श्रीमद्भागवतमहापुराणम् पञ्चम: स्कन्ध: सप्तदश: अध्याय: श्री शुक उवाच - Shree Shuka said - तत्र भगवत: साक्षाद्यज्ञलिङ्गस्य विष्णोर्विक्रमतो वामपादाङ्गुष्ठनखनिर्भिन्नोर्ध्वाण्डकटाहविवरेणान्त:-प्रविष्टा या बाह्यजलधारा तच्चरणपङ्कजावनेजनारुणकिञ्जल्कोपरञ्जिताखिलजगदघमलापहोपस्पर्शनामलासाक्षाद्भगवत्पदीत्यनुपलक्षितवचोऽभिधीयमानातिमहता कालेन युगसहस्रोपलक्षणेन दिवो मूर्धन्यवततार यत्तद्विष्णुपदमाहु: ॥१॥
तत्र भगवत: there, The Lord
साक्षात्-यज्ञ-लिङ्गस्य Himself, sacrifice personifying विष्णो:-विक्रमत: Vishnu, raising the foot (to measure) वाम-पाद-अङ्गुष्ठ- left foot toe नख-निर्भिन्न- nail pierced ऊर्ध्व-अण्ड-कटाह- the upper side of the egg shell (cosmos) विवरेण-अन्त:प्रविष्टा from the breach, flowing in, या बाह्य-जल-धारा (that which) the outer water stream तत्-चरण-पङ्कज-अवनेज- (that) by his foot lotus bathing अरुण-किञ्जल्क-उपरञ्जित- (became) red saffron smeared अखिल-जगत्- the whole world अघ-मल-अपह- sins' lot wiping out उपस्पर्शन-अमला- by touch not impure साक्षात्-भगवत्पदी- is itself Bhagavatpadee इति-अनुपलक्षित-वच:- thus not called by any other name अभिधीयमान- was called अति-महता कालेन up to very much time युग-सहस्र-उपलक्षणेन Yuga thousand through दिव: मूर्धनि-अवततार the heaven on the top of, came down यत्-तत्-विष्णुपदम्-आहु: that which Vishnupada is called There, in the event of the sacrifice of Bali, Lord Vishnu Himself as the personified Yagya, lifted his left foot to measure the earth). By the nail of its big toe, the crest of the cosmos egg-shell was pierced and the outside waters flowed in through the breach. By bathing the lotus foot (of The Lord) that water became red and was smeared by saffron like dust. This water, wipes the lot of all the sins of the whole world, while it is pure in spite of touching the sins. The stream of water was not called by any other name except Bhagavatpadee. After very much long time, the stream flowed down on the top of the heaven and came down to the earth, then it was called Vishnupada.


यत्र ह वाव वीरव्रत औतानपादि: परमभागवतोऽस्मत्कुलदेवताचरणारविन्दोदकमिति यामनुसवनमुत्कृष्यमाणभगवद्भक्तियोगेन दृढं क्लिद्यमानान्तर्हृदय औत्कण्ठ्यविवशामीलितलोचनयुगलकुड्मलविगलि-तामलबाष्पकलयाभिव्यज्यमानरोमपुलककुलकोऽधु-नापि परमादरेण शिरसा बिभर्ति ॥२॥
यत्र ह वाव where, indeed it is said
वीरव्रत O steadfast in vow, Pareekshita! औतानपादि: the son of Uttaanapaada, (Dhruva) परम-भागवत:- the great devotee अस्मत्-कुल-देवता- our family deity चरण-अरविन्द-उदकम्-इति foot lotus (washed) water it is, thus, याम्-अनुसवनम्- which consuming उत्कृष्यमाण-भगवत्- with increased to The Lord भक्ति-योगेन दृढम् devotion strengthened क्लिद्यमान-अन्त:-हृदय: over flowing inside the heart औत्कण्ठ्य-विवश:- with longing helpless आमीलित-लोचन- closed eyes युगल-कुड्मल- two (lotus) buds विगलित-अमल- escaping pure बाष्प-कलया-अभिव्यज्यमान- tears streams seen रोम-पुलक-कुलक:- (body) hair standing on ends अधुना-अपि परम-आदरेण today also, with high reverence शिरसा बिभर्ति on the head holds O Steadfast of vows, Pareekshita! There, in the heaven, Uttaanapaada's son Dhruva, the great devotee, considering that the waters had washed the lotus feet of his family's deity, with increased and strengthened devotions consumed it. With his heart full and flowing with intense longing, he closed his two lotus bud like eyes, from which pure tears are seen flowing in streams, and the hair of his body stand on ends, and even today, he holds it on his head with high reverence.


