PCA: Great Night of Shiva

Namasivaya Chant

2 Hrs New YM High Pitch Anushthan

8 - Answering the Questions by Sages


SRI BRAHMA-SAMHITA
TEXT 1
isvarah paramah krsnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam
Krsna 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.
TEXT 29
cintamani-prakara-sadmasu kalpa-vrksa-
laksavrtesu surabhir abhipalayantam
laksmi-sahasra-sata-sambhrama-sevyamanam
govindam adi-purusam tam aham bhajami
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 laksmis or gopis.
TEXT 30
venum kvanantam aravinda-dalayataksam-
barhavatamsam asitambuda-sundarangam
kandarpa-koti-kamaniya-visesa-sobham
govindam adi-purusam tam aham bhajami
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.
TEXT 31
alola-candraka-lasad-vanamalya-vamsi-
ratnangadam pranaya-keli-kala-vilasam
syamam tri-bhanga-lalitam niyata-prakasam
govindam adi-purusam tam aham bhajami
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 Syamasundara is eternally manifest.
TEXT 32
angani yasya sakalendriya-vrtti-manti
pasyanti panti kalayanti ciram jaganti
ananda-cinmaya-sad-ujjvala-vigrahasya
govindam adi-purusam tam aham bhajami
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.
TEXT 33
advaitam acyutam anadim ananta-rupam
adyam purana-purusam nava-yauvanam ca
vedesu durlabham adurlabham atma-bhaktau
govindam adi-purusam tam aham bhajami
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 purusa; yet He is a person possessing the beauty of blooming youth.
TEXT 34
panthas tu koti-sata-vatsara-sampragamyo
vayor athapi manaso muni-pungavanam
so 'py asti yat-prapada-simny avicintya-tattve
govindam adi-purusam tam aham bhajami
I worship Govinda, the primeval Lord, only the tip of the toe of whose lotus feet is approached by the yogis who aspire alter the transcendental and betake themselves to pranayama by drilling the respiration; or by the jnanis who try to find out the nondifferentiated Brahman by the process of elimination of the mundane, extending over thousands of millions of years.
TEXT 35
eko 'py asau racayitum jagad-anda-kotim
yac-chaktir asti jagad-anda-caya yad-antah
andantara-stha-paramanu-cayantara-stham-
govindam adi-purusam tam aham bhajami
He is an undifferentiated entity as there is no distinction between potency and the possessor thereof. In His work ot 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.
TEXT 36
yad-bhava-bhavita-dhiyo manujas tathaiva
samprapya rupa-mahimasana-yana-bhusah
suktair yam eva nigama-prathitaih stuvanti
govindam adi-purusam tam aham bhajami
I adore the same Govinda, the primeval Lord, in whose praise men, who are imbued with devotion, sing the mantra-suktas told by the Vedas, by gaining their appropriate beauty, greatness, thrones, conveyances and ornaments.
TEXT 37
ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
I worship Govinda, the primeval Lord, residing in His own realm, Goloka, with Radha, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes [sakhis], embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.
TEXT 38
premanjana-cchurita-bhakti-vilocanena
santah sadaiva hrdayesu vilokayanti
yam syamasundaram acintya-guna-svarupam
govindam adi-purusam tam aham bhajami
I worship Govinda, the primeval Lord, who is Syamasundara, Krsna 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.
TEXT 39
ramadi-murtisu kala-niyamena tisthan
nanavataram akarod bhuvanesu kintu
krsnah svayam samabhavat paramah puman yo
govindam adi-purusam tam aham bhajami
