श्रीमद्भागवतमहापुराणम् षष्ठ: स्कन्ध: नवम: अध्याय: श्री शुक उवाच - Shri Shuka said - तस्यासन् विश्वरूपस्य शिरांसि त्रीणि भारत ।
सोमपीथं सुरापीथमन्नादमिति शुश्रुम ॥१॥
तस्य-आसन् विश्वरूपस्य his were, Vishwaroopa's
शिरांसि त्रीणि भारत heads three, O Bhaarata! सोमपीथम् सुरापीथम्- Soma drinking, liquor drinking अन्न-आदम्-इति शुश्रुम food eating, this we have heard O Bhaarata! Pareekshit! We have heard that Vishvaroopa had three heads and as many mouths, by one he drank the Soma juice, by the other he drank liquor, and by the third he ate food.


स वै बर्हिषि देवेभ्यो भागं प्रत्यक्षमुच्चकै: ।
अवदद् यस्य पितरो देवा: सप्रश्रयम् नृप ॥२॥
स: वै बर्हिषि देवेभ्य: he indeed, during sacrifice, to the gods
भागम् प्रत्यक्षम्-उच्चकै: share (of oblation) directly (gave) loudly अवदत् यस्य पितर: pronouncing, whose fathers देवा: सप्रश्रयम् नृप were the gods, with reverence O King! O King! He directly and with reverence, pronouncing loudly the Mantras, gave the share of oblation to the gods, as the gods themselves were his fathers.


स एव हि ददौ भागं परोक्षमसुरान् प्रति ।
यजमानोऽवहद् भागं मातृस्नेहवशानुग: ॥३॥
स: एव हि ददौ भागम् he also indeed offered share
परोक्षम्-असुरान् प्रति secretly, the demons towards यजमान:-अवहत् भागम् while sacrificing, conveyed the share मातृ-स्नेह-वश-अनुग: mother's love prompted by When sacrificing, he secretly offered a share to the demons, this share was conveyed to them prompted by the love for his mother.


तद् देवहेलनं तस्य धर्मालीकं सुरेश्वर: ।
आलक्ष्य तरसा भीतस्तच्छीर्षाण्यच्छिनद् रुषा ॥४॥
तत् देव-हेलनम् तस्य that of the gods' breach of faith, his
धर्म-अलीकम् सुरेश्वर: in religious cover, the gods' leader (Indra) आलक्ष्य तरसा भीत:- seeing, quickly afraid तत्-शीर्षाणि-अच्छिनत् रुषा his heads cut off in anger The leader of the gods, Indra, seeing this breach of faith, of his, in the cover of religion, was very much angered and quickly cut off his heads, feeling endangered.


सोमपीथं तु यत् तस्य शिर आसीत् कपिञ्जल: ।
कलविङ्क: सुरापीथमन्नादं यत् स तित्तिर: ॥५॥
सोमपीथम् तु यत् तस्य Soma drinking indeed, that his
शिर: आसीत् कपिञ्जल: head was Kapinjala (francolin) कलविङ्क: सुरापीथम्- Kalavinka (sparrow), the liquor drinking अन्न-आदम् यत् food eating which स: तित्तिर: that Tittira (partridge) His that head by which he drank Soma, became Kapinjala, francolin, the head by which he drank liquor, became Kalavinka, sparrow, and the head by which he ate food became Tittira, partridge.


ब्रह्महत्यामञ्जलिना जग्राह यदपीश्वर: ।
संवत्सरान्ते तदघं भूतानां स विशुद्धये ।
भूम्यम्बुद्रुमयोषिद्भ्यश्चतुर्धा व्यभजद् हरि: ॥६॥
ब्रह्म-हत्याम्-अञ्जलिना (that) Braahmana's killing, with joined palms
जग्राह यत्-अपि-ईश्वर: accepted, even though capable संवत्सर-अन्ते तत्-अघम् at year's end, that sin भूतानाम् स: विशुद्धये in the beings, he to purify भूमि-अम्बु-द्रुम-योषिद्भ्य:- in earth, water, tree, and women चतुर्धा व्यभजद् हरि: four divided the lord (Indra) That sin of killing a Braahmana, he accepted with joined palms. Even though the lord Indra, was capable of atoning for it, he divided it into four parts, to purify it, giving one each to the earth, water, tree and young women.


