श्रीमद्भागवतमहापुराणम् पञ्चम: स्कन्ध: पञ्चविंश: अध्याय: श्री शुक उवाच - Shree Shuka said - तस्य मूलदेशे त्रिंशद्योजनसहस्रान्तर आस्ते या वै कला भगवतस्तामसी समाख्यातानन्त इति सात्वतीया द्रष्ट्ऋदृश्ययो: सङ्कर्षणमहमित्यभिमानलक्षणं यं सङ्कर्षणमित्याचक्षते ॥१॥
तस्य मूल-देशे at its root region
त्रिंशत्-योजन-सहस्र-अन्तर thirty Yojanas thousand below आस्ते या वै resides that which कला-भगवत:-तामसी part manifestation of The Lord, Taamasic समाख्यात-अनन्त इति well known as Ananta thus सात्वतीया द्रष्ट्ऋ-दृश्ययो: by the Saatvata, by perceiver and perceived सङ्कर्षणम्-अहम्-इति- withdraws the ego, this अभिमान लक्षणम् यम् sense is qualified, whom सङ्कर्षणम्-इति-आचक्षते Sankarshana, this is called Thirty thousand Yojanas below Paataala, at the root region, resides that Taamasic part manifestation of The Lord, which withdraws the distinction between the perceiver and the perceived, well known as Ananta, and is qualified as the one who withdraws the sense of ego, and so is called Sankarshana.


यस्येदं क्षितिमण्डलं भगवतोऽनन्तमूर्ते: सहस्रशिरस एकस्मिन्नेव शीर्षणि ध्रियमाणं सिद्धार्थ इव लक्ष्यते ॥२॥
यस्य-इदम् क्षितिमण्डलम् Whose this terrestrial globe
भगवत:-अनन्त-मूर्ते: of Lord Ananta's form सहस्र-शिरस: एकस्मिन्-एव of thousand heads, on one only शीर्षणि ध्रियमाणम् head is held सिद्धार्थ इव लक्ष्यते mustard seed like looks On The thousand headed Lord Ananta's one head only is held this terrestrial globe, which looks like a mustard seed.


यस्य ह वा इदं कालेनोपसंजिहीर्षतोऽमर्षविरचितरुचिरभ्रमद् भ्रुवोरन्तरेण साङ्कर्षणो नाम रुद्र एकादशव्यूहस्त्र्यक्षस्त्रिशिखं शूलमुत्तम्भयन्नुदतिष्ठत् ॥३॥
यस्य ह वा इदम् Whose indeed or this
काले-उपसंजिहीर्षत:- in Time proper अमर्ष-विरचित- in rage knit रुचिर-भ्रमत् (yet) charming agitated भ्रुवो:-अन्तरेण eyebrows' from middle सङ्कर्षण: नाम रुद्र: Sankarshana named Rudra एकादश-व्यूह:- in eleven forms त्रि-अक्ष:-त्रिशिखम् three eyed, three speared शूलम्-उत्तम्भयन्- trident holding उदतिष्ठत् springs up In the proper Time of destruction, from between Whose eyebrows knit in anger, agitated yet charming, sprang out the god of destruction (Rudra), named Sankarshana, in eleven forms, with three eyes each, and holding a trident with three spears.


यस्याङ्घ्रिकमलयुगलारुणविशदनखमणिषण्डमण्डलेष्वहिपतय: सह सात्वतर्षभैरेकान्तभक्तियोगेनावनमन्त: स्ववदनानि परिस्फुरत्कुण्डलप्रभामण्डितगण्डस्थलान्यतिमनोहराणि प्रमुदितमनस: खलु विलोकयन्ति ॥४॥
यस्य-अङ्घ्रि-कमल- Whose feet lotuses
युगल-अरुण-विशद pair red as rubies नख-मणि-षण्ड मण्डलेषु- (toe) nails' gems lot rows like अहि-पतय: सह serpent chiefs with सात्वत-ऋषभै:- devotees foremost एकान्त-भक्ति-योगेन- one pointed devotion engaged अवनमन्त: स्व-वदनानि bowing own faces परिस्फुरत्-कुण्डल- simmering earrings प्रभा-मण्डित-गण्ड-स्थलानि- lustre brightened cheeks अति-मनोहराणि very endearing प्रमुदित-मनस: with delighted minds खलु विलोकयन्ति certainly watch The chiefs of the serpents, along with the foremost devotees, bow down their faces with one-pointed devotion, at Whose feet lotuses, and in the shining like rubies, of the toe nails of which, they watch with rapture their own faces shining with the luminous shimmering earring's glow, which certainly is very endearing to watch and is a delight to the minds.


