapons and strung the bowstring of his Gāndīva. (37) Upwards, downwards and sidewards he, with arrows being charged with the mantras, created a cage of arrows and thus fenced in the house of delivery. (38) The child that next took birth from the brahmin's wife, cried for some time but then suddenly disappeared into the sky complete with its body. (39) The brahmin thereupon in the presence of Krishna derided Arjuna by saying: 'Just see what a fool I am, I who trusted the boasting of an eunuch! (40) When neither Arjuna, Aniruddha, Balarāma nor Kes'ava could save them, who else would be capable to offer protection in a situation like this? (41) Damn that Arjuna with his false words, damn the bow of that braggart who so dumb and delusional thought he could return the ones taken by fate!'

(42) While the wise brahmin thus was cursing him, Arjuna resorted to a mystic incantation and went straight to the heavenly city of Samyamanī where the great Yamarāja lives. (43-44) Not finding the brahmin's child there he, with his weapons ready, went from there to the cities of Indra, Agni, Nirriti [the god of death subordinate to Yamarāja], Soma [the moon god], Vāyu and Varuna. Next he searched all the other regions, from the subterranean world up to the highest position in heaven. Failing to obtain from them the son of the twice-born soul, he was ready to enter the fire as he had promised, but then was opposed by Krishna who stopped him. (45) [He said:] 'I will show you the sons of the brahmin, please do not despise yourself! Men [as critical with us] like this, are going to bring the spotless fame of the two of us.'

(46) After this statement, the Supreme Lord, the Divine Controller, mounted his chariot together with Arjuna and set off in the western direction. (47) Passing over the seven continents with their seven seas and seven mountain ranges, He crossed the [lokāloka] border, which separated the worlds from outer space, and entered the vast darkness [see also 5.1: 31-33]. (48-49) There in the darkness the horses S'aibya, Sugrīva, Meghapushpa and Balāhaka [see also 10.53*] lost their way, oh best of the Bharatas. Seeing their plight, the Supreme Lord, the Great Master of All Yoga Masters, sent His personal cakra, shining like a thousand suns, ahead of the chariot. (50) The Sudars'ana disc, which with its extremely intensive effulgence was speeding ahead as fast as the mind, cut itself through the immense dense and fearsome darkness of the manifestation, like an arrow from Lord Rāmacandra's bow shot at an army. (51) Arjuna followed the path of the cakra beyond that darkness and beheld the all-pervasive, endlessly expanding, transcendental light [the brahma-jyoti], that hurt his eyes so much that he closed them [see also 10.28: 14-15]. (52) From there they entered a body of water that by a mighty wind was moved about into a splendor of huge waves. In the water was situated a wondrous abode that supremely radiated, with columns shining brightly with thousands of inlaid gems. (53) The huge serpent Ananta resided there. Amazing with His thousands of heads, which radiated with the gems upon the hoods and His twice as many frightening eyes, He, with His dark blue necks and tongues, resembled the white mountain [Kailāsa]. (54-56) On that serpent he saw the almighty, highest authority of the Personality Supreme to all Personalities of Godhead, sitting comfortably, looking like a dense raincloud, with beautiful yellow garments, a pleasing attractive face and broad eyes. His thousands of scattered locks bathed in the brilliance of His earrings and the clusters of large jewels in His crown. Being framed by a garland of forest flowers, He with His eight handsome long arms, Kaustubha jewel and S'rīvatsa mark, was, as the Chief of the Rulers of the Universe, served by His personal associates headed by Nanda and Sunanda, as also by His cakra and His other weapons that manifested their personal forms, [the consorts of] His energies for prosperity, beauty, fame and material creation [resp. Pushthi, S'rī, Kīrti and Ajā], and the complete of His mystic powers [siddhis]. (57) Acyuta paid homage to Himself in His Unlimited Form, as did also Arjuna who was amazed by the sight [of Mahā-Vishnu]. The Almighty Lord and Master of the Rulers of the Universe, then with a smile and an invigorating voice addressed the two of them who had joined their palms. (58) 'I brought the sons of the brahmin over here with the desire to see the two of you, who descended as My expansions to protect the dharma. Please quickly return to My presence after you have killed those of darkness who burden the earth [see 2.2: 24-27 and 2.6: 26]. (59) Even though all the desires of the two of you have been fulfilled, oh best of all persons, you should be engaged in upholding the dharma for the sake of the common man, just as the sages Nara and Nārāyana did.'

