Śrī Śīvastūti Śuddha vyākhyānam

Śrī Śrī Guru Gaurāṅgau Jayataḥ

Śrī Śīvastūti Śuddha vyākhyānam

             Partial commentary on the 7th chapter of the 8th canto of Śrīmad Bhāgavatam

यं ब्रह्मा वरुणेन्द्ररुद्रमरुत: स्तुन्वन्ति दिव्यै: स्तवैर्वेदै: साङ्गपदक्रमोपनिषदैर्गायन्ति यं सामगा: ।

ध्यानावस्थिततद्गतेन मनसा पश्यन्ति यं योगिनो यस्यान्तं न विदु: सुरासुरगणा देवाय तस्मै नम: ॥

Unto that personality whom Brahmā, Varuṇa, Indra, Rudra and the Maruts praise by chanting transcendental hymns and reciting the Vedas with all their corollaries, pada-kramas and Upaniṣads, to whom the chanters of the Sāma Veda always sing, whom the perfected yogīs see within their minds after fixing themselves in trance and absorbing themselves within Him, and whose limit can never be found by any demigod or demon — unto that Supreme Personality of Godhead I offer my humble obeisances.

नारायणं सुरगुरुं जगदेकनाथं भक्तप्रियं सकललोकनमस्कृतं च। 

त्रैगुण्यवर्जितमजं विभुमाद्यमीशं वन्दे भवघ्नममरासुरसिद्धवन्द्यम् ॥

I bow down to Nārāyaṇa, the remover of worldly afflictions, the Master of the gods, the sole lord of the universe, the beloved of devotees, and the one revered by all worlds. I salute the one beyond the three qualities, the unborn, the omnipresent, the primeval lord, who is worshipped by gods, demons, and sages alike.

जयत्यजोऽखण्डगुणोरुमण्डलः सदोदितो ज्ञानमरीचिमाली ।

स्वभक्तहार्दोच्चतमोनिहन्ता व्यासावतारो हरिरात्मभास्करः ॥

All glories to that self-effulgent Lord Hari in the form of Śrī Vyāsa, who is surrounded by an unbroken orb of transcendental qualities, wearing the garland made up of rays of transcendental knowledge, who dispels ignorance from the heart of his ardent devotees.

श्रीगौरीनेत्रोत्सवमङ्गलाय तत्प्राणनाथाय रसप्रदाय।

सदा समुत्कण्ठगोविन्दलीला गानप्रवीणाय नमोऽस्तु तुभ्यम्॥

I offer my obeisances to you who are a festival of auspiciousness for the eyes of Gauri, who are the lord of her life-energy, who bestow rasa and are expert in forever singing songs with eagerness of the pastimes of Govinda.

वन्देऽहं श्रीगुरोः श्रीयुतपदकमलं श्रीगुरून् वैष्णवांश् च।
श्रीरूपं साग्रजातं सहगणरघुनाथान्वितं तं सजीवम्॥

साद्वैतं सावधूतं परिजनसहितं कृष्णचैतन्यदेवं।

श्रीराधाकृष्णपादान् सहगणललिताश्रीविशाखान्वितांश् च॥

I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service, unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu and Śrī Caitanya Mahāprabhu, as well as all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa and Śrīmatī Rādhārāṇī and all the gopīs, headed by Lalitā and Viśākhā.

Introduction

By the Mercy of Śrī Guru and Śrī Gaurāṅga, Their humble servant holding the name Raṅganāth is endeavouring to explain the Śivastuti done by the devas during the churning of the milk ocean, May the Nameholder and Namegiver be mercifull to this being. Hereby starts the work, Hariḥ Oṃ

Text 19

तदुग्रवेगं दिशि दिश्युपर्यधो

विसर्पदुत्सर्पदसह्यमप्रति ।

भीता: प्रजा दुद्रुवुरङ्ग सेश्वरा

अरक्ष्यमाणा: शरणं सदाशिवम् ॥ १९ ॥

tad ugra-vegaṁ diśi diśy upary adho

visarpad utsarpad asahyam aprati

bhītāḥ prajā dudruvur aṅga seśvarā

arakṣyamāṇāḥ śaraṇaṁ sadāśivam

Translation

O King, when that uncontrollable poison was forcefully spreading up and down in all directions, all the demigods took shelter of Lord Śiva [Sadāśiva] along with Viṣṇu [being his indweller]. Feeling unsheltered and very much afraid, they sought shelter from him[Viṣṇu, indweller of Śiva].

Raṅga-vyākhyā—

This is the stimuli shown by the devas if they feel vulnerability as said in the Aśvamedhaparva, 118, 37 of Mahābhārata—रुद्रं समाश्रिता देवा रुद्रो ब्रह्माणमाश्रितः। ब्रह्मा मामाश्रितो राजन्नाहं कंचिदुपाश्रितः।।
Kṛṣṇa said “All devas take refuge in Rudra, Rudra takes refuge in Brahmā, Brahmā takes refuge in Me and I don’t take in refuge anyone. 

This time there was another reason why the devas approached Śrī Śīva. Halāhala’s flow here has been described as “Ugra” in this verse, Śīva has been named “Ugra” in Śatapatha Brahmana when he asked for names upon his birth—“तमब्रवीदुग्रोऽसीति”, “You are Ugra”. It is also said in the Brahma Purāṇa—चतुर्मुखः शतानन्दो ब्रह्मणः पद्मभूर् इति। उग्रो भस्मधरो नग्नः कपालीति शिवस्य च। विशेष-नामानि ददौ स्वकीयान्य् अपि केशवः।,  “Lord Brahmā has names such as Caturmukha, Śatānanda, and Padmabhū, while Lord Śiva has names like Ugra, Bhasmadhara, Nagna, and Kapālī. Lord Keśava gave them some of His specific names.” 

Garuḍa purāṇa 3.24.44-45—

ब्रह्मादिनामानि हरेर्हि देवीं विष्णोः स्वनामानि ददौ दिवौकसाम्। नादाद्धीर: केशवादीनि कन्ये स्वकं पुरं प्रविहायैव राजा ॥

"Brahmā, etc., are the names of Śrī Viṣṇu, which He Himself had given to the Devatās. ŚrīHari did not transfer a few of His names, such as Keśava, just as a king who leaves the capital does not relinquish his title or pass it on to another."