तत: सप्त ऋषयस्तत्प्रभावाभिज्ञा यां ननु तपस आत्यन्तिकी सिद्धिरेतावती भगवति सर्वात्मनि वासुदेवेऽनुपरतभक्तियोगलाभेनैवोपेक्षितान्यार्थात्मग-तयो मुक्तिमिवागतां मुमुक्षव इव सबहुमानमद्यापि जटाजूटैरुद्वहन्ति ॥३॥
तत: सप्त ऋषय:- after that, seven seers
तत्-प्रभाव-अभिज्ञा: its greatness knowing याम् ननु तपस: whom certainly by austerities आत्यन्तिकी सिद्धि:- the supreme reward एतावती भगवति this much (that) in The Lord सर्वात्मनि वासुदेवे- the Supreme Soul Vaasudeva अनुपरत-भक्ति-योग- unceasing devotion yoga लाभेन-एव-उपेक्षितानि- by gaining only disregard अर्थ-आत्म-गतय: wealth and (also) self-realization मुक्तिम्-इव-आगताम् liberation as approached मुमुक्षव: इव to the liberation seeker, like सबहुमानम्-अद्य-अपि with great reverence today also जटा-जूटै:-उद्वहन्ति in hair lock tuft hold After that, the seven seers, who knew of the stream's greatness, took it in their matted hair tuft and with great reverence hold it there even today. Accounting, that it is the supreme reward of their unceasing devotion in The Supreme Soul, Lord Vaasudeva, which they welcomed like the seekers of liberation would welcome the approaching liberation, spurning all worldly wealth and also self realization.


ततोऽनेकसहस्रकोटिविमानानीकसङ्कुलदेवयानेनावतरन्तीन्दुमण्डलमावार्यब्रह्मसदने निपतति ॥४॥
तत:-अनेक-सहस्र-कोटि- then by many, thousand and billions
विमान-अनीक-सङ्कुल- Ariel cars hosts crowded देव-यानेन-अवतरन्ती- from the heavens ascending इन्दु-मण्डलम्-आवार्य- the lunar sphere washing ब्रह्म-सदने निपतति on Brahmaa's abode comes down Then the stream descends down from the heavens, surrounded by a host of thousands and billions of Ariel cars, and washing the lunar sphere, comes down on to the city of Brahmaa, on Mount Meru.


तत्र चतुर्धा भिद्यमाना चतुर्भिर्नामभिश्चतुर्दिशमभिस्पन्दन्ती नदनदीपतिमेवाभिनिविशति सीतालकनन्दा चक्षुर्भद्रेति ॥५॥
तत्र चतुर्धा भिद्यमाना there, in four, branching
चतुर्भि:-नामभि:-चतुर्दिशम्- by four names, in four directions अभिस्पन्दन्ती flowing नद-नदी-पतिम्-एव- the streams and river's lord, (the ocean) only अभिनिविशति enters सीता-अलकनन्दा- Seeta, Alakanandaa, चक्षु:-भद्र-इति Chakshu, Bhadra, thus There, it branches into four, flows in four directions, in four names, as Seeta, Alaknandaa, Chakshu and Bhadra. Then finally it enters in the ocean the lord of the streams and rivers.


