Oṁ Namaḥ Śivaya!
Oṁ Śrī Bhairavāya Namaḥ!
Om kara kalaita kapalah kundali dandapanih
Taruna timira nilah vyalah yajnopaviti.
Kratu Jayati samaya saparya vighna viccheda hetuh
vatuka nathah siddhidah sadhakanam.
"Salutations to the one holding a skull, a drum, and a trident, Whose throat is blue like the young Tamala tree, and who wears the sacred thread made of snakes. He who eliminates the obstacles of those who perform sacred vows, Vatuka, the lord, bestows accomplishments upon the practitioners."
"Tervitused sellele, kellel on pealuu, trumm ja kolmhark, kelle kurk on sinine nagu noorel Tamala puul ja kes kannab püha madudest tehtud lõnga. See, kes kõrvaldab takistused nendelt, kes täidavad püha tõotust, Vatuka, kingib praktikutele saavutusi."
***
- Bhairavo bhutanathasca bhutama bhutabhavanah.
Ksaitra jnah ksetrapalasca ksetradah ksatriyo virat.
Translation: "Bhairava is the lord of beings, the one who embodies all beings. He is knowledgeable about the field (Kshetra), the guardian of the field, the giver of the field (Kshetradah), the mighty warrior."
These verses praise Lord Bhairava, highlighting his role as the protector and lord of all beings, as well as his vast knowledge and strength. Lord Bhairava is revered in Hinduism as a fierce manifestation of Lord Shiva and is often worshipped for protection, guidance, and spiritual advancement.
*
Tõlge: "Bhairava on olendite isand, see, kes kehastab kõiki olendeid.
Ta tunneb kaitsmist (Kshetra), kaitsja valvur, kaitse andja (Kshetradah), vägev sõdalane."
Need salmid ülistavad Lord Bhairavat, tõstes esile tema rolli kõigi olendite kaitsja ja isandana, samuti tema tohutuid teadmisi ja jõudu. Lord Bhairavat austatakse hinduismis kui Lord Shiva ägedat ilmingut ning teda kummardatakse sageli kaitse, juhendamise ja vaimse arengu eest.
- Smasanavasi mansasi kharparasi smarantokrit.
Raktapah paanah siddhah siddhidah siddha sevitah.
Translation: "Dwelling in cremation grounds, carrying a skull in hand, Drinking blood, accomplished, granter of accomplishments, revered by the accomplished ones."
These verses depict certain attributes or appearances associated with Bhairava, highlighting his presence in cremation grounds (smasanavasi), holding a skull (kharparasi), and symbolically drinking blood. These characteristics signify the unconventional nature of Bhairava, often depicted as residing in places considered impure to signify transcendence beyond societal norms and conventions.
The verses also emphasize Bhairava's attainment of accomplishments (siddhah), his ability to grant accomplishments (siddhidah), and being worshipped or revered by those who have attained spiritual accomplishments (siddha sevitah).
*
"Elades tuhastamisalal, kandes kolju käes, juues verd, täiuslikkuse saavutanu, siddhide andja, saavutanute poolt austatud."
Need salmid kujutavad teatud atribuute või esinemisi, mis on seotud Bhairavaga, rõhutades tema kohalolekut tuhastamisaladel (smasanavasi), kolju hoidmist (kharparasi) ja sümboolselt vere joomist. Need omadused tähistavad Bhairava ebatraditsioonilist olemust, mida sageli kujutatakse elavana kohtades, mida peetakse ebapuhtaks, et tähistada ühiskonna normide ja tavade ületamist.
Salmid rõhutavad ka Bhairava saavutusi (siddhah), tema võimet saavutusi anda (siddhidah) ning vaimsete saavutusteni jõudnute kummardamist või austust (siddha sevitah).
- Kankalah kalasamanah kalakasthatanuh kavih.
Trinertro bahunetrasca tatha pingala locanah.