As in the Devī sūktam—यं कामये तं तमुग्रं कृणोमि तं ब्रह्माणं तमृषिं तं सुमेधाम्. Thus the devas thought it is best to approach him because halāhala is also “Ugra”, thus it is best to approach “Ugra” [Śīva] whose antaryāmi is Śrī Nṛsiṁha [सन्कर्षणो नृसिंहेन अन्तर्यामि शिवस्यतु।-Prakāśa Saṁhitā], the original holder of the name “Ugra”, to mitigate the effects of this poison, adhering to viṣeviṣakṣayanyāya the devas approached Śīva. Also the devatās remembered the axiom of Padma purāṇa uttarakhaṇḍa 6.253.178 “सर्वं तरति दुःखौघं महाभागवतार्चनात्”, “By means of honouring the best devotee of Viṣṇu, he overcomes the entire stream of difficulties”

One may ask why Śrī Viṣṇu did not intervene ? The answer is simple as said by Śrī Madhvācārya—'रुद्रस्य यशसेऽर्थाय स्वयं विष्णुर्विषं विभुः । न सञ्जह्रे समर्थोऽपि वायुं चोचे प्रशान्तये''इति च ॥ 'तत्र तत्र स्तुतिपदैर्हरिरेव तु तद्गतः । स्तूयतेऽतो युक्तमेव गुणाधिक्यवचोऽपि तु''इति च ॥, “Lord Viṣṇu was competent to rectify the situation, but in order to give credit to Lord Śiva, Vāyu later drank all the poison and kept it in his neck, Lord Viṣṇu did not take action.”. Also it is said in the Iśopaniṣad—नैनद्देवा आप्नुवन्पूर्वमर्षत्, “The devas cannot approach Him[Viṣṇu] directly”, thus they approached him, in the pretext of approaching Śiva as said in इतिहाससमुच्चय, "तस्माद्विष्णुप्रसादाय वैष्णवान् परितोषयेत् प्रसादसुमुखो विष्णुस्तेनैव स्यान्न संशयः", "In order to attain the mercy of Lord Viṣṇu, one should satisfy the Vaiṣṇavas. There is no doubt that by their mercy, Viṣṇu will be pleased."

Text 20

विलोक्य तं देववरं त्रिलोक्या

भवाय देव्याभिमतं मुनीनाम् ।

आसीनमद्रावपवर्गहेतो-

स्तपो जुषाणं स्तुतिभि: प्रणेमु: ॥ २० ॥

vilokya taṁ deva-varaṁ tri-lokyā

bhavāya devyābhimataṁ munīnām

āsīnam adrāv apavarga-hetos

tapo juṣāṇaṁ stutibhiḥ praṇemuḥ

Translation

The demigods observed Lord Śiva sitting on the summit of Kailāsa Hill with his wife, Bhavānī, for the auspicious development of the three worlds. He was performing great austerities desiring liberation being surrounded and worshiped by great saintly persons. The demigods offered him their obeisances and prayers with great respect.

Raṅga-vyākhyā—

Earlier it was said in verse 11— तथासुरानाविशदासुरेण रूपेण तेषां बलवीर्यमीरयन् ।उद्दीपयन् देवगणांश्च विष्णु-र्दैवेन नागेन्द्रमबोधरूप: ॥, “Thereafter, Lord Viṣṇu entered the demons as in forms like them, the demigods as forms like them, and in Vāsuki as his Antaryāmī Abodha,  to encourage them and increase their various types of strength and energy”, Thus to remind us that Viṣṇu is indwelling in Śiva in the form like the laters the word “deva-vara” has been used [to state that Śiva is one of the devas]. Śiva is called “deva-vara” is justified as it is said in Ṛgveda— “श्रेष्ठो जातस्य रुद्र ”, Rudra is the best of the born sons of Brahmā. Thus the devas approached Śiva, the son of Brahmā, “उमापतिर्भूतपतिः श्रीकण्ठो ब्रह्मणः सुतः”  [Mahābhārata, Mokṣadharma, 349, 67], Also said in the Sāma vedīya Chāndogya Brāhmaṇa, "तस्मै विरूपाक्षाय दन्ताञ्जये समुद्रा य विश्वव्यचसे तुथाय विश्ववेदसे श्वात्राय प्रचेतसे सहस्राक्षाय ब्रह्मणः पुत्राय नमः" and Tālavakāraṇa Brāhmaṇa "विरूपाक्षाय दन्ताञ्जये ब्रह्मणः पुत्राय ज्येष्ठाय श्रेष्ठायमोधाय कर्माधिपतये नमः" all these Pramāṇas aided with Śatapatha Brāhmaṇa, Kauṣṭaki Brāhmaṇa and Śailali Brāhmaṇa. One who has birth has death as said in thus lord Śiva also undergoes destruction as said in the devī sukta "अहं रुद्राय धनुरा तनोमि ब्रह्मद्विषे शरवे हन्तवा उ" one may quote "सूतायाहन्त्यै वनानां पतये नमः" to negate this but such claim is futile because previously in the sukta the deity has been called "बभ्रुः" and the āhuti mantra from which the previous objection is taken has the word "बभ्लुशाय" "Possesor of Babhru" by the rule "लोमादिपामादिपिच्छादिभ्यः शनेलचः" thus the Hymn "सूतायाहन्त्यै वनानां पतये नमः" is for viṣṇu as he is the goal of all hymns as said in the Ṛgveda "विष्णुं स्तोमासः पुरुदस्ममर्का भगस्येव कारिणो यामनि ग्मन्" . One may ask upon whom does Śiva meditate ? It is mentioned in Bhāgavata 5.17.16—सङ्कर्षणसंज्ञामात्मसमाधिरूपेण सन्निधाप्यैतदभिगृणन् भव उपधावति ॥, “ Lord Śiva knows that Saṅkarṣaṇa is the original cause of his own existence, and thus he always meditates upon Him in trance by chanting the following mantra.”, ॐ नमो भगवते महापुरुषाय सर्वगुण सङ्ख्यानायानन्तायाव्यक्ताय नम इति ॥ “O Supreme Personality of Godhead, I offer my respectful obeisances unto You in Your expansion as Lord Saṅkarṣaṇa. You are the reservoir of all transcendental qualities. Although You are unlimited, You remain unmanifest to the normal vision”, also in Taittīriya Āraṇyaka 10.13.6—वि॒श्वशं॑भुवम् । विश्वं॑  ना॒राय॑णं, “The inner controller of Śambhu, The all encompassing Nārāyaṇa” also as said in the Śaunaka śākhā of Atharva veda “तव॑ य॒क्षं प॑शुपते अ॒प्स्वन्तस्तुभ्यं॑”, “Oh Paśupati, your Yakṣa (यक्ष्यते पूज्यत इति यक्षः ~ तालव्यादावष्मविवेक/ मेदिनी, also in the kenopaniṣad, Śrī Hari has been called an yakṣa, “तद्धैषां विजज्ञौ तेभ्यो ह प्रादुर्बभूव तन्न व्यजानत किमिदं यक्षमिति ॥ ”) all Worshipped Indweller] resides in the Waters”, which is none other than Nārāyāṇa as said in the Nārāyaṇa sūkta “अनन्तं अव्ययं कविं समुद्रेन्तं विश्वशंभुवम् ”, “Nārāyaṇa [He] is the Limitless, Imperishable, Omniscient, residing in the ocean of the heart [of all], the Cause of the happiness of the universe”. In Rāmarahasya upaniṣad 2.31—ऋषिः सदाशिवः प्रोक्तो गायत्रं छन्द उच्यते ।शिवोमारामचन्द्रोऽत्र देवता परिकीर्तितः ॥ , “The seer is Sadāśiva, the metre is gāyatri,  the deity is the all auspicious pair of umā and Rāma [Umā here means Sīta as it is said in vṛddha haritā smṛti 7.56—पुन्नामानि यानि विष्णोः स्त्री नामानि श्रियस्तथा।, These epithets as Umāpati, Trinetra are used for Śrī Nṛsiṃha in Nṛsiṁha tāpanī, viz "उमापतिः पशुपतिः पिनाकी ह्यमितद्युतिः "]” and Nārada purāṇa pūrvordha, 73.117, Lord Sadāśiva is seen worshiping Lord Rāma, whom he describes as having three eyes, matted hair, covered with ashes and other features which substantiate the fact that the form of  lord Śiva is derived from his Antaryāmi, Śrī Nṛsiṁha rūpi Rāma [Rāma is called Nṛsiṁha in Rāmāyaṇa—नृसिंहं सिंहसङ्काशम,“Rāma is Nṛsiṁha. His gait is the gait of an advancing, invincible lion.”] as Śrī Śiva himself says in Skanda purāṇa—त्वां विना विग्रहः कुतः, “Without you how can I even have my [Śiva] form ?” .One may ask if Śiva himself is not liberated then why are the Munīs worshiping him ? this is explained in the Harivaṁśa purāṇa 3.89.14— उपास्योऽहं सदा विप्रा उपास्येऽस्मिन् हरी स्मृतः॥ “The wise always worship me (Śiva), understanding me as the means to attain Hari.” Thus following their ideal the devas commenced their prayers to the antaryāmi of Lord Śiva as said in Mahābhārata 12.341.22-23, तस्मिन् हि पूज्यमाने वै देवदेवे महेश्वरे ॥ सम्पूजितो भवेत् पार्थ देवो नारायणः प्रभुः ।, “O Pārtha, upon worshiping the God of Gods Maheśvara, it's actually the Lord Narayana in Maheśvara who is worshiped.”  Also it is said in Brahma Purāṇa as quoted by Śrī Madhvācārya—क्रियन्ते स्तुतयोऽन्यत्र तद्-अन्तर्याम्य्-अपेक्षया । न जीवेषु गुणाः पूर्णा यथा-योग्या हि तद्-गताः ॥, “Actions and praises happen elsewhere, dependent on the Antaryāmī. Qualities are not complete in living beings, as they manifest according to their worthiness.”

