श्रीमद्भागवत महापुराणम् पञ्चम: स्कन्ध: तृतीय: अध्याय: श्री शुक उवाच - Shri Shuka said - नाभिरपत्यकामोऽप्रजया मेरुदेव्या भगवन्तं यज्ञपुरुषमवहितात्मायजत ॥१॥
नाभि:-अपत्य-काम:- Naabhi, progeny desiring
अप्रजया मेरुदेव्या issue-less Merudevi with भगवन्तम् यज्ञ-पुरुषम्- The Lord, Sacrifice Person अवहित-आत्मा-अयजत with concentrated mind worshipped Naabhi, with a desire for progeny, along with his issue-less wife Merudevi, worshipped The Lord, The Person of Sacrifices, with a concentrated mind.


तस्य ह वाव श्रद्धया विशुद्धभावेन यजत: प्रवर्ग्येषु प्रचरत्सु द्रव्यदेशकालमन्त्रर्त्विग्दक्षिणा विधानयोगोपपत्त्या दुरधिगमोऽपि भगवान् भागवतवात्सल्यतया सुप्रतीक आत्मानमपराजितं निजजनाभिप्रेतार्थविधित्सया गृहीतहृदयो हृदयङ्गमं मनोनयनानन्दनावयवाभिराममाविश्चकार ॥२॥
तस्य ह वाव श्रद्धया his as is known, with reverence
विशुद्ध-भावेन यजत: and pure heart was worshipping प्रवर्ग्येषु प्रचरत्सु the Praagvarya (ritual) being performed द्रव्य-देश-काल-मन्त्र-ऋत्विग्-दक्षिणा materials, place time, the prayers, the priests, the fees विधान-योग-उपपत्त्या the procedure employed observing, दुरधिगम:-अपि भगवान् difficult to achieve also, The Lord भागवत-वात्सल्यतया the devotees' love out of सुप्रतीक: आत्मानम्- most charming for the soul अपराजितम् निज-जन- independent, own peoples' अभिप्रेत-अर्थ विधित्सया desires longing to fulfil गृहीत-हृदय: हृदयङ्गमम् captivated by heart, ravishing the heart मन:-नयन-आनन्दन- mind eyes pleasing अवयव-अभिरामम्-आविश्चकार limbs most beautiful presented As is well known that Naabhi was performing the worship with reverence and a pure heart. As the ritual of Pravargya was being conducted, The most charming and independent Lord, out of love and eagerness to fulfill the desire of His devotees, was captivated at heart and revealed his charming limbs ravishing the hearts, though He is most difficult to be achieved even by the observing of the procedure employed for His worship with the right material, prayers, at the right time, place, by the right priests and the right fees given.


अथ ह तमाविष्कृतभुजयुगलद्वयं हिरण्मयं पुरुषविशेषं कपिशकौशेयाम्बरधरमुरसि विलसच्छ्रीवत्सललामं दरवरवनरुहवनमालाच्छूर्यमृतमणिगदादिभिरुपलक्षितं स्फुटकिरणप्रवरमुकुटकुण्डलकटककटिसूत्रहारकेयूरनूपुराद्यङ्गभूषणविषिभू्तमृत्वि-क्सदस्यगृहपतयोऽधना इवोत्तमधनमुपलभ्य सबहुमानमर्हणेनावनतशीर्षाण उपतस्थु: ॥३॥
अथ ह तम्-आविष्कृत- then, it is said, Him appearing
भुज-युगल-द्वयम् with arms in two pairs हिरण्मयम् पुरुष-विशेषम् The effulgent Person Supreme कपिश-कौशेय-अम्बरधरम्- yellow silk garment adorning उरसि विलसत्-श्रीवत्स-ललामम् in the bosom was resplendent the Sri Vatsa mark दर-वर-वनरुह-वनमाला-अच्छूरि- with conch peerless, lotus, sylvan flowers' garland, discus, अमृत-मणि-गदा-आदिभि:-उपलक्षितम् by the Kaustubha gem, mace and others distinguished स्फुट-किरण-प्रवर-मुकुट-कुण्डल- shining rays' gems made crown, ear-rings, कटक-कटि-सूत्र-हार-केयूर-नूपुर- bracelets, girdle string, necklace, armlets, anklets, आदि-अङ्ग-भूषण-विभूषितम्- and other body ornaments adorned with ऋत्विक्-सदस्य- the priests conducting the sacrifice, the members, गृह-पतय: अधना: इव- householders, wealth-less like उत्तम-धनम्-उपलभ्य rich treasure receiving सबहुमानम्-अर्हणेन- with great respect, with water to wash, अवनत-शीर्षाण: उपतस्थु: bowed heads, waited (upon Him) It is said that then, The self-effulgent Supreme Person appeared there with His two pairs of arms, adorned in yellow silk garment, on His bosom was resplendent the Shrivatsa mark. He was distinguished by His peerless conch, the lotus, the garland of sylvan flowers, the discus, the Kaustubh gem, mace, etc. He was adorned with a crown, ear-rings, bracelets, gridle string, necklace, armlets, anklets, and other ornaments of the body all made of shining gems. Seeing Him, the priests, who were conducting the sacrifice, the members of the sacrifice and the householders, all waited upon Him with water to wash in their hands, with their heads bowed, and welcomed Him with respect, just as a wealth-less person would receive rich treasure.


