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Dharma and the real God Kalki on earth 2024

Oct 5, 2024

38 min read

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1. Know that you are not the body but the spiritual Self

The first lesson of the Bhagavad-Gita is about knowing who we truly are and what we represent because most of our problems arise from our mistaken notions of who we are. We tend to identify ourselves with our physical personalities since it is the most visible aspect of ours. Thereby, we fail to know our spiritual nature and our deeper connection with God and eternal life. The scripture makes it clear we are not mere physical beings but spiritual entities. Hence, we should not fear death, decay and transience.

The body is the field of activity (Kshetra), in which God or the Self dwells as the Knower of the Field (Kshetrajna). The body is made up of five great elements, the senses, subtle senses, mind, ego and intelligence. It is the seat of desires, attachments, feelings, emotions and such other modifications. The knower of the body is the Supreme Brahman, or the Self, who resides in the body as the indwelling witness and the ultimate enjoyer.

The body is an aspect of Prakriti, which the scripture describes as the city with nine gates. The knower of the body is Purusha, who keeps it alive with his presence. All actions, movements and modifications arise in the field of Prakriti from the Gunas, while the Purusha is the witness, the Guide, and the Non-doer. Seated in Prakriti, he enjoys the objects of Prakriti. Enveloped by the impurities of Nature such as ignorance and delusion, he becomes bound to the mortal world.

The Bhagavad-Gita reminds us that the body is unreal because it is a mere outer covering, and temporary. It is like a garment worn by the self. We should not accept our physical identities as our true identities because we are spiritual beings. There is a Self in each of us, which is hidden and transcendental. It is the ultimate reality of our existence and universally present in all living beings as an aspect of the Supreme Self. It is real, permanent, immortal, indestructible and beyond the grasp of the mind and the senses. Hence, it is known only when one transcend them.

2. Stabilize your mind by overcoming desires

Your mind is the seat of your desires, thoughts and feelings. Your wandering senses keep your mind in a state of turmoil. They are responsible for your desire for sense objects and your attachment to them. Your desires and attachments in turn subject you to conflicting emotions and mental instability, as you respond to the pairs of opposites with attraction or aversion according to your inherent nature.

An unstable mind is characterized by egoism, attachments and desire ridden actions. A person of unstable mind is not fit for salvation. His consciousness keeps wandering around sense objects, and he remains entangled in the distractions of the world. The instability of the mind is therefore the first problem, which an aspirant has to resolve to know himself and achieve liberation.

However, how can anyone stabilize his mind?  The Bhagavadgita suggests that only by disengaging the mind from the external world and withdrawing into oneself one can stabilize it. It is not an easy task. Through self-discipline a devotee should restrain his senses and develop detachment from the sense objects. Then only he can experience peace and equanimity. With the attainment of inner tranquility, his mind becomes stabilized in silence, and his suffering would come to an end. Then, he can easily establish his mind in God and achieve union with him.

3. Do your duty with detachment, renouncing the doership

By merely restraining your senses and controlling your mind, you will not be able to free your soul from the cycle of births and deaths. For success on the path, you have to cultivate detachment and remain free from attraction and aversion to things, besides knowing the difference between actions that bind you and actions that free you. You should engage in performing your obligatory duties as a selfless service and an offering to God, renouncing the desire for their outcome. In other words, you must live without expectations, free from desires, without abandoning your duties and obligations.

Not all actions are the same. There are actions, which bind you, and actions, which free you. One should also know the difference between action, inaction and inaction in action and action in inaction. When desires are involved, both actions and inaction become binding, whereas when they are absent action or inaction does not bind. This is the secret to avoid sinful consequences which arise from your actions. It is also why one should avoid performing actions.

The  Bhagavad-Gita says that none can escape from actions or remain inactive even for a moment. Whoever is born on earth is helplessly driven to action by his inborn gunas (modes or tendencies). Therefore, a devotee should better perform his obligatory duties, with an attitude of renunciation, without seeking to personally benefit from them.