Text 21

श्रीप्रजापतय ऊचु:

देवदेव महादेव भूतात्मन् भूतभावन ।

त्राहि न: शरणापन्नांस्त्रैलोक्यदहनाद् विषात् ॥ २१ ॥

śrī-prajāpataya ūcuḥ

deva-deva mahā-deva

bhūtātman bhūta-bhāvana

trāhi naḥ śaraṇāpannāṁs

trailokya-dahanād viṣāt

Translation

The prajāpatis said: O greatest of all demigods, Mahādeva, Supersoul of all living entities and cause of their happiness and prosperity, we have come to the shelter of your lotus feet. Now please save us from this fiery poison, which is spreading all over the three worlds.

Raṅga-vyākhyā—

Thinking thus they began praising Nārāyaṇa as did Arjuna in Śrī Gītā—भूतभावन भूतेश देवदेव जगत्पते, “Origin of all, Lord of all beings, God of gods, Lord of the universe”, Thus they directly address Nārāyaṇa who is the indweller in everyone including Śrī Śiva as Subala Upaniṣad says—स एष सर्वभूतान्तरात्मापहतपाप्मा दिव्यो देव एको नारायणः ॥ “He is the soul of all beings, the sinless lord, The only Lord Śrī Nārāyaṇa”. The Devas were confused they didn’t properly understand what the thing was, Now as they saw it from the summit of Kailāśa they understood it to be poison, Thus they addressed Śrī Nārāyaṇa, the indweller of Śiva, whose name Viṣṇu derived from the root √viṣ - to expand. When they saw that Halāhala was spreading all over the three worlds they prayed to Śrī Nārāyaṇa who is all encompassing as said in  Taittīriya Āraṇyaka 10.13.6— वि॒श्वशं॑भुवम् । विश्वं॑  ना॒राय॑णं, “The inner controller of Śambhu, The all encompassing Nārāyaṇa”.  While remembering the promise of Śrī Rāma in Śrī Rāmāyaṇa—सकृदेव प्रपन्नाय तवास्मीति च याचते। अभयं सर्वभूतेभ्यो ददाम्येतद्व्रतं मम॥, They thought it best to take shelter of Rāma, the indweller of Śiva through Śiva as the prior is from whom Śiva derives his form.

Text 22

त्वमेक: सर्वजगत ईश्वरो बन्धमोक्षयो: ।

तं त्वामर्चन्ति कुशला: प्रपन्नार्तिहरं गुरुम् ॥ २२ ॥

tvam ekaḥ sarva-jagata

īśvaro bandha-mokṣayoḥ

taṁ tvām arcanti kuśalāḥ

prapannārti-haraṁ gurum

Translation

O lord, you are the cause of bondage and liberation of the entire universe because you are its ruler. Those who are advanced in spiritual consciousness surrender unto you, and therefore you are the cause of mitigating their distresses, and you are also the cause of their liberation. We therefore worship Your Lordship.

Raṅga-vyākhyā—

Kṛṣṇa is called Īśvara because he is the controller of all, as said in the Brahma saṁhitā—ईश्वरः परमः कृष्णः, Also in the Gopāla Tāpanī it’s said—एको वशी सर्वगः कृष्ण ईड्यः, “Kṛṣṇa the only controller of everyone is the object of worship”. Thus Kṛṣṇa is the controller of both Halāhala and of Śrī Śiva, Thus they approached him for shelter. Realizing Viṣṇu, to be the cause of their bondage, in terms of allowing the poison to manifest in order to increase the glories of his devotee Śrī, and their release by guiding Śri Śiva from within, they prayed to Śrī Viṣṇu the only giver of liberation as affirmed by Śiva himself in Harivaṁśa 3.80.30—मुक्तिप्रदाता सर्वेषां विष्णुरेव न संशयः ।।, “There is no doubt that Vishnu alone is the giver of liberation to all”, Also in the svetāśvatara upaniṣad Śrī Viṣṇu has been glorified as being the cause of bondage and liberation— संसारमोक्षस्थितिबन्धहेतुः ॥, Also in the Bhāgavata 11.11.3—मोक्षबन्धकरी आद्ये मायया मे विनिर्मिते ॥ , “ Both knowledge and ignorance are beginningless and perpetually award liberation and bondage to embodied living beings.”. Understanding Kṛṣṇa to be the only liberator they thus worship him.

Text 23

गुणमय्या स्वशक्त्यास्य सर्गस्थित्यप्ययान्विभो ।

धत्से यदा स्वद‍ृग् भूमन्ब्रह्मविष्णुशिवाभिधाम् ॥ २३ ॥

guṇa-mayyā sva-śaktyāsya

sarga-sthity-apyayān vibho

dhatse yadā sva-dṛg bhūman

brahma-viṣṇu-śivābhidhām

Translation

O lord, you are self-effulgent and supreme. You create this material world by your personal energy, and you assume the names Brahmā, Viṣṇu and Maheśvara when you act in creation, maintenance and annihilation.

