श्रीमद्भागवतमहापुराणम् षष्ठ: स्कन्ध: चतुर्थ: अध्याय: राजा-उवाच - The King said - देवासुरनृणां सर्गो नागानां मृगपक्षिणाम् ।
सामासिकस्त्वया प्रोक्तो यस्तु स्वायम्भुवेऽन्तरे ॥१॥
देव-असुर-नृणाम् सर्ग: of the gods, demons, human beings genesis
नागानाम् मृग-पक्षिणाम् of the Naagas, animals, birds सामासिक:-त्वया प्रोक्त: in short, by you was told य:-तु स्वायम्भुव-अन्तरे that which was in Swaayambhuva Manvantara You have told in short the genesis of the gods, the demons, the human beings, the Naagas, animals and birds, which was in the Swaayambhuva Manvantara.


तस्यैव व्यासमिच्छामि ज्ञातुं ते भगवन् यथा ।
अनुसर्गं यथा शक्त्या ससर्ज भगवान् पर: ॥२॥
तस्य-एव व्यासम्- of that only detail
इच्छामि ज्ञातुम् wish to know ते भगवन् यथा from you O glorious one! How अनुसर्गम् यथा शक्त्या creation with what power ससर्ज भगवान् पर: evolve The Lord Supreme O Glorious One! I wish to know from you the details of that creation only, with what power and how did The Supreme Lord evolve it.


सूत उवाच - Soota said - इति सम्प्रश्नमाकर्ण्य राजर्षेर्बादरायणि: ।
प्रतिनन्द्य महायोगी जगाद मुनिसत्तमा: ॥३॥
इति सम्प्रश्नम्-आकर्ण्य thus, the noble inquiry hearing
राजर्षे:-बादरायणि: of the king, the son of Baadaraayana (Shuka) प्रतिनन्द्य महायोगी welcomed the great sage जगाद मुनिसत्तमा: said, O sages great! O Great sages! The son of Baadaraayana, Shuka, the contemplative sage, welcomed the noble inquiry of the king and said thus,….


श्री शुक उवाच - Shri Shuka said - यदा प्रचेतस: पुत्रा दश प्राचीनबर्हिष: ।
अन्त: समुद्रादुन्मग्ना ददृशुर्गां द्रुमैर्वृताम् ॥४॥
यदा प्रचेतस: पुत्रा: दश when, Prachetasa's sons ten
प्राचीनबर्हिष: of Praacheenbarhisha अन्त: समुद्रात्-उन्मग्ना: from inside the ocean, came out, ददृशु:-गाम् द्रुमै:-वृताम् saw the earth by trees covered When the Prachetas, the ten sons of Praacheenbarhisha, came out of the ocean and saw the earth covered with trees,…


द्रुमेभ्य: क्रुध्यमानस्ते तपोदीपितमन्यव: ।
मुखतो वायुमग्निं च ससृजुस्तद्दिधक्षया ॥५॥
द्रुमेभ्य: क्रुध्यमान:-ते with the tree angered, they
तप:-दीपित-मन्यव: by austerities enflamed anger मुखत: वायुम्-अग्निम् च from the mouth wind and fire ससृजु:-तत्-दिधक्षया breathed out, that to burn By their austerities their anger was enflamed, and they breathed out wind and fire from their mouth with the intention to burn them.


ताभ्यां निर्दह्यमांनांस्तानुपलभ्य कुरूद्वह ।
राजोवाच महान् सोमो मन्युं प्रशमयन्निव ॥६॥
ताभ्याम् निर्दह्यमानान्- by them (the Prachetas), being burnt
तान्-उपलभ्य the (trees) getting (wind and fire) कुरूद्वह O Scion of the Kurus! (Pareekshit) राजा-उवाच महान् सोम: the king said, the great moon मन्युम् प्रशमयन्-इव anger appeasing as if As the trees were being brunt by the wind and fire got from them, the Prachetas, O Scion of the Kurus, Pareekshit! The great moon, the king of vegetation, said thus, as if appeasing the anger…..


मा द्रुमेभ्यो महाभागा दीनेभ्यो द्रोग्धुमर्हथ ।
विवर्धयिषवो यूयं प्रजानां पतय: स्मृता: ॥७॥
मा द्रुमेभ्य: महाभागा: do not on the trees, O Blessed Ones!
दीनेभ्य: द्रोग्धुम्-अर्हथ on the helpless, to bear hostility are worthy विवर्धयिषव: यूयम् wishing for growth, you all प्रजानाम् पतय: स्मृता: of the created beings, the rulers are known to be O Blessed Ones! You are not worthy of bearing hostility towards the helpless trees. As you are the promoters of growth, and are known to be the rulers of all created beings.


