Viçvad gateù käraëam-éçvaraà vä

tasmai namo vighna-vinäçanäya

“Obeisances unto Him who is the destroyer of all obstacles, who the knowers of Vedänta describe as the Supreme Brahman, and who others describe as the pradhäna, or totality of mundane elements. Some describe Him as the Supreme Male Person, or Puruña, while others describe Him as the Supreme Lord and the cause of the creation of the universe.” (Båhad Viñëu Puräëa)

oà tad viñëoù paramaà padaà

sadä paçyanti sürayaù

divéva cakñur ätatam

“Just as those with ordinary vision see the sun’s rays in the sky, so the wise and learned devotees always see the supreme abode of Lord Viñëu. Because those highly praiseworthy and spiritually awake brähmaëas can see that abode, they can also reveal it to others.” (Säma Veda)

oà kåñëo vai sac-cid-änanda-ghanaù

kåñëa ädi puruñaù

kåñëaù puruñottamaù

kåñëo hä u karmädi mülaà

kåñëaù saha sarvai-käryaù

kåñëa käçaà kåd-ädéçä mukha-prabhu-püjyaù

kåñëo nädis-tasmin-ajändäntar bähye

yam-maïgalaà tal-labhate kåté

“Lord Kåñëa is the color of a new rain-cloud, therefore He is compared to a transcendental cloud full of eternity, bliss and cognizance. He is the original and Supreme Person. He is the origin of all activities and the one and only Lord of all. He is the worshipful Lord of the best of demigods, the controller of Brahmä, Viñëu and Çiva. Kåñëa is without any beginning. Whatever auspiciousness is found within or beyond this universe the devotee obtains in Kåñëa alone.”(Kåñëopaniñad)

· @Puruña Sükta (put new version)

oà sahasra çérñä puruñaù sahasräkñaù sahasrapät

sa bhümià viçvato våtvä atyatiñöhäd dasäìgulam //1//

oà puruña evedagà sarvam yad bhütam yac-ca bhavyaà

utämåta tva syeçänaù yad annenä tirohati //2//

oà etävän-asya mahimä ato jyäyägàç-ca püruñaù

pädo ’sya viçvä bhütäni tripäd-asyämåtaà divi //3//

oà tripäd ürdhva udait puruñaù pädo ’syehä ’bhavät-punaù

tato viñvaï vyakrämat säçanä naçane abhi //4//

oà tasmäd-viräd-ajäyata viräjo adhi püruñaù

sa jäto ’tyaricyata paçcäd-bhümim-atho puraù //5//

oà yat puruñeëa haviñä devä yajïam-atanvata

Vasanto asyäséd äjyam gréñma idhma-çarad-dhaviù //6//

oà saptäsyäsan-paridhayaù triù sapta samidhaù kåtäù

devä yad-yajïaà tanvänäù abadhnan-puruñaà paçum //7//

oà taà yajïaà barhiñi praukñan puruñaà jätam-agrataù

tena devä ayajanta sädhyä åñayaç-ca ye //8//

oà tasmäd-yajïät-sarva-hutaù saàbhåtaà påñad-äjyam

paçügàs-tägàç-cakre väyavyän äraëyän-grämyäç-ca ye //9//

oà tasmäd-yajïät-sarva-hutaù åcaù sämäni jajïire

chandägàsi jajïire tasmät yajus-tasmäd-ajäyata //10//

oà tasmäd-açvä ajäyanta ye ke cobhayä-dataù

gävo ha jajïire tasmät tasmäj-jätä ajä-vayaù //11//

oà yat puruñaà vyadadhuù katidhä vyakalpayan

mukhaà kimasya kau bähü kävürü pädä vucyete //12//

oà brähmaëo ’sya mukham-äsét bähü räjanyaù kåtaù

ürü tadasya yad-vaisyaù padbhyägà çüdro ajäyata //13//

oà candramä manaso jätaù cakñoù süryo ajäyata

mukhäd-indraç-cägniç-ca präëäd-väyur-ajäyata //14//

oà näbhyä äséd-antarikñam çérñëo dhyauù samavartata

padbhyägà bhümir-diçaù çroträt tathä lokägà akalpayan //15//

oà vedäham-etaà puruñaà mahäntam äditya-varëam tamasastu-päre

sarväëi rüpäëi vicitya dhéraù nämäni kåtvä ’bhivadan yadäste //16//

oà dhätä purastäd-yamudäjahära çakraù pravidvän-pradiçaç-catasraù

tamevaà vidvän-amåta iha bhavati nänyaù panthä ayanäya vidyate //17//

oà yajïena yajïaà-ayajanta deväù täni dharmäëi prathamäny-äsan

te ha näkaà mahimänaù sacante yatra pürve sädhyäù santi deväù //18//

1) “The Supreme Lord in the form of the universe, has a thousand heads, a thousand eyes and a thousand feet, for He contains all the living entities. Having pervaded the universe completely to give it existence, being independent, He extended Himself beyond it by ten fingers.

2) The universes, past, present and future, are but manifestations of the Supreme Lord who expands Himself as the Puruña. He is the Lord of immortality but has manifest Himself as the Puruña in the universe so that the jévas may enjoy material fruits.

3) The past, present and future universes are manifestations of the Lord’s powers, but the Lord Himself is much greater. The material creation is but one quarter portion, and the eternal nature in the spiritual sky exists in three quarters portion.

4) The three quarters portion of the Lord transcended the material portion. The Lord in the one quarter portion manifested the universe again, as He had done repeatedly before. The Lord of the one quarter portion began the work of creation, by going all around, taking the form of all animate and inanimate objects.