Actions should never be shunned, because the world cannot continue without people performing their duties. Therefore, one should uphold Dharma and undertake God’s duties upon earth, knowing that action is superior to inaction and of actions selfless actions are the best because they do not produce karma. The renunciation of doership is also important. While performing actions, one should not think that one is the doer, nor should there be any attachment to them.

An ignorant person acts with attachment, thinking, "I am the doer," whereas the wise person who has overcome delusion and ignorance knows that he is merely doing his duty as an obligation to God. He acts without attachment, for the sake of the world and God. For him there is no interest in what is being done or not to be done, nor does he depend upon anyone for anything. For him all actions become offerings.

This is karma yoga. God exemplifies it through his own actions. Actions do not taint him, even though he engages in them, because he is complete in all respects and has no desire for their outcome. A wise person lives and acts like God. He has the complete knowledge of actions and knows the various methods by which sacrifices are performed. Knowing thus, with the help of such knowledge, he becomes free from the consequences of his actions. His actions become burnt up in the fire of wisdom, and he attains peace as his mind becomes stabilized in the Self.

4. True renunciation is renunciation of doership

The conventional belief is that renunciation means giving up the world.  The Bhagavad-Gita focuses more upon the attitude of renunciation rather than mere physical act of renunciation. It declares that one should not renounce actions nor one’s duties and obligations. It is not even practicable. True renunciation is the renunciation of the desire for the fruit of one’s actions.

Renunciation of desires and doership are far more important because they are responsible for our sinful karma and our bondage to the mortal world. All actions arise from God in the domain of Nature due to the activity of the gunas. He is the sacrificer, the sacrifice and the object of sacrifice. He is the doer and the deed. The knower of this truth becomes free by that knowledge. While performing his actions, he knows that he is not the doer, and he does nothing at all. He performs them with his mind fixed on God, offering them to him as a sacrifice, without any attachment. Thereby, he remains untouched by sin, just as a lotus-leaf is untouched by the water in which it grows.

A Karma yogi lives and dies for the sake of God. He engages in actions for his inner purification, not to gain worldly things. In performing them, he merely uses his body, mind, senses and intelligence with indifference, giving up all attachment for their outcome and offering the fruit of his actions to God. Mentally renouncing all actions and practising self-control, he happily lives in his body, neither acting nor making others to act. Offering the fruit of his actions to God, he attains peace through Self-realization and becomes one with God.

The scripture declares that a true sanyasi has no attachment to the sense-objects, nor to his actions. He renounces all thoughts about the world and conquers his lower self (mind and body) by (contemplating upon) his higher self. Becoming established in God, he remains the same to the dualities of life such as heat and cold, pleasure and pain, honor and dishonor. For him a clod of earth or a piece of gold is the same. He is equal minded, neutral and the impartial between friends and foes and between saints and sinners alike.

5. Acknowledge the presence of God in you and in everything

The  Bhagavad-Gita refers to both God and Self as the same or as the aspects of the same reality. God is the creator of all. He is hidden in them as their very selves. The imperishable Self resides in the perishable body as the overlord (Adhidaiva) and inner witness (Sakshi). He is the same in all and pervades all. For liberation one should absorb the mind in the contemplation of God or the Self. When the barriers between the two dissolve, one becomes united with God and attains liberation.

What one thinks at the time of death is equally important. At the time of death if a person’s mind is engaged in the contemplation of God, he readily attains liberation. Therefore, one should remember God at all times, with the mind and intellect absorbed in Him so that at the time of death it will be easier for him to remember God. By the constant practice of yoga, a devotee achieves single-minded devotion to God. His mind ceases to think of anything else, as he constantly meditates upon him. By that thought alone he attains supreme peace and liberation.