अहो प्रजापतिपतिर्भगवान् हरिरव्यय: ।
वनस्पतीनोषधीश्च ससर्जोर्जमिषं विभु: ॥८॥
अहो प्रजापति-पति:- Oh! Of the Prajaapati's The Ruler,
भगवान् हरि:-अव्यय: Lord Shree Hari, The Immortal, वनस्पतीन्-ओषधी:-च the vegetations and herbs ससर्ज-ऊर्जमिषम् विभु: created, the source of food, The All Pervading Oh! The Ruler of all Prajaapatis, the immortal, all pervading Shree Hari created the vegetations and herbs as a source of food for all.


अन्नं चराणामचरा ह्यपद: पादचारिणाम् ।
अहस्ता हस्तयुक्तानां द्विपदां च चतुष्पद: ॥९॥
अन्नम् चराणाम्-अचरा: food for the mobile, are the immobile
हि-अपद: पाद-चारिणाम् indeed, the feetless, (food) for those on feet walking अहस्ता: हस्त-युक्तानाम् hand-less (food), for those hands having द्विपदाम् च चतुष्पद: of the two feeted and the four feeted Food produced from the immobile nature (trees and plants), is for the mobile. For those walking on legs, cattle etc., is the legless (grass etc,.) the food. For those having hands is the handless food (crops of grains etc.,) that is, the two legged, humans, and the four legged, cattle etc.,


यूयं च पित्रान्वादिष्टा देवदेवेन चानघा: ।
प्रजासर्गाय हि कथं वृक्षान् निर्दग्धुमर्हथ ॥१०॥
यूयम् च पित्रा-अन्वदिष्टा: you all and, by father instructed
देवदेवेन च-अनघा: by the Lord of the gods, and O Sinless Ones! प्रजा-सर्गाय हि कथम् for children to procreate, indeed, how वृक्षान् निर्दग्धुम्-अर्हथ the trees to burn are (you) worthy O Sinless Ones! You all have been instructed by your father and The Lord of the gods, indeed, to procreate children. How are you worthy of burning the trees?


आतिष्ठत सतां मार्गं कोपं यच्छत दीपितम् ।
पित्रा पितामहेनापि जुष्टं व: प्रपितामहै: ॥११॥
आतिष्ठत सताम् मार्गम् keep on to the virtuous path
कोपम् यच्छत दीपितम् anger give away enflamed पित्रा पितामहेन-अपि by father grandfather also जुष्टम् व: प्रपितामहै: trodden by your grandfathers Keep on to the path of the virtuous, which was trodden by your father, grandfather, and even great grand fathers. Do away with your intensified anger.


तोकानां पितरौ बन्धूर्दृशौ पक्ष्म स्त्रिया: पति: ।
पति: प्रजानां भिक्षूणां गृह्यज्ञानां बुध: सुहृत् ॥१२॥
तोकानाम् पितरौ बन्धू:- of the children the parents are friends
दृशौ पक्ष्म स्त्रिया: पति: of eyes the eyelashes, of women the husband पति: प्रजानाम् भिक्षूणाम् the king of the people of the mendicants गृही-अज्ञानाम् बुध: सुहृत् the householder, of the ignorant the wise Parents are the friends of the children, the eyelashes of the eyes, the husband is the friend of the woman and the king is the friend of the people, the householder is the friend of the mendicant, and the wise of the ignorant.


अन्तर्देहेषु भूतानामात्माऽऽस्ते हरिरीश्वर: ।
सर्वं तद्धिष्ण्यमीक्षध्वमेवं वस्तोषितो ह्यसौ ॥१३॥
अन्त:-देहेषु inside the hearts
भूतानाम्-आत्मा- of the living beings, the Controller आस्ते हरि:-ईश्वर: dwells Shree Hari, The Lord सर्वम् तत्-धिष्ण्यम्- everything is His abode ईक्षध्वम्-एवम् व:- look as, like this you all तोषित: हि-असौ propitiated indeed is He The Lord, Shree Hari, dwells inside the hearts of all living beings, as their inner Controller, so you all look at everything as His abode, then, He is propitiated.


य: समुत्पतितं देह आकाशान्मन्युमुल्बणम् ।
आत्मजिज्ञासया यच्छेत् स गुणानतिवर्तते ॥१४॥
य: समुत्पतितम् the one who arising
देहे आकाशात्- from the body's space (the heart) मन्युम्-उल्बणम् anger violent आत्म-जिज्ञासया यच्छेत् by Self inquiry subdues, स: गुणान्-अतिवर्तते he, the (three) Gunas overcomes The one who is able to suppress the violent anger arising in the heart of his body, by Self inquiry, he is able to overcome the three Gunas.


अलं दग्धैर्द्रुमैर्दीनै: खिलानाम् शिवमस्तु व: ।
वार्क्षी ह्येषा वरा कन्या पत्नीत्वे प्रतिगृह्यताम् ॥१५॥
अलम् दग्धै:-द्रुमै:-दीनै: enough of burning of the trees helpless
खिलानाम् शिवम्-अस्तु व: the remaining, blessed be you all वार्क्षी हि-एषा वरा कन्या of the trees, indeed, this excellent maid पत्नीत्वे प्रतिगृह्यताम् as a wife accept Enough of this burning of the helpless trees. May you all be blessed, let the remaining trees be. Accept this excellent maid, the daughter of the trees as your wife.


