श्रीमद्भागवतमहापुराणम् पञ्चम: स्कन्ध: अष्टादश: अध्याय: श्रीशुक उवाच - Shree Shuka said - तथा च भद्रश्रवा नाम धर्मसुतस्तत्कुलपतय: पुरुषा भद्राश्ववर्षे साक्षाद्भगवतो वासुदेवस्य प्रियां तनुं धर्ममयीं हयशीर्षाभिधानां परमेण समाधिना संनिधाप्येदमभिगृणन्त उपधावन्ति ॥१॥
तथा च also and
भद्रश्रवा नाम धर्म-सुत:- Bhadrashravaan named Dharma's son तत्-कुलपतय: पुरुषा: (and) his the retinue chief men भद्राश्ववर्षे in Bhadraashva-Varsha साक्षात्-भगवत: वासुदेवस्य Himself Lord Vaasudeva's प्रियाम् तनुम् धर्ममयीम् favourite manifestation, piety personified हयशीर्ष-अभिधानाम् Hayasheersha (Hayagreeva) named परमेण समाधिना by intense meditation संनिधाप्य-इदम्- presence realizing, this अभिगृणन्त उपधावन्ति muttering pray And also in the land of Bhadraashva-Varsha, the son of Dharma, named Bhadrashravaan, and the chief men of his retinue, worship the favourite form of Lord Vaasudeva Himself, piety personified, named as Hayagreeva, by intense meditation, and realize the presence and pray as they mutter this ..


भद्रश्रवस ऊचु: -
ॐ नमो भगवते धर्मायात्मविशोधनाय नम इति ॥२॥
ॐ नमो भगवते (denoted by the mystical syllable) Om The Almighty
धर्माय-आत्म-विशोधनाय Dharma, the mind purifier, नम इति Hail! thus Hail to Dharma, the mind purifier, denoted by the mystic syllable Om, Hail! thus.


अहो विचित्रं भगवद्विचेष्टितं घ्नन्तं जनोऽयं हि मिषन्न पश्यति ।
ध्यायन्नसद्यर्हि विकर्म सेवितुं निर्हृत्य पुत्रं पितरम् जिजीविषति ॥३॥
अहो विचित्रम् Oh! Strange
भगवत्-विचेष्टितम् (are) Lord's doings घ्नन्तम् जन:-अयम् the killing (Time), Jeeva this हि मिषन्-न पश्यति indeed seeing also, does not see ध्यायन्-असत्-यर्हि pondering on false, because, विकर्म सेवितुम् carnal pleasure seeks निर्हृत्य पुत्रम् पितरम् cremating son and father जिजीविषति wishes to live Oh! strange are the doings of The Lord! deluded by Whose Maayaa, The Jeeva does not look at the Time killing him, though endowed with vision, and even after cremating son and father, seeks carnal pleasures and wishes to live.


वदन्ति विश्वं कवय: स्म नश्वरं पश्यन्ति चाध्यात्मविदो विपश्चित: ।
तथापि मुह्यन्तितवाज मायया सुविस्मितं कृत्यमजं नतोऽस्मि तम् ॥४॥
वदन्ति विश्वम् have said the world
कवय: स्म नश्वरम् the learned perishable पश्यन्ति च- perceive and आध्यात्म-विद: self-realized knowers विपश्चित: and the wise तथा-अपि मुह्यन्ति even also are deluded तव-अज मायया by Your Maayaa सुविस्मितम् कृत्यम्- wonderful are ways अजम् नत:-अस्मि तम् O Birth less One! Bowing am I to Him The learned have said that the world is perishable, the wise and the self realized perceive it as such. Even then, the Jeeva is deluded by Your Maayaa, O Birth less One! Your ways are wonderful, I bow to Him.


विश्वोद्भवस्थाननिरोध कर्म ते ह्यकर्तुरङ्गीकृतमप्यपावृत: ।
युक्तं न चित्रं त्वयि कार्यकारणे सर्वात्मनि व्यतिरिक्ते च वस्तुत: ॥५॥
विश्व-उद्भव- world's creation,
स्थान-निरोध preservation dissolution कर्म ते हि-अकर्तु:- are action Your, though non-doer अङ्गीकृतम्- have been attributed अपि-अपावृत: even unveiled युक्तम् न चित्रम् is proper and not strange त्वयि कार्य-कारणे in You the effects of causes सर्व-आत्मनि व्यतिरिक्ते (being) in all things, unconditioned च वस्तुत: and in fact The actions of the world's creation, preservation and dissolution have been attributed to You, though You are a non-doer and unveiled by Maaya. It is proper and it is not strange, because You are the self in everything and are, in fact, the unconditioned effect of all causes.