Translation: "Wearing a garland of bones, resembling a pitcher, the embodiment of time, the wise one. With three eyes and many eyes, also having reddish-brown eyes."
These verses depict some of the physical characteristics and symbolism associated with Lord Bhairava. The description includes Lord Bhairava wearing a garland made of bones (kankalah), resembling a pitcher (kalasamanah), signifying his connection to time and mortality. Additionally, it describes Bhairava as wise (kavih) and having three eyes (trinertro) and many eyes (bahunetrasca), with reddish-brown eyes (pingala locanah).
*
„Skeletiluudest malat kandes, viskajat meenutava kujuga, on ta aja kehastus, too tark.
Kolme silmaga ja paljude silmadega, mis samuti punakaspruunid."
Need salmid kujutavad mõningaid füüsilisi omadusi ja sümboolikat, mis on seotud Lord Bhairavaga. Kirjelduses on Lord Bhairava, kes kannab luudest tehtud vanik (kankalah), mis meenutab kannu (kalasamana), mis tähistab tema seost aja ja surelikkusega. Lisaks kirjeldab see Bhairavat kui targa (kavih) ja kolme silmaga (trinertro) ja paljude silmadega (bahunetrasca) punakaspruunide silmadega (pingala locanah).
- Sulapanih kharggapanih kankali dhumralocanah.
Adhiruh bairvainatho bhutaapo yoginipatih.
Translation:
"With a beautiful hand holding a spear, the one who carries a sword, wearing a garland of bones, having smoke-colored eyes. Seated on a dog, the Lord of Bhairava, the terror of the elements, the master of yogis."
These verses further describe the visual characteristics and symbolic attributes of Lord Bhairava. They depict Bhairava as carrying specific weapons such as a spear (sulapanih) and a sword (kharggapanih), wearing a garland of bones (kankali), and having eyes with a smoky hue (dhumralocanah). It also references Bhairava sitting on a dog (adhiruh), symbolizing his association with the guardian of the cremation grounds and his fierce and protective nature as the Lord of Bhairava. Additionally, it describes Bhairava as the one who causes fear to the elements (bhutaapo) and as the master or leader of yogis (yoginipatih).
*
"Ilusas käes oda hoidmas, on too, kes kannab mõõka, kannab luudest malat, ja kellel on suitsuvärvi silmad. Istub koera seljas, Bhairava isand, stiihiate hirmutaja, joogide meister."
Need salmid kirjeldavad veelgi Lord Bhairava visuaalseid omadusi ja sümboolseid atribuute. Need kujutavad Bhairavat kandmas spetsiifilisi relvi, nagu oda (sulapanih) ja mõõka (kharggapanih), luust pärikut (kankali) ja suitsuse varjundiga silmi (dhumralocanah). See viitab ka Bhairavale, kes istub koera seljas (adhiruh), mis sümboliseerib tema seost tuhastamisalade valvuriga ning tema raevukat ja kaitsvat olemust Bhairava isandana. Lisaks kirjeldab see Bhairavat kui seda, kes tekitab hirmu elementidele (bhutaapo) ja kui joogide meistrit või juhti (yoginipatih).
- Dhanado dhanaharica dhanavan pratibhanavan.
Nagharo nagapaso vyomakesah kapalabhrit.
Translation:
"The bestower of wealth, the one who seizes wealth, wealthy and radiant. The one who resides in mountain caves, the one who controls serpents, the one with the sky as hair, and the bearer of the skull."
These verses highlight different aspects or symbolic representations associated with Lord Bhairava. They describe Bhairava as a giver of wealth (dhanado), a taker of wealth (dhanaharica), wealthy (dhanavan), and radiant or luminous (pratibhanavan). Additionally, they depict Bhairava as dwelling in mountain caves (nagharo), having control over serpents (nagapaso), having the sky as hair (vyomakesah), and carrying a skull (kapalabhrit), which symbolizes the transcendence of ego and mortality.