(60-61) The two Krishnas [see also B.G. 10: 37] thus being instructed by the Supreme Lord of the Highest Abode, said 'om' while bowing down to the Almighty One. They took the sons of the twice-born soul with them and returned elated to their abode [Dvārakā], the same way they had come. There they handed the sons, who had the same bodies and the same age [as they had when they were lost], over to the brahmin. (62) Having seen the abode of Vishnu, Arjuna was most surprised. He concluded that whatever powers human beings have, it are all manifestations of Krishna's mercy. (63) He [Krishna] performed many heroic acts like this in the world, enjoyed the normal sensual pleasures [see also 1.11: 35-39], and was of worship with the most important sacrifices [e.g. in 10.24 and 10.74 & 75]. (64) Just like Indra at the right time pours his rain, the Supreme Lord in excercising His Supremacy, rained down all that was desired upon His subjects, beginning with His brahmins. (65) By killing all the kings who opposed the dharma and therein having engaged Arjuna and others, He has paved the way for the son of Dharma [Yudhishthhira] to carry out the principles of religion [see also 1.14 & 15].'

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Third revised edition, loaded Januari 12, 2022.

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rī S'uka said: 'Among sages performing a sacrifice at the bank of the Sarasvatī, oh King, a controversy arose as to whom of the three [Lords] who are there from the beginning, would be the greatest.
S'rī S'uka said: 'Among the sages performing a sacrifice at the bank of the Sarasvatī, o King, arose a controversy as to which of the three [Lords] there from the beginning would be the greatest. (Vedabase)

 

Text 2

Desirous to know this they sent the son of Brahmā called Bhrigu to find this out, oh King. He went to the court of Brahmā.

Desirous to know this send they Bhrigu, the son of Brahmā to find this out, o King, and so he went to the court of Brahmā. (Vedabase)

 

Text 3

To test his goodness, he did not bow down to him nor did he utter a prayer. That kindled the great Lord's passion, who then got angry.

To make it a test of goodness he didn't bow down to him nor uttered he a prayer. That then kindled the great Lord his passion and he grew angry. (Vedabase)

 

Text 4

In spite of the anger towards his son that was rising in his heart, the self-born one managed to control himself, just as fire is extinguished by its own [evolutionary] product [water, see also 3.12: 6-10].

Even though in his heart anger was rising towards his son, managed the self-born one to control himself, just like with a fire that is put out by its own product, water [see also 3.12: 6-10]. (Vedabase)

 

Text 5

Next he went to Mount Kailāsa, where S'iva, glad to see him, rose to his feet in order to embrace his brother.

Next went he to Mount Kailāsa where S'iva happy to see him rose to his feet in order to embrace his brother. (Vedabase)

 

Text 6-7

But when Bhrigu denied this and said: 'You are a transgressor of the path', he became angry and ready to kill rose, with eyes shooting fire, his trident against him. The goddess [Pārvatī] fell at his feet and pacified him verbally. Bhrigu subsequently went to Vaikunthha where Lord Janārdana resides.

But when Bhrigu denied this and said 'You are a transgressor of the path', became he angry and rose he with eyes shooting fire his trident against him ready to kill. The goddess fell at his feet and pacified him verbally. Bhrigu subsequently went to Vaikunthha were Lord Janārdana resides. (Vedabase)

  

Text 8-9

The Supreme Lord, the Destination of the Devotees, was lying with His head on the lap of the goddess of fortune. He kicked Him in the chest whereupon He together with Lakshmī rose up. He came down from the bed, bowed His head down to the sage and said: 'Be welcome oh brahmin, take this seat, please forgive Us, oh master, for a moment We did not notice you had arrived!

After he there had kicked Him in the chest as He was lying with His head on the lap of the goddess of fortune, rose the Supreme Lord, the Destination of the Devotees, up together with Lakshmī. Coming down from the bed He next with His head bowed down to the sage and said: 'Be welcome, o brahmin, take this seat, please forgive Us o master, for a second we didn't notice you'd arrived! (Vedabase)

 

Text 10-11

Please purify Me, My world and the rulers of all worlds devoted to Me, with the water washing from the feet of your good self that creates the sacredness of the sites of pilgrimage. Today, My lord, I have become the exclusive shelter of the goddess of fortune, because with your foot having freed My chest from all sin, she will consent to reside there.'