Raṅga-vyākhyā—
Śrīman Nārāyaṇa is the self-effulgent soul of Śrī Śiva and all others as said in the Nārāyaṇa sūkta “नारायण परो ज्योतिरात्मा नारायणः परः”, “Nārāyaṇa is the Supreme Light; Nārāyaṇa is the Supreme Self”. According Śrī Yajurveda kanva śākhā  “विष्णो रराटमसि”, “The world is a manifestation of Viṣṇu’s glory”,  also further it is said “विष्णोः कर्माणि पश्यत यतों व्रतानिं पस्पुशे”, “Watch the divine acts of creation, maintenance, annihilation etc.”. Nārāyāṇa further manifests himself in 3 forms for secondary creation maintenance and annihilation, he appears in the Jīvas like Rudra and Brahmā as their antaryāmī and works through them, as said in the subālopaniṣad “स ब्रह्माणमेव विवेश स मानसान्सप्त पुत्रानसृजत्तेह विराजः सत्यमानसानसृजन्तेह प्रजापतयो” “He entered Brahmā himself and evolved mentally the sons” etc. As said in the Mahābhārata—  ब्रह्मशंकरशक्राद्यैर्देववृन्दैः पुनः पुनः । क्रीडसे त्वं नरव्याघ्र बालः क्रीडनकैरिव ॥ "O Kṛṣṇa, Tiger among the men, You play with Brahmā, Śaṅkara, śakra and other Devas just as a child plays with toys." Henceforth the verses [24-35] are glorifying Śrī Viṣṇu.

Text 24

त्वं ब्रह्म परमं गुह्यं सदसद्भ‍ावभावनम् ।

नानाशक्तिभिराभातस्त्वमात्मा जगदीश्वर: ॥ २४ ॥

tvaṁ brahma paramaṁ guhyaṁ

sad-asad-bhāva-bhāvanam

nānā-śaktibhir ābhātas

tvam ātmā jagad-īśvaraḥ

Translation

You are the cause of all causes, the self-effulgent, inconceivable, impersonal Brahman, which is originally Parabrahman. You manifest various potencies in this cosmic manifestation.

Text 25

त्वं शब्दयोनिर्जगदादिरात्मा प्राणेन्द्रियद्रव्यगुण: स्वभाव: ।

काल: क्रतु: सत्यमृतं च धर्मस्त्वय्यक्षरं यत् त्रिवृदामनन्ति ॥ २५ ॥

tvaṁ śabda-yonir jagad-ādir ātmā

prāṇendriya-dravya-guṇaḥ svabhāvaḥ

kālaḥ kratuḥ satyam ṛtaṁ ca dharmas

tvayy akṣaraṁ yat tri-vṛd-āmananti

Translation

O lord, you are the original source of Vedic literature. You are the original cause of material creation, the life force, the senses, the five elements, the three modes and the mahat-tattva. You are eternal time, determination and the two religious systems called truth [satya] and truthfulness [ṛta]. You are the shelter of the syllable om, which consists of three letters a-u-m.

Raṅga-vyākhyā— 
As said in the Nārāyaṇopaniṣad— नारायणाद्द्वादशादित्या रुद्रा वसवः सर्वाणि च छन्दाꣳसि ।, "From Nārāyaṇa came Ādityas, Rudras the Vasus and all the Vedas along with the metres", As in the Puruṣa sūkta— "तस्माद्यज्ञात्सर्वहुत ऋचः सामानि जज्ञिरे । छन्दांसि जज्ञिरे तस्माद्यजुस्तस्मादजायत ॥", As said in the Atharva veda— "ऋचः सामानि च्छन्दांसि पुराणं यजुंषा सह। उच्छिष्टाज्जज्ञिरे सर्वें दिवि देवा दिविश्रित॥", "Verses, and Songs, and magic hymns, Purāna, sacrificial text.  All the celestial Gods whose home is heaven sprang from the Residue.". This residue or उच्छिष्ट is the fruit of the Yajña, we very well know that : यज्ञो वै विष्णुः (शत.I.i.2.13; I.i.3.1; तैत्ति. I.ii.5.40; ऐत. I.15; शांखायन IV.2) There are also similar statements: विष्णुर्वै यज्ञ: । (ऐत.ब्रा. I-15), यो वै विष्णुः स यज्ञ:। (शत. V.ii.3.6), स य: स विष्णुर्यज्ञ: सः । (शत.VI.vii.10.11), यज्ञो हि भगवान् विष्णुः।(विष्णुधर्मोत्तरपु. 162.2), Also Viṣṇu is that which is collected from Yajña [उच्छिष्ट], "विष्णुः संभ्रियमाणः" [शुक्लयजुर्वेदः]. In Mahānārāyaṇopaniṣad its said "ऋतं च सत्यं चाभीद्धात्तपसोऽध्यजायत।", also in the Ṛgveda Viṣṇu is called the source of ṛta "ऋतस्य गर्भं" and also the upholder of all kinds of Dharma "त्रीणि पदा वि चक्रमे विष्णुर्गोपा अदाभ्यः । अतो धर्माणि धारयन् ॥" as well as the shelter of Oṁkāra "तस्मादोंकारसंभूतो गोपालो विश्वसंस्थितः" [Gopāla tāpanī]/ Or it may mean the three steps that Viṣṇu took which are eternal "त्रिपादस्यामृतं", "अन्तर्बहिश्च तत्सर्वं स्थितो नारायणः परः । सहस्रशीर्षं देवमक्षरं परमं पदम् ॥".  Other Terms are clear.

Text 26

अग्निर्मुखं तेऽखिलदेवतात्मा क्षितिं विदुर्लोकभवाङ्‍‍घ्रिपङ्कजम् ।

कालं गतिं तेऽखिलदेवतात्मनो दिशश्च कर्णौ रसनं जलेशम् ॥ २६ ॥

agnir mukhaṁ te ’khila-devatātmā

kṣitiṁ vidur loka-bhavāṅghri-paṅkajam

kālaṁ gatiṁ te ’khila-devatātmano

diśaś ca karṇau rasanaṁ jaleśam

Translation

O father of all planets, learned scholars know that fire is your mouth, the surface of the globe is your lotus feet, eternal time is your movement, all the directions are your ears, and Varuṇa, master of the waters, is your tongue.

Text 27

नाभिर्नभस्ते श्वसनं नभस्वान्

सूर्यश्च चक्षूंषि जलं स्म रेत: ।

परावरात्माश्रयणं तवात्मा

सोमो मनो द्यौर्भगवन् शिरस्ते ॥ २७ ॥

nābhir nabhas te śvasanaṁ nabhasvān

sūryaś ca cakṣūṁṣi jalaṁ sma retaḥ

parāvarātmāśrayaṇaṁ tavātmā

somo mano dyaur bhagavan śiras te

Translation

O lord, the sky is your navel, the air is your breathing, the sun is your eyes, and the water is your semen. You are the shelter of all kinds of living entities, high and low. The god of the moon is your mind, and the upper planetary system is your head.