*
"Rikkuse kinkija, rikkuse valdaja, jõukas ja särav. See, kes elab mägikoobastes, see, kes kontrollib madusid, kellel on taevas nagu juuksed kui ja kes kannab pealuud."
Need salmid tõstavad esile erinevaid temaga seotud aspekte või sümboolseid esitusi. Nad kirjeldavad Bhairavat kui rikkuse andjat (dhanado), rikkuse võtjat (dhanaharica), jõukat (dhanavan) ja säravat või kiirgavat (pratibhanavan). Lisaks kujutavad nad Bhairava elupaigana mägikoopaid (nagharo), ja omab kontrolli madude üle (nagapaso), omades taevast kui juukseid (vyomakesah) ja kandmas kolpa (kapalabhrit), mis sümboliseerib ego ja surelikkuse ületamist.
- Kalah kapalamalica kamaniyah kalanidhih.
Trilocano jvalannetra strisiki ca trilokapah.
Translation: "He is time (Kala), the one adorned with a garland of skulls, the most handsome, and the reservoir of arts and desires. He has three eyes that blaze, and he is the lord of the three worlds, bearing the crescent moon on his head."
These verses describe various attributes and symbolic representations associated with Lord Bhairava. They portray Lord Bhairava as embodying time (Kala), adorned with a garland of skulls (kapalamalica) symbolizing the transcendence of ego and the cycle of life and death. He is depicted as handsome and the repository of arts and desires (kamaniyah kalanidhih), suggesting his prowess and command over various aspects.
Additionally, the verses mention Lord Bhairava having three blazing eyes (trilocano jvalannetra), signifying his heightened perception and awareness. He is also described as the lord of the three worlds (trilokapah), indicating his sovereignty over the universe, and he bears the crescent moon on his head, a common attribute associated with Lord Shiva, from whom Bhairava emanates.
As a conqueror of death, he wears a beautiful garland of sculls which decorates him most artfully. His three eyes burn like fire, and as the protector of the three worlds, he has three heads.
*
"Ta on aeg (Kala), kes on kaunistatud pealuude malaga, kõige nägusam ning kunstide ja soovide reservuaar. Tal on kolm silma, mis leegitsevad, ja ta on kolme maailma isand, kes kannab poolkuud peas."
Need salmid kirjeldavad erinevaid Bhairavaga seotud atribuute ja sümboolseid kujutisi. Nad kujutavad teda kui aja (Kala) kehastust, kaunistatud pealuude malaga (kapalamalica), mis sümboliseerib ego ületamist ning elu ja surma tsüklit. Teda on kujutatud kaunina ning kunstide ja soovide hoidlana (kamaniyah kalanidhih), mis viitab tema eri aspektide võimekusele ja valitsemisele.
Lisaks mainitakse salmides, et Bhairaval on kolm leegitsevat silma (trilocano jvalannetra), mis tähistab tema kõrgendatud taju ja teadlikkust. Teda kirjeldatakse ka kui kolme maailma isandat (trilokapah), mis näitab tema suveräänsust universumi üle, ja tema peas on poolkuu, mis on ühine atribuut, mis on seotud Shivaga, kellelt Bhairava pärineb.
- Trinetratanayo dimbhah santah santa janapriyah.
Vatuka bahu vesasca khatvangavara dharakah.
Translation: "The one with three eyes, the son of Tanaya, peaceful, the beloved of virtuous people. Vatuka, with many forms, bearing the skull-topped staff (khatvanga) as an emblem."
These verses refer to Vatuka Bhairava, another form or aspect of Lord Bhairava, with specific attributes and symbolism. Vatuka Bhairava is regarded with reverence and is associated with protection, blessings, and fulfilling devotees' desires.
The verses describe Vatuka Bhairava as having three eyes (trinetratanayo) and being the son of Tanaya. They emphasize his peaceful and benevolent nature, beloved by virtuous individuals (santa janapriyah).
