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NITAAI-Veda.nyf > All Scriptures By Acharyas > Upanishads > Sri Sita Upanisad

Shri Sita Upanisad

 

Text 1

 

deva ha vai prajapatim abruvan ka sita kim rupam iti.

 

     devasthe demigods; ha-indeed; vai-indeed; prajapatim-to Barhma; abruvan-said; ka-who?; sita-Sita; kim-what?; rupam-form; iti-thus.

 

 

     The demigods asked Brahma: Who is Sita? What is Her form?

 

Text 2

 

sa hovaca prajapatih

 

sa siteti mula-prakrti-rupatvat

     sa sita prakrtih smrta

pranava-prakrti-rupatvat

     sa sita prakrtir ucyate

 

     sa-he; ha-indeed; uvaca-said; prajapatih-Brahma; sa-She; sita-Sita; iti-thus; mula-root; prakrti-material nature; rupatvat-because of the form; sa-She; sita-Sita; prakrtih-nature; smrta-considered; pranava-of Om; prakrti-nature; rupatvat-because of the form; sa-She; sita-Sita; prakrtih-nature; ucyate-is said.

 

 

     Brahma said: Because She is the root of material nature, Sita is called Prakrti. Because She is the root of the sacred syllable Om, Sita is also called Prakrti.

 

 

Text 3

 

sita iti tri-varnatma

     saksan-maya-maya bhavet

visnuh prapanca-bijam ca

     maya isvara ucyate

 

     sita-Sita; iti-thus; tri-varnatma-three letters; saksan-maya-maya-directly the Lord's potency; bhavet-is; visnuh-Lord Vishnu; prapanca-of the material world; bijam-the seed; ca-and; maya-Maya; isvara-the controller; ucyate-is said.

 

 

     The word Sita consists of three letters. Lord Vishnu is the seed of the material world and Sita is His potency Maya. Sita, or Maya, is the controller of the material world.

 

Text 4

 

sakarah satyam amrtam

     praptih somas ca kirtyate

takaras tara-laksmya ca

     vairajah prastarah smrta

 

     sakarah-the letter s; satyam-satyam; amrtam-eternity; praptih-attainment; somah-the moon; ca-and; kirtyate-is saud; takarah-the letter t; tara-of the sacred syllable Om; laksmya-with the goddess of fortune; ca-and; vairajah-the universal form; prastarah-manifested; smrta-considered.

 

 

     The letter S stands for "satya", which means "immortality". The letter TA stands for "tara", which means "the Supreme Personality of Godhead, who is accompanied by the goddess of fortune".

 

 

Text 5

 

     ikara-rupini somamrta-vayava-devy alankaras tan-mauktikady-abharanalankrta maha-mayavyakta-rupini vyakta bhavati.

 

     ikara-of the letter I; rupini-with the form; soma-moon; amrta-nectar; avayava-limbs; devi-goddess; alankarah-ornament; tan-mauktikady-beginning with pearls; abharana-with ornaments; alankrta-decorated; maha-maya-Maha-maya; avyakta-not manifested; rupini-with a form; vyakta-manifested; bhavati-is.

 

 

     The letter I stands for "devi", which means "She whose limbs are splendid like the moon and like nectar". She is decorated with ornaments of pearls and other jewels. She is the goddess Maha-maya. Sometimes She is not visible, and other times She is openly manifest.

 

Text 6

 

     prathama sabda-brahmamayi svadhyaya-kale prasanna. udbhava narakatmika dvitiya bhu-tale halagre samutpanna. trtiya ikara-rupini avyakta-svarupa bhavatiti sita ity udaharanti saunakiye.

 

     prathama-first; sabda-brahmamayi-consisting of the Vedas; svadhyaya-kale-at the time of study; prasanna.-pleased; udbhava-manifested; narakatmikawhose form is like that of a human beings; dvitiya-second; bhu-tale-on the earth; halagre-from the tip of a plow; samutpanna.-born; trtiya-third; ikara-of the letter I; rupini-with the form; avyakta-not manifested; svarupa-form; bhavati-is; iti-thus; sita-Sita; ity-thus; udaharanti-call; saunakiye-in the Saunaka-sastra.

 

 

     First, She is Herself the Vedic hymns when they are recited. Second, She appeared on the earth, born in a humanlike form from the tip of a plow. Third, as declared by the letter I, She is not manifested in this world. Thus, in the Saunaka-sastra the sages called Her Sita.