सीता तु ब्रह्मसदनात्केसराचलादिगिरिशिखरेभ्योऽधोऽध: प्रस्रवन्ती गन्धमादनमूर्धसु पतित्वान्तरेण भद्राश्ववर्षं प्राच्यां दिशि क्षारसमुद्रमभिप्रविशति ॥६॥
सीता तु ब्रह्म-सदनात्- Seeta, indeed, from Brahma's abode
केसराचल-आदि Kesaraachala and other गिरि-शिखरेभ्य:- on mountain summits अध:-अध: प्रस्रवन्ती gradually flowing down गन्धमादन-मूर्धसु on the Gandhamaadan's summit पतित्वा-अन्तरेण falls, then through भद्राश्व-वर्षम् Bhadraashva Varsha प्राच्याम् दिशि in east direction क्षार-समुद्रम्- in the salt ocean अभिप्रविशति enters The branch named Seeta, passes through the abode of Brahmaa, and descending on the Kesaraachala and other mountain summits, falls on the summit of Gandhamaadana mountain, then coursing through Bhadraashva Varsha, towards the east direction, enters into the salt ocean.


एवं माल्यवच्छिखरान्निष्पतन्ती ततोऽनुपरतवेगा केतुमालमभि चक्षु: प्रतीच्यां दिशि सरित्पतिं प्रविशति ॥७॥
एवम् माल्यवत्- likewise, from Maalyavat
शिखरात्-निष्पतन्ती summit falling तत:-अनुपरत-वेगा from there, in unbroken speed केतुमालम्-अभि Ketumaala towards चक्षु: प्रतीच्याम् दिशि Chakshu in westward direction सरित्-पतिम् प्रविशति in the river's lord enters Likewise, the branch named Chakshu falls from the summits of Maalyavat, and from there, in an unabated speed flows towards the west to Ketumaala and enters the ocean.


भद्रा चोत्तरतो मेरुशिरसो निपतिता गिरिशिखराद्गिरिशिखरमतिहाय शृङ्गवत: शृङ्गादवस्यन्दमाना उत्तरांस्तु कुरूनभित उदीच्यां दिशि जलधिमभिप्रविशति ॥८॥
भद्रा च-उत्तरत: Bhadraa and from north
मेरु-शिरस: निपतिता on Meru's summit falling, गिरि-शिखराद्- from one mountain peak गिरि-शिखरम्-अतिहाय to another leaving शृङ्गवत: शृङ्गाद्- from the Shringavaan's peak अवस्यन्दमाना flowing down उत्तरांस्तु कुरून्-अभित: in the north of the Kuru's passing उदीच्याम् दिशि in the north direction जलधिम्-अभिप्रविशति in the ocean enters The branch Bhadra, falling on the summit of Meru, from the northern side of Meru's summit leaves the peaks of one mountain to the other, and from the peak of Shringavaan flowing through the Kuru's, in the northern direction, enters the ocean.


तथैवालकनन्दा दक्षिणेन ब्रह्मसदनाद्बहूनि गिरिकूटान्यतिक्रम्य हेमकूटाद्-हैमकूटान्यतिरभसतररंहसा लुठयन्ती भारतमभि वर्षं दक्षिणस्यां दिशि जलधिमभिप्रविशति यस्यां स्नानार्थं चागच्छत: पुंस: पदे पदेऽश्वमेधराजसूयादीनां फलं न दुर्लभमिति ॥९॥
तथा-एव-अलकनन्दा even so, Alakanandaa
दक्षिणेन ब्रह्मसदनात्- to the south of Brahma's abode बहूनि गिरि-कूटानि- many mountain peaks अतिक्रम्य हेमकूटात् traversing, from Hemakoota हैमकूटानि- to Hemakoota mountain (ranges) अति-रभसतर-रंहसा with very tremendous speed लुठयन्ती rolling down भारतम्-अभि वर्षम् Bharata Varsha coursing (through) दक्षिणस्याम् दिशि in the southern direction जलधिम्-अभिप्रविशति ocean enters यस्याम् स्नान-अर्थम् in which for bathing purpose च-आगच्छत: पुंस: पदे पदे- and coming people, on every step अश्वमेध-राजसूय-आदीनाम् Ashvamedha (and) Raajasooya and others फलम् न दुर्लभम्-इति reward is not unattainable, thus Even so, to the south of Brahma's abode, Alakanandaa traverses from many mountain peaks and from Hemakoota to Hemakoota mountain ranges reaches with a tremendous high speed, rolling down south and coursing through Bharata Varsha, enters the ocean in the southern direction. Those who come to bathe in its waters, for them, on every step, the rewards of Ashvamedha and Raajasooya and such are not far away.