भूमिस्तुरीयं जग्राह खातपूरवरेण वै ।
ईरिणं ब्रह्महत्याया रूपं भूमौ प्रदृश्यते ॥७॥
भूमि:-तूरीयम् जग्राह the earth, fourth, accepted
खात-पूर-वरेण वै dug pit, will refill, boon, indeed ईरिणम् ब्रह्म-हत्याया: barren (land) of Braahmana's killing रूपम् भूमौ प्रदृश्यते form in earth is seen The earth accepted the fourth part of the sin, with the boon that a pit dug in it will be refilled by itself. The barren land seen on earth is the indication of the sin of the killing of a Braahmana.


तुर्यं छेदविरोहेण वरेण जगृहुर्द्रुमा: ।
तेषां निर्यासरूपेण ब्रह्महत्या प्रदृश्यते ॥८॥
तुर्यम् छेद-विरोहेण (next) fourth, (when) cut will grow again
वरेण जगृहु:-द्रुमा: with the boon accepted the trees तेषाम् निर्यास-रूपेण their oozing (of gum) in the form ब्रह्म-हत्या प्रदृश्यते Braahmana's killing is seen as The fourth was accepted by the trees, with the boon that if cut it will grow again. The gum oozing out of them from the cut, is seen as the form of Braahmana's killing.


शश्वत्कामवरेणांहस्तुरीयं जगृहु: स्त्रिय: ।
रजोरूपेण तास्वंहो मासि मासि प्रदृश्यते ॥९॥
शश्वत्-काम-वरेण-अंह:- always sexual urge boon, the sins
तुरीयम् जगृहु: स्त्रिय: fourth accepted the young women रज:-रूपेण तासु-अंह: in menstrual form in them the sin मासि मासि प्रदृश्यते month by month is seen Another fourth part of the sin was accepted by the young women with the boon of always having sexual urge. Because of that, in them, the sin is seen in the form of menstrual form every month.


द्रव्यभूयोवरेणापस्तुरीयं जगृहुर्मलम् ।
तासु बुद्बुद्फेनाभ्यां दृष्टं तद् हरति क्षिपन् ॥१०॥
द्रव्य-भूय:-वरेण-आप:- material regular (supply) boon, water
तुरीयम् जगृहु:-मलम् fourth took the sin तासु बुद्-बुद्-फेनाभ्याम् in them, the bubbles and foam form दृष्टम् तत् हरति क्षिपन् is seen, that abandoning With the boon that there will be a regular supply of material (water), water took the fourth part of the sin. The bubbles and foam in which is seen as the sin, avoiding that the water is used.


हतपुत्रस्ततस्त्वष्टा जुहावेन्द्राय शत्रवे ।
इन्द्रशत्रो विवर्धस्व माचिरं जहि विद्विषम् ॥११॥
हतपुत्र:-तत:-त्वष्टा killed son, then Twashtaa
जुहाव-इन्द्राय शत्रवे poured oblation, for Indra enemy इन्द्र-शत्रो विवर्धस्व O Indra's enemy, grow मा-अचिरम् जहि विद्विषम् without delay, kill the enemy Twashtaa, seeing his son Vishvaroopa killed, then poured oblation into the fire, chanting, 'O Indra's enemy do grow in power and without delay kill the enemy.'


अथान्वाहार्यपचनादुत्थितो घोरदर्शन: ।
कृतान्त इव लोकानां युगान्तसमये यथा ॥१२॥
अथ-अन्वाहार्यपचनात्- then, from Anvaahaaryapachana
उत्थित: घोर-दर्शण: arose terrible looking कृतान्त: इव लोकानाम् doer of end like, of the worlds युग-अन्त-समये यथा at the universal dissolution time, as if Then, from the fire arose the terrible looking Anvaahaaryapachana, the Dakshinaagni, bringing the end of the worlds, like the one at the time of the universal dissolution as if.