वेदान् युगान्ते तमसा तिरस्कृतान् रसातलाद्यो नृतुरङ्गविग्रह: ।
प्रत्याददे वै कवयेऽभियाचते तस्मै नमस्तेऽवितथे हिताय इति ॥६॥
वेदान् युग-अन्ते the Vedas, at the Yuga's end
तमसा तिरस्कृतान् by ignorance (the demon Madhu) stolen रसातलात्-य: from the bottom of the ocean, Who नृ-तुरङ्ग-विग्रह: in man-horse form प्रत्याददे वै rescued indeed कवय:-अभियाचते by Brahmaa requested तस्मै नमस्ते to Him salutations वितथे हिताय इति of unfailing resolve, thus At the end of the Yuga, at the time of universe delusion, the Vedas were stolen by the ignorance personified demon, Madhu. At the request of Brahmaa, You, in the form of man and horse, rescued them restored them to Brahmaa. To Him, of unfailing resolve, salutations.


हरिवर्षे चापि भगवान्नरहरिरूपेणास्ते तद्रूपग्रहणनिमित्तमुत्तरत्राभिधास्ये तद्दयितं रूपं महापुरुषगुणभाजनो महाभागवतो दैत्यदानवकुलतीर्थीकरणशीलाचरित: प्रह्लादोऽव्यवधानानन्यभक्तियोगेन सह तद्वर्ष पुरुषैरुपास्ते इदं चोदाहरति ॥७॥
हरिवर्षे च-अपि in Hari Varsha, and also
भगवान्-नरहरि The Lord Narahari रूपेण-आस्ते in form is present तत्-रूप-ग्रहण-निमित्तम्- that form to assume the reason उत्तरत्र-अभिधास्ये later will say तत्-दयितम् रूपम् that favourite form महापुरुष-गुण-भाजन: of the exalted souls' virtues the repository, महाभागवत: the great devotee दैत्य-दानव-कुल- Daitya's and Daanava races तीर्थी-करण-शील-आचरित: sanctifying, by his conduct and behaviour प्रह्लाद:-अव्यवधान- Prahlaada, uninterrupted अनन्य-भक्ति-योगेन undivided devotion course सह तत्-वर्ष along with that Varshas पुरुषै:-उपास्ते people adores इदम् च-उदाहरति this (prayer) and repeats And, in Hari Varsha also The Lord is present in the form of Narahari. Why He assumed that form, that reason I will tell you later. Prahlaada, the repository of the virtues of the exalted souls, by his conduct and behaviour sanctified the race of the Daitya's and Daanava's, and adored with uninterrupted and undivided devotional course, this, his favourite form of The Lord, along with the people of that Varsha, and repeated this prayer....


ॐ नमो भगवते नरसिंहाय नमस्तेजस्तेजसे आविराविर्भव वज्रनख वज्रदंष्ट्र कर्माशयान् रन्धय रन्धय तमा ग्रस ग्रस ॐ स्वाहा ॥ अभयमभयमात्मनि भूयिष्ठा ॐ क्ष्रौम्॥८॥
ॐ नमो भगवते by OM denoted! Hail!
नरसिंहाय नम:-तेज:-तेजसे to Lord Narasimha! Hail The Light of all lights आविराविर्भव वज्रनख Reveal Thyself, O Adamantine claws, वज्रदंष्ट्र कर्माशयान् O Adamantine teeth, all actions and desires रन्धय रन्धय तमा burn burn down darkness (of ignorance) ग्रस ग्रस ॐ स्वाहा devour, devour, OM Swaahaa! अभयम्-अभय आत्मनि भूयिष्ठा fearlessness, fearlessness, in self appear ॐ क्ष्रौम् OM Kshraum! Hail to Lord Narasimha! Denoted by OM! Hail The Light of all lights! Reveal reveal Thyself! O Adamantine claws, O Adamantine teeth! Burn, burn down all our actions and desires, devour, devour all the darkness of our ignorance! OM Swaahaa! O Appear, appear in our inner selves! as fearlessness, fearlessness. OM Kshraum!


स्वस्त्यस्तु विश्वस्य खल: प्रसीदतां ध्यायन्तु भूतानि शिवं मिथो धिया ।
मनश्च भद्रं भजतादधोक्षजे आवेश्यतां नो मतिरप्यहैतुकी ॥९॥
स्वस्ति-अस्तु विश्वस्य may all be well with the world
खल: प्रसीदताम् the wicked may become gentle ध्यायन्तु भूतानि may contemplate the living beings शिवम् मिथ: धिया on good, together with their minds मन:-च भद्रम् भजतात्- our hearts and well may by adoring अधोक्षजे आवेश्यताम् in Lord Vishnu be set न: मति:-अपि-अहैतुकी our intellects, also may be motiveless May all be well with the world. May the wicked become gentle, may the living beings contemplate on the good. Together with others, our minds and our hearts by adoring Lord Vishnu be set in Him. And may our intellects also be motiveless.