Additionally, Vatuka Bhairava is depicted as having various forms (vatuka bahu vesasca), signifying his multifaceted nature. He is also described as carrying the khatvanga, a staff with a skull at the top, which is often associated with asceticism and spiritual power.
*
"Kolme silmaga, Tanaya poeg, rahumeelne, vooruslike inimeste poolt armastatud. Vatuka, kellel on palju vorme, kelle tunnusmärgiks on pealuu-otsaga kepp (khatvanga)."
Need salmid viitavad Vatuka Bhairavale, sellele Bhairava vormile või aspektile, millel on spetsiifilised atribuudid ja sümboolika. Vatuka Bhairavat austatakse ning teda seostatakse kaitse, õnnistuste ja pühendunute soovide täitmisega.
Salmid kirjeldavad Vatuka Bhairavat kui kolme silma (trinetratanayo) ja Tanaya poega. Nad rõhutavad tema rahulikku ja heatahtlikku loomust, mida armastavad vooruslikud inimesed (santa janapriyah). Lisaks on Vatuka Bhairavat kujutatud erineva kujuga (vatuka bahu vesasca), mis tähistab tema mitmetahulist olemust. Teda kirjeldatakse ka hoidmas khatvangat – keppi, mille ülaosas on pealuu, mida sageli seostatakse askeesi ja vaimse jõuga.
- Bhuta dhyaksah pasupatir bhiksuka paricarakah.
Dhurto digambarah suro harinah padulocanah.
Translation: "The overseer of beings, the lord of all creatures, the master of animals, the attendant of mendicants. Fearless and sky-clad, valiant and having deer-like eyes."
These verses describe various attributes and qualities associated with Lord Bhairava. They depict Lord Bhairava as the overseer of beings (bhuta dhyaksah), the protector and lord of all creatures (pasupatir), and someone who is in control of animals.
Additionally, Lord Bhairava is portrayed as an attendant or servant of mendicants (bhiksuka paricarakah). He is described as fearless (dhurto), wearing the sky or space as his attire (digambarah), valiant or heroic (suro), and having eyes resembling those of a deer (harinah padulocanah).
*
"Olendite ülevaataja, kõigi olendite isand, loomade peremees, kerjuste saatja.
Kartmatu. Paljas kui taevas, kangelaslik ja hirve silmadega."
Need salmid kirjeldavad Bhairavat olendite ülevaatajana (bhuta dhyaksah), kõigi olendite kaitsjana ja isandana (pasupatir) ning kedagi, kes kontrollib loomi. Lisaks on teda kujutatud kerjuste ja orbude saatjana või teenijana (bhiksuka paricarakah). Teda kirjeldatakse kui kartmatut (dhurto), ta kannab taevast või kosmost oma riietusena (digambarah), vapper või kangelaslikku (suro) ja tal on hirve silmad (harinah padulocanah).
- Prasantah santidah siddhah sankara – priyabandhavah.
Astamurtir nibhisasca jnanacaksus tapomayah.
Translation: "Calm, bestower of peace, accomplished, a dear friend of Sankara (Shiva). He assumes eight forms and is filled with the eye of knowledge and austerity."
These verses continue to describe various attributes and aspects associated with Lord Bhairava. They portray Lord Bhairava as tranquil or peaceful (prasantah), a giver of peace (santidah), and accomplished or fulfilled (siddhah). The mention of being a dear friend of Sankara (Shiva) signifies the close relationship Bhairava shares with Lord Shiva.
Additionally, Lord Bhairava is said to assume eight forms (astamurtirnibhisasca), indicating his multifaceted nature and the varied manifestations he assumes for different purposes. The verse also depicts Lord Bhairava as possessing the eye of knowledge and austerity (jnanacaksustapomayah), signifying his profound insight and ascetic nature.
*
"Rahulik, rahu kinkija, täiuslik, Shiva Shankara kallis sõber.
Ta võtab kaheksa vormi ja on teadmiste ja ranguse silmadega."