 

 

Text 7

 

shri-rama-sannidhya-vasaj

     jagad-adhara-karini    

utpatti-sthiti-samhara-

     karini sarva-dehinam

 

     shri-rama-of Shri Rama; sannidhya-of nearness; vasat-by the control; jagad-adhara-karini-the resting place of the worlds; utpatti-creation; sthiti-maintenance; samhara-and annihilation; karini-doing; sarva-dehinam-of all embodied souls.

 

 

     Because She stays always with Lord Rama, She is also the resting place of all the worlds. She creates, maintains, and destroys the universes filled with conditioned souls.

 

Text 8

 

sita bhavati jneya

     mula-prakrti-samjnita

pranavatvat prakrtir iti

     vadanti brahma-vadinah. iti.

 

     sita-Sita; bhavati-is; jneya-to be known; mula-prakrti-samjnita-by the name Mula-prakrti; pranavatvat-because of being Om; prakrtih-nature; iti-thus; vadanti-say; brahma-vadinah-the transcendentalists; iti.-thus.

 

 

     For this reason Sita is called Mula-prakrti (the root of the material world). The transcendentalists declare that She is also called Prakrti because She is Herself the sacred syllable Om.

 

 

Text 9

 

     athato brahma-jijnaseti ca.

 

     atha-now; atah-therefore; brahma-the Supreme; jijnasa-the desire to know; iti-thus; ca-and.

 

 

     One should inquire into the Supreme.*

 

Text 10

 

     seyam sarva-vedamayi sarva-devamayi sarva-lokamayi sarva-kirti-mayi sarva-dharmamayi sarvadhara-karya-karanamayi maha-laksmir devesasya bhinnabhinna-rupa cetanacetanatmika brahma-sthavaratma tad-guna-karma-vibhaga-bhedac charira-rupa devarsi-manusya-gandharva-rupa asura-raksasa-bhuta-preta-pisaca-bhutadi-bhuta-sarira-rupa bhutendriya-manah-prana-rupeti vijnayate.

 

     sa iyam-She; sarva-vedamayi-all the Vedas; sarva-devamayi-all the demigods; sarva-lokamayi-all the worlds; sarva-kirti-mayi-all glories; sarva-dharmamayi-all principles of religions; sarvadhara-karya-karanamayi-the resting place of all causes and effects; maha-laksmih-the goddess of fortune; devesasya-of the master of the demigods; bhinna-different; abhinna-and not different; rupa-form; cetana-conscious; acetana-not conscious; atmika-nature; brahma-spirit; sthavara-unmoving; atma-nature; tad-guna-qualities; karma-deeds; vibhaga-parts; bhedat-because of difference; charira-rupa-form; devarsi-manusya-gandharva-rupa-the forms of demigods, sages, human beings, and gandharvas; asura-raksasa-bhuta-preta-pisaca-bhutadi-bhuta-sarira-rupa-the forms of asuras, raksasas, bhutas, pretas, pisacas, bhutaas, and others; bhutendriya-manah-prana-rupeti-the form of the elements, senses, mind, and life-force; vijnayate-is known.

 

 

     She is all the Vedas, all the demigods, and all the worlds. She is all-glorious. She is all the principles of religion. She is the resting place of all causes and effects. She is the great goddess of fortune, Maha-Laksmi, who is simultaneously different and not different from Her master, Lord Vishnu, the ruler of all the demigods. She is conscious of everything. Her consciousness expands beyond the limitations imposed on the conditioned souls. She is the ruler of all, from Brahma to the unmoving plants. She incarnates in different forms with different qualities and different missions to fulfill. She incarnates among the demigods, sages, human beings, and gandharvas. She even incarnates among the asuras, raksasas, bhutas, pretas, pisacas, bhutas, and other like beings. She is the ruler of the living entities' senses, minds, and life-force.

 

 

Text 11

 

     sa devi tri-vidha bhavati sakty-atmana iccha-saktih kriya-saktih saksac-chaktir iti.

 

     sa-She; devi-goddess; tri-vidha-three kinds; bhavati-is; sakty-atmana-potencies; iccha-saktih-the potency of desire; kriya-saktih-the potency of action; saksac-chaktih-the internal potency; iti-thus.

 

 

     Goddess Sita expands as three potencies of the Lord: 1. iccha-sakti (the potency that fulfills all desires), 2. kriya-sakti (the potency that performs all activities), and 3. saksat-sakti (the internal potency of the Lord).