यस्यैव हि नागराजकुमार्य आशिष आशासानाश्चार्वङ्गवलयविलसितविशदविपुलधवलसुभगरु-चिरभुजरजतस्तम्भेष्वगुरुचन्दनकुङ्कमपङ्कानुलेपेनावलिम्पमानास्तदभिमर्शनोन्मथितहृदयमकरध्वजावेशरुचिरल-लितस्मितास्तदनुरागमदमुदितमदविघूर्णितारुणकरुणाव-लोकनयनवदनारविन्दं सव्रीडं किल विलोकयन्ति ॥५॥
यस्य-एव हि Whose only indeed
नाग-राज-कुमार्य:- the Naaga princesses आशिष: आशासाना:- blessings seeking चारु-अङ्ग-वलय-विलसित- beautiful body sphere set विशद-विपुल-धवल- very greatly fair सुभग-रुचिर-भुज- well shaped elegant arms रजत-स्तम्भेषु-अगुरु-चन्दन- on silver pillars, Agaru, Sandal and कुङ्कम-पङ्क-अनुलेपेन- Vermillion mixture paste अवलिम्पमाना:- smearing तद्-अभिमर्शन-उन्मथित- that friction causing हृदय-मकरध्वज-आवेश- in the heart Cupid's sway रुचिर-ललित-स्मिता:- winsome graceful smiling तत्-अनुराग-मद-मुदित- in His love intoxication intoxicated मद-विघूर्णित-अरुण- with intoxication swimming red करुण-अवलोक-नयन- compassionate look eyes and वदन-अरविन्दम् सव्रीडम् face lotus, bashfully किल विलोकयन्ति indeed look at The Naaga princesses seeking Whose blessings, smear the mixed paste of Agaru, Sandal and Vermillion on the very fair well shaped elegant arms set in the sphere of His body like the silver pillar. The friction causes Cupid's sway in their hearts, and with winsome and graceful smile, intoxicated by the intoxication of His love, they bashfully look at His eyes which have a swimming red compassionate intoxicated look and at His face lotus.


स एव भगवाननन्तोऽनन्तगुणार्णव आदिदेव उपसंहृतामर्षरोषवेगो लोकानां स्वस्तय आस्ते ॥६॥
स: एव भगवान्-अनन्त:- He only, Lord Ananta
अनन्त-गुण-अर्णव: endless virtues' ocean आदि-देव: उपसंहृत-अमर्ष- the ancient deity, restricting anger रोष-वेग: (and) indignation force लोकानाम् स्वस्तये आस्ते for the world's welfare resides He, the very same Lord Ananta, the ocean of endless virtues, the ancient deity resides there, restricting the force of anger and indignation for the benefit and welfare of the worlds.


ध्यायमान: सुरासुरोरगसिद्धगन्धर्वविद्याधरमुनिगणैरनवरतमदमुदि-तविकृतविह्वललोचन: सुललितमुखरिकामृतेनाप्यायमान: स्वपार्षदविबुधयूथपतीनपरिम्लानरागनवतुलसिकामोदमध्वासवेन माद्यन्मधुकरव्रातमधुरगीतश्रियं वैजयन्तीं स्वां वनमालां नीलवासा एककुण्डलो हलककुदि कृतसुभगसुन्दरभुजो भगवान्माहेन्द्रो वारणेन्द्र इव काञ्चनीं कक्षामुदारलीलो बिभर्ति ॥७॥
ध्यायमान: He is meditated upon by
सुर-असुर-उरग-सिद्ध- gods, demons, Naagas, Siddhaas, गन्धर्व-विद्याधर-मुनि-गणै:- Gandharvas, Vidyaadharas,, and hosts of hermits अनवरत-मद-मुदित- is ever cheerful and happy विकृत-विह्वल-लोचन: rolling, restless eyes सुललित-मुखरिका- charming speech अमृतेन-आप्यायमान: nectar making to drink स्व-पार्षद- own attendents विबुध-यूथ-पतीन्- celestial beings leaders अपरिम्लान-राग- non-withering pollen-dust नव-तुलसिका-आमोद- new Tulsika smell मधु-आसवेन nectar juice माद्यन्-मधुकर-व्रात- intoxicating honey bees swarms मधुर-गीत-श्रियम् sweet music elegance वैजयन्तीम् स्वाम् Vaijayanti own वनमालाम् sylvan garland नीलवासा एक-कुण्डल: in blue garment clad, (having) one earring हलक-कुदि कृत- on plough's top placed सुभग-सुन्दर-भुज: भगवान्- elegant charming arm, The Lord माहेन्द्र: वारणेन्द्र इव Indra's great elephant like काञ्चनीम् कक्षाम्- golden girth उदार-लील: बिभर्ति of beneficent activities shines He, Lord Sankarshana is meditated upon by the hosts of gods, demons, Naagas, Siddhaas, Gandharvas, Vidyaadharas, and He is ever cheerful, with His eyes rolling and restless. His own attendents and the leaders of the celestial beings incessantly drink the charming sweet nectar of His speech. He wears His own Vaijayanti, a garland of non-withering sylvan flowers which is swarmed by the honey bees, with their intoxicating sweet music, and is oozing of honey nectar juice, and is full of the smell of fresh Tulsika. He is clad in blue garment, and wears one ear-ring, and has his elegant arm placed on the head of the plough. His beneficent activities shine like the golden girth of Indra's great elephant, Airaawata.