विष्वग्विवर्धमानं तमिषुमात्रं दिने दिने ।
दग्धशैलप्रतीकाशं सन्ध्याभ्रानीकवर्चसम् ॥१३॥
विष्वक्-विवर्धमानम् तम्- on all sides growing, he
इषु-मात्रम् दिने-दिने an arrow's size, each day दग्ध-शैल-प्रतीकाशम् burnt hill looking like (colossal and dark in colour) सन्ध्या-अभ्र-अनीक-वर्चसम् evening's clouds' mass glow He grew each day by the size of an arrow and became colossal and dark like a burnt hill, and it had the glow of the mass of the evening clouds.


तप्तताम्रशिखाश्मश्रुं मध्याह्नार्कोग्रलोचनम् ॥१४॥
तप्त-ताम्र-शिखा-श्मश्रुम् molten copper hair, moustaches, beard
मध्याह्न-अर्क-उग्र-लोचनम् mid-day sun, fierce eyes His hair, moustaches and beard were like molten copper and his eyes were fierce like the mid-day sun.


देदीप्यमाने त्रिशिखे शूल आरोप्य रोदसी ।
नृत्यन्तमुन्नदन्तं च चालयन्तं पदा महीम् ॥१५॥
देदीप्यमाने त्रिशिखे शूले on the brilliant three spiked trident
आरोप्य रोदसी placing the vault of heaven नृत्यन्तम्-उन्नदन्तम् च dancing, roaring and चालयन्तम् पदा महीम् shaking by feet the earth When he danced it looked like he had placed the vault of heaven on his three spiked trident and was dancing and shook the earth with the stamping of his feet as he roared.


दरीगम्भीरवक्त्रेण पिबता च नभस्तलम् ।
लिहता जिह्वयर्क्षाणि ग्रसता भुवनत्रयम् ॥१६॥
दरी-गम्भीर-वक्त्रेण- by cavern deep mouth
पिबता च नभ:-तलम् drinking, and the sky region लिहता जिह्वया-ऋक्षाणि licking with tongue, the stars, ग्रसता भुवन-त्रयम् devouring the worlds three With his cavern like deep mouth he drank the firmament. Licked the stars and devoured the three worlds.


महता रौद्रदंष्ट्रेण जृम्भमाणं मुहुर्मुहु: ।
वित्रस्ता दुद्रुवुर्लोका वीक्ष्य सर्वे दिशो दश ॥१७॥
महता रौद्र-दंष्ट्रेण by big and fearful teeth
जृम्भमाणम् मुहु:-मुहु: yawning heavily again and again वित्रस्ता: दुद्रुवु:-लोका: afraid, ran helter scelter, the people, वीक्ष्य सर्वे दिश: दश seeing all, in directions ten Seeing him yawning heavily with his big and fearful teeth, all the beings were afraid and fled helter scelter in all ten directions.


येनावृता इमे लोकास्तमसा त्वाष्ट्रमूर्तिना ।
स वै वृत्र इति प्रोक्त: पाप: परमदारुण: ॥१८॥
येन-आवृता: इमे लोका:- because had surrounded these worlds
तमसा त्वाष्ट्र-मूर्तिना by darkness, by Twashta's son स: वै वृत्र: इति प्रोक्त: he indeed Vritra, thus was called पाप: परम-दारुण: evil highly fierce Because he had surrounded all these worlds with darkness and terror, Twashta's son, the highly evil and fierce, was called Vritraasura.


तं निजघ्नुरभिद्रुत्य सगणा विबुधर्षभा: ।
स्वै: स्वैर्दिव्यास्त्रशस्त्रौघै: सोऽग्रसत् तानि कृत्स्नश: ॥१९॥
तम् निजघ्नु:-अभिद्रुत्य him to kill charging
सगणा: विबुध-ऋषभा: with the troops, the gods' generals स्वै: स्वै:-दिव्य-अस्त्र-शस्त्र-औघै: with their own divine weapons and missiles numerous स:-अग्रसत् तानि कृत्स्नश: he (however) swallowed them altogether The generals of the gods along with their troops rushed to kill him with in numerous weapons and missiles of their own, but he however swallowed them altogether.