अन्ये च नदा नद्यश्च वर्षे वर्षे सन्ति बहुशो मेर्वादिगिरिदुहितर: शतश: ॥१०॥
अन्ये च नदा: नद्य:-च other and streams and rivers
वर्षे वर्षे सन्ति in the Varshas are बहुश: मेरु-आदि-गिरि- many Meru and other mountain दुहितर: शतश: sourcing from, hundreds And there are hundreds of other streams and rivers sourcing from the Meru and other mountains and flowing to the Varshas, sub-divisions.


तत्रापि भारतमेव वर्षं कर्मक्षेत्रमन्यान्यष्ट वर्षाणि स्वर्गिणां पुण्यशेषोपभोगस्थानानि भौमानि स्वर्गपदानि व्यपदिशन्ति ॥११॥
तत्र-अपि भारतम्-एव वर्षम् there also, Bhaarata alone is the Varsha
कर्म-क्षेत्रम्- (is the) action land अन्यानि-अष्ट वर्षाणि the other eight Varshas स्वर्गिणाम् पुण्य-शेष- of the people from heaven, merits left -over उपभोग-स्थानानि भौमानि enjoying places, on earth स्वर्ग-पदानि व्यपदिशन्ति heaven named are declared There also, as is declared by the learned, only Bhaarata Varsha is the land of action, where one can shape ones destiny. The other eight are the places where the people from heaven come to enjoy their left-over merits. They are therefore called the heaven on earth.


एषु पुरुषाणामयुतपुरुषायुर्वर्षाणां देवकल्पानां नागायुतप्राणानां वज्रसंहननबलवयोमोदप्रमुदितमहासौरतमिथुनव्यवा-यापवर्गवर्षधृतैकगर्भकलत्राणां तत्र तु त्रेतायुगसम: कालो वर्तते ॥१२॥
एषु पुरुषाणाम्- in these, of the men
अयुत-पुरुष-आयु:- ten thousand human age वर्षाणाम् देव-कल्पानाम् years, god-like नाग-अयुत-प्राणानाम् elephants' ten thousand strength वज्र-संहनन- steel bodied बल-वय:-मोद- strength, youth, happiness, प्रमुदित-महा-सौरत- delight, for long time मिथुन-व्यवाय- of venereal capacity अपवर्ग-वर्ष- of liberation an year धृत-एक-गर्भ-कलत्राणाम् holding to once conceiving wives तत्र तु त्रेतायुग- there also the Tretaa age सम: काल: वर्तते like conditions remain In these Varshas, the god-like men have an age of ten thousand years of human age. They have a strength of ten thousand elephants. Their bodies are steel like, full of strength, youth, happiness and delight and they possess venereal capacity for a long time. Their wives conceive just once, one year before the end of their lives. There, all through, the conditions prevail like those of the Tretaa age.