इत्यामन्त्र्य वरारोहां कन्यामाप्सरसीं नृप ।
सोमो राजा ययौ दत्वा ते धर्मेणोपयेमिरे ॥१६॥
इत्-आमन्त्र्य वरारोहाम् thus deciding, the beautiful
कन्याम्-अप्सरसीम् नृप daughter, of the Apsaraas, O King! सोम: राजा ययौ दत्वा Soma (Moon) King went away giving ते धर्मेण-उपयेमिरे they, by rituals married (her) O King (Pareekshit), thus, deciding and pacifying the Prachetas, the King Moon gave away the beautiful daughter of the Apsaraas, and went away. They then, with proper rituals married her.


तेभ्यस्तस्यां समभवद्दक्ष: प्राचेतस: किल ।
यस्य प्रजाविसर्गेण लोका आपूरितास्त्रय: ॥१७॥
तेभ्य:-तस्याम् समभवत्- from them, through her was born
दक्ष: प्राचेतस: किल Daksha Praachetas, indeed, यस्य प्रजा-विसर्गेण whose progeny creation लोका: आपूरिता: त्रय: the worlds were filled, three From them, through her, was born the Praachetas Daksha, by whose created progeny the three worlds were filled.


यथा ससर्ज भूतानि दक्षो दुहितृवत्सल: ।
रेतसा मनसा चैव तन्ममावहित: शृणु ॥१८॥
यथा ससर्ज भूतानि as procreated the beings
दक्ष: दुहितृ-वत्सल: Daksha, of the daughters fond of रेतसा मनसा च-एव by seed, by mental (force) and also तत्-मम-अवहित: शृणु that from me said, carefully listen How Daksha, who was fond of his daughters, procreated the beings from his seed and from also his mental force, that I will tell you, listen carefully.


मनसैवासृजत्पूर्वं प्रजापतिरिमा: प्रजा: ।
देवासुरमनुष्यादीन्नभ:स्थलजलौकस: ॥१९॥
मनसा-एव-असृजत्-पूर्वम् by mind only, created first
प्रजापति:-इमा: प्रजा: Prajaapati (Daksha), these progenies देव-असुर-मनुष्य-आदीन्- the gods, demons, human beings etc., नभ:-स्थल-जल-औकस: sky, land, water, living beings Prajaapati Daksha, first of all, mentally created the beings dwelling in the sky, on the land and in the water, the gods, demons, and human beings, alone.


तमबृंहितमालोक्य प्रजासर्गं प्रजापति: ।
विन्ध्यपादानुपव्रज्य सोऽचरद् दुष्करं तप: ॥२०॥
तम्-अबृंहितम्-आलोक्य that not multiplying, seeing
प्रजा-सर्गम् प्रजापति: the progeny created Prajaapati विन्ध्य-पादान्-उपव्रज्य Vindhya (mountains') planes going to स:-अचरत् दुष्करम् तप: he performed difficult austerities Prajaapati Daksha, seeing that the created progeny was not multiplying, he went to the planes of the mountain Vindhyaachala and performed difficult austerities.


तत्राघमर्षणं नाम तीर्थं पापहरं परम् ।
उपपृष्यानुसवनं तपसातोषयद्-हरिम् ॥२१॥
तत्र-अघमर्षणम् नाम there, Aghamarshana named
तीर्थम् पाप-हरम् परम् holy lake, sins destroying, supreme उपपृष्य-अनुसवनम् bathing, three times a day तपसा-अतोषयत्-हरिम् and by austerities propitiated Shree Hari There, in the supreme holy lake named Aghamarshana, which is destroyer of sins, he bathed three times a day, and propitiated Shree Hari with asceticism.


अस्तौषीद्-हंसगुह्येन भगवन्तमधोक्षजम् ।
तुभ्यं तदभिधास्यामि कस्यातुष्यद् यतो हरि: ॥२२॥
अस्तौषीत्-हंसगुह्येन extolled by Hansaguhya (hymn)
भगवन्तम्-अधोक्षजम् The Lord, Beyond sense perception तुभ्यम् तत्-अभिधास्यामि to you, that will repeat कस्य-अतुष्यत् यत: हरि: by what was propitiated by which Shree Hari He, Daksha, extolled The Lord, Who is beyond sense perception, by the hymn Hansaguhya. I will repeat that for you by which Shree Hari was propitiated.