मागारदारात्मजवित्तबन्धुषु सङ्गो यदि स्याद्भगवत्प्रियेषु न: ।
य: प्राणवृत्त्या परितुष्ट आत्मवान् सिध्यत्यदूरान्न तथेन्द्रियप्रिय: ॥१०॥
मा-आगार-दारा- may not in house, wife
आत्मज-वित्त-बन्धुषु children, wealth, and kinsmen सङ्ग: यदि स्यात्- attachment be, if it be भगवत्-प्रियेषु न: in Lord devotees of ours य: प्राण-वृत्त्या who for living by earning परितुष्ट: आत्मवान् is satisfied, he the self-possessed सिध्यति-अति-दूरात्- attains (blessedness) not very far न तथा-इन्द्रिय-प्रिय: not like that the sense (objects) loving May our attachments not be for house, wife, children, wealth or kinsmen. If at all, may our attachment be for the devotees of the Lord. He who earns for the living, and is content, is not far from the attainment of self -blessedness , not so for the one who loves sense objects.


यत्सङ्गलब्धं निजवीर्यवैभवं तीर्थं मुहु: संस्पृशतां हि मानसम् ।
हरत्यजोऽन्त: श्रुतिभिर्गतोऽङ्गजं को वै न सेवेत मुकुन्दविक्रमम् ॥११॥
यत्-सङ्ग-लब्धम् whose company getting
निज-वीर्य-वैभवम् own unique glory तीर्थम् मुहु: संस्पृशताम् purifying, again, by touching हि मानसम् (just) the mind हरति-अज:-अन्त: banishes, The Birth less Lord, in the heart श्रुतिभि:-गत:-अङ्गजम् through the ears, entering, the impurities क: वै न सेवेत who indeed would not resort मुकुन्द-विक्रमम् of Mukunda's devotees By getting the company of Mukunda's devotees, one gets to hear through the ears the very own unique purifying glory, of The Lord, which when entering, just touches the inside mind, and The Birth less One banishes all the impurities, there in. Who, indeed would not resort to such devotees?


यस्यास्ति भक्तिर्भगवत्यकिञ्चना सर्वैर्गुणैस्तत्र समासते सुरा: ।
हरावभक्तस्य कुतो महद्गुणा मनोरथेनासति धावतो बहि: ॥१२॥
यस्य-अस्ति भक्ति:- whose is (present) devotion
भगवति-अकिञ्चना in the Lord exclusive सर्वै:-गुणै:-तत्र with all virtues there समासते सुरा: dwell the gods हरौ-अभक्तस्य in Hari, the non-devoted कुत: महत्-गुणा: from where the exalted souls' virtues मनोरथेन-असति by impulsive desire in illusory धावत: बहि: runs (outside) after sense objects The gods with all their virtues dwell in the heart of the person who has exclusive devotion for The Lord. For the one who has no devotion for The Lord Hari, and who, by impulsive desire runs after the illusory sense objects, where will there be the virtues for him?


हरिर्हि साक्षाद्भगवान् शरीरिणामात्मा झषाणामिव तोयमीप्सितम् ।
हित्वा महांस्तं यदि सज्जते गृहे तदा महत्त्वं वयसा दम्पतीनाम् ॥१३॥
हरि:-हि Lord Hari, indeed
साक्षात्-भगवान् Himself, The Lord शरीरिणाम्-आत्मा in the bodily beings, the (veritable) soul झषाणाम्-इव of the fishes like तोयम्-ईप्सितम् the water is desireable हित्वा महान्-तम् ignoring great Him यदि सज्जते गृहे if remains in the house तदा महत्त्वम् वयसा then, his greatness is in age (only) दम्पतीनाम् of the couple The Lord Hari, indeed Himself is the veritable soul in the bodily beings, and so is as desirous as water is desirous to the fishes. Ignoring Him The Great One, if he remains in the house, his greatness is measured only in the age of the couple.


तस्माद्रजोरागविषादमन्युमानस्पृहाभयदैन्याधिमूलम् ।
हित्वा गृहं संसृतिचक्रवालं नृसिंहपादं भजताकुतोभयमिति ॥१४॥
तस्माद्-रज:- therefore, thirst,
राग-विषाद-मन्यु- attachment, grief, anger, मान-स्पृहा-भय- pride, longing, fear, दैन्य-अधिमूलम् wretchedness, and mental anguish, the root हित्वा गृहम् renouncing the house संसृति-चक्रवालम् in birth death perpetual cycle नृसिंह-पादम् in Nrisimha's feet भजत-अकुत:-भयम्-इति take refuge, devoid of fear, thus Therefore, renounce the house, which is the root of thirst, attachment, grief, anger, pride, longing, fear, wretchedness, and mental anguish and is also the cause of a perpetual cycle of birth and death, and take refuge in the feet of Nrisimha's, devoid of fear.