 

Text 12

 

     iccha-saktir tri-vidha bhavati shri-bhumi-nilatmika bhadra-rupini prabhava-rupini soma-suryagni-rupa bhavati.

 

     iccha-saktih-iccha-sakti; tri-vidha-threee kinds; bhavati-is; shri-bhumi-nilatmika-Shri , Bhumi, and Nila; bhadra-rupini-auspicious and beautiful forms; prabhava-rupini-the form of power and glory; soma-suryagni-rupa-the form of the sun, moon, and fire; bhavati-is.

 

 

     The iccha-sakti also expands as three forms: 1. Shri, 2. Bhumi, and 3. Nila. Of these Shri is the form of beauty and auspiciousness, Bhumi the form of power and glory, and Nila the form of the sun, moon, and fire.

 

 

Text 13

 

     somatmika osadhinam prabhavati kalpa-vrksa-puspa-phala-lata-gulmatmika ausadha-bhesajatmika amrta-rupa devanam mahastoma-phala-prada amrtena trptim janayanti devanam annena pasunam trnena tat-taj-jivanam.

 

     soma-moon; atmika-nature; osadhinam-of plants; prabhavati-is the ruler; kalpa-vrksa-kalpa-vrksa trees; puspa-flowers; phala-fruit; lata-vines; gulma-bushes; atmika-nature; ausadha-bhesajatmika-the nature of medecines; amrta-rupa-the nature of nectar; devanam-of the demigods; mahastoma-of great yajnas; phala-the result; pradagiving; amrtena-with nectar; trptim-satisfaction; janayanti-creates; devanam-of the demigods; annena-by this; pasunam-of cows; trnena-with grass; tat-taj-jivanam-of the various living entities.

 

 

     As the power of the moon, Goddess Nila controls the plants, kalpa-vrksa trees, flowers, fruit, vines, and bushes. From Her come medicinal herbs. From Her comes nectar. She gives the results of the yajnas offered to the demigods. She satisfies the demigods with nectar and the cows with grass.

 

Text 14

 

     suryadi-sakala-bhuvana-prakasana diva ratrih kala-kalanimesam arabhya ghatikasta-yama-divasa-vara-ratri-bhedena paksa-masartv-ayana-samvatsara-bhedena manusyanam satayuh-kalpanaya prakasamana cira-ksipra-vyapadesa nimesam arabhya parardha-paryantam kala-cakram jagac-cakram ity adi prakarena cakravat parivartamana. sarvasyaitasyaiva kalasya vibhaga-visesah prakasa-rupa bhavanti.

 

     surya-the sun; adi-beginning; sakala-all; bhuvana-worlds; prakasana-shining; diva-by day; ratrih-night; kala-of time; kalanimesam-moment; arabhya-beginning; ghatikasta-yama-divasa-vara-ratri-bhedena-with divisions of ghatika, asta-yama, divasa, vara, and ratri; paksa-masartv-ayana-samvatsara-bhedena-with divisons of fortnight, month, season, six-month, and year;  manusyanam-of human beings; sata-a hundred; ayuh-life; kalpanaya-by arrangement; prakasamana-manifesting; cira-long; ksipra-brief; vyapadesa-designation; nimesam-moment; arabhya-beginning; parardha-paryantam-up to a parardha; kala-cakram-the wheel of time; jagac-cakram-the wheel of the world; ity-thus; adi-beginning; prakarena-by the manifestation; cakravat-like a wheel; parivartamana.-turning; sarvasya-of all; etasya-this; eva-indeed; kalasya-of time; vibhaga-divisions; visesah-specific; prakasa-rupa-manifestations; bhavanti-are.

 

 

     Goddess Nila manifests the power of the sun and other luminaries that light up the day and the night. She begins the divisions of time, including the ghatika, asta-yama, divasa, vara, ratri, fortnight, month, season, half-year, and year. She ordains that human beings shall live not much more than one hundred years. She controls the quick and the slow. She controls the divisions of time from the fraction of a second to the fifty years of the demigod Brahma. She controls the wheel of time and the wheel of the universe. She makes them turn. She is the controller of all the divisions of time.

 

 

Text 15

 

     agni-rupa anna-panadi praninam ksut-trsnatmika devanam makha-rupa vanausadhinam sitosna-rupa kasthesv antar bahis ca nityanitya-rupa bhavati.