The scriptures describe God as the ultimate reality. He is the support and source of all, without a second. By becoming established in Prakriti, he manifests the worlds and beings and exists in them as their very essence. The whole universe is permeated and enveloped by him. At the beginning of every cycle of creation, he brings forth the worlds and beings and in the end, withdraws them all. Since he is unattached, indifferent and without desires and attachments, his actions do not bind him, nor produce any karma.

We also learn from the discourse that God is both manifested and unmanifested. Worshipping the latter is difficult because he cannot be known. The manifested God performs many duties for the order and regularity of the worlds. As the lord of creation, he acts as the creator, preserver and protector. If the situation goes out of control, he incarnates upon earth to restore Dharma and destroy evil. When he appears upon earth in physical form, deluded people do not recognize him or acknowledge his greatness, whereas the wise ones who are endowed with discretion, know his true nature and worship him with unwavering devotion.

6. Surrender to God with devotion

The implied message of  the Bhagavad-Gita is that all yogas eventually culminate in devotion to God. Devotion is the highest expression of selfless love, in which devotees seek nothing but the love of God and his constant presence. Although he is impartial and shows no favors, he readily responds to his devotees. They are dearer to him who worship him with single minded devotion, always thinking of him, and forever absorbed in his thoughts. Such people are never lost to him. He takes care of their duties and responsibilities and looks after them.

The scripture gives the subtle hint that one should worship the highest, supreme Brahman rather than the gods and demigods. People may worship God or his numerous form according to their knowledge and wisdom. Those who worship other gods also in a way worship Him only because he is the Lord of all and the final recipient of all offerings. However, those who worship others go to them, but those who worship him attain him only in the end.

God is the epitome of unconditional love. He readily reciprocates the love and devotion of his devotees and accepts whatever offering they make to him with love and devotion. Therefore, the scripture suggests that everything should be offered to God before one enjoys it. In other words, whatever you do, eat, pour into the sacred fire, give as charity or perform as a penance, it should be offered to Him only with pure devotion and without expectations. Lord Krishna states that through pure devotion, by constantly thinking of him and worshipping him, doing actions for his sake, taking refuge in him and renouncing all fruits of actions, controlling the mind and body, with no expectations, steady of mind, a devotee can easily attain God. Such a devotee is very dearer to God, and he takes care of him in every possible way.

7. Know the truth about the three gunas

References to the gunas are found throughout the  Bhagavad-Gita, except in the first chapter. The Gunas are the basic modes or tendencies, which influence the movement, direction and orientation of all animate and inanimate objects in God’s creation. They are universal, permeate all objects and beings and determine their properties and inherent nature. The gunas are different from the tattvas or the finite realities of Nature, but more pervasive. Hence, they influence even the tattvas and their behavior. The gunas also have the tendency to compete with each other and predominate. They have an impact on our thinking and behavior. Since they induce desires, the Bhagavadgita declares that all actions arise from the gunas only.

The gunas are three namely Sattva, Rajas and Tamas. In the primordial Nature, they are in perfect equilibrium but in creation they are present in different permutations and combinations, which is why we have so much diversity in creation. In humans, they are responsible for desires, attachments, desire ridden actions and thereby bondage. By knowing the gunas and their basic propensities, a devotee can overcome their influence and achieve perfection. Through detachment, renunciation, transformative practices, devotion and the grace of God, he can overcome the triple gunas and attain salvation.

The scripture explains the nature of each guna and its influence. Sattva is pure and luminous. It binds the soul to the world through the desire for happiness and knowledge. Rajas is born of passion. It binds the soul through the desire for the fruits of actions. Tamas is born of ignorance and indolence. It is responsible for the grossness of the mind and body. It binds the soul through the desire for rest, inertia, slothfulness and indolence. These three gunas bind the soul to the illusion and chain of births and deaths.