केतुमालेऽपि भगवान् कामदेवस्वरूपेण लक्ष्म्या: प्रियचिकीर्षया प्रजापतेर्दुहितृणां पुत्राणां तद्वर्षपतीनां पुरुषायुषाहोरात्रपरिसंख्यानानां यासां गर्भा महापुरुषमहास्त्रतेजसोद्वेजितमनसां विध्वस्ता व्यसव: संवत्सरान्ते विनिपतन्ति ॥१५॥
केतुमाले-अपि in Ketumaala also
भगवान् कामदेव-स्वरूपेण The Lord in Vaamadeva form लक्ष्म्या: प्रिय-चिकीर्षया for Lakshmi's pleasure wanting to do प्रजापते:-दुहितृणाम् of Prajaapati (Samvatsara) daughters पुत्राणाम् तत्-वर्ष-पतीनाम् sons (who ) that Varsha preside over पुरुष-आयुष-अहोरात्र of man's age of day and night परि-संख्यानानाम् यासाम् गर्भा: of the same count, whose embryos महा-पुरुष-महा-अस्त्र-तेजस:- The Supreme Person's mighty weapon's dazzle उद्वेजित-मनसाम् विध्वस्ता: frightened minds perish व्यसव: संवत्सर-अन्ते life at the end of the year विनिपतन्ति discharge In Ketumaala also, The Lord stays, in the form of Kaama deva, with the intent of pleasing Laxmi and the daughters and sons of Prajaapati Samvatsara, who preside over that Varsha. They are of the same number as the age of a human being also counting the days and nights. The embryos of the daughters of Prajaapati are dazzled by the mighty weapon of The Supreme Person, and their minds perish by fear and at the end of the year they are discharged lifeless.


अतीव सुललितगतिविलासविलसितरुचिरहासलेशावलोकली-लया किञ्चिदुत्तम्भितसुन्दरभ्रूमण्डलसुभगवदनारविन्दश्रि-या रमां रमयन्निन्द्रियाणि रमयते ॥१६॥
अतीव सुललित very much elegant
गति-विलास-विलसित- gait graceful lovely रुचिर-हास-लेश-अवलोक- beautiful smile, side-long glances लीलया किञ्चित्-उत्तम्भित-सुन्दर- playful, somewhat arched, beautiful भ्रू-मण्डल-सुभग- brows well shaped वदन-अरविन्द-श्रिया face lotus lustre रमाम् रमयन्-इन्द्रियाणि रमयते Ramaa delighting, senses delights His very much elegant graceful and lovely gait, beautiful smile, somewhat arched shapely brows, playful side-long glances, the lustre of the lotus face, delights Ramaa, and His own senses.


तद्भगवतो मायामयं रूपं परमसमाधियोगेन रमा देवी संवत्सरस्य रात्रिषु प्रजापतेर्दुहितृभिरुपेताह:सु च तद्भर्तृभिरुपास्ते इदं चोदाहरति ॥१७॥
तत्-भगवत: That of The Lord
मायामयम् रूपम् embodiment of His own will, the form परम-समाधि-योगेन by deep concentration recourse रमा देवी Ramaa Devi संवत्सरस्य रात्रिषु Samvatsara, in the night प्रजापते:-दुहितृभि:- the Prajaapati, with daughters उपेत-अह:सु च together, in the day and तद्-भर्तृभि:-उपास्ते with their spouses worships इदम् च-उदाहारति this and repeats Ramaa Devi, with recourse to deep concentration, worships that form of The Lord which is the manifestation of his own will, in the night with the daughters of Prajaapati Samvatsara, and in the day time with their spouses, repeating this (mantra)…


ॐ ह्रां ह्रीं ह्रूं ॐ नमो भगवते हृषीकेशाय सर्वगुणविशेषैर्विलक्षितात्मने आकूतीनां चित्तीनां चेतसां विशेषाणां चाधिपतये षोडशकलायच्छन्दोमयायान्नमयायामृतमयाय सर्वमयाय ओजसे बलाय कान्ताय कामाय नमस्ते उभयत्र भूयात् ॥१८॥
ॐ ह्रां ह्रीं ह्रूं Aum Hraam Hreem Hrum
ॐ नमो भगवते the syllable denoting Hail to The Lord हृषीकेशाय Hrishikesha सर्व-गुण-विशेषै:- by all qualities extraordinary विलक्षित-आत्मने distinguished in the form आकूतीनाम् of the organs of action, चित्तीनाम् चेतसाम् the senses of perception, the intellect, ego, mind and thought विशेषाणाम् of their functions च-अधिपतये and is the controller षोडश-कलाय- sixteen limbs (of the body) छन्दोमयाय- Who is Vedas personified अन्नमयाय- food (sustenance) personified अमृतमयाय immortality The Self सर्वमयाय Who is everything ओजसे बलाय of strength of mind and body कान्ताय कामाय the lustrous, The Desireable नमस्ते उभयत्र भूयात् Hail! both (here and hereafter) may be (Hailed) 'AUM Hraam Hreem Hrum! Denoted by the syllable Aum! Hail! Hail Hrishikesha! distinguished in the form by all qualities extraordinary, the controller of the organs of action and of the senses of perception, and the intellect, ego, mind and thought, and of their functions, the sixteen limbs of the body. Hail to Him Who is Veda personified, Immortality Himself, The One Who is everything, the Strength of mind and body, The Desireable One, here, and hereafter, both, Hail!