Text 28

कुक्षि: समुद्रा गिरयोऽस्थिसङ्घा

रोमाणि सर्वौषधिवीरुधस्ते ।

छन्दांसि साक्षात् तव सप्त धातव-

स्त्रयीमयात्मन् हृदयं सर्वधर्म: ॥ २८ ॥

kukṣiḥ samudrā girayo ’sthi-saṅghā

romāṇi sarvauṣadhi-vīrudhas te

chandāṁsi sākṣāt tava sapta dhātavas

trayī-mayātman hṛdayaṁ sarva-dharmaḥ

Translation

O lord, you are the three Vedas personified. The seven seas are your abdomen, and the mountains are your bones. All drugs, creepers and vegetables are the hairs on your body, the Vedic mantras like Gāyatrī are the seven layers of your body, and the Vedic religious system is the core of your heart.

Text 29

मुखानि पञ्चोपनिषदस्तवेश

यैस्त्रिंशदष्टोत्तरमन्त्रवर्ग: ।

यत् तच्छिवाख्यं परमात्मतत्त्वं

देव स्वयंज्योतिरवस्थितिस्ते ॥ २९ ॥

mukhāni pañcopaniṣadas taveśa

yais triṁśad-aṣṭottara-mantra-vargaḥ

yat tac chivākhyaṁ paramātma-tattvaṁ

deva svayaṁ-jyotir avasthitis te

Translation

O lord, the five important Vedic mantras are represented by your five faces, from which the thirty-eight most celebrated Vedic mantras have been generated. Your Lordship, being celebrated as Lord Śiva, is self-illuminated. You are directly situated as the supreme truth, known as Paramātmā.

Raṅga-vyākhyā—

There is a form of Śrī Govinda having 5 faces described in Puruṣottama Saṁhitā "नातिस्थूलः पंचवक्त्रो गोविंदोदशचक्रकः" this form is  transcendental hence said "नातिस्थूलः" and in the verse it says "यत् तच्छिवाख्यं परमात्मतत्त्वं" "The form of Paraṁātma Śrī Nārāyaṇa [आत्मा नारायणः परः] called Śiva [Indweller of Śrī Rudra, "पतिं विश्वस्य आत्मा ईश्वरं शाश्वतं शिवमच्युतम्"]", In the Parama-saṁhitā It's said "शक्तय: पञ्च विख्याताः परस्य परमात्मनः । याभिरेव परो देव: परमव्योम्नि तिष्ठति॥ परमेष्ठी पुमान् विश्वा निवृत्ति: सर्वसंज्ञितः।  शक्तय: पश्च तस्थोक्ता: पश्चोपनिषदाख्यया । पश्चशक्तिमयो देव: परमात्मा जगत्प्रभु:। पश्चेन्द्रियसमायोगः पश्चधा ज्ञानमश्रुने।।", " The powers characteristic of the Supreme Soul are said to be five. By means of these, it is that the Supreme God remains in the highest Heaven. These five are (1) Parameṣṭi, (2) Pumān, (3) Viśva, (4) Nivṛtti, (5) Saṛva. These are said to be His Five powers. (Śaktis) and are named Pañcopaniṣad (five secrets).The supreme Soul, Lord of the Universe, in full possession of these five powers, enjoys knowledge in five ways by the accession of the five organs of sense." The faces of Śrī Rudra viz. ततपुरुष, अघोर, सद्योजात, वामदेव, and ईशान are pervarded by Śrī Nārāyaṇa in his 5 forms viz नारायण वासुदेव सङ्कर्षण प्रद्युम्न अनिरुद्ध also the above-mentioned Rudra forms are Āvaraṇa of the second order in worship of Nārāyaṇa in Nārāyaṇa pūrvatāpani upaniṣad. It further says "नारायणं शिवं शान्तं सर्ववेदान्तगोचरम् । सृष्टिः स्थितिश्च संहारतिरोधानानुसम्मतम् । पञ्चकृत्यस्य कर्तारं नारायणमनामयम् ॥".

Text 30

छाया त्वधर्मोर्मिषु यैर्विसर्गो

नेत्रत्रयं सत्त्वरजस्तमांसि ।

साङ्ख्यात्मन: शास्त्रकृतस्तवेक्षा

छन्दोमयो देव ऋषि: पुराण: ॥ ३० ॥

chāyā tv adharmormiṣu yair visargo

netra-trayaṁ sattva-rajas-tamāṁsi

sāṅkhyātmanaḥ śāstra-kṛtas tavekṣā

chandomayo deva ṛṣiḥ purāṇaḥ

Translation

O lord, your shadow is seen in irreligion, which brings about varieties of irreligious creations. The three modes of nature — goodness, passion and ignorance — are your three eyes. All the Vedic literatures, which are full of verses, are emanations from you because their compilers wrote the various scriptures after receiving your glance.

Text 31

न ते गिरित्राखिललोकपालविरिञ्चवैकुण्ठसुरेन्द्रगम्यम् ।

ज्योति: परं यत्र रजस्तमश्च सत्त्वं न यद्ब्रह्म निरस्तभेदम् ॥ ३१ ॥

na te giri-trākhila-loka-pāla-

viriñca-vaikuṇṭha-surendra-gamyam

jyotiḥ paraṁ yatra rajas tamaś ca 

sattvaṁ na yad brahma nirasta-bhedam

Translation

O Lord Girīśa, since the impersonal Brahman effulgence is transcendental to the material modes of goodness, passion and ignorance, the various directors of this material world certainly cannot appreciate it or even know where it is. It is not understandable even to Lord Brahmā, or the denizens of Vaikuṇṭha.

Raṅga-vyākhyā—

Why is the name Giritra taken ? because in श्रीविष्णो: षोडशनामस्तोत्रम्, it’s mentioned that One should remember Śrī Rāma being on a hill “पर्वते रघुनन्दनम्” also its said in the Ṛgveda— “प्र तद्विष्णु॑: स्तवते वी॒र्ये॑ण मृ॒गो न भी॒मः कु॑च॒रो गि॑रि॒ष्ठाः ।” , “Viṣṇu is therefore glorified, that by his prowess he is like a fearful, ravenous, and mountain-haunting wild Lion” [Ṛgveda I.154.2]. The Glories of Śrī Viṣṇu is not known to anyone as said in Ṛg 7.99.2— “न ते॑ विष्णो॒ जाय॑मानो॒ न जा॒तो देव॑ महि॒म्नः पर॒मन्त॑माप । ”, “No being that is or that has been born, divine Viṣṇu, has known the utmost limit of your Glories”. The Vaikuṇṭha surendras look upon the Paramapada of Viṣṇu in awe and reverence because even though they are eternal present there they do not know the entirety of it —तद्विष्णो॑: पर॒मं प॒दं सदा॑ पश्यन्ति सू॒रय॑: । दि॒वी॑व॒ चक्षु॒रात॑तम् ॥. “The Eternal associates ever contemplate that supreme station of Viṣṇu, as the eye ranges over Paravyoma” as the Paraṁpada is also a manifestation of Viṣṇu “तासां मध्ये साक्षाद्ब्रह्म गोपालपुरीः” [Gopāla tāpanī śrūti], In Chāndogyopaniṣad “भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि” “Nārada asked, ‘Sir, what does Bhagavān rest on?’ Sanatkumāra replied, ‘It rests on its own power”. To be true even Lord himself doesn't know the limit of his glories because the limit simply doesn't exist, and not knowing something which doesn't exist doesn't bring any doṣa to Lord.