ऋत्विज ऊचु: - The priests said - अर्हसि मुहुरर्हत्तमार्हणमस्माकमनुपथानां नमो नम इत्येतावत्सदुपशिक्षितं कोऽर्हति पुमान् प्रकृतिगुणव्यतिकरमतिरनीश ईश्वरस्य परस्य प्रकृतिपुरुषयोरर्वाक्तनाभिर्नामरुपाकृतिभी रूपनिरूपणम् ॥४॥
अर्हसि मुहु:-अर्हत्तम- be pleased, again and again, O Most adorable One!
अर्हणम्-अस्माकम्-अनुपथानाम् prayers ours, one after the other नमो नम: इति-एतावत्- Namo Namah',thus, this much सद्-उपशिक्षितम् by noble (people) taught क:-अर्हति पुमान् who is capable gentleman प्रकृति-गुण-व्यतिकर- by Prakriti and Gunas modification मति:-अनीश mind ungodly ईश्वरस्य परस्य of The Lord Supreme प्रकृति-पुरुषयो:- of Prakriti and Purush beyond अर्वाक्तनाभि:- by material universe नाम-रूप-आकृतिभि: names colours and forms रूप-निरूपणम् form determine O Most Adorable One! Be pleased, again and again, to accept our prayers, which is a repetation of 'Namo Namah'. This is the only prayer taught to us by noble people. Which gentleman, with his ungodly mind engrossed in the modifications of Prakriti and Gunas, determine the essential nature of The Supreme Lord, Who is beyond Prakriti and Purush, with the material universe's names, colours and forms?


सकलजननिकायवृजिननिरसनशिवतमप्रवरगुणगणैकदेशकथनादृते ॥५॥
सकल-जन-निकाय- all men's multitudes
वृजिन-निरसन शिवतम sins driving away, most auspicious प्रवर-गुण-गण- excellent virtues multitudes एक-देश-कथनात्-ऋते one part speaking except Only one part of the multitudes of your excellent virtues, can be spoken of, which drive away all men's multitudes of sins and which are most auspicious.


परिजनानुरागविरचितशबलसंशब्दसलिलसितकिसलयतुलसिकादूर्वाङ्कुरैरपि सम्भृतया सपर्यया किल परम परितुष्यसि ॥६॥
परिजन-अनुराग-विरचित- with the devotees' lovingly uttered
शबल-संशब्द-सलिल-सित-किसलय- in faltering words, water, new leaves, तुलसिका-दूर्वा-अङ्कुरै:-अपि Tulsika, grass, sprouts even सम्भृतया सपर्यया किल performed, prayer indeed परम परितुष्यसि O Supreme One! are satisfied O Supreme One! You are even satisfied by the faltering words of prayer lovingly uttered by Your devotees, and by Your worship performed by offering to You just water, pure tender leaves, Tulsika, and sprouts of panic grass.


अथानयापि न भवत इज्ययोरुभारभरया समुचितमर्थमिहोपलभामहे ॥७॥
अथ-अनया-अपि न भवत: then by this also, is not for You
इज्यय-उरु-भार-भरया sacrifices great materials many समुचितम्-अर्थम्- meaningful purpose इह-उपलभामहे here we perceive Then, by this gathering of many materials for the sacrifice here, we do not see much purpose as far as You are concerned.