स्त्रियो व्रतैस्त्वा हृषिकेश्वरं स्वतो ह्याराध्य लोके पतिमाशासतेऽन्यम् ।
तासां न ते वै परिपान्त्यपत्यं प्रियं धनायूंषि यतोऽस्वतन्त्रा: ॥१९॥
स्त्रिय: व्रतै:-त्वा the women by (observing) vows You
हृषिकेश्वरम् Hrishikeshvara स्व:हि- आराध्य Yourself only by worshipping लोके पतिम्- in the world as husband आशासते-अन्यम् desire for, other (worldly husbands) तासाम् न ते वै their not they indeed परिपान्ति-अपत्यम् are able to protect, sons, प्रियम् धन-आयुंषि loving people, wealth, or age यत:-अस्वतन्त्रा: because (they) are not self-dependent The women, by observing vows, worship You only, and desire to have Yourself as their husband. Because their worldly husbands indeed are not able to protect their loved ones, sons, wealth or age, because they themselves are not self-dependent.


स वै पति: स्यादकुतोभय: स्वयं समन्तत: पाति भयातुरं जनम् ।
स एक एवेतरथा मिथो भयं नैवात्मलाभादधि मन्यते परम् ॥२०॥
स: वै पति: स्यात्- he indeed, husband will be
अकुत:-भय: स्वयम् without fear himself समन्तत: पाति from all sides protects भय-आतुरम् जनम् fearful person स: एक: एव- He is One only इतरथा मिथ: भयम् otherwise, from one another will be fear न-एव-आत्म-लाभात्- not indeed (other than) self realization अधि मन्यते परम् greater is known higher Indeed, he is a husband who is fearless himself and is able to protect the fearful person from all sides. That is You alone. Otherwise (if there were more than one) they would be afraid of one another. The greatest and highest achievement, indeed, is self-realization.


या तस्य ते पादसरोरुहार्हणं निकामयेत्साखिलकामलम्पटा ।
तदेव रासीप्सितमीप्सितोऽर्चितो यद्भग्नयाच्ञाभगवन् प्रतप्यते ॥२१॥
या तस्य ते पाद-सरोरुह- (a woman) she, who that Your feet lotus
अर्हणम् निकामयेत्- to worship desires सा अखिल-काम-लम्पटा she all desires achieves तत्-एव रासि- that alone bestow ईप्सितम्-ईप्सित:- desire prayed for अर्चित: यत्-भग्न-याच्ञा- and worshiped (for) that, broken (object of) desire भगवन् प्रतप्यते O Lord! is miserable When a woman only wants to worship those lotus feet of Yours, she achieves all her desires. But if she worships and prays for one particular boon, You bestow that boon alone, and when that is broken, she feels miserable.


मत्प्राप्तयेऽजेशसुरासुरादयस्तप्यन्त उग्रं तप ऐन्द्रियेधिय: ।
ऋते भवत्पादपरायणान्न मां विन्दन्त्यहंत्वद्धृदया यतोऽजित ॥२२॥
मत्-प्राप्तये- for me achieving
अज-ईश-सुर-असुर-आदय:- the birth less, (Brahmaa), Lord Shiva, gods demons and others तप्यन्ते उग्रम् तप: practice severe austerities ऐन्द्रिये-धिय: in the sense objects mind (attached) ऋते भवत्-पाद except by Your feet परायणात्-न worshipping not माम् विन्दन्ति- me achieve अहम्-त्वद्-हृदया I am to Your heart attached यत:-अजित because, O Invincible One! O Invincible Lord! With their minds involved in the sense objects, the birth less Brahmaa, the all-powerful Lord Shiva, the gods the demons and others, practice severe austerities, but they cannot achieve me, except those who worship Your feet, because my heart is fixed in You alone.


स त्वं ममाप्यच्युत शीर्ष्णि वन्दितं कराम्बुजं यत्त्वदधापि सात्वताम् ।
विभर्षि मां लक्ष्म वरेण्य मायया क ईश्वरस्येहितमूहितं विभुरिति ॥२३॥
स: त्वम् मम-अपि- That You, my also
अच्युत शीर्ष्णि वन्दितम् O Immortal One! On head कर-अम्बुजम् यत्- hand lotus, that त्वत्-अधापि सात्वताम् Yours placed, on the devotees विभर्षि माम् लक्ष्म display me as an emblem, वरेण्य मायया क: O Adorable One! by Maayaa who ईश्वरस्य-ईहितम्- by the All Mighty wrought ऊहितम् विभु:-इति delve to understand, O Omnipotent! Thus O Immortal One! That You, do place Your adored hand lotus on my head also, which You have placed on the heads of the devotees. You display me as an emblem, on Your chest. Who can, influenced by Maayaa, delve to understand that which is wrought by You, O Omnipotent!