 

     agni-of fire; rupa-the form; anna-panadi-beginning with food and drink; praninam-of the living entities; ksut-trsnatmika-the hunger and thirst; devanam-of the demigods; makha-rupa-the form of yajnas; vanausadhinam-of herbs in the forest; sitosna-rupa-the form of heat and cold; kasthesv-in firewood; antah-within; bahih-without; ca-and; nityanitya-rupa-temporary and permenant; bhavati-is.

 

 

     As fire, Nila-devi is the food and drink of the living entities. She is their hunger and thirst. She is the sacrificial fire in yajnas offered to the demigods. She is the heat and cold of plants in the forest. She is the fire concealed within firewood. She is within and without the temporary and the eternal.

 

Text 16

 

     shri-devi tri-vidham rupam krtva bhagavat-sankalpanugunyena loka-raksanartham rupam dharayati shrir iti laksmir iti laksyamana bhavatiti vijnayate.

 

     shri-devi-Shri-devi; tri-vidham-three kinds; rupam-form; krtva-doing; bhagavat-ofnthe Supreme Personality of Godhead; sankalpa-the will; anugunyena-in conformity; loka-raksanartham-to protect the world; rupam-form; dharayati-manifests; shrih-Shri; iti-thus; laksmih-Laksmi; iti-thus; laksyamana-characterized; bhavati-is; iti-thus; vijnayate-known.

 

 

     Following the Supreme Personality of Godhead's desire, Goddess Shri-devi manifests three forms to protect the worlds. In this way She is known as Shri and also as Laksmi.

 

 

Text 17

 

     bhu-devi sa-sagararambhas sapta-dvipa vasundhara bhur adi caturdasa-bhuvananam adharadheya pranavatmika bhavati.

 

     bhu-devi-Bhu-devi; sa-sagararambhah-with the oceans; sapta-dvipa-with seven continents; vasundhara-the earth; bhuh-Bhu; adi-beginning; caturdasa-bhuvananam-of the fourteen worlds; adhara-the resting place; adheya-the person that rests; pranavatmika-the nature of Om; bhavati-is.

 

 

     Goddess Bhu-devi is the earth with its oceans and seven continents. She is the resting place of the fourteen worlds. She is the fourteen worlds. She is the sacred syllable Om.

 

Text 18

 

     nila ca vidyun-malini sarvausadhinam sarva-praninam posanartham sarva-rupa bhavati.

 

     nila-Nila; ca-and; vidyun-malini-garlanded with lightning; sarvausadhinam-of all plants; sarva-praninam-of all living beings; posanartham-to protect and maintain; sarva-rupa-all forms; bhavati-is.

 

 

     Goddess Nila is garlanded with lightning. To protect, maintain, and nourish all breathing creatures and all plants, She assumes all forms.

 

 

Text 19

 

     samasta-bhuvanasyadho-bhage jalakaratmika manduka-mayeti bhuvanadhareti vijnayate.

 

     samasta-bhuvanasya-all the worlds; adho-bhage-below; jalakaratmika-the form of water; manduka-maya-consisting of frogs; iti-thus; bhuvana-of the worlds; adhara-the resting place; iti-thus; vijnayate-is known.

 

 

     She is the water that lies underneath all the worlds. Thus She is known as Mandukamaya and Bhuvanadhara.

 

Text 20

 

     kriya-sakti-svarupam. harer mukhan nadah. tan-nadad binduh. bindor omkarah. omkarat parato rama-vaikhanasa-parvatah. tat-parvate karma-jnana-mayibhir bahu-sakha bhavanti.

 

     kriya-sakti-svarupam-the form of kriya-sakti; hareh-of Lord Hari; mukhan-from the mouth; nadah.-sound; tan-nadat-from that sound; binduh-bindu letter; bindoh-from the bindu letter; omkarah.-Omkara; omkarat-form Omkara; paratah-above; rama-vaikhanasa-parvatah.-from the Rama-vaikhanasa Mountain; tat-parvate-on that mountain; karma-jnana-mayibhih-consisting of karm aand jnana; bahu-sakha-many branches; bhavanti-are.

 

 

     Now will be described the form of the kriya-sakti. From Lord Hari's mouth comes the bindu letter. From the bindu letter comes the sacred syllable Om. From the sacred syllable Om comes the Rama-vaikhanasa mountain. On that mountain are the many branches of the Vedas, branches describing karma (fruitive work) and jnana (transcendental knowledge).