ततस्ते विस्मिता: सर्वे विषण्णा ग्रस्ततेजस: ।
प्रत्यञ्चमादिपुरुषमुपतस्थु: समाहिता: ॥२०॥
तत:-ते विस्मिता: सर्वे then they, amazed all
विषण्णा ग्रस्त-तेजस: dejected, eclipsed of their splendour प्रत्यञ्चम्-आदि-पुरुषम्- in their hearts, The Primary Person उपतस्थु: समाहिता: approached together They were all amazed and dejected and eclipsed of their splendour. Then composing themselves, they all approached The Primary Person in their own hearts.


देवा: ऊचु: - The gods prayed - वाय्वम्बराग्न्यप्क्षितयस्त्रिलोका ब्रह्मादयो ये वयमुद्विजन्त: ।
हराम यस्मै बलिमन्तकोऽसौ बिभेति यस्मादरणं ततो न: ॥२१॥
वायु-अम्बर-अग्नि-अप्-क्षितय:- air, ether, fire, water, earth,
त्रिलोका: ब्रह्म-आदय: the three worlds, Brahmaa and others ये वयम्-द्विजन्त: who (owe our allegiance to) we, afraid हराम यस्मै बलिम्- offer to Whom oblations अन्तक:-असौ बिभेति Time (Death) this fears यस्मात् अरणम् तत: न: from Whom, safety from there (may be) ours We, who owe our allegiance to the air, ether, fire, water, earth, are afraid of Whom, the three worlds, and Brahmaa and others who offer oblations to Whom, Time, that is Death also is afraid of Whom, from there our safety may come.


अविस्मितं तं परिपूर्णकामं स्वेनैव लाभेन समं प्रशान्तं ।
विनोपसर्पत्यपरं हि बालिश: श्वलाङ्गुलेनातितितर्ति सिन्धुम् ॥२२॥
अविस्मितम् तम् परिपूर्णकामम् unperturbed Him, (Whose) desires satisfied
स्वेन-एव लाभेन समम् प्रशान्तम् by own realization equanimous, and peaceful विना-उपसर्पति-अपरम् हि बालिश: without, runs to another, is indeed ignorant श्व-लाङ्गुलेन-अतितितर्ति सिन्धुम् by a dog's tail wants to swim the ocean The one who, not turning to Him, Who is unperturbed, has all his desires satisfied, by His own realization is full of peace and equanimity, runs to another, is indeed ignorant, and seeks to swim the ocean holding on to a dog's tail.


यस्योरुशृङ्गे जगतीं स्वनावं मनुर्यथाऽऽबध्य ततार दुर्गम् ।
स एव नस्त्वाष्ट्रभयाद् दुरन्तात् त्राताऽऽश्रितान् वारिचरोऽपि नूनम् ॥२३॥
यस्य-उरु-शृङ्गे जगतीम् on Whose colossal horns, the earth
स्व-नावम् मनु:-यथा- as (his) own boat, Manu just as आबध्य ततार दुर्गम् having tied, crossed over the dangerous (Deluge) स: एव न:-त्वाष्ट्र-भयाद् He alone us, from Twashta's son's danger दुरन्तात् त्राता-आश्रितान् immense, saviour, (His) dependents वारि-चर-:-अपि नूनम् (divine) fish like, surely On Whose colossal horns, in the form of The Divine Fish, Manu tied his boat, that is the earth, and crossed over the dangerous Deluge, the same Saviour will surely save His dependents, us, from the immense danger of the son of Twashtra, Vritraasura.