Conclusion

 The Bhagavad-Gita is a practical philosophy. Its teaching can be applied to every aspect of human life. In the teachings of Lord Krishna, you can discern an integrated approach in which you can combine the best of all the yogas to achieve the four aims of human life, namely Dharma, Artha, Kama and Moksha, without risking your liberation or incurring sinful karma. From the scripture, we learn the importance of leading a divine centered life, in which every action becomes an offering and act of worship.

The solution to the problem of suffering is overcoming desires by practising detachment, renunciation, selfless actions, devotional services, equanimity, sameness and discretion. One should not renounce action, nor avoid doing obligatory duties, but dutifully perform them for the sake of God and offer them to him without expectations. By combining the best of the prescribed yogas namely karma yoga, jnana yoga, sanyasa yoga, atma samyama yoga and bhakti yoga, casting away egoism and demonic qualities, overcoming the impurities, and cultivating pure devotion, one can escape from the cycle of births and deaths. Actions performed in this manner do not bind people. Always engaged in some action, taking shelter in him, by his grace, they attain the eternal, imperishable Abode.

The Bhagavadgita is called the secret knowledge. It contains ordinary secrets as well as utmost secrets. In ancient times, it was probably taught to qualified students only. Hence, it is also considered an Upanishad. For this reason, Lord Krishna says that the knowledge of  the Bhagavad-Gita should never be spoken to anyone who is not austere, who is without devotion, who has no desires, who does not listen and who speaks ill of God. However, whoever teaches it to his devotees with supreme adoration to him, he will attain Him without any doubt.

 

श्री सूक्त ॥

हरिः ॐ हिरण्यवर्णां

हरिणीं सुवर्णरजतस्रजाम्।

चन्द्रां हिरण्मयीं लक्ष्मीं

जातवेदो म आवह॥१॥

 

तां म आवह जातवेदो

लक्ष्मीमनपगामिनीम्।

यस्यां हिरण्यं विन्देयं

गामश्वं पुरुषानहम्॥२॥

 

अश्वपूर्वां रथमध्यां

हस्तिनादप्रबोधिनीम्।

श्रियं देवीमुपह्वये

श्रीर्मा देवी जुषताम्॥३॥

 

कां सोस्मितां हिरण्यप्राकारामार्द्रां

ज्वलन्तीं तृप्तां तर्पयन्तीम्।

पद्मे स्थितां पद्मवर्णां

तामिहोपह्वये श्रियम्॥४॥

 

प्रभासां यशसा लोके

देवजुष्टामुदाराम्।

पद्मिनीमीं शरणमहं

प्रपद्येऽलक्ष्मीर्मे नश्यतां त्वां वृणे॥५॥

 

आदित्यवर्णे तपसोऽधिजातो

वनस्पतिस्तव वृक्षोऽथ बिल्वः।

तस्य फलानि तपसानुदन्तु

मायान्तरायाश्च बाह्या अलक्ष्मीः॥६॥

 

उपैतु मां देवसखः

कीर्तिश्च मणिना सह।

प्रादुर्भूतोऽस्मि राष्ट्रेऽस्मिन्

कीर्तिमृद्धिं ददातु मे॥७॥

 

क्षुत्पिपासामलां

ज्येष्ठामलक्ष्मीं नाशयाम्यहम्।

अभूतिमसमृद्धिं च

सर्वां निर्णुद गृहात्॥८॥

 

गन्धद्वारां दुराधर्षां

नित्यपुष्टां करीषिणीम्।

ईश्वरींग् सर्वभूतानां

तामिहोपह्वये श्रियम्॥९॥

 

मनसः काममाकूतिं

वाचः सत्यमशीमहि।

पशूनां रूपमन्नस्य मयि

श्रीः श्रयतां यशः॥१०॥

 

कर्दमेन प्रजाभूता

सम्भव कर्दम।

श्रियं वासय मे कुले

मातरं पद्ममालिनीम् ॥११॥

 

आपः सृजन्तु स्निग्धानि

चिक्लीत वस गृहे ।

नि च देवी मातरं

श्रियं वासय कुले॥१२॥

 