 

 

Text 21

 

tatra trayimayam sastram

     adyam sarvartha-darsanam

rg-yajuh-sama-rupatvat

     trayeti parikirtita

 

     tatra-there; trayimayam-consisting of the three Vedas; sastram-scripture; adyam-original; sarvartha-darsanam-showing all truths; rg-yajuh-sama-rupatvat-because of having the form of the Rg, Yajur, and Sama Vedas; traya-three; iti-thus; parikirtita-called.

 

 

     In that place are the three Vedas, the original scriptures, which describe all truth. The Vedas are called three because they consist of the Rg, Yajur, and Sama Vedas.

 

Text 22

 

hetuna karya-siddhena

     caturdha parikirtita

rco yajumsi samany

     atharvangirasas tatha

 

     hetuna-with the4 cause; karya-siddhena-with the effect; caturdha-in four ways; parikirtita-said; rcah-Rg; yajumsi-Yajur; samany-Sama; atharvangirasah-Atharva; tatha-so.

 

 

     Because of the results they bring, the Vedas are also divided into four parts: the Rg, Yajur, Sama, and Atharva Vedas.

 

 

Text 23

 

catur-hotra-pradhanatval

     lingadi-tritayam trayi

atharvangirasam rupam

     sama-rg-yajur-atmakam

 

     catuh-four; hotra-priests; pradhanatvat-because of being primary; linga-signs; adi-beginning with; tritayam-three; trayi-three; atharvangirasam-Atharva Veda; rupam-form; sama-rg-yajur-atmakam-the nature of Rg, Yajur, and Sama Vedas.

 

 

     Because the yajnas require four priests, the Vedas may be counted as four. Because the Vedas have three natures and the Atharva Veda is included in the Rg, Yajur, and Sama Vedas, the Vedas may be counted as three.

 

Text 24

 

tathadisantyabhicara-

     samanyena prthak prthak

eka-vimsati-sakhayam

     rg-vedah parikirtitah

 

     tatha-so; adisantya-indicating; abhicara-of magic spells; samanyena-in general; prthak prthak-seaparate; eka-vimsati-21; sakhayam-in branches; rg-vedah-the Rg Veda; parikirtitah-said.

 

 

     Still, the Atharva Veda is also separate, for its consists mainly of magical spells. The Rg Veda is divided into twenty-one branches.

 

 

Text 25

 

satam ca nava sakhasu

     yajusam eva janmanam

samnah sahasra-sakha syuh

     panca-sakha atharvanah

 

     satam-a hundred; ca-and; nava-sakhasu-in nine branches; yajusam-of the Yajur Veda; eva-indeed; janmanam-of births; samnah-of the Sama Veda; sahasra-sakha-a thousand branches; syuh-are; panca-sakha-five branches; atharvanah-the Atharva Veda.

 

 

     The Yajur Veda has 109 branches, the Sama Veda a thousand branches, and the Atharva Veda five branches.

 

Text 26

 

vaikhanasa-matam tasminn

     adau pratyaksa-darsanam

smaryate munibhir nityam

     vaikhanasa-matah param

 

     vaikhanasa-matam-the philosophy of Vaikhanasa Muni; tasminn-in that; adau-in the beginning; pratyaksa-darsanam-directly seeing; smaryate-is remembered; munibhih-by sages; nityam-always; vaikhanasa-matah-the philosophy of Vaikhanasa; param-the best.

 

 

     These are explained in the comments of Vaikhanasa Muni. The sages always think the Vaikanasa-smrti is the best explanation.

 

 

Text 27

 

     kalpo vyakaranam siksa niruktam jyotisam chandah etani sad-angani.

 

     kalpah-ritual; vyakaranam-grammar; siksa-phonetics; niruktam-etymology; jyotisam-astronomy; chandah-meter; etani-these; sad-angani-the six limbs.

 

 

     Ritual, grammar, phonetics, etymology, astronomy, and meter are the six limbs of the Vedas.

 

Text 28

 

upangam ayanam caiva

     mimamsa nyaya-vistarah

dharmajna-sevitartham ca

     veda-vedo 'dhikam tatha

 

     upangam-secondary limbs; ayanam-Ved.anta; ca-and; eva-indeed; mimamsa-mimamsa; nyaya-vistarah-nyaya; dharmajna-sevitartham-law; ca-and; veda-vedah-the knowledge of the Veda; adhikam-the best; tatha-then.