य एष एवमनुश्रुतो ध्यायमानो मुमुक्षूणामनादिकालकर्मवासनाग्रथितमविद्यामयं हृदयग्रन्थिं सत्त्वरजस्तमोमयमन्तर्हृदयं गत आशु निर्भिनत्ति तस्यानुभावान् भगवान् स्वायम्भुवो नारद: सह तुम्बुरुणा सभायां ब्रह्मण: संश्लोकयामास ॥८॥
य: एष: एवम्-अनुश्रुत: Who this, like this has been heard of
ध्यायमान: and meditated upon मुमुक्षूणाम्- of the Liberation seekers अनादि-काल-कर्म-वासना- from beginingless Time action oriented tendencies ग्रथितम्-अविद्यामयम् tied knot of ignorance हृदय-ग्रन्थिम् the heart's knot सत्त्व-रज:-तमोमयम्- by Sattva, Rajas and Tamas, (qualified) अन्त:-हृदयम् गत: inside the heart entering आशु निर्भिनत्ति soon cuts asunder तस्य-अनुभावान् His glories भगवान् स्वायम्भुवो नारद: the glorious, self-born Naarada सह तुम्बुरुणा सभायाम् with Tumburu, in the court ब्रह्मण: संश्लोकयामास of Brahmaa, duly extolled This has been said and has been meditated upon that, the action oriented tendencies accumulated from the beginingless Time, qualified by Sattva, Rajas and Tamas, and so the ignorance knots tied in the hearts of the Liberation seekers, is soon cut asunder by Him, by entering their hearts. His glories are duly extolled by the glorious self-born Naarada along with Tumburu the Gandharva in the court of Brahmaa, thus…


उत्पत्तिस्थितिलयहेतवोऽस्य कल्पा: सत्त्वाद्या: प्रकृतिगुणा यदीक्षयाऽऽसन् ।
यद्रूपं ध्रुवमकृतं यदेकमात्मन् नानाधात्कथमु ह वेद तस्य वर्त्म ॥९॥
उत्पत्ति-स्थिति-लय- creation, preservation, dissolution
हेतव:-अस्य causing of this कल्पा: सत्त्व-आद्या: possible, Sattva and the others प्रकृति-गुणा: Prakriti's Gunas यत्-ईक्षया-आसन् by Whose resolve are यद्-रूपम् ध्रुवम्-अकृतम् Whose character is eternal, uncaused यद्-एकम्-आत्मन् Who one in Self नाना-अधात्-कथम्-उ ह various forms bore, how indeed वेद तस्य वर्त्म will know His ways How can His ways be known by Whose resolve are the creation, preservation and dissolution of this universe caused, by the Gunas of Prakriti, Sattva, Rajas and Tamas, Whose character is eternal and uncaused, Who is One in His own Self, and yet bears various forms.


मूर्तिं न: पुरुकृपया बभार सत्त्वं संशुद्धं सदसदिदं विभाति यत्र ।
यल्लीलां मृगपतिराददेऽनवद्यमादातुं स्वजनमनांस्युदारवीर्य: ॥१०॥
मूर्तिम् न: form, for us
पुरुकृपया बभार immense compassion, assumed सत्त्वम् संशुद्धम् of Sattva, entirely pure, सत्-असत्-इदम् unmanifest and manifest this विभाति यत्र appears distinctly where यत्-लीलाम् Whose sportive activities मृगपति:-आददे-अनवद्यम्- the lion took on indescribable आदातुम् स्वजन- to impart to the devotees मनांसि-उदार-वीर्य: minds of unlimited prowess Who assumed a form of entirely pure Sattva, out of immense compassion, for us, where this manifest and unmanifest form distinctly appears, Whose sportive activities, like that of a lion of unlimited prowess, He took on to captivate the minds of His own devotees.