आर्द्रां पुष्करिणीं पुष्टिं

पिङ्गलां पद्ममालिनीम्।

चन्द्रां हिरण्मयीं लक्ष्मीं

जातवेदो म आवह॥१३॥

 

आर्द्रां यः करिणीं यष्टिं

सुवर्णां हेममालिनीम्।

सूर्यां हिरण्मयीं लक्ष्मीं

जातवेदो म आवह ॥१४॥

 

तां म आवह जातवेदो

लक्ष्मीमनपगामिनीम्।

यस्यां हिरण्यं प्रभूतं गावो

दास्योऽश्वान् विन्देयं पूरुषानहम्॥१५॥

 

यः शुचिः प्रयतो भूत्वा

जुहुयादाज्यमन्वहम्।

सूक्तं पञ्चदशर्चं च

श्रीकामः सततं जपेत्॥१६॥

 

पद्मानने पद्म ऊरु

पद्माक्षी पद्मासम्भवे।

त्वं मां भजस्व पद्माक्षी

येन सौख्यं लभाम्यहम्॥१७॥

 

अश्वदायि गोदायि

धनदायि महाधने।

धनं मे जुषताम् देवी

सर्वकामांश्च देहि मे॥१८॥

 

पुत्रपौत्र धनं धान्यं

हस्त्यश्वादिगवे रथम् ।

प्रजानां भवसि माता

आयुष्मन्तं करोतु माम्॥१९॥

 

धनमग्निर्धनं वायुर्धनं

सूर्यो धनं वसुः।

धनमिन्द्रो बृहस्पतिर्

वरुणं धनमश्नुते॥२०॥

 

वैनतेय सोमं पिब

सोमं पिबतु वृत्रहा।

सोमं धनस्य सोमिनो

मह्यं ददातु॥२१॥

 

न क्रोधो न च मात्सर्य

न लोभो नाशुभा मतिः।

भवन्ति कृतपुण्यानां भक्तानां

श्रीसूक्तं जपेत्सदा॥२२॥

 

वर्षन्तु ते विभावरि

दिवो अभ्रस्य विद्युतः।

रोहन्तु सर्वबीजान्यव

ब्रह्म द्विषो जहि॥२३॥

 

पद्मप्रिये पद्म पद्महस्ते

पद्मालये पद्मदलायताक्षि।

विश्वप्रिये विष्णु मनोऽनुकूले

त्वत्पादपद्मं मयि सन्निधत्स्व॥२४॥

 

या सा पद्मासनस्था विपुलकटितटी

पद्मपत्रायताक्षी।

गम्भीरा वर्तनाभिः स्तनभर

नमिता शुभ्र वस्त्रोत्तरीया॥२५॥

 

लक्ष्मीर्दिव्यैर्गजेन्द्रैर्मणिगण

खचितैस्स्नापिता हेमकुम्भैः।

नित्यं सा पद्महस्ता मम वसतु

गृहे सर्वमाङ्गल्ययुक्ता॥२६॥

 

लक्ष्मीं क्षीरसमुद्र राजतनयां

श्रीरङ्गधामेश्वरीम्।

दासीभूतसमस्त देव वनितां

लोकैक दीपांकुराम्॥२७॥

 

श्रीमन्मन्दकटाक्षलब्ध

विभव ब्रह्मेन्द्रगङ्गाधराम्।

त्वां त्रैलोक्य कुटुम्बिनीं

सरसिजां वन्दे मुकुन्दप्रियाम्॥२८॥

 

सिद्धलक्ष्मीर्मोक्षलक्ष्मीर्

जयलक्ष्मीस्सरस्वती।

श्रीलक्ष्मीर्वरलक्ष्मीश्च

प्रसन्ना मम सर्वदा॥२९॥

 

वरांकुशौ पाशमभीतिमुद्रां

करैर्वहन्तीं कमलासनस्थाम्।

बालार्क कोटि प्रतिभां त्रिणेत्रां

भजेहमाद्यां जगदीस्वरीं त्वाम्॥३०॥

 