 

 

     Vedanta, mimamsa, nyaya, and law are the secondary limbs of the Vedas. Transcendental knowledge is the best part of the Vedas.

 

 

Text 29

 

nibandhah sarva-sakha ca

     samayacara-sangatih

dharma-sastram maharsinam

     antahkarana-sambhrtam

itihasa-puranakhyam

     upangas ca prakirtitah

 

     nibandhah-ethics; sarva-sakha-all branches; ca-and; samayacara-sangatih-tradition; dharma-sastram-dharma-sastra; maharsinam-of the great sages; antahkarana-sambhrtam-within the hearts; itihasa-Itihasa; purana-Purana; akhyam-nmaed; upangas-secondary branhces; ca-and; prakirtitah-said.

 

 

     Ethics, the traditions of all the branches, the dharma-sastra, the opinions in the hearts of the great sages, the Itihasas, and the Puranas are also said to be secondary limbs of the Vedas.

 

Text 30

 

vastu-vedo dhanur-vedo

     gandharvo daivikas tatha

ayur-vedas ca pancaite

     upavedah prakirtitah

 

     vastu-vedah-architecture; dhanur-vedah-military science; gandharvah-music; daivikah-the science of the demigods; tatha-so; ayur-vedas-medicine; ca-and; panca-five; ete-they; upavedah-secondary Vedas; prakirtitah-said.

 

 

     Architecture, military science, music, the study of the demigods' influence, and medicine are the five secondary Vedas.

 

 

Text 31

 

dando nitis ca varta ca

     vidya vayu-jayah parah

eka-vimsati-bhedo 'yam

     sva-prakasah prakirtitah

 

     dandah-discipline; nitis-morality; ca-and; varta-narrations; ca-and; vidya-knowledge; vayu-jayah-breath-control; parah-great; eka-vimsati-bhedah-21 divisions; ayam-which; sva-prakasah-self-manifest; prakirtitah-said.

 

 

     Discipline, morality, narrations, knowledge, and breath-control are also included. Thus there are said to be twenty-one divisions.

 

Text 32

 

vaikhanasa-rseh purvam

     visnor vani samudbhavet

trayi-rupena sankalpya

     ittham dehi vijrmbhate

 

     vaikhanasa-rse-of Vaikhanasa Muni; purvam-before; visnoh-of Lord Vishnu; vani-the words; samudbhavet-were manifested; trayi-of the three Vedas; rupena-with the form; sankalpya-considering; ittham-thus; dehi-embodied; vijrmbhate-is manifested.

 

 

     In ancient times the words of Lord Vishnu came as the three Vedas from Vaikhanasa Muni.

 

 

Text 33

 

sankhya-rupena sankalpya

     vaikhanasa-rseh pura

udito yadrsah purvam

     tadrsam srnu me 'khilam

sasvad brahmamayam rupam

     kriya-saktir udahrta

 

     sankhya-rupena-in the from of Sankhya; sankalpya-considering; vaikhanasa-rse-from Vaikhanasa Muni; pura-in ancvient times; uditah-spoken; yadrsah-like which; purvam-before; tadrsam-like that; srnu-please hear; me-of me; akhilam-all; sasvat-eternal; brahmamayam-spiritual; rupam-form; kriya-saktih-kriya-sakti; udahrta-said.

 

 

     In the same way the sankhya philosophy was also spoken by Vaikhanasa Muni in ancient times. Please hear this eternal and spiritual philosophy from me, a philosophy that describes the kriya-sakti of the Lord.

 

Text 34

 

     saksac chaktir bhagavatah smarana-matra-rupavirbhava-pradurbhavatmika nigrahanugraha-rupa santi-tejo-rupa vyaktavyakta-karana-carana-samagravayava-mukha-varna-bhedabheda-rupa bhagavat-sahacarini anapayini anavarata-+sahasrayini uditanuditakara nimesonmesa-srsti-sthiti-samhara-tirodhananugrahadi-sarva-sakti-samarthyat saksac chaktir iti giyate.