Text 32

कामाध्वरत्रिपुरकालगराद्यनेकभूतद्रुह: क्षपयत: स्तुतये न तत् ते ।

यस्त्वन्तकाल इदमात्मकृतं स्वनेत्रवह्निस्फुलिङ्गशिखया भसितं न वेद ॥ ३२ ॥

kāmādhvara-tripura-kālagarādy-aneka-

bhūta-druhaḥ kṣapayataḥ stutaye na tat te

yas tv antakāla idam ātmakṛtaṁ sva-netra-

vahni-sphuliṅga-śikhayā bhasitaṁ na veda

Translation

When annihilation is performed by the flames and sparks emanating from your eyes, the entire creation is burned to ashes. Nonetheless, you do not know how this happens. What then is to be said of your destroying the Dakṣa-yajña, Tripurāsura and the kālakūṭa poison? Such activities cannot be subject matters for prayers offered to you.

Raṅga-vyākhyā—

 “न वेद”, Lord Śiva does not know how all this happens because All that is done by Śrī Viṣṇu, who resides in his heart and acts through him as said in the Bṛhadāraṇyaka upaniṣad— “य आदित्ये तिष्ठन्नादित्यादन्तरः, यमादित्यो न वेद, यस्यादित्यः शरीरम्, य आदित्यमन्तरो यमयति, एष त आत्मान्तर्याम्यमृतः ॥”, “ He who inhabits the sun but is within it, whom the sun does not know, whose body is the sun, and who controls the sun from within, is the Internal Ruler, your own immortal Lord.” this is validated by “इदमात्मकृतं”, “Done by your Inner Self, Saṅkarṣaṇa” as said in the 11th canto “पातालतलमारभ्य सङ्कर्षणमुखानल: ।दहन्नूर्ध्वशिखो विष्वग्वर्धते वायुनेरित: ॥”., “Beginning from Pātālaloka, a fire grows, emanating from the mouth of Lord Saṅkarṣaṇa. Its flames shooting upward, driven by great winds, it scorches everything in all directions.” The Kauṣītaki upaniṣad says  “एष एवैनमसाधु कर्म कारयति” “He alone prompts one do benevolent deeds” but he doesn’t do so whimsically rather he gives impetus according to the agent’s previous karmas, As we know Lord Śiva had done severe austerity to get the position as the guardian of all demigods as said in the Mahābhārata 12.8.36 and 12.20.12 “विश्वरूपो महादेवः सर्वमेधे महाक्रतौ जुहाव सर्व-भूतानि स्वयम् आत्मानम् आत्मना”, “Lord Siva, who is known as Viśvarūpa and Mahādeva, once offered himself and all living entities as an offering in a great universal sacrifice (sarvamedha)”, “महादेवः सर्वमेधे महात्मा हुत्वात्मानं देवदेवो बभूव विश्वामी लोकान् व्याप्य विष्टभ्य कीर्त्या विराजते द्युतिमान् कृत्तिवासाः”, “After giving himself as an offering in a great universal sacrifice, the magnanimous Lord Siva became the lord of the demigods. Pervading and supporting the whole universe, resplendent, and dressed in a skin, he now shines by his glories.” Also in the Taittirya Saṁhitā it’s said that Śrī Rudra asked a boon from Brahmā “ रु॒द्र इत्य॑ब्रुवन्रु॒द्रो वै क्रू॒रः सो᳚ऽस्य॒त्विति॒ सो᳚ऽब्रवी॒द्वरं॑ वृणा  अ॒हमे॒व प॑शू॒नामधि॑पतिरसा॒नीति॒ तस्मा᳚द्रु॒द्रः प॑शू॒नामधि॑पति॒”, “Brahma said, 'Choose a boon.' Rudra replied, 'May I become the master of the living beings. Therefore, Rudra is the master of the living beings (Paśupati)” Thus got the name Paśupati, Due to these past achievements he was empowered by Śrī Viṣṇu for this heroic task. Because Lord Viṣṇu did all this via the agency of Lord Śiva, thus the deeds such as “destroying the Yajña of Dakṣa etc” do not constitute into his direct pastimes like killing Hiranyakaśipu etc demons directly thus those pastimes are not used in glorifying him.

Text 33

ये त्वात्मरामगुरुभिर्हृदि चिन्तिताङ्‍‍घ्रिद्वन्द्वं चरन्तमुमया तपसाभितप्तम् ।

कत्थन्त उग्रपरुषं निरतं श्मशाने ते नूनमूतिमविदंस्तव हातलज्जा: ॥ ३३ ॥

ye tv ātma-rāma-gurubhir hṛdi cintitāṅghri-

dvandvaṁ carantam umayā tapasābhitaptam

katthanta ugra-paruṣaṁ nirataṁ śmaśāne

te nūnam ūtim avidaṁs tava hāta-lajjāḥ

Translation

Exalted, self-satisfied persons who preach to the entire world think of your lotus feet constantly within their hearts. However, when persons who do not know your austerity see you moving with Umā, they misunderstand you to be lusty, or when they see you wandering in the crematorium they mistakenly think that you are ferocious and envious. Certainly they are shameless. They cannot understand your activities.

Raṅga-vyākhyā—

This verse addresses Śrī Rāma, The inner indweller of Lord Śiva. The Rāmatapani upaniṣad says—“रमन्ते योगिनोऽनन्ते नित्यानन्दे चिदात्मनि । इति रामपदेनासौ परं ब्रह्माभिधीयते”, “The yogis delight in the infinite, eternal bliss of the Self of consciousness, Thus Parabrahma is called Śrī Rāma”. When Mother Sitā was abducted by the demon king Rāvana, Lord Rāma had superficially lost his composure and was appearing as a mad man roaming in a crematorium. He said “सीतायाः च विनाशो अयम् मम च अमित्र सूदन | विस्तरेण जनन्या विनिवेद्य त्वया भवेत् |” “Oh, the subjugator of unfriendly, Lakshmana... you shall clearly inform in detail about this perish of Seetha, also that of mine, to our mothers” [Vālmiki Rāmāyaṇa]. Also the Rāmarahasyopaniṣad describes a form of Śrī Rāma smeared with ashes and holding a skull with a trident “दीर्घया माययाङ्गानि तारपञ्चार्णयुक्तया । रामं त्रिनेत्रं सोमार्धधारिणं शूलिनं परम् । भस्मोद्धूलितसर्वाङ्गं कपर्दिनमुपास्महे ॥”. Seeing such a form of Lord Rāma Burning in separation of Mother Sītā [Umā], Mother Sati thought him to be an ordinary man crying for his wife and proceeded to test him. We know the consequences very well, there are many people nowadays who still pass juvenile comments on Śrī Rāma without knowing the purport behind them, Such people stand of no value in this world or the other, their existence is doomed for hating the ever merciful Lord.