आत्मन एवानुसवनमञ्जसाव्यतिरेकेण बोभूयमानाशेषपुरुषार्थस्वरूपस्य किन्तु नाथाशिष आशासानानामेतदभिसंराधनमात्रं भवितुमर्हति ॥८॥
आत्मन: एव-अनुसवनम्-अञ्जसा- (Your) Self alone, always directly
अव्यतिरेकेण बोभूयमान- constantly, in abundance अशेष-पुरुषार्थ-स्वरूपस्य किन्तु of all the human pursuits, the embodiment, but नाथ-आशिष: आशासानानाम्- O Lord! desires (blessings) seeking we एतत्--अभिसंराधन-मात्रम् this sacrifice alone भवितुम्-अर्हति may be to please (You) O Lord! From Your Self alone, there is a direct flow of constant and abundent human pursuits, of which You are the embodiment, yet, for us, who seek various blessings, may this sacrifice alone be for Your pleasure.


तद्यथा बालिशानां स्वयमात्मन: श्रेय: परमविदुषां परमपरमपुरुष प्रकर्षकरुणया स्वमहिमानं चापवर्गाख्यमुपकल्पयिष्यन् स्वयं नापचित एवेतरवदिहोपलक्षत: ॥९॥
तत्-यथा बालिशानाम् that, just as, for ignorant people
स्वयम्-आत्मन: श्रेय: by themselves, for self benefit परम-विदुषाम् the great sages (approach) परम-परम-पुरुष O Supreme Great Person! प्रकर्ष-करुणया स्व-महिमानम् with immense compassion, Own glory च-अपवर्ग-आख्यम्-उपकल्पयिष्यन् and the beatitude called, to confer स्वयम् न-अपचित एव- Self not worshipped even इतर-वत्-इह-उपलक्षत: ordinary (people) like, have revealed O Supreme Great Person! Even though, not well-worshipped, driven by immense compassion, You have appeared here, to confer Your highest glory known by the name of beatitude, just as for the benefit of the ignorant people, the great sages approach them for their benefit.


अथायमेव वरो ह्यर्हत्तम यर्हि बर्हिषि राजर्षेर्वरदर्षभो भवान्निजपुरुषेक्षणविषय आसीत् ॥१०॥
अथ-अयम्-एव वर: हि-अर्हत्तम Now, this alone blessing, indeed, O Most worshipful!
यर्हि बर्हिषि राजर्षे:- that in Naabhi, the royal sage's (sacrifice) वरद-ऋषभ: भवान्- in blessing granting the foremost You निज-पुरुष-ईक्षण-विषय आसीत् for Your own devotees the sight subject have been O Most Worshipful Lord! Now, this in itself is a great benediction that, in the sacrifice of the royal sage Naabhi, You, the greatest of all the boon granters, have become the subject of their sight (appeared before them).


असङ्गनिशितज्ञानानलविधूताशेषमलानां भवत्स्वभावानामात्मारामाणां मुनीनामनवरतपरिगुणितगुणगण परममङ्गलायनगुणगणकथनोऽसि ॥११॥
असङ्ग-निशित- dispassion's enflamed
ज्ञान-अनल-विधूत- wisdom fire burnt अशेष-मलानाम् endless sins भवत्-स्वभावानाम्- (having imbibed) Your nature आत्मा-रामाणाम् in the Self revelling मुनीनाम्-अनवरत- the sages, constantly परिगुणित-गुण-गण recounted virtues hosts परम-मङ्गल-आयन- for supreme benefit is the house गुण-गण-कथन:-असि virtues hosts being spoken of are You The sages, who have imbibed Your nature by having burnt endless sins in the fire of wisdom enflamed by dispassion, and who revell in the Self, constantly recount Your hosts of virtues, because the biggest source of Supreme benefit is to speak of You, Who are the treasury of the hosts of virtues.