Please purify Me, My world and the rulers of all worlds devoted to Me, with the water washing from the feet of your good self that creates the sacredness of the sites of pilgrimage. Today, o My lord, I've become the exclusive shelter, because with your foot having freed My chest from all sin the goddess of fortune will consent to reside there.'  (Vedabase)

      

Text 12

S'rī S'uka said: 'Bhrigu, delighted and pleased by the solemn words the Lord of Vaikunthha thus spoke, fell silent, with tears in his eyes being overwhelmed by devotion.

S'rī S'uka said: 'Bhrigu delighted by the solemn words that the Lord of Vaikunthha thus spoke, gratified fell silent with tears in his eyes, overwhelmed as he was with devotion.  (Vedabase)

 

 Text 13

Oh King, Bhrigu returned to the sacrifice of the sages defending the Veda, and described in full what he personally had experienced.

O King, having returned to the sacrifice of the sages defending the Veda, described Bhrigu in full what he personally had experienced. (Vedabase)

 

Text 14-17

Hearing this the sages fell in amazement, because putting faith in Lord Vishnu as the greatest One bringing peace and fearlessness, they were freed from their doubts. The direct proof of His dharma, spiritual knowledge, detachment, realization [of tat], eight mystic powers [siddhis] and fame, drives away the impurities of the mind. He is called the Supreme Destination for all selfless souls and saintly sages who, with minds that are equipoised and peaceful, have forsaken the violence [of ruling by passion]. His favorite embodiment is the mode of goodness and the brahmins are His worshipable deities, they who are peaceful persons of keen intellect who revere Him without ulterior motives [see 1.2: 7; 3.25: 37 and 10.81].

Hearing this fell the sages in amazement, because they were freed from their troubles in putting their faith in Lord Vishnu as the greatest of whom there is peace and fearlessness, direct proof of dharma, spiritual knowledge, detachment, realization [of tat], the eight mystic powers [siddhis] and His fame that drives away the impurities of the mind. He's the Supreme Destination of the selfless and saintly sages who, giving up on the violence [of ruling by passion], have minds that are equipoised and peaceful. He's the embodiment of the mode of goodness of which the brahmins of spiritual peace, they who are so keenly and expertly of worship without ulterior motives, are the worshipable deities [see 1.2: 7; 3.25: 37 and 10.81 ]. (Vedabase)

 

Text 18

In accord with the gunas there are three types of conditioned beings who find their existence by His material energy: the wild ones [of tamas, the Rākshasas], the unenlightened ones [of rajas, the Asuras] and the godly ones [of sattva, the Suras]. Among these three beings, those in the mode of goodness [the Suras] are the souls leading the way [see B.G. 14: 6 & 14: 14].'

In accord with the gunas are there the three types of conditioned beings brought about by His material energy: the wild [the Rākshasas], the unenlightened [the Asuras] and the godly [the Suras]; among these three is it the mode of goodness [of the Suras] that leads the way [see B.G. 14: 6 & 14: 14].' (Vedabase)

 

Text 19

S' S'uka said: 'The scholars [being assembled] at the Sarasvatī in order to dispel the doubt of the common people, thus [with this conclusion] served the lotus feet of the Supreme Personality [of Pure Goodness] and attained His destination.' "

S'rī S'uka said: 'It is through their service of the lotus feet of the Supreme Personality [the Pure of Goodness] that the learned ones, who this way live at the Sarasvatī to dispel the doubts of the common people, attained His destination.' " (Vedabase)


Text 20

S'rī Sūta [at Naimishāranya] said: "This is how this nectar with the fragrance of a lotus flowed from the mouth of the son of the sage [Vyāsa]. That nectar, dealing with the Supreme Personality, shatters the fear of a material existence and makes the traveler on the [worldly] road constantly drink the fine verses through the holes of his ears, and makes him forget the fatigue of his wanderings.