यत्र ह देवपतय: स्वै: स्वैर्गणनायकैर्विहितमहार्हणा: सर्वर्तुकुसुमस्तबकफलकिसलयश्रियाऽऽनम्यमानविट-पलताविटपिभिरुपशुम्भमानरुचिरकाननाश्रमायतनव-र्षगिरिद्रोणीषु तथा चामलजलाशयेषु विकचविविधनववनरुहामोदमुदितराजहंसजलकुक्कुटकारण्डवसारसचक्रवाकादिभिर्मधुकरनिकराकृतिभिरुपकूजितेषु जलक्रीडादिभिर्विचित्रविनोदै: सुललितसुरसुन्दरीणां कामकलिलविलासहासलीलावलोकाकृष्टमनोदृष्टय: स्वैरं विहरन्ति ॥१३॥
यत्र ह देवपतय: where indeed the lords of the gods
स्वै: स्वै:-गण-नायकै:- with their retinues' chiefs विहित-महा-अर्हणा: bring gifts with great respect सर्व-ऋतु-कुसुम-स्तबक- of all the seasons flowers bunches फल-किसलय-श्रिया- by fruits and tender foliage graceful आनम्यमान-विटप- bowing low trees लता-विटपिभि:- by creepers, branches उपशुम्भमान charming रुचिर-कानन-आश्रम- beautiful woodlands, hermitages आयतन-वर्ष-गिरि-द्रोणीषु houses, Varshas, mountains, valleys तथा च-अमल-जलाशयेषु also and clear water bodies विकच-विविध-नव- blooming various new वन-रुह-आमोद-मुदित- lotuses, amusements pleased राजहंस-जलकुक्कुट- by swans, water fowls, कारण्डव-सारस- Kaarandavas, cranes चक्रवाक-आदिभि:- ruddy geese and others मधुकर-निकर-आकृतिभि:- bees swarms various उपकूजितेषु humming जल-क्रीडा-आदिभि:- by aquatic sports, विचित्र-विनोदै: strange amusements सुललित-सुर-सुन्दरीणाम् charming celestial ladies काम-कलिल-विलास- love charged dalliance हास-लीला-अवलोक- smiles winsome, glances आकृष्ट-मन:-दृष्टय: captivated mind and eyes स्वैरम् विहरन्ति at will roam about Where, indeed, the lords of the gods live, and are honoured with gifts, by the chiefs of their retinues. There are picturesque woodlands, mountains, hermitages, valleys, houses, Varshas, which are charming with abundance of the flowers and fruits of all seasons. The graceful trees branches support various creepers and bow low by the load of bunches of flowers. There are lakes full of fresh and pure water, where various species of lotuses bloom and the air is laden with their scent, pleased by which the swans, water fowls, Kaarandavas, cranes ruddy geese and others joyfully coo along with the buzzing of the many swarms of bees. There, the gods with the celestial dames engage in aquatic sports, charged with love lorn playful glances and winful smiles, and roam around freely at will.


नवस्वपि वर्षेषु भगवन्नारायणो महापुरुष: पुरुषाणां तदनुग्रहायात्मतत्त्वव्यूहेनात्मनाद्यापि संनिधीयते ॥१४॥
नवसु-अपि वर्षेषु in nine even Varshas
भगवन्-नारायण: The Lord Naaraayana महापुरुष: पुरुषाणाम् The Supreme Person, for the devotees तद्-अनुग्रहाय- for His grace आत्म-तत्त्व-व्यूहेन- Himself, in (His) own manifestation आत्मना-अद्य-अपि personally, even today संनिधीयते remains present In these nine Varshas, even today, The Lord Naaraayana, The supreme Person, remains personally present in His own many manifestations to shower His grace on His devotees.


इलावृते तु भगवान् भव एक एव पुमान्न ह्यन्यस्तत्रापरो निर्विशति भवान्या: शापनिमित्तज्ञो यत्प्रवेक्ष्यत: स्त्रीभावस्तत्पश्चाद्व्यक्ष्यामि ॥१५॥
इलावृते तु in Ilaavrita indeed
भगवान् भव: Lord Shankara एक: एव पुमान्- one only male न हि-अन्य:- not indeed another तत्र-अपर: निर्विशति there (any) other enters भवान्या: शाप-निमित्तज्ञ: of Bhavaani, curse purpose knower यत्-प्रवेक्ष्यत: स्त्री-भाव:- if enters, woman hood (attains) तत्-पश्चाद्-व्यक्ष्यामि that later will say Indeed, in Ilaavrita, the only male is Lord Shankara. Any one else, the knower of the reason of the curse of Bhavaani, if at all enters there, he is transformed into a woman. That, I will tell you later.


भवानीनाथै: स्त्रीगणार्बुदसहस्रैरवरुध्यमानो भगवतश्चतर्मूर्तेर्महापुरुषस्य तुरीयां तामसीं मूर्तिं प्रकृतिमात्मन: सङ्कर्षणसंज्ञामात्मसमाधिरूपेण संनिधाप्यैतदभिगृणन् भव उपधावति ॥१६॥
भवानीनाथै: Lord Shankara
स्त्री-गण-अर्बुद-सहस्रै:- by hosts of women in lakhs and thousands अवरुध्यमान: surrounded भगवत:-चतुर्मूर्ते:- of Lord (Vishnu's) four forms महापुरुषस्य The Supreme Person's तुरीयाम् तामसीम् मूर्तिम् fourth Taamasic (destructive) form प्रकृतिम्-आत्मन: the cause Himself सङ्कर्षण-संज्ञाम्- Sankarshana named आत्म-समाधि-रूपेण Himself in meditation form संनिधाप्य- conceptualising एतद्-अभिगृणन् this muttering भव उपधावति Him realizes Lord Shankara, surrounded by hosts of thousands and lakhs of women, of the four forms of Lord Vishnu, the fourth, the Taamasic one, The Cause, named as Sankarshana, Himself, in His meditation form conceptualizing in his mind, as He realizes Him, mutters this.. .