पुरा स्वयम्भूरपि संयमाम्भस्युदीर्णवातोर्मिरवै: कराले ।
एकोऽरविन्दात् पतितस्ततार तस्माद् भयाद् येन स नोऽस्तु पार: ॥२४॥
पुरा स्वयम्भू:-अपि in the beginning, Brahmaa also
संयम-अम्भसि-उदीर्ण-वात:- in the deluge waters, raised by the (fierce) winds ऊर्मि-रवै: कराले the waves and sound fierce एक:-अरविन्दात् पतित:- by The One only from the lotus fallen ततार तस्माद् भयात् was saved from that peril येन स: न:-अस्तु पार: by Whom, He, of us may be the saviour In the beginning, in the roaring waters of the deluge which had fiercefully risen by the wind, Brahma, who had nearly fallen from the lotus, was saved by Whom, That, The One Only, may He be our saviour.


य एक ईशो निजमायया न: ससर्ज येनानुसृजाम विश्वम् ।
वयं न यस्यापि पुर: समीहत: पश्याम लिङ्गं पृथगीशमानिन: ॥२५॥
य: एक: ईश: Who The Supreme Lord
निज-मायया न: ससर्ज by own Maayaa, us evolved येन-अनुसृजाम विश्वम् by which we further created the world वयम् न यस्य-अपि पुर: we do not Whose, though already समीहत: पश्याम लिङ्गम् endeavouring behold the form पृथक्-ईश-मानिन: independent rulers considering The Supreme Lord, Who, by His own Maayaa has evolved us, by which we further created the world, and Who is endeavouring to show us, His form, we only are unable to behold His form because we consider ourselves to be independent rulers.


यो न: सपत्नैर्भृशमर्द्यमानान् देवर्षितिर्यङ्नृषु नित्य एव ।
कृतावतारस्तनुभि: स्वमायया कृत्वाऽऽत्मसात् पाति युगे युगे च ॥२६॥
य: न: सपत्नै:-भृशम्- Who, us, greatly
अर्द्यमानान् देवर्षि- by enemies distressed sages, तिर्यक्-नृषु नित्य एव birds, human beings, always only कृत-अवतार:-तनुभि: taking manifestation in the bodies स्व-मायया कृत्वा-आत्मसात् by own Maayaa taking resort to पाति युगे युगे च protects in every Yuga and He, Who seeing us greatly distressed by the enemies, every day, takes manifestations, and resorts to the bodies of sages, lower animals, and human beings and protects us in every Yuga.


तमेव देवं वयमात्मदैवतं परं प्रधानं पुरुषं विश्वमन्यम् ।
व्रजाम सर्वे शरणं शरण्यं स्वानां स नो धास्यति शं महात्मा ॥२७॥
तम्-एव देवम् Him only The Lord
वयम्-आत्म-दैवतम् we, The Self Shining परम् प्रधानम् पुरुषम् The Supreme Highest Person विश्वम्-अन्यम् the world, and transcending it, व्रजाम सर्वे शरणम् शरण्यम् will go all, to the refuge of the refuge seekers स्वानाम् स: न: धास्यति of His own people He, us will bring शम् महात्मा happiness, The Supreme Spirit We will all go only to Him, The Self Shining Supreme Highest Person, Himself the world and The One transcending it, we His own people, the refuge seekers' The Refuge, The Supreme Spirit alone will bring us happiness.


श्री शुक उवाच - Shree Shuka said - इति तेषां महाराज सुराणामुपतिष्ठताम् ।
प्रतीच्यां दिश्यभूदावि: शङ्खचक्रगदाधर: ॥२८॥
इति तेषाम् महाराज thus by them, O Great king!
सुराणाम्-उपतिष्ठताम् by the gods extolled प्रतीच्याम् दिशि-अभूत्-आवि: in western direction, became manifest शङ्ख-चक्र-गदा-धर: conch, discus, mace wielder O great king! Thus being extolled by the gods, He appeared in the western direction, wielding the conch, discus and mace.