सर्वमङ्गलमाङ्गल्ये

शिवे सर्वार्थ साधिके।

शरण्ये त्र्यम्बके देवि

नारायणि नमोऽस्तु ते॥३१॥

 

सरसिजनिलये सरोजहस्ते

धवलतरांशुक गन्धमाल्यशोभे।

भगवति हरिवल्लभे मनोज्ञे

त्रिभुवनभूतिकरि प्रसीद मह्यम् ॥३२॥

 

विष्णुपत्नीं क्षमां देवीं

माधवीं माधवप्रियाम्।

विष्णोः प्रियसखीं देवीं

नमाम्यच्युतवल्लभाम्॥३३॥

 

महालक्ष्मी च विद्महे

विष्णुपत्नीं च धीमहि।

तन्नो लक्ष्मीः प्रचोदयात्॥३४॥

 

श्रीवर्चस्यमायुष्यमारोग्यमा

विधात् पवमानं महियते।

धनं धान्यं पशुं बहुपुत्रलाभं

शतसंवत्सरं दीर्घमायुः॥३५॥

 

ऋणरोगादिदारिद्र्यपाप

क्षुदपमृत्यवः।

भयशोकमनस्तापा

नश्यन्तु मम सर्वदा॥३६॥

 

य एवं वेद ॐ महादेव्यै च

विष्णुपत्नीं च धीमहि।

तन्नो लक्ष्मीः प्रचोदयात्

ॐ शान्तिः शान्तिः शान्तिः॥३७॥

 

 

सत्यं बृहदृतमुग्रं दीक्षा तपो ब्रह्म यज्ञः पृथिवीं धारयन्ति ।

सा नो भूतस्य भव्यस्य पत्न्युरुं लोकं पृथिवी नः कृणोतु ॥१॥

Salutations to mother earth! the truth (satyam), the cosmic divine law (ritam), the spiritual passion manifested in mighty initiations, penances and self dedications to the search of brahman (by the sages); these have sustained the mother earth for ages (who in turn have supported these in her bosom), she, who is to us the consort of the past and the future (being its witness), may she expand our inner life in this world towards the cosmic life (through her purity and vastness).

असंबाधं बध्यतो मानवानां यस्या उद्वतः प्रवतः समं बहु ।

नानावीर्या ओषधीर्या बिभर्ति पृथिवी नः प्रथतां राध्यतां नः ॥२॥

Salutations to mother earth! who extends unimpeded freedom (both outer and inner) to human beings through her mountains, slopes and plains, she bears many plants and medicinal herbs of various potencies; may she extend her riches to us (and make us healthy).

यस्यां समुद्र उत सिन्धुरापो यस्यामन्नं कृष्टयः संबभूवुः ।

यस्यामिदं जिन्वति प्राणदेजत्सा नो भूमिः पूर्वपेये दधातु ॥३॥

Salutations to mother earth! in her is woven together ocean and river waters; in her is contained food which she manifests when ploughed, in her indeed is alive all lives; may she bestow us with that life.

यस्याश्चतस्रः प्रदिशः पृथिव्या यस्यामन्नं कृष्टयः संबभूवुः ।

या बिभर्ति बहुधा प्राणदेजत्सा नो भूमिर्गोष्वप्यन्ने दधातु ॥४॥

Salutations to mother earth! in her resides the four directions of the world; in her is contained food which she manifests when ploughed, she sustains the various lives living in her; may she, the mother earth, bestow on us the ray of life present even in food.

यस्यां पूर्वे पूर्वजना विचक्रिरे यस्यां देवा असुरानभ्यवर्तयन् ।

गवामश्वानां वयसश्च विष्ठा भगं वर्चः पृथिवी नो दधातु ॥५॥

Salutations to mother earth! in her our forefathers lived and performed (their activities) in earlier times; in her the devas (the good forces) overturned the asuras (the evil forces) (since earlier times), in her lived the cows, horses, birds (and other animals in earlier times); may she, the mother earth, bestow on us prosperity and splendour.