प्रजापति: उवाच - The Prajaapati said - नम: परायावितथानुभूतये गुणत्रयाभासनिमित्तबन्धवे ।
अदृष्टधाम्ने गुणतत्त्वबुद्धिभिर्निवृत्तमानाय दधे स्वयम्भुवे ॥२३॥
नम: पराय- salutations to the (One) beyond (Prakriti)
अवितथ-अनुभूतये of infallible Consciousness गुण-त्रय-आभास- of the Gunas three, the lustre निमित्त-बन्धवे the cause of the creation अदृष्ट-धाम्ने not seen true nature गुण-तत्त्व-बुद्धिभि:- by Gunas, objects and intellect निवृत्त-मानाय without time and space दधे स्वयम्भुवे bearing Self-effulgence Salutations to The Supreme Self-effulgent, The One beyond Prakriti, of infallible Consciousness, The lustre of the three Gunas, The Cause of the creation, Whose true nature is not seen by the gunas, objects or intellect, Who is without time and space.


न यस्य सख्यं पुरुषोऽवैति सख्यु: सखा वसन् संवसत: पुरेऽस्मिन् ।
गुण: यथा गुणिनो व्यक्तदृष्टेस्तस्मै महेशाय नमस्करोमि ॥२४॥
न यस्य not Whose
सख्यम् पुरुष:-अवैति friendliness Jeeva knows सख्यु: सखा वसन् of the jivas The Friend dwelling संवसत: पुरे-अस्मिन् together dwelling in body this गुण: यथा गुणिन: object as the illuminating व्यक्त-दृष्टे:- faculty of the senses तस्मै महेशाय to Him The Supreme Lord नम: करोमि obeisance I make I make obeisance to Him, The Supreme Lord, whose friendliness Jeeva does not know. He is The Friend of the jivas dwelling in the same body, just as the object does not know the illuminating faculty of the senses which perceive them.


देहोऽसवोऽक्षा मनवो भूतमात्रा नात्मानमन्यं च विदु: परं यत् ।
सर्वं पुमान् वेद गुणांश्च तज्ज्ञो न वेद सर्वज्ञमनन्तमीडे ॥२५॥
देह:-असव:-अक्षा: the body, vital airs, senses,
मनव: भूतमात्रा: internal senses, gross elements न-आत्मानम्-अन्यम् do not themselves (or each) other च विदु: परम् यत् and know the (one) beyond which (the Jeeva) सर्वम् पुमान् वेद all the Jeeva knows गुणान्-च तज्ज्ञ: the gunas and that knowing न वेद सर्वज्ञम्- does not know the All Knower अनन्तम्-ईडे The Infinite, (to Him, I) extol The body, the vital airs, the senses, the internal senses, the gross elements, do not know themselves or each other, or the one beyond these, the Jeeva. All these, the Jeeva knows and also the gunas, but, though knowing all this does not know The All Knower, The Infinite. To Him I extol.


यदोपरामो मनसो नामरूपरूपस्य दृष्टस्मृतिसम्प्रमोषात् ।
य ईयते केवलया स्वसंस्थया हंसाय तस्मै शुचिसद्मने नम: ॥२६॥
यदा-उपराम: मनस: when ceases the mind
नाम-रूप-रूपस्य of names and forms the world दृष्ट-स्मृति: of cognition and recollection सम्प्रमोषात् by complete absorption य: ईयते केवलया that is revealed in absolute स्वसंस्थया self-existence हंसाय तस्मै Brahman, to Him शुचि-सद्मने नम: to The Pure Substance, Hail Hail to The Pure Substance, Brahman, which is revealed in its own absolute self-existence, in a pure mind, which is when the mind ceases of all cognition and recollection of the world of names and forms, of which there is complete absorption.


मनीषिणोऽन्तर्हृदि संनिवेशितं स्वशक्तिभिर्नवभिश्च त्रिवृद्भि: ।
वह्निं यथा दारुणि पाञ्चदश्यं मनीषया निष्कर्षन्ति गूढम् ॥२७॥
मनीषिण:-अन्त:-हृदि the wise, inside the heart
संनिवेशितम् स्व-शक्तिभि:- installed, by Own potencies नवभि:-च त्रिवृद्भि: nine and three types वह्नि यथा दारुणि fire just as in the wood पाञ्चदश्यम् मनीषया by fifteen (mantras), by purified intellect निष्कर्षन्ति गूढम् find (Him) out, veiled The wise, with their purified intellects, find Him out, Who by His Own nine potencies, (Prakriti, Purusha, Mahat-tatva, Ahankaara (ego) and the five Tan-maatras) of three types, because of the gunas, is veiled, just like the fire is found out in the wood by the fifteen Saamidheni Mantras.


स वै ममाशेषविशेषमायानिषेधनिर्वाणसुखानुभूति: ।
स सर्वनामा स च विश्वरूप: प्रसीदतामनिरुक्तात्मशक्ति: ॥२८॥
स: वै मम-अशेष-विशेष- He, indeed, on me, limitless, special
माया निषेध- Maayaa's negation (generated) निर्वाण-सुख-अनुभूति: Liberation joy realization (He) स: सर्व-नामा He is of all names स: च विश्व-रूप: He and of the worlds forms प्रसीदताम्- be pleased अनिरुक्त-आत्म-शक्ति: (of) indescribable self potencies May He be pleased on me. He, Who is of all the names, He, Who is of all the forms of the world, He, Who has indescribable Self- potencies, by Whose limitless special Maayaa, which when negated gives the realization of the joy of Liberation, being one with Him.