Need salmid kirjeldavad Bhairavat vaikse või rahumeelsena (prasantah), rahu andjana (santidah) ja täiuslikkuse saavutatuna (siddhah). Sankara (Shiva) kalliks sõbraks olemise mainimine tähistab lähedasi suhteid Shivaga. Bhairava võtab kaheksa vormi (astamurtirnibhisasca), mis näitab tema mitmetahulist olemust ja erinevaid ilminguid, mida ta erinevatel eesmärkidel võtab. Salmis on kujutatud ka isand Bhairavat, kellel on teadmiste ja ranguse silm (jnanacaksustapomayah), mis näitab tema sügavat teadvust ja askeetlikku olemust.
- Astadharah sadadharah sarpayuktah sikhisakhah.
bhudharo bhuvaradhiso bhupatir bhudharatmajah.
Translation: "Carrying eight weapons, constantly taking away, accompanied by serpents, having a peacock feather. Bearer of the earth, ruler of the heavens, the lord of the earth, and the son of the bearer of the earth."
These verses continue to depict various attributes and symbolic representations associated with Lord Bhairava. They describe Lord Bhairava as wielding eight weapons (astatdharah), symbolizing his power and ability to protect devotees. The phrase "constantly taking away" (sadaharah) suggests his role in removing obstacles and negativities from the lives of his devotees.
Additionally, Lord Bhairava is portrayed as accompanied by serpents (sarpayuktah) and having a peacock feather (sikhisakhah), indicating some of his iconographic representations and associations.
Furthermore, the verses highlight Lord Bhairava as the bearer of the earth (bhudharo), ruler of the heavens (bhuvaradhiso), the lord of the earth (bhupatir), and the son of the bearer of the earth (bhudharatmajah), showcasing his connections to the cosmos and his significant role in the cosmic order.
*
„Kaheksa relva kaasas, pidevalt takistusi äraviiv, kaaslasteks maod, kandes paabulinnu sulge.
Maa kandja, taeva valitseja, maa isand ja maa kandja poeg."
Need salmid kirjeldavad Bhairavat kandmas kaheksat relva (astatdharah), mis sümboliseerib tema jõudu ja võimet kaitsta pühendunuid. Fraas "pidevalt äravõtmine" (sadaharah) viitab tema rollile takistuste ja negatiivsuse eemaldamisel oma pühendunute elust. Lisaks kujutatakse Bhairavat madude (sarpayuktah) saatjana ja paabulinnu sulega (sikhisakhah), mis näitab mõningaid tema ikonograafilisi kujutisi ja assotsiatsioone. Lisaks kirjeldatakse Bhairavat kui maa kandjat (bhudharo), taeva valitsejat (bhuvaradhiso), maa isandat (bhupatir) ja maa kandja poega (bhudharatmajah), näidates tema seoseid ja olulist rolli kosmilises korras.
- Kankaladhari mundi ca naga yajnopavitavan.
Jrimbhano mohanastambhi marana ksobhanastatha.
Translation: "Wearing a garland of skulls, adorned with a shaven head, adorned with serpents and the sacred thread. Causing trembling, deluding, causing paralysis, causing death, and creating agitation."
These verses continue to describe various symbolic representations and attributes associated with Lord Bhairava. They depict Lord Bhairava as wearing a garland made of skulls (kankaladhari), symbolizing his transcendence beyond the cycle of life and death. Lord Bhairava is also described as having a shaven head (mundi), which is often associated with asceticism and renunciation.
Furthermore, Lord Bhairava is portrayed as adorned with serpents (naga), which is a common depiction in Hindu iconography. He is also described as wearing the sacred thread (jnopavitavan), signifying his divine and ascetic nature.
Moreover, the verses describe Lord Bhairava's various manifestations or abilities, including causing trembling (jrimbhano), delusion (mohanastambhi), paralysis (marana), and agitation (ksobhanastatha), emphasizing his power and authority over various aspects of existence.