विश्वंभरा वसुधानी प्रतिष्ठा हिरण्यवक्षा जगतो निवेशनी ।

वैश्वानरं बिभ्रती भूमिरग्निमिन्द्रऋषभा द्रविणे नो दधातु ॥६॥

Salutations to mother earth! she is Vishwambhara (all-bearing), she is Vasudhaa (producer of all wealth), she is Pratishtha (foundation on which we live), she is Hiranyavaksha (of golden bosom) and the dwelling place of the world,

she holds the Vaishvanara (the universal fire) within her, the fire which empowers Indra and Rishabha; may the mother earth bestow on us (the splendour of that fire and make us strong).

यां रक्षन्त्यस्वप्ना विश्वदानीं देवा भूमिं पृथिवीमप्रमादम् ।

सा नो मधु प्रियं दुहामथो उक्षतु वर्चसा ॥७॥

Salutations to mother earth! her, the devas protect sleeplessly with vigilence, she who is the all-giving mother earth, may she milk for us that delightful honey which gives the great splendour (of divinity).

यार्णवेऽधि सलिलमग्न आसीद्यां मायाभिरन्वचरन्मनीषिणः ।

यस्या हृदयं परमे व्योमन्त्सत्येनावृतममृतं पृथिव्याः ।

सा नो भूमिस्त्विषिं बलं राष्ट्रे दधातूत्तमे ॥८॥

Salutations to mother earth! sitting above sea as well as lying immersed in its waters (in meditation), the sages pursued her by supernatural powers (i.e. tried to understand her real nature by yogic powers), (they found that) the heart of mother earth lies in the highest vyoman (spiritual sky) enveloped by truth and immortality, may she, the mother earth, bestow her splendorous vigour on us and our great kingdom.

यस्यामापः परिचराः समानीरहोरात्रे अप्रमादं क्षरन्ति ।

सा नो भूमिर्भूरिधारा पयो दुहामथो उक्षतु वर्चसा ॥९॥

Salutations to mother earth! in her the waters flow on all sides day and night with vigilence (i.e. unceasingly), may she, the mother earth give us the milk of her abundant streams, and moisten us with its splendour (present in water).

यामश्विनावमिमातां विष्णुर्यस्यां विचक्रमे ।

इन्द्रो यां चक्र आत्मनेऽनमित्रां शचीपतिः ।

सा नो भूमिर्वि सृजतां माता पुत्राय मे पयः ॥१०॥

Salutations to mother earth! her, the aswins (divine physicians) have measured out (i.e. filled her with herbs and healing qualities), in her Vishnu strode (imparting her with divine qualities), Indra, the husband of Shachi, made her soul free from enemies (i.e. made her soul the friend of all like a mother to a son), may she pour forth her milk (with kindness) as a mother does to her son.

गिरयस्ते पर्वता हिमवन्तोऽरण्यं ते पृथिवि स्योनमस्तु ।

बभ्रुं कृष्णां रोहिणीं विश्वरूपां ध्रुवां भूमिं पृथिवीमिन्द्रगुप्ताम् ।

अजीतेऽहतो अक्षतोऽध्यष्ठां पृथिवीमहम् ॥११॥

Salutations to mother earth! O mother earth, may your hills and snow-clad mountains (spread its coolness within us); may your forests spread its delight within us, you present a vishwarupa with your many colours – Babhru (brown) (of mountains), Krishna (blue) (of rivers), Rohini (red) (of flowers); (but behind all these enchanting appearances) O mother earth, you are like Dhruva – firm and immovable; and you are protected by Indra, (on your firm foundation) which is unconquered, unslayed and unbroken whole, I stand firm (and whole, O mother).