यद्यन्निरुक्तं वचसा निरूपितं धियाक्षभिर्वा मनसा वोत यस्य ।
मा भूत स्वरूपं गुणरूपं हि तत्तत् स वै गुणापायविसर्गलक्षण: ॥२९॥
यत्-यत्-निरुक्तम् वचसा that all, said by speech
निरूपितम् धिया-अक्षभि:- determined by intellect, by senses वा मनसा वा-उत यस्य or by mind, or indeed Whose मा भूत स्वरूपम् cannot be the essential nature, गुण-रूपम् हि तत्-तत् Guna's forms indeed are those all स: वै गुण-अपाय He, whereas, the gunas' Demolisher विसर्ग-लक्षण: and Creator, is known as All that which is described by the speech, determined by the intellect, perceived by the senses, or pondered on by the mind, indeed cannot be His essential nature, because they all are the forms of the gunas, whereas, He is known to be the Destroyer and the Creator of the gunas.


यस्मिन् यतो येन च यस्य यस्मै यद् यो यथा कुरुते कार्यते च ।
परावरेषां परमं प्राक् प्रसिद्धं तद् ब्रह्म तद्-हेतुरनन्यदेकम् ॥३०॥
यस्मिन् यत: येन च in which, from which, by whom and
यस्य यस्मै यत् य: यथा whose, in which, that which, Who as कुरुते कार्यते च does, or prompted to do पर-अवर-एषाम् is Brahman, the cause, of them परमम् प्राक् the Supreme, before प्रसिद्धम् तत् well known that, तत् ब्रह्म तत्-हेतु:- that is Brahman, that is the cause अनन्यत्-एकम् unparalleled, One In which-ever, from what-ever, by whom-so-ever, and by whose-so-ever, in what-ever, that work which whoever does, or is prompted to do, is Brahman, the supreme cause of them all, well known before and after the creation, as the One unparalleled cause of this world.


यच्छक्तयो वदतां वादिनां वै विवादसम्वादभुवो भवन्ति ।
कुर्वन्ति चैषां मुहुरात्ममोहं तस्मै नमोऽनन्तगुणाय भूम्ने ॥३१॥
यत्-शक्तय: Whose potencies
वदताम् वादिनाम् वै of the theorists and refuters indeed विवाद-सम्वाद-भुव: भवन्ति of debate (and) conversation, subject become कुर्वन्ति च-एषाम् (which) make and them मुहु:-आत्म-मोहम् now and again self deluded तस्मै नम:- Him Salutations अनन्त-गुणाय भूम्ने of endless virtues The All-Pervading Self Salutations to Him, The All-Pervading Self, of endless virtues, Whose potencies are the subject of debate and conversation for the theorists, and refuters, which make them self deluded now and again.


अस्तीति नास्तीति च वस्तुनिष्ठयोरेकस्थयोर्भिन्नविरुद्धधर्मयो: ।
अवेक्षितं किञ्चन योगसांख्ययो: समं परं ह्यनुकूलं बृहत्तत् ॥३२॥
अस्ति-इति न-अस्ति-इति च is present, thus, not present, thus and
वस्तु-निष्ठयो: एकस्थयो:- in physical form, in one object present भिन्न-विरुद्ध-धर्मयो: different opposite attributes (having) अवेक्षितम् किञ्चन is looked upon by some योग-सांख्ययो: of Yoga and Saankhya समम् परम् same and supreme हि-अनुकूलम् बृहत्-तत् indeed agreeable, Brahman, That By some people of Yoga and by some of Saankhya, Brahman is believed to be present in physical form, and not present in physical form. In the one and same and supreme Brahman, they are agreeable, but hold different and opposite attributes of that same Brahman.


योऽनुग्रहार्थं भजतां पादमूलमनामरूपो भगवाननन्त: ।
नामानि रूपाणि च जन्मकर्मभिर्भेजे स मह्यं परम: प्रसीदतु ॥३३॥
य:-अनुग्रह-अर्थम् Who to grace, purpose
भजताम् पाद-मूलम्- on those who resort to feet's soles अनाम-रूप: without names and forms भगवान्-अनन्त: The Lord Infinite नामानि रूपाणि च names and forms जन्म-कर्मभि:- by incarnations and exploits भजे स: मह्यम् takes on He on me परम: प्रसीदतु The Supreme be gracious He, The Infinite Lord, Who is without names and forms, for the purpose to grace those who resort to the soles of His fee, for protection, takes on names and forms through incarnations and exploits, That Supreme Lord may be gracious on me.