श्री भगवान् उवाच - Lord Shankara prays - ॐ नम: भगवते महापुरुषाय सर्वगुणसङ्ख्यानायानन्तायाव्यक्ताय नम इति ॥१७॥
ॐ नम: भगवते to the mystical syllable AUM Hail! to The Lord
महा-पुरुषाय The Supreme Person सर्व-गुण-सङ्ख्यानाय- all virtues commencing from अनन्ताय-अव्यक्ताय infinite, unmanifest नम इति Hail! Hail, Hail to the mystical syllable AUM! To The Lord, The Supreme Person, from Whom all virtues commence, The infinite, The Unmanifest! Hail!


भजे भजन्यारणपादपङ्कजं भगस्य कृत्स्नस्य परं परायणम् ।
भक्तेष्वलं भावितभूतभावनं भवापहं त्वा भवभावमीश्वरम् ॥१८॥
भजे भजन्य- I adore (You) The Adorable
अरण-पाद-पङ्कजम् the resort feet lotuses भगस्य कृत्स्नस्य of divine attributes entire परम् परायणम् highest abode भक्तेषु-अलम् in the devotees ending भावित-भूत-भावनम् birth death cycle भव-अपहम् त्वाम् worldly (ties) breaking, You, भव-भावम्-ईश्वरम् in worldly bondage flinging, The Supreme Lord! I adore You, The Adorable Supreme Lord! Your lotus feet are the shelter for all. You are The highest abode of entire divine attributes. In the devotees, You put an end to their cycle of birth and death, and cut away their worldly ties and also put the undevoted in worldly bondage.


न यस्य मायागुणचित्तवृत्तिभिर्निरीक्षतो ह्यण्वपि दृष्टिरज्यते ।
ईशे यथा नोऽजितमन्युरंहसां कस्तं न मन्येत जिगीषुरात्मन: ॥१९॥
न यस्य माया-गुण- not Whose Maayaa and of the gunas
चित्त-वृत्तिभि:-निरीक्षत: by mind's activities, (when) witnessing हि-अणु-अपि दृष्टि:-अज्यते in the least also, vision is tainted ईशे यथा न:-अजित- in That Lord, just like, our is uncontrolled मन्यु-रंहसाम् anger's vehemence क:-तम् न मन्येत who Him will not esteem जिगीषु:-आत्मन: seeks to control oneself Unlike we, who have not been able to curb our vehemence of wrath, The Lord, Whose vision is not tainted by Maayaa or the Gunas or the activities of the mind, even though witnessing everything, the one who is seeking to control himself, how will he not place his esteem in Him?


असद्दृशो य: प्रतिभाति मायया क्षीबेव मध्वासवताम्रलोचन: ।
न नागवध्वोऽर्हण ईशिरे ह्रिया यत्पादयो: स्पर्शनधर्षितेन्द्रिया: ॥२०॥
असद्-दृश: य: (to the people) of false perception, Who
प्रतिभाति मायया seems (by Your) Maayaa क्षीब-एव मधु-आसव- intoxicated like, toddy distillates ताम्र-लोचन: reddened eyed न नाग-वध्व:- not the Naga wives अर्हण ईशिरे ह्रिया are able to worship, through bashfulness यत्-पादयो: स्पर्शन- Whose two feet touching धर्षित-इन्द्रिया: exited are the senses By Your Maayaa only, people of false perception see You as an intoxicated Person, by drinking of toddy distillates, with reddened eyes. The wives of the Naagas are unable to worship You, because their senses are excited by the touching of Your two feet.