आत्मतुल्यै: षोडशभिर्विना श्रीवत्सकौस्तुभौ ।
पर्युपासितमुन्निद्रशरदम्बुरुहेक्षणम् ॥२९॥
आत्म-तुल्यै: षोडशभि:-विना Self like, by sixteen, without
श्रीवत्स-कौस्तुभौ ShreeVats and Kaustubha पर्युपासितम्-उन्निद्र-शरद्- attended, blooming autumnal अम्बुरुह-ईक्षणम् lotus eyed The Lord had blooming autumnal lotus eyes and was attended by sixteen attendents, like Himself, but who did not have the marks of ShreeVats and Kaustubha.


दृष्ट्वा तमवनौ सर्व ईक्षणाह्लादविक्लवा: ।
दण्डवत् पतिता राजञ्छनैरुत्थाय तुष्टुवु: ॥३०॥
दृष्ट्वा तम्-अवनौ सर्वे seeing Him on the earth, all
ईक्षण-आह्लाद-विक्लवा: by (His) sight, with happiness overwhelmed दण्डवत् पतिता: राजन्- log like prostrated, O King! शनै:-उत्थाय तुष्टुवु: slowly arose and extolled By the happiness of His sight they were overwhelmed and fell prostrate on the ground like logs. Then rising slowly, they extolled Him.


देवा: ऊचु: - The gods said - नमस्ते यज्ञवीर्याय वयसे उत ते नम: ।
नमस्ते ह्यस्तचक्राय नम: सुपुरुहूतये ॥३१॥
नमस्ते यज्ञ-वीर्याय Hail to the Yagya's power
वयसे उत ते नम: to the Time and to You hail नमस्ते हि-अस्त चक्राय Hail the user of the discus, नम: सुपुरु-हूतये Hail to The One with many names Hail to The Power of the sacrifices, and to The Time Spirit, Hail to You, Hail to The One using the discus, and Hail to The One with many names.


यत् ते गतीनां तिसृणामीशितु: परमं पदम् ।
नार्वाचीनो विसर्गस्य धातर्वेदितुमर्हति ॥३२॥
यत् ते गतीनाम् तिसृणाम्- those of Yours courses of three kinds
ईशितु: परमम् पदम् of The Lord's highest essence न-अर्वाचीन: विसर्गस्य not (those) born after the creation धात:-वेदितुम्-अर्हति O Lord! to know is capable O Lord! No one born after the creation is capable to know of The Lord's highest essence and his course of three kinds, ascertained by the three gunas.


ॐ नमस्ते भगवन् नारायण वासुदेवादिपुरुष महापुरुष महानुभाव परममङ्गल परमकल्याण परमकारुणिक केवल जगदाधार लोकैकनाथ सर्वेश्वर लक्ष्मीनाथ परमहंसपरिव्राजकै: परमेणात्मयोगसमाधिना परिभावितपरिस्फुटपारमहंस्यधर्मेणोद्घाटितत-म:कपाटद्वारे चित्तेऽपावृत आत्मलोके स्वयमुपलब्धनिजसुखानुभवो भवान् ॥३३॥
ॐ नमस्ते भगवन् नारायण OM' obeisance, O Lord Naaraayana,
वासुदेव-आदि-पुरुष Vaasudeva, Primary Person, महा-पुरुष महा-अनुभाव Supreme Person, of infinite glory, परम-मङ्गल परम-कल्याण supremely auspicious, supremely blessed, परम-कारुणिक केवल highly compassionate, The Only One, जगत्-आधार लोक-एक-नाथ The world's Support, the world's only Ruler, सर्व-ईश्वर लक्ष्मी-नाथ of All The Master, Lakshmi's Spouse, परमहंस परिव्राजकै: by the Paramahansa recluses परमेण-आत्म-योग-समाधिना by the highest self controlled asceticism परिभावित-परिस्फुट- well contemplated, revealed पारमहंस्य-धर्मेण- by the Paramahansa system, उद्घाटित-तम:-कपाट-द्वारे is opened the ignorance door, in the passage चित्ते-अपावृत आत्म-लोके of the mind uncovered in self region स्वयम्-उपलब्ध by the self gained निज-सुख-अनुभव: भवान् own bliss realization, is You OM' the syllable denoting You, obeisance to You, O Lord Naaraayana, Lord Vaasudeva, The Primary Person, The Supreme Person of infinite glory, supremely auspicious, supremely blessed, supremely compassionate, One Only, The support of the universe, The only one Ruler of the worlds, the Ruler of all, The Spouse of Laxmi. By the ascetics of the highest order, the Paramahansa, the recluses, by their highest yoga asceticism the door of their ignorance is opened, and in the region of their own self You are revealed which is their self gained own blissful realization.