य: प्राकृतैर्ज्ञानपथैर्जनानां यथाशयं देहगतो विभाति ।
यथानिल: पार्थिवमाश्रितो गुणं स ईश्वरो मे कुरुतान्मनोरथम् ॥३४॥
य: प्राकृतै:-ज्ञान-पथै:- Who, by natural, known system (of worship)
जनानाम् यथा-आशयम् of the people, according to (their) tendencies देह-गत: विभाति in their bodies dwells (as The Controller) यथा-अनिल: पार्थिवम्- just like fire the earth's आश्रित: गुणम् supported quality (of fragrance) स: ईश्वर: मे कुरुतात्- That Lord may grant मनोरथम् (my) wishes That Lord, Who by the natural system of worship used by the people, and according to their tendencies, dwells in their bodies, as an Inner Controller, like the fire supported by the quality of the earth, carries fragrance, may He, grant my wishes.


श्री शुक उवाच - Shree Shuka said - इति स्तुत: संस्तुवत: स तस्मिन्नघमर्षणे ।
आविरासीत् कुरुश्रेष्ठ भगवान् भक्तवत्सल: ॥३५॥
इति स्तुत: संस्तुवत: स: thus extolled, as He was being extolled, he
तस्मिन्-अघमर्षणे in that Aghamarshana (lake) आविरासीत् कुरुश्रेष्ठ appeared, O Foremost of the Kurus, Pareekshita! भगवान् भक्तवत्सल: The Lord, fond of His devotees As he, Daksha, in the lake Aghamarshana, extolled The Lord, Who is fond of His devotees, He appeared before him in person, even as He was still being extolled.


कृतपाद: सुपर्णांसे प्रलम्बाष्टमहाभुज: ।
चक्रशङ्खासिचर्मेषुधनु:पाशगदाधर: ॥३६॥
कृत-पाद: सुपर्ण-अंसे placing feet on Suparna's (Gaduda's) shoulders
प्रलम्ब-अष्ट-महा-भुज: with long eight mighty arms चक्र-शङ्ख-असि- discus, conch, sword, चर्म-इषु-धनु:- shield, arrow, bow पाश-गदा-धर: noose, mace holding He had His feet placed on the shoulders of Suparna, Gaduda, and in His long mighty eight arms was holding discus, conch, sword, shield, arrow, bow, noose and mace.


पीतवासा घनश्याम: प्रसन्नवदनेक्षण: ।
वनमालानिवीताङ्गो लसच्छ्रीवत्सकौस्तुभ: ॥३७॥
पीत-वासा घन-श्याम: in yellow clad, cloud like dark
प्रसन्न-वदन-ईक्षण: mirthful face and eyes वन-माला- sylvan flowers' garland निवीत-अङ्ग: extending till the knees लसत्-श्रीवत्स- bearing the brilliant Shri Vats कौस्तुभ: and the gem Kaustubha He was clad in yellow, was dark as the clouds, had mirthful face and eyes, the garland of sylvan flowers extended to His knees, He bore the brilliant Shri Vatsa on His bosom and also the Kaustubha gem.


महाकिरीटकटक: स्फुरन्मकरकुण्डल: ।
काञ्च्यङ्गुलीयवलयनूपुराङ्गदभूषित: ॥३८॥
महा-किरीट-कटक: a large crown, bracelets
स्फुरन्-मकर-कुण्डल: shining alligator (shaped) ear-rings काञ्ची-अङ्गुलीय-वलय- girdle, rings, bangles, नूपुर-अङ्गद-भूषित: anklets, and armlets adorned He was wearing a large crown, and was adorned with bracelets, alligator shaped shining ear-rings, girdle, rings, bangles, anklets, and armlets.


त्रैलोक्यमोहनं रूपं बिभ्रत् त्रिभुवनेश्वर: ।
वृतो नारदनन्दाद्यै: पार्षदै: सुरयूथपै: ॥३९॥
त्रैलोक्य-मोहनम् रूपम् the three worlds enchanting
बिभ्रत् त्रिभुवन-ईश्वर: form effulgent, of the whole universe The Lord वृत: नारद नन्द-आद्यै: surrounded by Naarada, Nanda, and other पार्षदै: सुर-यूथपै: attendents, (and by) gods chiefs The Lord of the whole universe, His form was effulgent, enchanting the people of the three worlds. He was surrounded by His attendents Naarada, Nanda and others and also by the chief of the gods.


स्तूयमानोऽनुगायद्भि: सिद्धगन्धर्वचारणै: ।
रूपं तन्महदाश्चर्यं विचक्ष्यागतसाध्वस: ॥४०॥
स्तूयमान:-अनुगायद्भि: was being extolled, and was sung
सिद्ध-गन्धर्व-चारणै: by Siddhas, Gandharvas, Chaaranas, रूपम् तत्-महत्-आश्चर्यम् beauty that greatly amazing विचक्ष्य-आगत साध्वस: beholding, became alarmed He was being extolled by the Siddhas, Gandharvas and Chaaranas, and His praises were being sung. Beholding that extraordinary beauty, greatly amazing, Daksha became somewhat alarmed.