अथ कथञ्चित्स्खलनक्षुत्पतनजृम्भणदुरवस्थानादिषु विवशानां न: स्मरणाय ज्वरमरणदशायामपि सकलकश्मलनिरसनानि तव गुणकृतनामधेयानि वचनगोचराणि भवन्तु ॥१२॥
अथ कथञ्चित्-स्खलन-क्षुत्-पतन therefore, sometimes, (when) faltering, sneezing, falling,
जृम्भण-दुरवस्थान-आदिषु yawning, in bad times, etc., विवशानाम् न: स्मरणाय the powerless, we to remember ज्वर-मरण-दशायाम्-अपि in fever, death states also सकल-कश्मल-निरसनानि all sins dispelling तव गुणकृत नामधेयानि Your virtues describing names वचन-गोचराणि भवन्तु in voice appear, may Therefore, sometimes, when we falter, sneeze, fall, yawn, and in our bad times, like in the time of fever or death, may Your names which describe Your virtues, and which dispell all the sins, may come on our tongues.


किञ्चायं राजर्षिरपत्यकाम: प्रजां भवादृशीमाशासान ईश्वरमाशिषां स्वर्गापवर्गयोरपि भवन्तमुपधावति प्रजायामर्थप्रत्ययो धनदमिवाधन: फलीकरणम् ॥१३॥
किञ्च-अयम् राजर्षि:- what more, this royal sage (Naabhi)
अपत्य-काम: प्रजाम् progeny desiring, son भवादृशीम्-आशासान: Your kind, hoping for ईश्वरम्-आशिषाम् The Lord of blessings, स्वर्ग-अपवर्गयो:-अपि heaven and beatitude also भवन्तम्-उपधावति You approach प्रजायाम्-अर्थ-प्रत्यय: in progeny the human pursuit object धनदम्-इव-अधन: फलीकरणम् Kubera like a pauper, rice husk What more? This royal sage Nabhi is desirous of progeny and hopes for a son like You. You, Who are the giver of heaven and even beatitude, He approaches You for obtaining progeny with the idea of it to be the highest object of human pursuit, just as a pauper would approach Kubera for the husk of rice.


को वा इह तेऽपराजितोऽपराजितया माययानवसितपदव्यानावृतमतिर्विषयविषरयानावृतप्रकृतिरनुपासितमहच्चरण: ॥१४॥
क: वा इह ते-अपराजित:- who or is here, by Your, The Undefeated's
अपराजितया मायया- invincible Maaya अनवसित-पदव्या- of inscrutable form अनावृत-मति:-विषय-विष-रय- (has been) not clouded in mind, by sense pleasures poisoned अनावृत-प्रकृति:- and so obscured nature, अनुपासित-महत्-चरण: (who has) not worshipped the exalted souls' feet Here, in this world, who is there whose mind is not clouded, by Your, The Un-conquerable's invincible Maaya, who is of an inscrutable form, or whose nature is not obscured by the poison of sense pleasure, in spite his having worshipped the feet of The exalted souls.


यदु ह वाव तव पुनरदर्भकर्तरिह समाहूतस्तत्रार्थधियां मन्दानां नस्तद्यद्देवहेलनं देवदेवार्हसि साम्येन सर्वान् प्रतिवोढुमविदुषाम् ॥१५॥
यत्-उ ह वाव तव पुन:- that, this is surely known, for You, again
अदर्भकर्त:-इह समाहूत:- O Lord of unlimited activity! here called, तत्र-अर्थ-धियाम् मन्दानम् न:- for that (progeny) purpose in mind, dull minded we तत्-यत्-देव-हेलनम् that which is Deity's disrespect देव-देव-अर्हसि O Lord of gods! Are capable of साम्येन सर्वान् प्रति- by the undifferentiating look for all वोढुम्-अविदुषाम् to bear, of us ignorant O Lord of unlimited activity! This is surely known, that for the purpose of progeny in mind, for which You have been called here, by us the ignorant people is a disrespect towards You, The Supreme Diety. O Lord of the gods! You are capable to bear with us this, as You have an undifferentiating outlook for all.


श्री शुक उवाच - Shri Shuka said - इति निगदेनाभिष्टूयमानो भगवाननिमिषर्षभो वर्षधराभिवादिताभिवन्दितचरण: सदयमिदमाह ॥१६॥
इति निगदेन-अभिष्टूयमान: thus by the hymn extolled
भगवान्-अनिमिष-ऋषभ: The Lord, of the gods the foremost वर्षधर-अभिवादित- by the Varsha ruler adored priest अभिवन्दित-चरण: worshipped feet सदयम्-इदम्-आह graciously this said The Lord, the foremost of the gods, was thus extolled by the hymn and His feet were worshipped by the priest who adored Naabhi, the ruler of Bhaarat Varsha. Lord Vishnu then graciously spoke thus….