रम्यके च भगवत: प्रियतमं मात्स्यमवताररूपं तद्वर्षपुरुषस्य मनो: प्राक्प्रदर्शितं स इदानीमपि महता भक्तियोगेनाराधयतीदं चोदाहरति ॥२४॥
रम्यके च in Ramyaka and
भगवत: प्रियतमम् The Lord's favourite मात्स्यम्-अवतार-रूपम् The (Divine) Fish manifest form तद्-वर्ष-पुरुषस्य मनो: that Varshas person's Manu's प्राक्-प्रदर्शितम् previously shown स: इदानीम्-अपि he today also महता भक्ति-योगेन- with great devotion engaged आराधयति-इदम् worships, this च-उदाहरति and repeats And in Ramyaka, The Lord's favourite manifested form, that of The Divine Fish, which was shown to that Varshas person Manu previously also, is worshipped even today with great devotion and by repeating this ….


ॐ नमो भगवते मुख्यतमाय नम: सत्त्वाय प्राणायौजसे सहसे बलाय महामत्स्याय नम इति ॥२५॥
ॐ नम: भगवते denoted by the syllable OM, Hail to The Lord
मुख्यतमाय the very first (manifestation) नम: सत्त्वाय Hail to the (pure) Saatvic प्राणाय-ओजसे to the life giving force, the potency, सहसे बलाय to the mental and physical strength महा-मत्स्याय the great Fish (Divine) नम: इति Hail! Thus Denoted by the syllable OM, Hail to The Lord, the very first manifestation as The Divine Fish, the pure Saatvic, the life giving force, the potency of the senses, the physical and mental strength, Hail! thus.


अन्तर्बहिश्चाखिललोकपालकैरदृष्टरूपो विचरस्युरुस्वन: ।
स ईश्वरस्त्वं य इदं वशेऽनयन्नाम्ना यथा दारुमयीं नर: स्त्रियम् ॥२६॥
अन्त:-बहि:-च- inside and outside
अखिल-लोक-पालकै:- of all the guardians of the spheres अदृष्ट-रूप: विचरसि- in unseen form (You) move about उरु-स्वन: with great sound (of the Vedas) स: ईश्वर:-त्वम् That Ruler You य: इदम् वशे-अनयत्- Who this (universe) in control has taken नाम्ना यथा by (various) names, just as दारुमयीम् नर: स्त्रियम् wooden puppets That Supreme Ruler You are, Who in an unseen form, move about in the inside and outside of all the guardians of the spheres, with a great sound, that of the Vedas, Who takes control over this universe by various names, just like a showman takes control of wooden puppets.


यं लोकपाला: किल मत्सरज्वरा हित्वा यतन्तोऽपि पृथक् समेत्य च ।
पातुं न शेकुर्द्विपदश्चतुष्पद: सरीसृपं स्थाणुं यदत्र दृश्यते ॥२७॥
यम् लोकपाला: किल whom (the life force) the guardians, indeed
मत्सर-ज्वरा: हित्वा by jealousy fever besides (You) यतन्त:-अपि making an effort also पृथक् समेत्य च individually and together पातुम् न शेकु:- to save were not able द्विपद:-चतुष्पद: the bipeds and quadrupeds सरीसृपम् स्थाणुम् mobile immobile यत्-अत्र दृश्यते that here is seen Under the influence of the fever of jealousy, the guardians, Indra and others, in spite of making a collective and individual effort, were not able to save that life force, besides You, of the bipeds and the quadrupeds, the mobile and the immobile and all that which is seen here.


भवान् युगान्तार्णव ऊर्मिमालिनि क्षोणीमिमामोषधिवीरुधां निधिम् ।
मया सहोरु क्रमतेऽज ओजसा तस्मै जगत्प्राणगणात्मने नम इति ॥२८॥
भवान् You
युगान्त-अर्णव in the universal dissolution ocean ऊर्मि-मालिनि waves tumultuous क्षोणीम्-इमाम् earth this ओषधि-वीरुधाम् plants and creepers निधिम् मया सह- the storehouse, me along with उरु क्रमते-अज ओजसा great sported, O Birth less One! with vigour, तस्मै जगत्-प्राण-गण-आत्मने to Him, the world's living beings' multitudes the form नम: इति Hail! Thus O Birth less One! You sported with great vigour in the tumultuous waves of the ocean of the universal dissolution along with the earth, the storehouse of the plants and creepers, and along with me. O Controller of the multitudes of the living beings! Hail to such You!


हिरण्मयेऽपि भगवान्निवसति कूर्मतनुं बिभ्राणस्तस्य तत्प्रियतमां तनुमर्यमा सह वर्षपुरुषै: पितृगणाधिपतिरुपधावति मन्त्रमिमं चानुजपति ॥२९॥
हिरण्मये-अपि in Hiranmaya also
भगवान्-निवसति The Lord resides कूर्म-तनुम् in Tortoise body बिभ्राण:-तस्य assuming, His तत्-प्रियतमाम् that the favourite तनुम्-अर्यमा form, Aryamaa सह वर्ष-पुरुषै: along with the Varshas denizens पितृगण-अधिपति:- of the manes the lord, उपधावति मन्त्रम्-इमम् adores prayer this च-अनुजपति and repeats In Hiranmaya Varsha also, The Lord resides in the body of The Tortoise, assuming that form. That favourite form of His, is worshipped by the lord of the manes, Aryamaa, along with the denizens of that Varsha, and keeps repeating this prayer...