S'rī Sūta [at Naimishāranya] said: "Thus flowed this nectar with the fragrance of a lotus from the mouth of the son of the sage [Vyāsa]. Dealing with the Supreme Personality shatters that nectar the fear of a material existence and makes it the traveler, who constantly drinks in the fine verses through the holes of his ears, forget the fatigue of his wandering the [worldly] road. (Vedabase)

 

Text 21

S'uka said: 'Once, in Dvārakā, it happened that the child born from the wife of a brahmin died the very moment it, as one says, touched the ground, oh descendant of Bharata.

S'uka said: 'Once, in Dvārakā, it happened that the infant son born from the wife of a brahmin died the moment it, so one says, touched the ground, o descendant of Bharata. (Vedabase)

 

 Text 22

The brahmin took the corpse to the gate of the king [Ugrasena] and then, presenting it, in misery lamenting with an agitated mind said the following:

The learned one, in misery lamenting with an agitated mind, took the corpse to the gate of the king [Ugrasena] and said, presenting it, the following: (Vedabase)

 

 Text 23

'Because this unqualified, avaricious kshatriya addicted to sense gratification, with a deceitful mind and hostile to the brahmins, failed in his duties, my son had to die.

'Because this unqualified avaricious kshatriya addicted to sense-gratification, with a mind deceitful and hostile to the brahmins, failed in his duties, has my son met his death. (Vedabase)

  

 Text 24

Citizens in service of a wicked ruler of man who, out of control with his senses, delights in violence, will always suffer poverty and be unhappy.'

Citizens serving a wicked peoples-lord who, out of control with his senses, takes pleasure in violence [like meat-eating], have to suffer poverty and constant misery.' (Vedabase)

  

 Text 25

And so it came to pass a second and a third time that the wise brahmin the same way left [a dead child] at the gate and sang the same song [of lamentation].

And the same way it happened a second and a third time alike that the wise brahmin left [a dead child] at the gate and sang the same song. (Vedabase)

 

 Text 26-27

Arjuna, who one day was in the vicinity because of Kes'ava, happened to hear about it when the brahmin lost a ninth child. He said: 'Oh brahmin, is there not someone out here who can wield the bow at your home? Truly these members of the ruling class behave like brahmins attending a sacrifice!

Arjuna who some day because of Kes'ava was in the vicinity happened to hear about it when the ninth child of the brahmin died. He said: 'O brahmin, isn't there someone out here to wield the bow at the place where you are living? Truly these fallen nobles act as brahmins attending a sacrifice! (Vedabase)

 

Text 28

There where brahmins have to lament the loss of wives, children and wealth, those dressed up as kings are but actors living for their own material interest.

There where brahmins have to lament the loss of wives, children and wealth, are the ones dressed up as kings but actors living for their own material interest. (Vedabase)

 

 Text 29

Oh great lord, I will protect the offspring of the two of you who are so miserable in this matter. And if I fail to fulfill my promise, I will enter the fire to put an end to my sins [compare B.G. 2: 34].'

O great lord, I'll protect the offspring of the two of you so miserable in this matter. And if I fail to fulfill my promise will I enter the fire to put an end to my sins [compare B.G. 2: 34].' (Vedabase)

 

 Text 30-31

The brahmin said: 'Neither Sankarshana, Vāsudeva, Pradyumna the greatest archer, nor Aniruddha the incomparable chariot fighter, could save them [my sons]. Then why do you so naively try to do that what could not be done by the [catur-vyūha] Lords of the Universe? We therefore cannot believe it.'

The brahmin said: 'Since neither Sankarshana, Vāsudeva, Pradyumna the greatest archer, nor Aniruddha the incomparable chariot fighter, were able to save [my sons], why for heaven's sake do you then so naively intend to do what is even impossible to the [catur-vyūha] Lords of the universe? That sounds pretty incredible to us.' (Vedabase)

  

 Text 32

S'rī Arjuna said: 'I am neither Sankarshana, oh brahmin, nor Krishna, nor even a descendant. I am the one called Arjuna, whose bow is the Gāndīva!

S'rī Arjuna said: 'I'm not Sankarshana o brahmin, nor Krishna or even a descendant. I for true am the one named Arjuna with the Gāndīva as his bow! (Vedabase)

 

 Text 33

Do not underestimate my prowess that satisfied the three-eyed one [Lord S'iva], oh brahmin. I will defeat Death in battle and bring your children back, oh master!'