ननाम दण्डवद् भूमौ प्रहृष्टात्मा प्रजापति: ।
न किञ्चनोदीरयितुमशकत् तीव्रया मुदा ।
आपूरितमनोद्वारैर्ह्रदिन्य इव निर्झरै: ॥४१॥
ननाम दण्डवद् भूमौ prostrated, staff like on the ground
प्रहृष्ट-आत्मा प्रजापति: the delighted soul Prajaapati न किञ्चन- not anything उदीरयितुम्-अशकत् to speech was able तीव्रया मुदा आपूरित-मन:- (because of) intense joy flood minded द्वारै:-ह्रदिन्य: इव निर्झरै: by the senses, rivers like mountain torrents Prajaapati Daksha, the delighted soul, fell on the ground like a staff and prostrated. He was not able to say anything, because of the intense joy. His mind was flooded by the happy senses, as the rivers are flooded by the mountain torrents.


तं तथावनतं भक्तं प्रजाकामं प्रजापतिम् ।
चित्तज्ञ: सर्वभूतानामिदमाह जनार्दन: ॥४२॥
तम् तथा-अवनतम् him, like that bowed down
भक्तम् प्रजाकामम् the devotee desirous of progeny प्रजापतिम् चित्तज्ञ: Prajaapati, The Knower of the minds सर्व-भूतानाम् of all beings इदम्-आह जनार्दन: this said Lord Vishnu To him, the Prajaapati who was bowing down and was desirous of progeny, The Knower of the minds of all beings, Vishnu, spoke thus.


श्री भगवान् उवाच - The Lord said - प्राचेतस महाभाग संसिद्धस्तपसा भवान् ।
यच्छ्रद्धया मत्परया मयि भावं परं गत: ॥४३॥
प्राचेतस महाभाग Prachetas! (Daksha) O Highly blessed One!
संसिद्ध:-तपसा भवान् well accomplished by asceticism, यत्-श्रद्धया मत्-परया in that with reverence, Me towards मयि भावम् परम् गत: in Me devotion supreme developed O Highly blessed Prachetas! You have accomplished your goal very well with asceticism and by your reverence towards Me, you have developed supreme devotion in Me.


प्रीतोऽहं ते प्रजानाथ यत्तेऽस्योद्बृंहणं तप: ।
ममैष कामो भूतानां यद् भूयासुर्विभूतय: ॥४४॥
प्रीत:-अहम् ते प्रजानाथ pleased I am, with you O Prajaapati!
यत्-ते-अस्य-उद्-बृहणम् तप: that your for its growth asceticism मम-एष: काम: भूतानाम् My this desire of the beings यत् भूयासु:-विभूतय: that may thrive O Prajaapati! I am pleased with you. Your asceticism is for the growth of this world. Even My wish is that all created beings may thrive.


ब्रह्मा भवो भवन्तश्च मनवो विबुधेश्वरा: ।
विभूतयो मम ह्येता भूतानां भूतिहेतव: ॥४५॥
ब्रह्मा भव: भवन्त:-च Brahmaa, Shiva, Yourself and
मनव: विबुध-ईश्वरा: the Manus, the different gods विभूतय: मम हि-एता: glorious manifestations, mine only these भूतानाम् भूति-हेतव: of the living beings prosperity, causing Brahmaa, Shiva, Yourself, The Manus, the different gods, all these are My glorious manifestations and are responsible for the prosperity of the living beings.


तपो मे हृदयं ब्रह्मंस्तनुर्विद्या क्रियाऽऽकृति: ।
अङ्गानि क्रतवो जाता धर्म आत्मासव: सुरा: ॥४६॥
तप: मे हृदयम् asceticism is My heart
ब्रह्मन्-तनु:- prayer is (My) body विद्या क्रिया-आकृति: mental activity is (My) form अङ्गानि क्रतव: जाता: limbs, the sacrifices born धर्म: आत्मा- Dharma is (My) soul असव: सुरा: vital airs, the gods Asceticism is My heart, prayer is My body, mental activity, meditation, is My form, My limbs are born of sacrifices, Dharma is My soul and the gods are My vital air.


अहमेवासमेवाग्रे नान्यत् किञ्चान्तरं बहि: ।
संज्ञानमात्रमव्यक्तं प्रसुप्तमिव विश्वत: ॥४७॥
अहम्-एव-आसम्- I alone existed, (inactive)
एव-अग्रे न-अन्यत् absolutely before (creation) not anything किञ्च-अन्तरम् बहि: else, inside or outside (perceiver or perceived) संज्ञान-मात्रम्-अव्यक्तम् consciousness mere unmanifest, प्रसुप्तम्-इव विश्वत: sleeping like, on all sides I, in an inactive state, alone existed before creation. There was nothing inside or outside, i.e., there was no perceiver or perceived. I was mere consciousness, unmanifest and as if sleeping, in sleep, which prevailed every where.