ॐ नमो भगवते अकूपाराय सर्वसत्त्वगुणविशेषणायानुपलक्षितस्थानाय नमो वर्ष्मणे नमो भूम्ने नमो नमोऽवस्थानाय नमस्ते ॥३०॥
ॐ नमो (denoted by the syllable) Om Hail!
भगवते अकूपाराय to Lord the divine Tortoise सर्व-सत्त्व-गुण-विशेषणाय- entirely of Sattva Guna, possessing अनुपलक्षित-स्थानाय of unseen position नम: वर्ष्मणे Hail to the ancient One! नम: भूम्ने Hail to the Omnipresent नम: नम:- Hail Hail! अवस्थानाय नमस्ते The Support of all, Hail! O Lord! The divine Tortoise! Hail to You! Denoted by the syllable OM. Entirely possessing of the Sattva Guna, of the unseen position, Hail to the Ancient One! Hail to The Omnipresent! Hail! Hail! To the Support of all! Hail!


यद्रूपमेतन्निजमाययार्पितमर्थस्वरूपं बहुरूपरूपितम् ।
संख्यां न यस्यास्त्ययथोपलम्भनात् तस्मै नमस्तेऽव्यपदेशरूपिणे ॥३१॥
यद्-रूपम्-एतत्- that form this
निज-मायया-अर्पितम्- by own Maaya projected अर्थ-स्वरूपम् of objective form बहु-रूप-रूपितम् in multitudes of forms संख्याम् न यस्य-अस्ति- estimate not of which is अयथा-उपलम्भनात् falsely perceived तस्मै नमस्ते- to Him Hail! अव्यपदेश-रूपिणे of indescribable form That form which is projected by His own Maayaa, is the objective form perceived in multitudes of forms, whose estimate cannot be ascertained because of its false perception. Hail to That indescribable form of Yours!


जरायुजं स्वेदजमण्डजोद्भिदं चराचरं देवर्षिपितृभूतमैन्द्रियम् ।
द्यौ: खं क्षिति: शैलसरित्समुद्रद्वीपग्रहर्क्षेत्यभिधेय एक: ॥३२॥
जरायुजम् a mammal,
स्वेदजम्-अण्डज- sweat-born, egg-born, उद्भिदम् चर-अचरम् plant, mobile, immobile, देवर्षि-पितृ- divine sage, manes, भूतम्-ऐन्द्रियम् evil spirit, world of senses, द्यौ: खम् क्षिति: the heaven, the ether, the cosmos, शैल-सरित्- mountain, river, समुद्र-द्वीप-ग्रह ocean, island, planet, ऋक्ष-इति-अभिधेय एक: star these named is One The mammal, the sweat-born, egg-born, plant, mobile, immobile, divine sage, manes, evil spirit, world of senses, the heaven, the ether, the cosmos, mountain, river, ocean, island, planet, star, all these named is One.


यस्मिन्नसंख्येयविशेषनामरूपाकृतौ कविभि: कल्पितेयम् ।
संख्या यया तत्त्वदृशापनीयते तस्मै नम: सांख्यनिदर्शनाय ते इति ॥३३॥
यस्मिन्-असंख्येय-विशेष- in Whom, numberless variety
नाम-रूप-आकृतौ of names, forms and shapes कविभि: कल्पिता-इयम् by the wise imagined this संख्या यया number by Whom तत्त्व-दृशा-अपनीयते by the truth knowledge is taken away तस्मै नम: for Him salutations सांख्य-निदर्शनाय ते इति the Saankhya philosophy You, thus In Whom (You) the wise have imagined numberless variety of names forms and shapes, and by Whom, The Knower of the True Knowledge, this number is wiped away, to that philosophy of Saankhya, You, Hail! Thus.


उत्तरेषु च कुरुषु भगवान् यज्ञपुरुष: कृतवराहरूप आस्ते तं तु देवी हैषा भू: सह कुरुभिरस्खलितभक्तियोगेनोपधावति इमां च परमामुपनिषदमावर्तयति ॥३४॥
उत्तरेषु च कुरुषु in the northern and Kuru,
भगवान् यज्ञपुरुष: The Lord of sacrifices कृत-वराह-रूप आस्ते assuming the Boar form is present तम् तु देवी ह-एषा भू: Him indeed, The Goddess this earth सह कुरुभि:- along with the Kurus, अस्खलित-भक्ति-योगेन- with undeviated devotion yoga उपधावति इमाम् च परमाम्- worships, this and the supreme उपनिषदम्-आवर्तयति prayer prays with In the northern Kurus, The Lord of sacrifices is present in the form of The divine Boar. He is worshipped along with the Kurus, by this Goddess Earth, with undeviated devotion yoga and with the supreme prayer prays thus.