Do not belittle my prowess o brahmin, it satisfied the three-eyed one [S'iva]. I, defeating death in battle, will bring back your children o master!' (Vedabase)

 

Text 34

Oh tormentor of the enemies [king Parīkchit], the scholar thus being convinced by Arjuna went home, satisfied about what he had heard about the prowess of the son of Prithā.

The learned one thus convinced by Arjuna, o tormentor of the enemies, went home, satisfied about what he heard about the prowess of the son of Prithā. (Vedabase)

 

 Text 35

When his wife was about to deliver again, the most elevated brahmin said distraught to Arjuna: 'Save, please save my child from death!'

The time his wife was about to deliver again, said the most elevated brahmin distraught to Arjuna: 'Please save my child from dying!' (Vedabase)

 

 Text 36

He touched pure water, offered his obeisances to the mighty Lord [S'iva], remembered [the mantras for] his weapons and strung the bowstring of his Gāndīva.

He, touching pure water offered the mighty Lord [S'iva] his obeisances and strung the bowstring of his Gāndīva with [the mantras of] his weapons kept in mind. (Vedabase)

 

 Text 37

Upwards, downwards and sidewards he, with arrows being charged with the mantras, created a cage of arrows and thus fenced in the house of delivery.

He upwards, downwards and sideways fenced in the house of delivery with arrows charged with the mantras and thus created a cage of arrows. (Vedabase)

 

 Text 38

The child that next took birth from the brahmin's wife, cried for some time but then suddenly disappeared into the sky complete with its body.

When therafter the infant of the brahmin's wife was born, disappeared it, after crying for some time, suddenly into the sky complete with its body. (Vedabase)

 

 Text 39

The brahmin thereupon in the presence of Krishna derided Arjuna by saying: 'Just see what a fool I am, I who trusted the boasting of an eunuch!

The learned one then with Krishna being present said to Arjuna in derision: 'Just see what a fool I am, I who trusted such a boasting impotent eunuch! (Vedabase)

 

 Text 40

When neither Arjuna, Aniruddha, Balarāma nor Kes'ava could save them, who else would be capable to offer protection in a situation like this?

When nor Arjuna, nor Aniruddha, nor Rāma, nor Krishna were able to prevent this, who else would then be capable to offer protection in a situation like this? (Vedabase)

 

 Text 41

Damn that Arjuna with his false words, damn the bow of that braggart who so dumb and delusional thought he could return the ones taken by fate!'

Damn that Arjuna with his false words, damn the bow of that braggart, who so dumb, delusioned thought to bring back those who were taken by fate!' (Vedabase)

 

 Text 42

While the wise brahmin thus was cursing him, Arjuna resorted to a mystic incantation and went straight to the heavenly city of Samyamanī where the great Yamarāja lives.

As the wise brahmin was thus cursing him, resorted Arjuna to a mystic incantation and went he straight to the heavenly city of Samyamanī where the great Yamarāja lives. (Vedabase)

 

 Text 43-44

Not finding the brahmin's child there he, with his weapons ready, went from there to the cities of Indra, Agni, Nirriti [the god of death subordinate to Yamarāja], Soma [the moon god], Vāyu and Varuna. Next he searched all the other regions, from the subterranean world up to the highest position in heaven. Failing to obtain from them the son of the twice-born soul, he was ready to enter the fire as he had promised, but then was opposed by Krishna who stopped him.

Not finding the brahmin's child went he, with his weapons ready, from there to the cities of Indra, Agni, Nirriti [the god of death subordinate to Yamarāja], Soma [the moongod], Vāyu and Varuna and then to other regions from the subterranean one up to the top of heaven. Failing to obtain from them the son of the twice-born one, was he, about to enter the fire as he had promised, opposed by Krishna who tried to stop him. (Vedabase)

 

 Text 45

[He said:] 'I will show you the sons of the brahmin, please do not despise yourself! Men [as critical with us] like this, are going to bring the spotless fame of the two of us.'

'I'll show you the sons of the twice-born one, please do not deprecate yourself, men like this [now so critical with us] are going to bring the spotless fame of the both of us.'  (Vedabase)

 

 Text 46

After this statement, the Supreme Lord, the Divine Controller, mounted his chariot together with Arjuna and set off in the western direction.