Text 34

तत् तस्य ते सदसतो: परत: परस्य नाञ्ज: स्वरूपगमने प्रभवन्ति भूम्न: ।

ब्रह्मादय: किमुत संस्तवने वयं तु तत्सर्गसर्गविषया अपि शक्तिमात्रम् ॥ ३४ ॥

tat tasya te sad-asatoḥ parataḥ parasya

nāñjaḥ svarūpa-gamane prabhavanti bhūmnaḥ

brahmādayaḥ kim uta saṁstavane vayaṁ tu

tat-sarga-sarga-viṣayā api śakti-mātram

Translation

Even personalities like Lord Brahmā and other demigods cannot understand your position, for you are beyond the moving and nonmoving creation. Since no one can understand you in truth, how can one offer you prayers? It is impossible. As far as we are concerned, we are creatures of Lord Brahmā’s creation. Under the circumstances, therefore, we cannot offer you adequate prayers, but as far as our ability allows, we have expressed our feelings.

Raṅga-vyākhyā— 

As previously mentioned the glories of Śrī Viṣṇu are not known to anyone in detail, As said in the Bhāgavatam— “अहं हि पृष्टोऽर्यमणो भवद्भ‍िराचक्ष आत्मावगमोऽत्र यावान् । नभ: पतन्त्यात्मसमं पतत्‍त्रिणस्तथा समं विष्णुगतिं विपश्चित: ॥”, “O ṛṣis, who are as powerfully pure as the sun, I shall try to describe to you the transcendental pastimes of Viṣṇu as far as my knowledge is concerned. As the birds fly in the sky as far as their capacity allows, so do the learned devotees describe the Lord as far as their realization allows.”

Text 35

एतत् परं प्रपश्यामो न परं ते महेश्वर ।

मृडनाय हि लोकस्य व्यक्तिस्तेऽव्यक्तकर्मण: ॥ ३५ ॥

etat paraṁ prapaśyāmo

na paraṁ te maheśvara

mṛḍanāya hi lokasya

vyaktis te ’vyakta-karmaṇaḥ

Translation

O greatest of all rulers, your actual identity is impossible for us to understand. As far as we can see, your presence brings flourishing happiness to everyone. Beyond this, no one can appreciate your activities. We can see this much, and nothing more.

Raṅga-vyākhyā—

Meaning is clear

Text 36

श्रीशुक उवाच

तद्वीक्ष्य व्यसनं तासां कृपया भृशपीडित: ।

सर्वभूतसुहृद् देव इदमाह सतीं प्रियाम् ॥ ३६ ॥

śrī-śuka uvāca

tad-vīkṣya vyasanaṁ tāsāṁ

kṛpayā bhṛśa-pīḍitaḥ

sarva-bhūta-suhṛd deva

idam āha satīṁ priyām

Translation

Śrīla Śukadeva Gosvāmī continued: Lord Śiva is always benevolent toward all living entities. When he saw that the living entities were very much disturbed by the poison, which was spreading everywhere, he was very compassionate. Thus he spoke to his eternal consort, Satī, as follows.

Raṅga-vyākhyā—

Being prompted from within by Śrī Viṣṇu, lord Śiva became inquisitive of the situation. As said "सर्वस्य चाहं हृदि सन्निविष्टो मत्त: स्मृतिर्ज्ञानमपोहनं च ।"

Text 37

श्रीशिव उवाच

अहो बत भवान्येतत् प्रजानां पश्य वैशसम् ।

क्षीरोदमथनोद्भ‍ूतात् कालकूटादुपस्थितम् ॥ ३७ ॥

śrī-śiva uvāca

aho bata bhavāny etat

prajānāṁ paśya vaiśasam

kṣīroda-mathanodbhūtāt

kālakūṭād upasthitam

Translation

Lord Śiva said: My dear Bhavānī, just see how all these living entities have been placed in danger because of the poison produced from the churning of the Ocean of Milk.

Raṅga-vyākhyā—

Meaning is Clear.

Text 38

आसां प्राणपरीप्सूनां विधेयमभयं हि मे ।

एतावान्हि प्रभोरर्थो यद् दीनपरिपालनम् ॥ ३८ ॥

āsāṁ prāṇa-parīpsūnāṁ

vidheyam abhayaṁ hi me

etāvān hi prabhor artho

yad dīna-paripālanam

Translation

It is my duty to give protection and safety to all living entities struggling for existence. Certainly it is the duty of the master to protect his suffering dependents.

Raṅga-vyākhyā—

Being the master of all Devas and Lord of all living entities as described earlier, It was the duty of Lord Śiva to protect his subjects as he was prompted by his Lord to do.

Text 39

प्राणै: स्वै: प्राणिन: पान्ति साधव: क्षणभङ्गुरै: ।

बद्धवैरेषु भूतेषु मोहितेष्वात्ममायया ॥ ३९ ॥

prāṇaiḥ svaiḥ prāṇinaḥ pānti

sādhavaḥ kṣaṇa-bhaṅguraiḥ

baddha-vaireṣu bhūteṣu

mohiteṣv ātma-māyayā

Translation

People in general, being bewildered by the illusory energy of the Supreme Personality of Godhead, are always engaged in animosity toward one another. But devotees, even at the risk of their own temporary lives, try to save them.

Raṅga-vyākhyā—

Lord Śiva speaks the real intention of him in saving them, He sees himself as a Devotee of Śrī Viṣṇu not as a holder of worldly offices.

Text 40

पुंस: कृपयतो भद्रे सर्वात्मा प्रीयते हरि: ।

प्रीते हरौ भगवति प्रीयेऽहं सचराचर: ।

तस्मादिदं गरं भुञ्जे प्रजानां स्वस्तिरस्तु मे ॥ ४० ॥

puṁsaḥ kṛpayato bhadre

sarvātmā prīyate hariḥ

prīte harau bhagavati

prīye ’haṁ sacarācaraḥ

tasmād idaṁ garaṁ bhuñje

prajānāṁ svastir astu me

Translation

My dear gentle wife Bhavānī, when one performs benevolent activities for others, the Supreme Personality of Godhead, Hari, is very pleased. And when the Lord is pleased, I am also pleased, along with all other living creatures. Therefore, let me drink this poison, for all the living entities may thus become happy because of me.