I worship Govinda, the primeval Lord, who manifested Himself personally as Krsna and the different avataras in the world in the forms of Rama, Nrsimha, Vamana, etc., as His subjective portions.
TEXT 40
yasya prabha prabhavato jagad-anda-koti-
kotisv asesa-vasudhadi vibhuti-bhinnam
tad brahma niskalam anantam asesa-bhutam
govindam adi-purusam tam aham bhajami
I worship Govinda, the primeval Lord, whose effulgence is the source of the nondifferentiated Brahman mentioned in the Upanisads, being differentiated from the infinity of glories of the mundane universe appears as the indivisible, infinite, limitless, truth.
TEXT 41
maya hi yasya jagad-anda-satani sute
traigunya-tad-visaya-veda-vitayamana
sattvavalambi-para-sattvam visuddha-sattvam-
govindam adi-purusam tam aham bhajami
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, viz., sattva, rajas, and tamas and diffuses the Vedic knowledge regarding the mundane world.
TEXT 42
ananda-cinmaya-rasatmataya manahsu
yah praninam pratiphalan smaratam upetya
lilayitena bhuvanani jayaty ajasram-
govindam adi-purusam tam aham bhajami
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 mind of recollecting souls as the transcendental entity of ever-blissful cognitive rasa.
TEXT 43
goloka-namni nija-dhamni tale ca tasya
devi mahesa-hari-dhamasu tesu tesu
te te prabhava-nicaya vihitas ca yena
govindam adi-purusam tam aham bhajami
Lowest of all is located Devi-dhama [mundane world], next above it is Mahesa-dama [abode of Mahesa]; above Mahesa-dhama is placed Hari-dhama [abode of Hari] and above them all is located Krsna's own realm named Goloka. I adore the primeval Lord Govinda, who has allotted their respective authorities to the rulers of those graded realms.
TEXT 44
srsti-sthiti-pralaya-sadhana-saktir eka
chayeva yasya bhuvanani bibharti durga
icchanurupam api yasya ca cestate sa
govindam adi-purusam tam aham bhajami
The external potency Maya who is of the nature of the shadow of the cit potency, is worshiped by all people as Durga, the creating, preserving and destroying agency of this mundane world. I adore the primeval Lord Govinda in accordance with whose will Durga conducts herself.
TEXT 45
ksiram yatha dadhi vikara-visesa-yogat
sanjayate na hi tatah prthag asti hetoh
yah sambhutam api tatha samupaiti karyad
govindam adi-purusam tam aham bhajami
Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither same as, nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda of whom the state of Sambhu is a transformation for the performance of the work of destruction.
TEXT 46
diparcir eva hi dasantaram abhyupetya
dipayate vivrta-hetu-samana-dharma
yas tadrg eva hi ca visnutaya vibhati
govindam adi-purusam tam aham bhajami
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.
TEXT 47
yah karanarnava-jale bhajati sma yoga-
nidram ananta-jagad-anda-sa-roma-kupah
adhara-saktim avalambya param sva-murtim
govindam adi-purusam tam aham bhajami
I adore the primeval Lord Govinda who assuming His own great subjective form, who bears the name of Sesa, 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-nidra].
TEXT 48
yasyaika-nisvasita-kalam athavalambya
jivanti loma-vilaja jagad-anda-nathah
visnur mahan sa iha yasya kala-viseso
govindam adi-purusam tam aham bhajami
Brahma and other lords of the mundane worlds, appearing from the pores of hair of Maha-Visnu, remain alive as long as the duration of one exhalation of the latter [Maha-Visnu]. I adore the primeval Lord Govinda of whose subjective personality Maha-Visnu is the portion of portion.
TEXT 49