The Supreme Lord, the Divine Controller, thus conferring mounted together with Arjuna his chariot and set off in the western direction. (Vedabase)

 

 Text 47

Passing over the seven continents with their seven seas and seven mountain ranges, He crossed the [lokāloka] border, which separated the worlds from outer space, and entered the vast darkness [see also 5.1: 31-33].

Passing over the seven continents with their seven seas and seven mountain ranges crossed he the border that separated the worlds from outer space and entered He the vast darkness [see also 5.1: 31- 33]. (Vedabase)

 

 Text 48-49

There in the darkness the horses S'aibya, Sugrīva, Meghapushpa and Balāhaka [see also 10.53*] lost their way, oh best of the Bharatas. Seeing their plight, the Supreme Lord, the Great Master of All Yoga Masters, sent His personal cakra, shining like a thousand suns, ahead of the chariot.

There in the darkness lost the horses S'aibya, Sugrīva, Meghapushpa and Balāhaka [see also 10.53*] their way, o best of the Bharatas, and thus was by the Supreme Lord, the Great Master of All Yoga Masters, considering their plight His personal cakra that shines like a thousand suns sent ahead to lead the chariot. (Vedabase)

 

 Text 50

The Sudars'ana disc, which with its extremely intensive effulgence was speeding ahead as fast as the mind, cut itself through the immense dense and fearsome darkness of the manifestation, like an arrow from Lord Rāmacandra's bow shot at an army.

The Sudars'ana disc that with its extremely intensive effulgence as fast as the mind was speeding ahead, cut itself through the immense dense and fearsome darkness of the manifestation like an arrow of Lord Rāmacandra shot away at an army. (Vedabase)

 

 Text 51

Arjuna followed the path of the cakra beyond that darkness and beheld the all-pervasive, endlessly expanding, transcendental light [the brahma-jyoti], that hurt his eyes so much that he closed them [see also 10.28: 14-15].

Following the path of the cakra beyond that darkness beheld Arjuna the all-pervasive, endlessly expanding, transcendental light, that hurt so that he closed both his eyes [see also 10.28: 14-15]. (Vedabase)

 

 Text 52

From there they entered a body of water that by a mighty wind was moved about into a splendor of huge waves. In the water was situated a wondrous abode that supremely radiated, with columns shining brightly with thousands of inlaid gems.

From there entered they a body of water that was moved by a mighty wind into a splendor of huge waves. Therein was situated a verily wondrous abode that supremely radiated with columns that shone bright with thousands of inlaid gems. (Vedabase)

 

 Text 53

The huge serpent Ananta resided there. Amazing with His thousands of heads, which radiated with the gems upon the hoods and His twice as many frightening eyes, He, with His dark blue necks and tongues, resembled the white mountain [Kailāsa].

There resided the huge serpent of Ananta that, amazing with His thousands of heads that radiated with the gems upon the hoods and the twice as many frightening eyes, with His dark blue necks and tongues resembled the white mountain [of Kailāsa]. (Vedabase)

 

 Text 54-56

On that serpent he saw the almighty, highest authority of the Personality Supreme to all Personalities of Godhead, sitting comfortably, looking like a dense raincloud, with beautiful yellow garments, a pleasing attractive face and broad eyes. His thousands of scattered locks bathed in the brilliance of His earrings and the clusters of large jewels in His crown. Being framed by a garland of forest flowers, He with His eight handsome long arms, Kaustubha jewel and S'rīvatsa mark, was, as the Chief of the Rulers of the Universe, served by His personal associates headed by Nanda and Sunanda, as also by His cakra and His other weapons that manifested their personal forms, [the consorts of] His energies for prosperity, beauty, fame and material creation [resp. Pushthi, S'rī, Kīrti and Ajā], and the complete of His mystic powers [siddhis].