ॐ नमो भगवते मन्त्रतत्त्वलिङ्गाय यज्ञक्रतवे महाध्वरावयवाय महापुरुषाय नम: कर्मशुक्लाय त्रियुगाय नमस्ते ॥३५॥
ॐ नमो भगवते denoted by the syllable OM salutations to The Lord
मन्त्र-तत्त्व-लिङ्गाय by Mantras (Whose) essence is known यज्ञ-क्रतवे sacrifice and the act of sacrifice महा-अध्वर-अवयवाय by great sacrifices the limbs (constituted) महा-पुरुषाय नम: The Supreme Person, Hail कर्म-शुक्लाय to The One in action pure त्रि-युगाय नमस्ते (manifesting ) in the three yugas, Hail! Denoted by the mystical syllable Om, The Lord known by the Mantras, salutations. You, The sacrifice and the action of the sacrifice, and Whose limbs are constituted by the sacrifice, Hail to You, The One pure in action, The Supreme Person, Hail to You manifesting in the three Yugas.


यस्य स्वरूपं कवयो विपश्चितो गुणेषु दारुश्विव जातवेदसम् ।
मथ्नन्ति मथ्ना मनसा दिदृक्षवो गूढं क्रियार्थैर्नम ईरितात्मने ॥३६॥
यस्य स्वरूपम् Whose form
कवय: विपश्चित: the wise and learned गुणेषु दारुषु-इव in the sense wood like जातवेदसम् मथ्नन्ति मथ्ना fire, churn by the churning stick (mind) मनसा दिदृक्षव: by mind eager to behold गूढम् क्रिया-अर्थै:- obscured by the actions and their fruits, नम: ईरित-आत्मने Hail! to The One revealing The Self The wise and learned men, churn their wood like senses with their igniting wood like mind, and are eager to behold Whose form emerging from there, like fire, Hail! to You That The One revealing The Self.


द्रव्यक्रियाहेत्वयनेशकर्तृभिर्मायागुणैर्वस्तुनिरीक्षितात्मने ।
अन्वीक्षयाङ्गातिशयात्मबुद्धिभिर्निरस्तमायाकृतये नमो नम: ॥३७॥
द्रव्य-क्रिया-हेतु- the (gross) elements, senses, and perception
अयन-ईश-कर्तृभि:- Time, powerful, the doer, माया-गुणै:- by Maayaa's qualifications वस्तु-निरीक्षित- the reality perceived आत्मने to (Him) The (Supreme) Self अन्वीक्षया-अङ्ग- by practicing the (yoga's eight) limbs अतिशय-आत्म-बुद्धिभि:- (and) by keen self reflection निरस्त-माया-कृतये (has) overcome the Maayaa's effect (to Him) नम: नम: Hail! Hail! Hail! Hail! To Him Who is perceived by those who perceive the reality by practicing eight limbs of Yoga and by keen reflection of The Self and Who Himself perceives, beyond Maayaa's qualifications, the gross elements, the senses, and perception, The powerful Time, and the doer, and The One Who has overcome the effects of Maayaa.


करोति विश्वस्थितिसंयमोदयं यस्येप्सितं नेप्सितमीक्षितुर्गुणै: ।
माया यथायो भ्रमते तदाश्रयं ग्राव्णो नमस्ते गुणकर्मसाक्षिणे ॥३८॥
करोति विश्व- does the world's
स्थिति-संयम-उदयम् preservation, dissolution, creation यस्य-इप्सितम् Whose desire न-इप्सितम्- not desired ईक्षितु:-गुणै: by the Gunas the Witnesses' माया यथा- of Maayaa, just as अय: भ्रमते iron moves तद्-आश्रयम् ग्राव्ण: by its support, the magnet नमस्ते Hail! गुण-कर्म-साक्षिणे to the Gunas' and actions (of the jivas) The Witness Maayaa carries on the preservation dissolution and creation of the world, by Whose desire, not really a desire, in as much as a Witness has no desire. Just as the iron moves according to its supporting magnet, Hail to You, The desire less Witness.


प्रमथ्य दैत्यं प्रतिवारणं मृधे यो मां रसाया जगदादिसूकर: ।
कृत्वाग्रदंष्ट्रे निरगादुदन्वत: क्रीडन्निवेभ: प्रणतास्मि तं विभुमिति ॥३९॥
प्रमथ्य दैत्यम् crushing the demon
प्रतिवारणम् मृधे the rival in an encounter य: माम् रसाया Who, me, from the depths जगत्-आदि-सूकर: world's primary Boar कृत्वा-अग्र-दंष्ट्रे putting on the tips of the teeth निरगात्-उदन्वत: came out from the Deluge water क्रीडन्-इव-इभ: sporting like an elephant प्रणता-अस्मि I bow तम् विभुम्-इति to That Omnipotent Lord The world's primary Boar, Who crushed the rival demon, Hiranyaaksha, in an encounter, and putting me on the tips of His teeth came out of the depths of the Deluge waters, sporting like an elephant, I bow to That omnipotent Lord.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां पञ्चमस्कन्धे भुवनकोशवर्णनं नाम अष्टादशोऽध्याय: ॥१८॥ Thus ends the eighteenth discourse entitled 'A description of the terrestrial world' in Book Five of the great and glorious Bhaagavata-Puraana.