दुरवबोध इव तवायं विहारयोगो यदशरणोऽशरीर इदमनवेक्षितास्मत्समवाय आत्मनैवाविक्रियमाणेन सगुणमगुण: सृजसि पासि हरसि ॥३४॥
दुरवबोध इव तव-अयम् difficult to understand like, Your this
विहार-योग: यत्-अशरण:-अशरीर: sport course, because support less, bodiless, इदम्-अनवेक्षित-अस्मत्-समवाय this not expecting our co-operation आत्मना-एव-अविक्रियमाणेन by Self only, without transformation सगुणम्-अगुण: सृजसि (this) qualified (world) without qualifications, create पासि हरसि preserve and destroy The course of this sport of Yours is indeed difficult to understand. You, by Your own Self only, create, preserve, and destroy this qualified world without qualifications, without any support, without any physical body, without expectation of our co-operation and without any transformation.


अथ तत्र भवान् किं देवदत्तवदिह गुणविसर्गपतित: पारतन्त्र्येण स्वकृतकुशलाकुशलं फलमुपाददात्याहोस्विदात्माराम उपशमशील: समञ्जसदर्शन उदास्त इति ह वाव न विदाम: ॥३५॥
अथ तत्र भवान् moreover, That Thou
किम् देवदत्त-वत्-इह is it that, Devadattaa like, here गुण-विसर्ग-पतित: in the Gunas' various (forms) entering पारतन्त्र्येण स्वकृत- to the actions submitting, by own done actions कुशल-अकुशलम् good and bad फलम्-उपाददाति- results avail of अहो-स्वित्-आत्माराम Oh! or indeed Self revelling उपशमशील: समञ्जस-दर्शन: self-controlled, of unruffled consciousness उत्-आस्ते इति indeed remain, this ह वाव न विदाम: indeed of course we do not know Moreover, indeed, and of course we do not know whether like Devadattaa, here, You enter the various forms of the Gunas, and submitting to the various actions done by You, avail of their good and bad results, Oh! or whether indeed, You remain the Self-revelling, Self-controlled, and the unruffled consciousness.


न हि विरोध उभयं भगवत्यपरिगणितगुणगणे ईश्वरेऽनवगाह्यमाहात्म्येऽर्वाचीनविकल्पवितर्कविचारप्रमाणाभासकुतर्कशास्त्रकलिलान्त:करणाश्रयदुरवग्रहवादिनां विवादानवसर उपरतसमस्तमायामये केवल एवात्ममायामन्तर्धाय को न्वर्थो दुर्घट इव भवति स्वरूपद्वयाभावात् ॥३६॥
न हि विरोध उभयम् not indeed are diverse, both In (You)
भगवति-अपरिगणित-गुण-गणे The Lord of innumerable Gunas' varieties ईश्वरे-अनवगाह्य माहात्म्ये- in The All Powerful, unfathomable greatness अर्वाचीन-विकल्प-वितर्क- of the modern controversies arguments विचार-प्रमाण-आभास- thoughts, proofs, experiences, कुतर्क-शास्त्र-कलिल- by the hypothesis of the (so called) scriptures, tainted अन्त:करण-आश्रय minded supported by दुरवग्रह-वादिनाम् misconceptual assertions विवाद-अनवसर arguments, no place उपरत-समस्त मायामये transcending entire Maayaa involving केवल एव-आत्ममायाम्- only just in own Self Maaya अन्तर्धाय क: नु-अर्थ: concealing, what indeed predicate (is inapplicable to You) दुर्घट इव भवति impossible like remain स्वरूप-द्वय-अभावात् forms both devoid of O Lord! In You both the situations are not diverse. The All Powerful with unfathomable greatness, possessing innumerable varieties of the Gunas, transcending them all, the products of Maayaa. This is beyond the range of the modern controversies, the hypothesis of the so called scriptures, supported by tainted minds. Such misconceptual assertions and arguments have no occasion in You transcending the all involving Maayaa, Who are concealed just in Your own Self. In fact what predicate is not applicable to You who are impossible to be understood, being devoid of both the forms.