On that serpent saw he comfortably seated the almighty, highest authority of the Personality Supreme to all Personalities of Godhead looking like a dense raincloud, with beautiful yellow garments, a pleasing attractive face and broad eyes. To His eight handsome long arms, the Kaustubha jewel, the S'rīvatsa mark and framed by a garland of forest flowers, reflected the thousands of scattered locks the brilliance of His earrings and the clusters of large jewels in His crown. As the Chief of the Rulers of the Universe was He served by His personal associates headed by Nanda and Sunanda, His cakra and His other weapons that manifested their personal forms, [the consorts of] His energies for prosperity, beauty, fame and material creation [resp. Pushthi, S'rī, Kīrti and Ajā] and the complete of His mystic powers [siddhis]. (Vedabase)

 

 Text 57

Acyuta paid homage to Himself in His Unlimited Form, as did also Arjuna who was amazed by the sight [of Mahā-Vishnu]. The Almighty Lord and Master of the Rulers of the Universe, then with a smile and an invigorating voice addressed the two of them who had joined their palms.

Acyuta paid homage to Himself in His Unlimited Form as did also Arjuna who was amazed by the sight [of Mahā-Vishnu]. Then addressed the Almighty Lord and Master of the Rulers of the Universe with a smile and an invigorating voice the two of them who had their palms joined. (Vedabase)

 

 Text 58

'I brought the sons of the brahmin over here with the desire to see the two of you, who descended as My expansions to protect the dharma. Please quickly return to My presence after you have killed those of darkness who burden the earth [see 2.2: 24-27 and 2.6: 26].

'I brought the sons of the twice-born one over here with the desire to see the two of you, who as My expansions have descended. Turn, after killing the ones of darkness who burden the earth, quickly back to My presence [see 2:2: 24-27 and 2.6: 26]. (Vedabase)

 

 Text 59

Even though all the desires of the two of you have been fulfilled, oh best of all persons, you should be engaged in upholding the dharma for the sake of the common man, just as the sages Nara and Nārāyana did.'

Even though of the two of you all desires are fulfilled, o best of all persons, should you, as the sages Nara and Nārāyana did, be engaged for the sake of the common man to uphold the dharma.' (Vedabase)

 

 Text 60-61

The two Krishnas [see also B.G. 10: 37] thus being instructed by the Supreme Lord of the Highest Abode, said 'om' while bowing down to the Almighty One. They took the sons of the twice-born soul with them and returned elated to their abode [Dvārakā], the same way they had come. There they handed the sons, who had the same bodies and the same age [as they had when they were lost], over to the brahmin.

The two Krishnas [see also B.G. 10: 37] thus instructed by the Supreme Lord of the Highest Abode, said 'om' bowing down to the Almighty and took the sons of the twice-born with them to return elated to their own places, the same way as they came. They handed over to the brahmin the sons who had the same bodies and the same age [as they had when they were lost]. (Vedabase)

 

 Text 62

Having seen the abode of Vishnu, Arjuna was most surprised. He concluded that whatever powers human beings have, it are all manifestations of Krishna's mercy.

Having seen the abode of Vishnu was Arjuna deeply moved. He concluded that whatever special powers living beings might have, were all manifestations of Krishna's mercy. (Vedabase)

 

 Text 63

He [Krishna] performed many heroic acts like this in the world, enjoyed the normal sensual pleasures [see also 1.11: 35-39], and was of worship with the most important sacrifices [e.g. in 10.24 and 10.74 & 75].

He, Krishna, performing many heroic acts like these in this world, enjoyed the sensual pleasures [see also 1.11: 35-39] and was of worship with the most invigorating sacrifices [e.g. in 10.24 and 10.74 & 75]. (Vedabase)

 

 Text 64

Just like Indra at the right time pours his rain, the Supreme Lord in excercising His Supremacy, rained down all that was desired upon His subjects, beginning with His brahmins.

Beginning with His brahmins, rained the Supreme Lord from within His Supremacy, just like Indra does, at the right time down upon His subjects all that was desired.  (Vedabase)

 

 Text 65

By killing all the kings who opposed the dharma and therein having engaged Arjuna and others, He has paved the way for the son of Dharma [Yudhishthhira] to carry out the principles of religion [see also 1.14 & 15].'

With His having killed all the kings who turned against the dharma and having engaged Arjuna and others therein, paved He the way for the son of Dharma [Yudhishthhira] to carry out the principles of religion [see also 1.14 & 15]. (Vedabase)

 

 

 

 

 

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The two vintage images show the sage Bhrigu and Krishna and Arjuna in their chariot.
Production: Filognostic Association of The Order of Time.


 

 

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