*
"Kandes pealuudest malat, mida ehib raseeritud pea, kaunistavad teda maod ja püha pael.
Põhjustades värinaid, pettust, halvatust, surma ja ärritust."
Need salmid kirjeldavad Bhairavat kandmas pealuudest tehtud malat (kankaladhari), mis sümboliseerib tema elu ja surma tsüklit ületamist või sellest väljas olemist. Teda kirjeldatakse kui raseeritud peaga (mundi), mida sageli seostatakse askeesi ja loobumisega. Lisaks kujutatakse teda kaunistatuna madudega (naga), ja püha paela (yajnopavitavan) kandmist, mis tähistab tema jumalikku ja askeetlikku olemust. Lisaks kirjeldavad salmid Lod Bhairava erinevaid ilminguid või võimeid, sealhulgas värisemise (jrimbhano), meelepette (mohanastambhi), halvatuse (marana) ja erutuse (ksobhanastatha) tekitamist, rõhutades tema jõudu ja autoriteeti eksistentsi erinevate aspektide üle.
- Suddhonilanj jana prakhyo daityaha mundabhusitah.
Balibhug balibhung natho balobala parakramah.
Translation: "The pure blue-colored one, known to the people, adorned with a shaven head, vanquisher of demons. The accepter of offerings, the protector of offerings, the lord, possessing strength and prowess."
These verses continue to describe Lord Bhairava as being pure and having a blue-colored complexion (Suddhonilanj), a common visual depiction of divinity in Hindu iconography.
Furthermore, Lord Bhairava is known among the people (jana prakhyo) and adorned with a shaven head (mundabhusitah), symbolizing asceticism and renunciation. Additionally, he is portrayed as the vanquisher of demons (daityaha), showcasing his role as a protector and eliminator of negative forces.
Moreover, the verses describe Lord Bhairava as the receiver of offerings (balibhug) and the protector of offerings (balibhung), signifying his role in accepting and safeguarding the offerings made by devotees. He is also referred to as the lord possessing strength (balobala) and prowess (parakramah), highlighting his might and power.
*
"Puhas sinine, rahvale tuntud, ehtimas raseeritud pea, deemonite võitja.
Annetuste vastuvõtja, annetuste kaitsja, isand, kellel on jõudu ja tugevust."
Need salmid kirjeldavad Bhairavat on kujutatud puhtana ja sinise jumega (Suddhonilanj), mis on hinduistlikus ikonograafias tavaline jumalikkuse kujutamine. Lisaks on ta rahva seas tuntud (jana prakhyo), teda kaunistab raseeritud pea (mundabhusitah), mis sümboliseerib askeesi ja loobumist. Lisaks on teda kujutatud deemonite võitjana (daityaha), kes demonstreerib oma rolli kaitsjana ja negatiivsete jõudude kõrvaldajana. Lisaks kirjeldavad salmid Bhairavat kui annetuste vastuvõtjat (balibhug) ja annetuste kaitsjat (balibhung), mis tähistab tema rolli pühendunute annetuste vastuvõtmisel ja kaitsmisel. Teda nimetatakse ka isandaks, kellel on jõud (balobala) ja osavus (parakramah).
- Sarva pattarano durgo dustabhuta nisevitah.
Kami kalanidhih kantahah kamini
Translation: "The destroyer of all afflictions, difficult to overcome, served by malignant spirits. The repository of desires, the charming one, assuming various forms for the sake of desire."
These verses continue to describe various attributes and symbolic representations associated with Lord Bhairava. Lord Bhairava is depicted as the annihilator of all afflictions (Sarva pattarano), challenging to overcome and conquer (durgah), and served by negative or malignant spirits (dustabhuta nisevitah).
Furthermore, Lord Bhairava is described as the repository of desires (kami kalanidhih), signifying his association with fulfilling desires and aspirations. He is portrayed as charming (kantahah) and capable of assuming various forms (kamini vasakritvasi) to fulfill the desires of devotees.