5) From that Lord, the viräö or universe was born, and in that the Viräö Puruña, Paramätmä of the universe, was born. Having appeared, the Viräö Puruña grew, and produced the earth and the bodies of the jévas.

6) The devas, being the first beings manifested, performed a mental sacrifice to complete the creation, using the Viräö Puruña (the totality of ingredients of the material world), as the offering. Spring was the ghee, summer was the fuel wood and autumn was the offering.

7) In this sacrifice, the kuça grass blades strewn around the fire (for protection from räkñasas), were seven (the seven vedic poetic metres), and the fuel sticks were twenty one (12 months, 6 seasons and the 3 worlds). The devas who were performing the mental sacrifice tied the Viräö Puruña to offer Him into the fire, just as one would tie the sacrificial animal.

8) The devas, sädhyas and åñis, placed the Viräö Puruña, the first being of the universe, on kuça and sprinkled Him with water for purification. In this way they conducted the mental sacrifice using the Viräö Puruña.

9) From that sacrifice where everything in the universe was sacrificed, yogurt and ghee (all nourishing foods), were produced. It created the animals of the air, forest, and village.

10) From that ultimate sacrifice or “sarva hut”, the Åk (hymns), Säma (musical) and Yajus (prose) portions of the Vedas, and the seven Vedic metres, were born.

11) From the sacrifice horses were born, and animals with two sets of teeth such as donkeys and mules. From the sacrifice, cows were born, and likewise goats and sheep.

12) In the mental sacrifice, when they divided up the Viräö Puruña, how many parts did they divide? What is stated about His face, His arms, His thighs and feet?

13) From the face came the brähmaëas. From the two arms the kñatriyas came into being. From the thighs of the Viräö Puruña came the vaiçyas and from His feet the çüdras were born.

14) The moon was born from His mind, the sun was born from His two eyes. From His mouth were born Indra and Agni, and from His breath Väyu was born.

15) From His navel came the antarikña (space between earth and heaven). From His head the heavens arose. From His feet the earth arose and from His ears arose the directions. In this way the worlds were created.

16) I know that great Viräö Puruña, effulgent as the sun, who stands beyond the darkness of the material creation. Having given all the living entities their forms and names, He directs their affairs.

17) Brahmä explained his realization to Indra. Indra, who knows all the living entities in all four directions, explained it to all others. One who knows the nature of the Viräö Puruña becomes immortal even in his life on earth. There is no other path to reach the goal of immortality.

18) In this way the devas conducted the mental sacrifice using the Viräö Puruña to manifest variety in the world. By that sacrifice, both the physical laws of nature and the first spiritual codes of conduct arose. The great souls by similar mental worship attain the place of immortality where the sädhyas and devas, the first worshippers, now dwell”.

· @Näräyaëa Upaniñad (put new version)

oà atha puruño ha vai näräyaëo ‘kämayata prajäù såjeyeti

näräyanät präëo jäyate

manaù sarvendriyäëi ca khaà väyur jyotir äpaù påthivé viçvasya dhäriëé näräyaëäd brahmä jäyate

näräyaëäd rudro jäyate

näräyaëäd indro jäyate

näräyaëäd prajäpatiù prajäyante

näräyaëäd dvädaçäditya rudrä vasavaù sarvaëi chandägàsi

näräyaëäd eva samutpadyante

näräyaëäd pravartante

näräyaëe praléyante

ya evaà veda

ity upaniñat(e) // 1 //

oà atha nityo näräyaëaù

brahmä näräyanaù

çivaç ca näräyaëaù

çakraç ca näräyaëaù

kälaç ca näräyaëaù

diçaç ca näräyaëaù

vidiçaç ca näräyaëaù

ürdhvaç ca näräyaëaù

adhaç ca näräyaëaù

antar bahiç ca näräyaëaù

näräyana evedag sarvaà

yad bhütaà yac ca bhavyam

niñkalaìko niraïjano nirvikalpo niräkhyataù

çuddho deva eko näräyaëaù

na dvitéyo ‘sti kaçcit(e)

sa viñëur eva bhavati sa viñëur eva bhavati

ya evaà veda

ity upaniñat(e) // 2 //

oà ity agre vyäharet(e)

nama iti paçcät(e)

näräyaëäyety upariñtat(e)

oà ity ekäkñaram

nama iti dve akñare

näräyaëäyeti païcäkñaräëi

etad vai näräyaëasayästäkñaraà padam

yo ha vai näräyaëasyästäkñaraà padam adhyeti

anapabruvaù sarvam äyureti

vindate präjäpatyagà räyas poñaà gaupatyaà

tato ‘måtatvam açnute tato ’måtatva açnuta iti

ya evaà veda

ity upaniñat(e) // 3 //

oà pratyag änandaà brahma puruñaà praëava svarüpam

akära ukära makära iti

tänekadhä sametad oà iti

yam uktvä mucyate yogé

janma saàsära bandhanät(e)

oà namo näräyaëäyeti mantropäsakaù

vaikuëöha bhuvanaà gamiñyati

tad idaà puëòarékaà vijïäna ghanaà

tasmäd taòidäbha mätram

brahmaëyo devaképutro

brahmaëyo madhusüdanaù

brahmaëyo puëòarékäkño

brahmaëyo viñëur acyuteti

sarvabhütastham ekaà näräyaëam

käraëa rüpam akäraëam param brahma oà // 4 //

oà prätar adhéyäno rätrikåtaà päpaà näçayati

çäyam adéyäno divasa-kåtaà päpaà näçayati

mädhyähna dinam ädityäbhimukho ‘dhéyanaù

païca mahä pätakopapätakät pramucyate

sarva veda päräyaëa punyaà labhate

näräyaëa-säyujyam aväpnoti

näräyaëa-säyujyam aväpnoti

ya evaà veda