श्री भगवान उवाच - The Lord said - अहो बताहमृषयो भवद्भिरवितथगीर्भिर्वरमसुलभमभियाचितो यदमुष्यात्मजो मया सदृशो भूयादिति ममाहमेवाभिरूप: कैवल्यादथापि ब्रह्मवादो न मृषा भवितुमर्हति ममैव हि मुखं यद् द्विजदेवकुलम् ॥१७॥
अहो बत-अहम्-ऋषय: भवद्भि:- Oh! Indeed, I, by sages, you all,
अवितथ-गीर्भि:-वरम्-असुलभम्- by infallible speech, boon rare अभियाचित: यत्-अमुष्य-आत्मज: is asked, that his son मया सदृश: भूयात्-इति Me like may be, this मम-अहम्-एव-अभिरूप: My I alone is the form कैवल्यात्-अथ-अपि unmatchable, then even, ब्रह्म-वाद: न मृषा भवितुम्-अर्हति Braahmanas' said, not false should become मम-एव हि मुखम् My alone surely is the mouth यत् द्विज-देव-कुलम् in that Braahmana gods clan Oh Sages! Indeed you people have asked for a rare boon, that this Naabhi should have a son like Me. As you know I am matchless, and so there is none like Me. Yet, the speech of the Braahmanas should not prove to be false, in that their clan is My mouth only.


तत आग्नीध्रीयेंऽशकलयावतरिष्याम्यात्मतुल्यमनुपलभमान: ॥१८॥
तत: आग्नीध्रीये-अंशकलया- therefore to Agneedhra's son, by part incarnation
अवतरिष्यामि- will descend आत्म-तुल्यम्-अनुपलभमान: Self equal, not finding Therefore, to the son of Aagneedhra, Naabhi, I will descend in My own part incarnation, not finiding an equal of Myself.


श्री शुक उवाच - Shri Shuka said - इति निशामयन्त्या मेरुदेव्या: पतिमभिधायान्तर्दधे भगवान् ॥१९॥
इति निशामयन्त्या मेरुदेव्या: this in the hearing of Merudevi
पतिम्-अभिधाय- her husband saying अन्तर्दधे भगवान् disappeared The Lord As Merudevi was listening, saying this to her husband, The Lord disappeared.


बर्हिषि तस्मिन्नेव विष्णुदत्त भगवान् परमर्षिभि: प्रसादितो नाभे: प्रियचिकीर्षया तदवरोधायने मेरुदेव्यां धर्मान्दर्शयितुकामो वातरशनानां श्रमणानामृषीणामूर्ध्वमन्थिनां शुक्लया तनुवावततार ॥२०॥
बर्हिषि तस्मिन्-एव in sacrifice that only
विष्णुदत्त भगवान् O Pareekshit! The Lord परम-ऋषिभि: प्रसादित: by great sages propitiated नाभे: प्रिय-चिकीर्षया Naabhi's desire to oblige तत्-अवरोधायने in his ladies' chamber मेरुदेव्याम् धर्मान्-दर्शयितु-काम: in Merudevi, righteousness to exemplify desiring वात-रशनानाम् atmosphere clad श्रमणानाम्-ऋषीणाम्- the vows observing, ascetic life leading ऊर्ध्व-मन्थिनाम् of the celibate शुक्लया तनुवा-अवततार in Saatvic body descended O Pareekshit! In that sacrifice only, The Lord was propitiated by the great sages. With an obligation to fulfill the desire of Naabhi, and with a desire to set an example of righteousness to the world, The Lord descended in Merudevi in the ladies chamber of Naabhi. He was clad in the atmosphere, in a Saatvic body like the vows observing celibate ascetic life leading seers.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां पञ्चमे स्कन्धे नाभिचरिते ऋषभावतारो नाम तृतीयोऽध्याय: ॥३॥ Thus ends the third discourse entitled 'The descent of Lord Rishabha', forming part of the narrative of king Naabhi, in Book Five of the great and glorious Bhaagavat-Puraana.