यत्ते मध्यं पृथिवि यच्च नभ्यं यास्त ऊर्जस्तन्वः संबभूवुः ।

तासु नो धेह्यभि नः पवस्व माता भूमिः पुत्रो अहं पृथिव्याः ।

पर्जन्यः पिता स उ नः पिपर्तु ॥१२॥

Salutations to mother earth! in your center, O mother earth, is your navel from which the vital power emanates and spreads out, absorb us in that power and purify us, O bhoomi mata, i am the son of mother earth, parjanya (rain god) is my father, may he fill us (with the vital power in water).

यस्यां वेदिं परिगृह्णन्ति भूम्यां यस्यां यज्ञं तन्वते विश्वकर्माणः ।

यस्यां मीयन्ते स्वरवः पृथिव्यामूर्ध्वाः शुक्रा आहुत्याः पुरस्तात् ।

सा नो भूमिर्वर्धयद्वर्धमाना ॥१३॥

Salutations to mother earth! in her, bhoomi (ground) has spread herself as the sacrificial altar; in her, all the activities of the world has spread themselves as yagya, in her, from the beginning, the sounds (of activities) of the world (resembling the chants of yagya) during oblations rises up and disappears in the purifying upper layers (symbolically purifying the workers), may the expansion (expanding space) provided by the earth, expand (our inner selves also).

यो नो द्वेषत्पृथिवी यः पृतन्याद्योऽभिदासान्मनसा यो वधेन ।

तं नो भूमे रन्धय पूर्वकृत्वरि ॥१४॥

Salutations to mother earth! he who hates us, O earth, he who attacks us or mentally considers us as enemies, or he who strikes us, him, O mother earth, subdue, as you have done since earliest times.

त्वज्जातास्त्वयि चरन्ति मर्त्यास्त्वं बिभर्षि द्विपदस्त्वं चतुष्पदः ।

तवेमे पृथिवि पञ्च मानवा येभ्यो ज्योतिरमृतं मर्त्येभ्य उद्यन्त्सूर्यो रश्मिभिरातनोति ॥१५॥

Salutations to mother earth! (first those) produced by you, (second) those moving about in you, (third) those two-footed and (fourth) those four-footed ones; (all of) whom you bear in the land of mortality, fifth is the manava, from whom the light of immortality emanates (even) from the land of mortality, which O mother earth, you diffuse with the rays of the rising sun (i.e. the essence of immortality pervades in you).

ता नः प्रजाः सं दुह्रतां समग्रा वाचो मधु पृथिवी धेहि मह्यम् ॥१६॥

Salutations to mother earth! (the essence of immortality pervades in you) may we, your children (be able to) together milk the ritam (divine order) present everywhere in you, O mother earth, by absorbing (i.e. understanding) the great honeyed speech (vedic mantras).

विश्वस्वं मातरमोषधीनां ध्रुवां भूमिं पृथिवीं धर्मणा धृताम् ।

शिवां स्योनामनु चरेम विश्वहा ॥१७॥

Salutations to mother earth! the herbs (plants) which are like mothers of the world (who sustains us) grows on the immovable earth (bhoomi); the earth which is held by dharma, and in which auspiciousness gently pervades throughout the world.

महत्सधस्थं महती बभूविथ महान्वेग एजथुर्वेपथुष्टे ।

महांस्त्वेन्द्रो रक्षत्यप्रमादम् ।

सा नो भूमे प्र रोचय हिरण्यस्येव संदृशि मा नो द्विक्षत कश्चन ॥१८॥

Salutations to mother earth! great is this place where we stand together (i.e. live together); mighty is the force present in it, which controls its great speed of movement and shaking, great is the god indra who protects her with vigilence (day and night), (in this great meeting place enveloped by divine powers) may she the bhoomi (earth), make us lustrous like gold so that we do not see anyone with the attitude of hatred.

 

 

अङ्गं हरेः पुलकभूषणमाश्रयन्ती