*
"Kõigi hädade hävitaja, raske ületada ja keda teenivad pahaloomulised vaimud.
Soovide hoidla, võluv, mis võtab iha nimel mitmesuguseid vorme."
Need salmid kirjeldavad teda kui kõigi kannatuste hävitajana (Sarva pattarano), kellel on väljakutse ületada ja võita (durgah) ning teda teenivad negatiivsed või pahaloomulised vaimud (dustabhuta nisevitah). Lisaks kirjeldatakse Lord Bhairavat soovide hoidlana (kami kalanidhih), mis tähistab tema seost soovide ja püüdluste täitumisega. Teda kujutatakse võluvana (kantahah) ja ta on võimeline võtma erinevaid vorme (kamini vasakritvasi), et täita pühendunute soove.
- Jagadraksakaro ananto maya mantrausadhimayah.
Sarva siddhiprado vaidyah prabhurvisnu ritivahi.
Translation: "The protector of the world, infinite, filled with illusion, the essence of mantras and remedies. The bestower of all accomplishments, the physician, the lord acclaimed as Vishnu."
These verses describe Lord Bhairava as the protector of the world (Jagadraksakaro), infinite and boundless (ananto), and filled with illusion or maya (maya).
Furthermore, Lord Bhairava is described as the embodiment of mantras and remedies (mantrausadhimayah), emphasizing his connection with spiritual practices and healing remedies. He is also depicted as the bestower of all accomplishments (sarva siddhiprado), the physician (vaidyah), and recognized or praised as Vishnu (prabhurvisnu ritivahi).
*
"Maailma kaitsja, lõpmatu, täis illusioonidega, mantrate ja ravimite olemus.
Kõigi saavutuste kinkija, arst, isand, keda tunnustati Višnuna."
Need salmid kirjeldavad Bhairavat kui maailma kaitsjat (Jagadraksakaro), lõpmatu ja piiritu (ananto) ning täis illusioone ehk maya (maya). Ta on ka mantrate ja abinõude ehk ravimite (mantrausadhimayah) kehastus, rõhutades tema seost vaimsete praktikate ja tervendavate vahenditega. Teda on kujutatud ka kõigi saavutuste andjana (sarva siddhiprado), arstina (vaidyah) ning teda tunnustatakse või kiidetakse kui Vishnut (prabhurvisnu ritivahi).
- Astottarasatam namnam bhairavasya mahatmanah.
Mayate kathitam devi rahasyam sarvakamadam.
The lines refer to the "Astottarasatam namnam," which translates to "108 names," specifically dedicated to Lord Bhairava, the great soul (mahatmanah).
The text signifies that reciting or knowing these 108 names of Lord Bhairava holds significance and potency. It's expressed that these names contain secrets (rahasyam) and possess the ability to fulfill all desires (sarvakamadam) for the devotees who chant or contemplate upon them.
*
Need read viitavad "Astottarasatam namnam", mis tõlkes tähendab "108 nime", mis on spetsiaalselt pühendatud Lord Bhairavale, suurele hingele (mahatmanah).
Tekst viitab sellele, et nende 108 Bhairava nime retsiteerimine või teadmine omab tähtsust ja jõudu. Väidetakse, et need nimed sisaldavad saladusi (rahasyam) ja neil on võime täita kõiki soove (sarvakamadam) nende pühendunute jaoks, kes neid laulavad või nende üle mõtisklevad.
- Yadidam maribhayam tasya graharajabhayam tatha.
Na strubhyo bhayam kincit prapnuyamanavah kvacit
Translation:
"What is this fear of diseases or that of the king of planets? Those who possess this won't face any fear from enemies."
This text suggests that individuals who possess the protection or favor of a particular deity or entity need not fear afflictions or the malefic effects caused by celestial bodies such as planets (graha) or diseases (maribhayam). It conveys the idea that those protected by this entity will not encounter any fear or harm from adversaries or enemies (na strubhyo bhayam kincit).