यमाहुरस्य स्थितिजन्मसंयमं त्रिभिर्विहीनं यमनन्तमृषय: ।
न वेद सिद्धार्थमिव क्वचित्स्थितं भूमण्डलं मूर्धसहस्रधामसु ॥२१॥
यम्-आहु:-अस्य Who is said, of this, (universe)
स्थिति-जन्म-संयमम् evolution, existence, and dissolution त्रिभि:-विहीनम् of the three bereft यम्-अनन्तम्-ऋषय: Whom eternal, the Vedas न वेद सिद्धार्थम्-इव do not know, mustard seed like क्वचित्-स्थिताम् somewhere present भू-मण्डलम् the earth globe मूर्ध-सहस्र-धामसु in hoods thousands placed The Vedas declare You responsible for the evolution, existence, and dissolution of this universe, though You are bereft of all the three. They know You as eternal. The earth's globe is placed, mustard seed like, somewhere in the base of Your thousand hoods, the weight of which You know not.


यस्याद्य आसीद् गुणविग्रहो महान् विज्ञानधिष्ण्यो भगवानज: किल ।
यत्सम्भवोऽहं त्रिवृता स्वतेजसा वैकारिकं तामसमैन्द्रियं सृजे ॥२२॥
यस्य-अद्य आसीत् Whose (even) today is
गुण-विग्रह: महान् from the Gunas springing, Mahat-tatva विज्ञान-धिष्ण्य: (He) the intelligence abode भगवान्-अज: किल Lord Brahmaa, indeed यत्-सम्भव:-अहम् from whom descended I त्रिवृता स्व-तेजसा from the three by own glory (ego) वैकारिकम् तामसम्- the deities (Saatvic) and the Tamasic the gross ऐन्द्रियम् सृजे and the senses bring forth Whose form(The Lord's) even today is Brahmaa, the Mahat-tatva springing from the three Gunas, the abode of intelligence. Descended from whom, I, with the three gunas and my own glory, the ego, bring forth the Saatvic ditties, the Taamasic gross elements and the Raajasika senses.


एते वयं यस्य वशे महात्मन: स्थिता: शकुन्ता इव सूत्रयन्त्रिता: ।
महानहं वैकृततामसेन्द्रिया: सृजाम सर्वे यदनुग्रहादिदम् ॥२३॥
एते वयम् यस्य वशे these we, in Whose control
महात्मन: स्थिता: The Supreme Person remain शकुन्ता: इव सूत्र-यन्त्रिता: bird like, by string held महान्-अहम् the Mahat-tatva, ego, वैकृत-तामस-इन्द्रिया: the deities, the gross elements, and senses सृजाम सर्वे evolve all यत्-अनुग्रहात्-इदम् by Whose grace this By Whose grace, we here, evolve all this, the Mahat-tatva, ego, the deities, the gross elements, and the senses, and remain in the control of The Supreme Person, like a bird held by a string.


यन्निर्मितां कर्ह्यपि कर्मपर्वणीं मायां जनोऽयं गुणसर्गमोहित: ।
न वेद निस्तारणयोगमञ्जसा तस्मै नमस्ते विलयोदयात्मने ॥२४॥
यत्-निर्मिताम् कर्हि-अपि by Whom created, sometimes also
कर्म-पर्वणीम् मायाम्- (which binds) in Karma' bondage, the Maayaa जन:-अयम् Jeeva this गुण-सर्ग-मोहित: by the Guna's creations (the objects of senses) deluded न वेद निस्तारण- does not know the getting over योगम्-अञ्जसा means easily तस्मै नमस्ते to That obeisance विलय-उदय-आत्मने The dissolution and creation's Self The Maayaa, created by Whom (The Lord), which binds the Jeeva in the bondage of Karmas, the Jeeva may at times know. But deluded as he is by the sense objects created by the gunas, he does not know the means of getting over it easily. You are the very Self of dissolution and creation, obeisance to You.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां पञ्चमे स्कन्धे सप्तदशोऽध्याय: ॥१७॥ Thus ends the seventeenth discourse, in Book Five of the great and glorious Bhaagavata-Puraana.