यन्नाम श्रुतमनुकीर्तयेदकस्मादार्तो वा यदि पतित: प्रलम्भनाद्वा ।
हन्त्यंह: सपदि नृणामशेषमन्यं कं शेषाद्भगवत आश्रयेन्मुमुक्षु: ॥११॥
यत्-नाम श्रुतम्-अनुकीर्तयेत्- Whose name heard, utters
अकस्मात्-आर्त: वा यदि पतित: by chance, in distress or if fallen प्रलम्भनात्-वा in ridicule or हन्ति-अंह: सपदि नृणाम्- wipes away sins, at once, of people अशेषम्-अन्यम् कम् all, other whom शेषात्-भगवत: besides The Lord आश्रयेत्-मुमुक्षु: may take support of, seeker of Liberation As they have heard His name, if people utter it, by chance, or in distress, or having fallen, or in a spirit of ridicule, it at once wipes away all their sins. Of Whom other than Him will a seeker of Liberation take support?


मूर्धन्यर्पितमणुवत्सहस्रमूर्ध्नो भूगोलं सगिरिसरित्समुद्रसत्त्वम् ।
आनन्त्यादनिमितविक्रमस्य भूम्न: को वीर्याण्यधिगणयेत्सहस्रजिह्व: ॥१२॥
मूर्धनि-अर्पितम्-अणुवत्- on head placed, atom like
सहस्र-मूर्ध्न: भूगोलम् of thousand heads, the globe स-गिरि-सरित्- with mountains, rivers, समुद्र-सत्त्वम् oceans, and living beings आनन्त्यात्- by (virtue of) endlessness अनिमित-विक्रमस्य and of infinite valour भूम्न: क: on the earth who वीर्याणि-अधिगणयेत्- may exploits count सहस्र-जिह्व: (even with) thousands of tongues He, of thousand heads has willingly placed the globe on one of His hoods, like an atom, with all its mountains, rivers, oceans, and innumerable living beings. Who, on this earth can dare to count the endless exploits of His endless valour, even if endowed with a thousand tongues.


एवम्प्रभावो भगवाननन्तो दुरन्तवीर्योरुगुणानुभाव: ।
मूले रसाया: स्थित आत्मतन्त्रो यो लीलया क्ष्मां स्थितये विभर्ति ॥१३॥
एवम्-प्रभाव: such glory
भगवान्-अनन्त: is of Lord Ananta दुरन्त-वीर्य:- of infinite strength उरु-गुण-अनुभाव: numerous virtues and potencies मूले रसाया: स्थित in the root of Rasaatala placed आत्म-तन्त्र: य: लीलया Self-supported, Who sportingly क्ष्माम् स्थितये विभर्ति the earth to maintain, supports Such is the glory of Lord Ananta, and such is His infinite strength, and numerous virtues and potencies He has. In that, though He Himself is placed in the root of Rasaatala, He sportingly supports the earth for its maintenance.


एता ह्येवेह नृभिरुपगन्तव्या गतयो यथाकर्मविनिर्मिता यथोपदेशमनुवर्णिता: कामान् कामयमानै: ॥१४॥
एता: हि-एव-इह these indeed only are here
नृभि:-उपगन्तव्या: गतय: by the people to be reached destinations यथा-कर्म-विनिर्मिता: according to their actions created यथा-उपदेशम्-अनुवर्णिता: as was taught, is described कामान् कामयमानै: the desires of the seekers These, indeed are the only destinations, here, to be sought by the people desiring and created according to their own actions. I have described them as I was taught by my preceptor.


एतावतीर्हि राजन् पुंस: प्रवृत्तिलक्षणस्य धर्मस्य विपाकगतय उच्चावचा विसदृशा यथाप्रश्नं व्याचख्ये किमन्यत्कथयाम इति ॥१५॥
एतावती:-हि राजन् these much only, O King!
पुंस: प्रवृत्ति-लक्षणस्य of peoples' tendencies qualifying धर्मस्य विपाक-गतय actions resulted rewards उच्चावचा: विसदृशा: high and low, uneven यथा-प्रश्नम् व्याचख्ये as asked, I have explained किम्-अमन्यत्-कथयाम: इति what else do we talk of, thus O King! This much only is the high, low and uneven rewards resulting by the tendencies and actions of people. I have answered your queries. Now what else do we talk about? Thus.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां पञ्चमे स्कन्धे भूविवरविध्युपवर्णनं नाम पञ्चविंशोऽध्याय: ॥२५॥ Thus ends the twenty-fifth discourse entitled 'A supplement of the description of the subterranean system', in Book Five of the great and glorious Bhaagavata-Puraana.