Raṅga-vyākhyā—

Lord Śiva’s mood is “प्रीयतां पुण्डरीकाक्षः सर्वयज्ञेश्वरोहरिः। तस्मिंतुष्टेजगत्तुष्टं प्रीणितेप्रीणितं भवेत्”, “May Lord Puṇḍarikākṣa, the lord of all sacrifices, be pleased, if he is satisfied,  the entire world is satisfied,and if he is pleased, the entire world is pleased.” मत्स्यपुराणम् अध्यायः २३९, पद्मपुराणम् खण्डः ३ स्वर्गखण्डः अध्यायः ६१

Text 41

श्रीशुक उवाच

एवमामन्‍त्र्य भगवान्भवानीं विश्वभावन: ।

तद् विषं जग्धुमारेभे प्रभावज्ञान्वमोदत ॥ ४१ ॥

śrī-śuka uvāca

evam āmantrya bhagavān

bhavānīṁ viśva-bhāvanaḥ

tad viṣaṁ jagdhum ārebhe

prabhāva-jñānvamodata

Translation

Śrīla Śukadeva Gosvāmī continued: After informing Bhavānī in this way, Lord Śiva began to drink the poison, and Bhavānī, who knew perfectly well the capabilities of Lord Śiva, gave him her permission to do so.

Raṅga-vyākhyā—

"प्रभावज्ञान्वमोदत" Mother Bhavānī knew about Lord Śiva’s bhakti unto the feets of Śrī Nārāyaṇa also she knew about the glories of the names of Śrī Hari thus she agreed.

Text 42

तत: करतलीकृत्य व्यापि हालाहलं विषम् ।

अभक्षयन्महादेव: कृपया भूतभावन: ॥ ४२ ॥

tataḥ karatalī-kṛtya

vyāpi hālāhalaṁ viṣam

abhakṣayan mahā-devaḥ

kṛpayā bhūta-bhāvanaḥ

Translation

Thereafter, Lord Śiva, who is dedicated to auspicious, benevolent work for humanity, compassionately took the whole quantity of poison in his palm and drank it.

Raṅga-vyākhyā—

Meaning is clear

Text 43

तस्यापि दर्शयामास स्ववीर्यं जलकल्मष: ।

यच्चकार गले नीलं तच्च साधोर्विभूषणम् ॥ ४३ ॥

tasyāpi darśayām āsa

sva-vīryaṁ jala-kalmaṣaḥ

yac cakāra gale nīlaṁ

tac ca sādhor vibhūṣaṇam

Translation

As if in defamation, the poison born from the Ocean of Milk manifested its potency by marking Lord Śiva’s neck with a bluish line. That line, however, is now accepted as an ornament of the Lord.

Raṅga-vyākhyā—
How did Śrī Śiva remain unharmed ? the trivial answer is He was surrendered to Lord hence nothing could harm him, however the more explicit reason in stated in Padma purāṇa— “As Śrī Śiva says in Padma purāṇa Brahma khaṇḍa “कालकूटविषं ते तु दृष्ट्वा सर्वे प्रदुद्रुवुः। ततस्तान्विद्रुतान्दृष्ट्वा शंकरश्चोक्तवानिदम् ॥ भोभोऽमरगणा यूयं विषं कुरुतमादरम्। वारयिष्याम्यहं तूर्णं कालकूटं महाविषम्॥ इत्युक्त्वा पार्वतीनाथो ध्यायन्नारायणं हृदि ।महामंत्रं समुच्चार्य विषमादद्भयंकरम्॥ महामंत्रप्रभावेण विषं जीर्णं गतं महत्। अच्युतानंतगोविंद इति नामत्रयं हरेः॥ योजपेत्प्रयतो भक्त्या प्रणवाद्यं नमोंऽतिकम्। विषभोगाग्निजं तस्य नास्ति मृत्योर्भयं तथा॥ ”, “All of them ran away seeing the Kālakūṭa poison that had come up. Seeing them running away Śaṅkara said these (words): “O hosts of gods, hand over the poison to me. I shall quickly inactivate the great (i.e. severe) poison, viz. Kālakūṭa”. Saying so, that lord of Pārvatī, meditating upon Viṣṇu in his heart and uttering the great hymn, took that fearful poison. By the power of the great hymn, that great (deadly) poison was digested.He who, being controlled, would devoutly mutter the three names, viz. Acyuta, Ananta, and Govinda, of Viṣṇu with Praṇava (i.e. Om) at the beginning and Oṃ at the end, has no fear of taking poison, or from fire and also from death.”

Text 44

तप्यन्ते लोकतापेन साधव: प्रायशो जना: ।

परमाराधनं तद्धि पुरुषस्याखिलात्मन: ॥ ४४ ॥

tapyante loka-tāpena

sādhavaḥ prāyaśo janāḥ

paramārādhanaṁ tad dhi

puruṣasyākhilātmanaḥ

Translation

It is said that great personalities almost always accept voluntary suffering because of the suffering of people in general. This is considered the highest method of worshiping the Supreme Personality of Godhead, who is present in everyone’s heart.

Raṅga-vyākhyā—

Meaning is clear

Text 45

निशम्य कर्म तच्छम्भोर्देवदेवस्य मीढुष: ।

प्रजा दाक्षायणी ब्रह्मा वैकुण्ठश्च शशंसिरे ॥ ४५ ॥

niśamya karma tac chambhor

deva-devasya mīḍhuṣaḥ

prajā dākṣāyaṇī brahmā

vaikuṇṭhaś ca śaśaṁsire

Translation

Upon hearing of this act, everyone, including Bhavānī [the daughter of Mahārāja Dakṣa], Lord Brahmā, and the People in general who were relieved of this agony, very highly praised this deed performed by Lord Śiva, who is worshiped by the demigods and who bestows benedictions upon the people.

Raṅga-vyākhyā—

Lord Viṣṇu is greatly pleased when his dear devotees are glorified, for this moment to come he had not taken any action by himself now that his objective was satisfied, he was delighted thus He prompted everyone to glorify Lord Śiva, Śrī Bhagavān's satya saṅkalpatva has been depicted here. Here Vaikuṇṭha is the class noun for people who were freed of their Agony "विगता कुण्ठा नाशोऽस्य इति वैकुण्ठः"

that is why the बहुवचन(plural)—लिट्(indirect past tense) word , "शशंसिरे" has been used, following the paninian rule "जात्याख्यायामेकस्मिन् बहुवचनमन्यतरस्याम्", "In (a common) name (expressive of) class, in denoting the singular, the plural is optionally used."

Text 46

प्रस्कन्नं पिबत: पाणेर्यत् किञ्चिज्जगृहु: स्म तत् ।

वृश्चिकाहिविषौषध्यो दन्दशूकाश्च येऽपरे ॥ ४६ ॥

praskannaṁ pibataḥ pāṇer

yat kiñcij jagṛhuḥ sma tat

vṛścikāhi-viṣauṣadhyo

dandaśūkāś ca ye ’pare

Translation

Scorpions, cobras, poisonous drugs and other animals whose bites are poisonous took the opportunity to drink whatever little poison had fallen and scattered from Lord Śiva’s hand while he was drinking.

Raṅga-vyākhyā—

The animals such as snake, scorpions etc also like Śrī Śiva have Śrī Saṅkarṣana "सङ्कर्षणः सहस्रास्यः फणिराड्बिम्बरूपकः"[Prakāśa saṁhitā] as their indweller thus prompted by their indweller, they started partaking the leftovers of Lord Śiva.

Thus ends the Work entitled  “Śrī Śīvastūti Śuddha vyākhyānam”