 

     saksat-direct; saktih-potency; bhagavatah-of the Supreme Personality of Godhead; smarana-by remembering; matra-merely; rupa-of the form; avirbhava-manifestation; pradurbhava-manifestation; atmika-nature; nigraha-restraint; anugraha-and mercy; rupa-form; santi-peace; tejah-power; rupa-form; vyakta-manifest; avyakta-unmanifest; karana-cause; carana-feet; samagra-all; avayava-limbs; mukha-face; varna-varieties; bheda-difference; abheda-non-difference; rupa-form; bhagavat-of ther Supreme Personality of Godhead; sahacarini-the companion; anapayini-faithful; anavarata-sahasrayini-always taking shelter; udita-manifested; anudita-not manifested; akara-the form; nimesa-unmesa-blinking; srsti-creation; sthiti-maintenance; samhara-annihilation; tirodhana-disappearance; anugraha-mercy; adi-beginning; sarva-all; sakti-potencies; samarthyat-because of having the abilities; saksat-directly; saktih-potency; iti-thus; giyate-is said.

 

 

     The kriya-sakti is the direct potency of the Supreme Personality of Godhead. Simply by meditating on her, She appears before one. She is the form of mercy and punishment. She is the form of peacefulness and power. She is simultaneously different and not different from the Supreme Personality of Godhead, whose face, feet, and other limbs are the causes of the manifestation and non-manifestation of the material worlds. She is the constant companion of the Lord. She always takes shelter of Him. She is the form of the manifested and unmanifested worlds. Because she has all power to create, maintain, destroy, or give mercy, she is the direct potency of the Supreme Lord.

 

 

Text 35

 

     iccha-saktis tri-vidha. pralayavasthayam visramanartham bhagavato daksina-vaksah-sthale shrivatsakrtir bhutva visramyatiti sa yoga-saktih.

 

     iccha-saktih-iccha-sakti; tri-vidha.-three kinds; pralayavasthayam-in the state of cosmic devastation; visramanartham-to give repose; bhagavatah-of the Supreme Personality of Godhead; daksina-vaksah-sthale-on the right side of the chest; shrivatsakrtih-in the form of Shrivatsa; bhutva-becoming; visramyati-gives shelter; iti-thus; sa-she; yoga-saktih-the potency of union.

 

 

     The iccha-sakti manifests three features. At the time of cosmic dissolution she assumes the form of Shrivatsa and rests on the right side of the Supreme Lord's chest. She is the potency of yoga.

 

Text 36

 

     bhoga-saktir bhoga-rupa kalpavrksa-kamadhenu-cintamani-sankha-padma-nidhy-adi-nava-nidhi-samashrita bhagavad-upasakanam kamanaya akamanaya va bhakti-yukta naram nitya-naimittika-karmabhir agnihotradibhir va yama-niyamasana-pranayama-pratyahara-dharana-dhyana-samadhibhir va gopura-prakaradibhir vimanadibhih saha bhagavad-vigraharca-pujopakaranair arcanaih snanadibhir va pitr-pujadibhir anna-panadibhir va bhagavat-prity-artham uktva sarvam kriyate.

 

     bhoga-saktih-bhoga-sakti; bhoga-rupa-the form of enjoyment; kalpavrksa-kalpavrska tree; kamadhenu-kamadhenu cow; cintamani-cintamani jewel; sankha-conch; padma-lotus; nidhy-treasures; adi-beginning; nava-nidhi-nine treasures; samashrita-taken shelter; bhagavad-upasakanam-of the worshipers of the Lord; kamanaya-with desire; akamanaya-without desire; va-or; bhakti-yukta-with devotion; naram-person; nitya-naimittika-regular and occasional; karmabhih-with duties; agnihotradibhih-beginning with agnihotra; va-or; yama-niyamasana-pranayama-pratyahara-dharana-dhyana-samadhibhih-with yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, and samadhi; va-or; gopura-prakaradibhih-with gates, arches and domes; vimanadibhih-with temples; saha-with; bhagavad-vigraharca-pujopakaranaih-with various kinds of worship offered to the Supreme Personality of Godhead; arcanaih-with worship; snanadibhih-beginning with bathing; va-or; pitr-pujadibhih-beginning with worshipping the pitas; anna-panadibhih-beginning with food and drink; va-or; bhagavat-prity-artham-to please the Supreme Personality of Godhead; uktva-saying; sarvam-all; kriyate-is done.

 

 

     The bhoga-sakti is the potency of enjoyment. The kalpavrksa tree, kamadhenu cow, cintamani jewel, and the nine treasures beginning with the conchshell and lotus all take shelter of her. She is the potency of devotion by which the Lord's devotees, either motivated by desires, or not motivated, worship the Lord. It is she who arranges that the devotees please the Lord by performing regular and occasional duties, by offering agnihotra-yajnas, by practicing yoga with yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, and samadhi, by worshiping the Deity of the Lord in grand temples with arches and domes, by bathing the Deity of the Lord and serving Him in many ways, by offering food and drink to the Lord, or by worshiping the pitas and performing other like worship.