bhasvan yathasma-sakalesu nijesu tejah
sviyam kiyat prakatayaty api tadvad atra
brahma ya esa jagad-anda-vidhana-karta
govindam adi-purusam tam aham bhajami
I adore the primeval Lord Govinda from whom the separated subjective portion Brahma 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 names of suryakanta, etc. PURPORT Brahma is two types: in certain kalpas when the potency of the Supreme Lord infuses Himself in an eligible jiva, the latter acts in the office of Brahma and creates the universe. In those kalpas when no eligible jiva is available, after the Brahma of the previous kalpa is liberated, Krsna, by the process of allotment of His own potency. creates the Brahma who has the nature of the avatara (descent) of the Divinity in the active mundane principle (rajo-guna). By principle Brahma is superior to ordinary jivas but is not the direct Divinity. The divine nature is present in a greater measure in Sambhu than in Brahma. The fundamental significance of the above is that the aggregate of fifty attributes, belonging to the jiva, are present in a fuller measure in Brahma who possesses, in a lesser degree, five more attributes which are not found in jivas. But in Sambhu both the fifty attributes of jivas as also the five additional attributes found in Brahma are present in even greater measure than in Brahma.
TEXT 50
yat-pada-pallava-yugam vinidhaya kumbha-
dvandve pranama-samaye sa ganadhirajah
vighnan vihantum alam asya jagat-trayasya
govindam adi-purusam tam aham bhajami
I adore the primeval Lord Govinda, whose lotus feet are always held by Ganesa upon the pair of tumuli 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.
TEXT 51
agnir mahi gaganam ambu marud disas ca
kalas tathatma-manasiti jagat-trayani
yasmad bhavanti vibhavanti visanti yam ca
govindam adi-purusam tam aham bhajami
The three worlds are composed of the nine elements, viz., 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.
TEXT 52
yac-caksur esa savita sakala-grahanam
raja samasta-sura-murtir asesa-tejah
yasyajnaya bhramati sambhrta-kala-cakro
govindam adi-purusam tam aham bhajami
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.
TEXT 53
dharmo 'tha papa-nicayah srutayas tapamsi
brahmadi-kita-patagavadhayas ca jivah
yad-datta-matra-vibhava-prakata-prabhava
govindam adi-purusam tam aham bhajami
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 jivas, from Brahma to the meanest insect.
TEXT 54
yas tv indragopam athavendram aho sva-karma-
bandhanurupa-phala-bhajanam atanoti
karmani nirdahati kintu ca bhakti-bhajam
govindam adi-purusam tam aham bhajami
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.
TEXT 55
yam krodha-kama-sahaja-pranayadi-bhiti-
vatsalya-moha-guru-gaurava-sevya-bhavaih
sancintya tasya sadrsim tanum apur ete
govindam adi-purusam tam aham bhajami
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.
TEXT 56
sriyah kantah kantah parama-purusah kalpa-taravo
druma bhumis cintamani-gana-mayi toyam amrtam
katha ganam natyam gamanam api vamsi priya-sakhi
cid-anandam jyotih param api tad asvadyam api ca
sa yatra ksirabdhih sravati surabhibhyas ca su-mahan
nimesardhakhyo va vrajati na hi yatrapi samayah
bhaje svetadvipam tam aham iha golokam iti yam
vidantas te santah ksiti-virala-carah katipaye
I worship that transcendental seat, known as Svetadvipa where as loving consorts the Laksmis in their unalloyed spiritual essence practice the amorous service of the Supreme Lord Krsna 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.