मय्यनन्तगुणेऽनन्ते गुणतो गुणविग्रह: ।
यदाऽऽसीत्तत एवाद्य: स्वयम्भू: समभूदज: ॥४८॥
मयि-अनन्त-गुणे- in Me, of endless attributes
अनन्ते गुणत: from inside the Gunas, (Maayaa) गुण-विग्रह: this of the gunas the form (cosmos) यदा-आसीत् तत: एव- when came, from that only आद्य: स्वयम्भू: the first (Person) the Self-born, Brahmaa समभूत्-अज: was born without of a womb In Me is the base of endless attributes, from Whom, through the Gunas, Maayaa, came the form of the Gunas, the cosmos. When that came, the first person, the Self-born Brahmaa was born, without of a womb.


स वै यदा महादेवो मम वीर्योपबृंहित: ।
मेने खिलमिवात्मानमुद्यत: सर्गकर्मणि ॥४९॥
स: वै यदा महा-देव: he, indeed when the great god
मम वीर्य-उपबृंहित: with My energy supplemented मेने खिलम्-इव-आत्मानम्- felt unequal like himself उद्यत: सर्ग-कर्मणि embarked in creation work He, indeed, the great god, when embarked into the work of creation, though supplemented by My energy, felt himself to be unequal in doing it.


अथ मेऽभिहितो देवस्तपोऽतप्यत दारुणम् ।
नव विश्वसृजो युष्मान् येनादावसृजद् विभु: ॥५०॥
अथ मे-अभिहित: देव:- then, by Me directed, the god
तप:-अतप्यत दारुणम् austerities practised severe नव विश्वसृज: युष्मान् nine the world's creators, you all येन-आदौ-असृजत् विभु: by which, in the beginning, created Brahmaa Then, directed by Me, the god practised severe austerities, as a result of which, in the beginning, he, Brahmaa created nine of you all, the lords of creation.


एषा पञ्चजनस्याङ्ग दुहिता वै प्रजापते: ।
असिक्नी नाम पत्नीत्वे प्रजेश प्रतिगृह्यताम् ॥५१॥
एषा पञ्चजनस्य-अङ्ग this, Paanchajanya, O Dear!
दुहिता वै प्रजापते: daughter indeed, Prajaapati's असिक्नी नाम पत्नीत्वे Asikni named, as a wife प्रजेश प्रतिगृह्यताम् O Prajaapati! Do accept O Dear Prjaapati Daksha! Here, indeed is Prajaapati Panchajanya's daughter, Asikni by name. Do accept her as your wife.


मिथूनव्यवायधर्मस्त्वं प्रजासर्गमिमं पुन: ।
मिथुनव्यवायधर्मिण्यां भूरिशो भावयिष्यसि ॥५२॥
मिथून-व्यवाय-धर्म:-त्वम् by sexual intercourse, righteousness you
प्रजा-सर्गम्-इमम् पुन: progeny beget, this again मिथुन-व्यवाय-धर्मिण्याम् sexual intercourse, in the righteous, भूरिश: भावयिष्यसि in large number will beget You, following the righteous path of sexual intercourse, and she also doing the same, as a couple, you will beget a large number of progeny.


त्वत्तोऽधस्तात् प्रजा: सर्वा मिथुनीभूय मायया ।
मदीयया भविष्यन्ति हरिष्यन्ति च मे बलिम् ॥५३॥
त्वत्त:-अधस्तात् प्रजा: from you, beginning, created beings
सर्वा: मिथुनीभूय all by copulating मायया मदीयया with Maayaa (woman) My भविष्यन्ति हरिष्यन्ति will be, will bring च मे बलिम् and for Me offerings From now on, after you, all the created beings will be born of copulating with a woman, which is My Maayaa, and they will bring offerings to Me.


श्री शुक उवाच - Shri Shuka said - इत्युक्त्वा मिषतस्तस्य भगवान् विश्वभावन: ।
स्वप्नोपलब्धार्थं इव तत्रैवान्तर्दधे हरि: ॥५४॥
इति-उक्त्वा मिषत:-तस्य thus having said, in front of him (Daksha)
भगवान् विश्वभावन: The Lord, The Promoter of the universe, स्वप्न-उपलब्ध-अर्थम् इव in a dream acquired wealth like तत्र-एव-अन्तर्दधे हरि: there only disappeared, Shree Hari The Lord Shree Hari, The Promoter of the universe, having spoken thus, in front of Daksha, on that very spot, disappeared, just as wealth gained in a dream disappears.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां षष्ठे स्कन्धे यमपुरुषसंवादे चतुर्थ: अध्याय: ॥४॥ Thus ends the fourth discourse in Book Six of the great and glorious Bhaagavata-Puraana.