 

 

Text 37

 

     athato vira-saktis catur-bhujabhaya-varada-padma-dhara kiritabharana-yuta sarva-devaih parivrta kalpataru-mule caturbhir gajai ratna-ghatair amrta-jalair abhisicyamana sarva-devatair brahmadibhir vandyamana animady-astaisvarya-yuta sammukhe kamadhenuna stuyamana veda-sastradibhih stuyamana jayady-apsarah-stribhih paricaryamana aditya-somabhyam dipabhih prakasisyamana tumburu-naradadibhir giyamana rakasini-balibhyam chatrena hladini-mayabhyam camarena svaha-svadhabhyam vyajanena bhrgu-punyadibhir abhyarcyamana devi divya-simhasane padmasanarudha sakala-karana-karya-kari laksmir devasya prthag-bhavana-kalpanalancakara sthira prasanna-locana sarva-devataih pujyamana vira-laksmir iti vijnayata ity upanisat.

 

     atha-now; atah-therefore; vira-saktih-vira-sakti; catur-bhuja-four arms; abhaya-fearlessness; varada-giving the blessing; padma-dhara-holding a lotus flower; kirita-crown; abharana-yuta-with ornaments; sarva-devaih-by all the demigods; parivrta-surrounded; kalpataru-mule-at the root of a kalpavrksa tree; caturbhih-with four; gajai-elephants; ratna-ghataih-with jewel pots; amrta-jalaih-filled with nectar water; abhisicyamana-being bathed; sarva-devataih-by all the demigods; brahmadibhih-headed by Brahma; vandyamana-being offered obeisances; animady-astaisvarya-yuta-with the six mystic powers beginning with anima; sammukhe-in the presence; kamadhenuna-by a kamadhenu cow; stuyamana-being offered prayers; veda-sastradibhih-by the Vedas and other scriptures; stuyamana-being offered prayers; jayady-apsarah-stribhih-by Jaya and the other apsaras; paricaryamana-being served; aditya-somabhyam-by the sun and moon; dipabhih-by lamps; prakasisyamana-illuminated; tumburu-naradadibhih-headed by Narada and Tumburu; giyamana-glorified in song; rakasini-valibhyam-by Rakasini and Vali; chatrena-with a parasol; hladini-mayabhyam-by Haldini and Maya; camarena-with a camara; svaha-svadhabhyam-by Svaha and Svadha; vyajanena-with a fan; bhrgu-punyadibhih-headedby Bhrgu and Punya; abhyarcyamana-being worshiped; devi-the goddess; divya-simhasane-on a splendid throne; padmasanarudha-seated on a lotus; sakala-of all; karana-causes; karya-and effects; kari-the doer; laksmih-the goddess of fortune; devasya-of the Supreme Personality of Godhead; prthak-specific; bhavana-existence; kalpana-conception; alancakara-decorated; sthira-stationary; prasanna-locana-with happy eyes; sarva-devataih-by all the demigods; pujyamana-being worshiped; vira-laksmih-the Vira goddess of fortune; iti-thus; vijnayate-is known; ity-thus; upanisat-the Upanisad.

 

 

     Now the vira-sakti will be described. She has four hands that hold a lotus and give the blessing of fearlessness. She is decorated with a crown and ornaments. She is surrounded by the demigods. She sits at the base of a kalpavrksa tree. Four elephants bathe her with nectar water from jewel pots. Brahma and all the demigods bow down before her. The eight mystic powers, headed by anima, respectfully stand before her. A Kamadhenu cow glorifies her with prayers. The Vedas and other scriptures also glorify her with prayers. Jaya and the apsaras serve her. The sun, the moon, and a host of lamps shine upon her. Narada, Tumburu, and a host of others sing her praises. Rakasini and Bali hold a parasol over her. Hladini and Maya fan her with a camara. Svaha and Svadha fan her with a fan. Bhrgu, Punya, and others worship her. Glorious and effulgent, she sits on a lotus atop a splendid throne. She is the origin of all causes and effects. She is the goddess of fortune, Laksmi-devi. She is different from her Lord. Her cheerful eyes are blooming lotus flowers. She is worshiped by all the demigods. She is known as Vira-Laksmi. Thus is spoken the Upanisad.