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„Mis on hirm haiguste või planeetide kuninga ees?
Need, kellel see on, ei karda vaenlaste ees."
See tekst viitab sellele, et isikud, kellel on teatud jumaluse või olemi kaitse või soosing, ei pea kartma taevakehade, näiteks planeetide (graha) või haiguste (maribhayam) põhjustatud kannatusi ega kahjulikke tagajärgi. See annab edasi ideed, et need, keda see jumal kaitseb, ei koge vastaste või vaenlaste ees hirmu ega kahju (na strubhyo bhayam kincit).
- Na cha maribhayam tasya graharajabhayam tatha.
Na satrubhyo bhayam kincit prapnuyanmanava kvacit
Translation: "Nor the fear of diseases, nor the fear of the king of planets (astrological influence). One who possesses this (protection) won't face any fear from enemies."
This text reinforces the idea expressed in the previous verse, emphasizing that individuals protected by a specific deity or entity need not fear afflictions caused by diseases or the malefic influence of celestial bodies (graha, planetary effects). It assures that those who have the favor or protection of this entity will not encounter any fear or harm from adversaries or enemies.
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"Ei hirmu haiguste ees ega hirmu planeetide kuninga ees (astroloogiline mõju).
See, kellel on see (kaitse), ei karda vaenlaste ees."
See tekst tugevdab eelmises salmis väljendatud ideed, rõhutades, et konkreetse jumaluse või olemi poolt kaitstud isikud ei pea kartma haigustest või taevakehade pahatahtlikust mõjust põhjustatud vaevusi (graha, planeediefektid). See tagab, et need, kellel on selle jumala soosing või kaitse, ei koge vastaste või vaenlaste hirmu ega kahju.
- Patakanam bhayam naiva ya pathet stotram uttamam.
Sarva siddhim avapnoti, namasta sata kirtanam.
Translation: "There is no fear of sins for one who recites this excellent hymn (stotra). One attains all accomplishments; salutations to the one who praises a hundred times."
This verse emphasizes the protective and purifying nature of reciting a particular stotra or hymn. It suggests that those who recite this excellent hymn or stotra need not fear sins or negative repercussions. Additionally, it states that by chanting or reciting this stotra, one can attain all accomplishments or fulfillments (sarva siddhim avapnoti).
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„Selle suurepärase hümni (stotra) ettekandja ei karda pattude ees.
See saavutab kõik saavutused; tervitus sellele, kes sada korda kiidab."
See salm rõhutab konkreetse stotra või hümni ettekandmise kaitsvat ja puhastavat olemust. See viitab sellele, et need, kes seda suurepärast hümni või stotrat loevad, ei pea kartma patte ega negatiivseid tagajärgi. Lisaks öeldakse, et seda stotrat lauldes või lugedes on võimalik saavutada kõik saavutused või täitumised (sarva siddhim avapnoti).
Om Bam batukaya apaduddharanaya kuru kuru batukaya BAM. OM NAMAH SHIVAYA
Translation: "Om. Protect, protect, O Vatuka Bhairava, from all dangers and troubles."
This mantra is a prayer to Lord Vatuka Bhairava, asking for protection and deliverance from various dangers, obstacles, or troubles (Apaduddharanaya). By chanting this mantra, devotees seek the blessings and safeguarding of Lord Vatuka Bhairava to overcome difficulties and ensure protection from adversities in life.
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"Om. Kaitse, kaitse, oo Vatuka Bhairava, kõigi ohtude ja murede eest."
See mantra on palve Lord Vatuka Bhairava poole, paludes kaitset ja vabanemist mitmesugustest ohtudest, takistustest või muredest (Apaduddharanaya). Seda mantrat lauldes otsivad pühendunud isand Vatuka Bhairava õnnistusi ja kaitset, et ületada raskused ja tagada kaitse elu ebaõnne eest.