Ananta Nitai Pr Bhajans - Brahma Samhita

ॐ हरिर्विदध्यान्मम सर्वरक्षां न्यस्ताङ्घ्रिपद्मः पतगेन्द्रपृष्ठे।
दरारिचर्मासिगदेषुचापाशान् दधानोस्ष्टगुणोस्ष्टबाहुः ॥12॥
जलेषु मां रक्षतु मत्स्यमूर्तिर्यादोगणेभ्यो वरूणस्य पाशात्।
स्थलेषु मायावटुवामनोस्व्यात् त्रिविक्रमः खे﻿‌உवतु विश्वरूपः ॥13॥
दुर्गेष्वटव्याजिमुखादिषु प्रभुः पायान्नृसिंहो﻿‌உसुरयुथपारिः।
विमुञ्चतो यस्य महाट्टहासं दिशो विनेदुर्न्यपतंश्च गर्भाः ॥14॥
रक्षत्वसौ माध्वनि यज्ञकल्पः स्वदंष्ट्रयोन्नीतधरो वराहः।
रामो﻿‌உद्रिकूटेष्वथ विप्रवासे सलक्ष्मणोस्व्याद् भरताग्रजोस्स्मान् ॥15॥
मामुग्रधर्मादखिलात् प्रमादान्नारायणः पातु नरश्च हासात्।
दत्तस्त्वयोगादथ योगनाथः पायाद् गुणेशः कपिलः कर्मबन्धात् ॥16॥
सनत्कुमारो वतु कामदेवाद्धयशीर्षा मां पथि देवहेलनात्।
देवर्षिवर्यः पुरूषार्चनान्तरात् कूर्मो हरिर्मां निरयादशेषात् ॥17॥
धन्वन्तरिर्भगवान् पात्वपथ्याद् द्वन्द्वाद् भयादृषभो निर्जितात्मा।
यज्ञश्च लोकादवताज्जनान्ताद् बलो गणात् क्रोधवशादहीन्द्रः ॥18॥
द्वैपायनो भगवानप्रबोधाद् बुद्धस्तु पाखण्डगणात् प्रमादात्।
कल्किः कले कालमलात् प्रपातु धर्मावनायोरूकृतावतारः ॥19॥
मां केशवो गदया प्रातरव्याद् गोविन्द आसङ्गवमात्तवेणुः।
नारायण प्राह्ण उदात्तशक्तिर्मध्यन्दिने विष्णुररीन्द्रपाणिः ॥20॥
देवोस्पराह्णे मधुहोग्रधन्वा सायं त्रिधामावतु माधवो माम्।
दोषे हृषीकेश उतार्धरात्रे निशीथ एकोस्वतु पद्मनाभः ॥21॥
श्रीवत्सधामापररात्र ईशः प्रत्यूष ईशो﻿‌உसिधरो जनार्दनः।
दामोदरो﻿‌உव्यादनुसन्ध्यं प्रभाते विश्वेश्वरो भगवान् कालमूर्तिः ॥22॥
चक्रं युगान्तानलतिग्मनेमि भ्रमत् समन्ताद् भगवत्प्रयुक्तम्।
दन्दग्धि दन्दग्ध्यरिसैन्यमासु कक्षं यथा वातसखो हुताशः ॥23॥
गदे﻿‌உशनिस्पर्शनविस्फुलिङ्गे निष्पिण्ढि निष्पिण्ढ्यजितप्रियासि। 
कूष्माण्डवैनायकयक्षरक्षोभूतग्रहांश्चूर्णय चूर्णयारीन् ॥24॥
त्वं यातुधानप्रमथप्रेतमातृपिशाचविप्रग्रहघोरदृष्टीन्।
दरेन्द्र विद्रावय कृष्णपूरितो भीमस्वनो﻿‌உरेर्हृदयानि कम्पयन् ॥25॥
त्वं तिग्मधारासिवरारिसैन्यमीशप्रयुक्तो मम छिन्धि छिन्धि।
चर्मञ्छतचन्द्र छादय द्विषामघोनां हर पापचक्षुषाम् ॥26॥
यन्नो भयं ग्रहेभ्यो भूत् केतुभ्यो नृभ्य एव च।
सरीसृपेभ्यो दंष्ट्रिभ्यो भूतेभ्यों﻿‌உहोभ्य एव वा ॥27॥
सर्वाण्येतानि भगन्नामरूपास्त्रकीर्तनात्।
प्रयान्तु सङ्क्षयं सद्यो ये नः श्रेयः प्रतीपकाः ॥28॥
गरूड़ो भगवान् स्तोत्रस्तोभश्छन्दोमयः प्रभुः।
रक्षत्वशेषकृच्छ्रेभ्यो विष्वक्सेनः स्वनामभिः ॥29॥
सर्वापद्भ्यो हरेर्नामरूपयानायुधानि नः।
बुद्धिन्द्रियमनः प्राणान् पान्तु पार्षदभूषणाः ॥30॥
यथा हि भगवानेव वस्तुतः सद्सच्च यत्।
सत्यनानेन नः सर्वे यान्तु नाशमुपाद्रवाः ॥31॥
यथैकात्म्यानुभावानां विकल्परहितः स्वयम्।
भूषणायुद्धलिङ्गाख्या धत्ते शक्तीः स्वमायया ॥32॥
तेनैव सत्यमानेन सर्वज्ञो भगवान् हरिः।
पातु सर्वैः स्वरूपैर्नः सदा सर्वत्र सर्वगः ॥33
विदिक्षु दिक्षूर्ध्वमधः समन्तादन्तर्बहिर्भगवान् नारसिंहः।
प्रहापयंल्लोकभयं स्वनेन ग्रस्तसमस्ततेजाः ॥34॥

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