समविषममतीनां मतमनुसरसि यथा रज्जुखण्ड: सर्पादिधियाम् ॥३७॥
सम-विषम-मतीनाम् to the truth knowers and of the deluded understanding
मतम्-अनुसरसि the thought follow यथा रज्जु-खण्ड: like rope piece सर्प-आदि-धियाम् snake and others thinking To the Truth knowers, You appear in Your true perspective, that is Brahman, and for the one with deluded understanding, the prepossessed perspective follows like a piece of rope thinking to be a snake.


स एव हि पुन: सर्ववस्तुनि वस्तुस्वरूप: सर्वेश्वर: सकलजगत्कारणकारणभूत: सर्वप्रत्यगात्मत्वात् सर्वगुणाभासोपलक्षित एक एव पर्यवशेषत: ॥३८॥
स: एव हि पुन: He, (You) alone are again
सर्व-वस्तुनि वस्तु-स्वरूप: in all phenomena, the truth form सर्व-ईश्वर: सकल-जगत्-कारण the universal Lord, of the entire universe's causes' कारण-भूत: सर्व-प्रत्यक्- the cause being, everything illuminating आत्मत्वात् सर्व-गुण-आभास- intellect's power, of all the Guna's identification उपलक्षित: एक: एव indicating One only पर्यवशेषत: is left at the end (after being negated as, not this not this) He, You alone are, again the universal Lord, in the form of truth in all the phenomena. The cause of all the cause, the Mahat-tatva etc., of the entire universe. Your presence is clearly indicated by the illuminating power of the intellect, by which all the Gunas are identified. All this indicates at You to be the only One even after everything is negated as 'not this, not this'.


अथ ह वाव तव महिमामृतरससमुद्रविप्रुषा सकृदवलीढया स्वमनसि निष्यन्दमानानवरतसुखेन विस्मारितदृष्टश्रुतविषयसुखलेशाभासा: परमभागवता एकान्तिनो भगवति सर्वभूतप्रियसुहृदि सर्वात्मनि नितरां निरन्तरं निवृतमनस: कथमु ह वा एते मधुमथन पुन: स्वार्थकुशला ह्यात्मप्रियसुहृद: साधवस्त्वच्चरणाम्बुजानुसेवां विसृजन्ति न यत्र पुनरयं संसारपर्यावर्त: ॥३९॥
अथ ह वाव तव महिमा- moreover, again, Your glory
अमृत-रस-समुद्र-विप्रुषा nectar juice ocean by a drop सकृत्-अवलीढया स्व-मनसि once by tasting, in ones mind निष्यन्दमान्-अनवरत-सुखेन flowing incessant bliss विस्मारित-दृष्ट- forgetting the seen, श्रुत-विषय-सुख-लेश- heard of sense pleasure minutest आभासा: परम-भागवता: feeling, by the devout devotees एकान्तिन: भगवति in the Singular Lord सर्व-भूत-प्रिय-सुहृदि of all beings dear friend सर्व-आत्मनि नितराम् of all the Soul, exclusively निरन्तरम् निवृत-मनस: constantly with detached mind कथम्-उ ह वा एते how indeed these मधुमथन O Madhusoodan! पुन: स्वार्थ-कुशला: again in self interest experts हि-आत्म-प्रिय-सुहृद: indeed own dear friend साधव:-त्वत्-चरण-अम्बुज- noble Your feet lotus अनुसेवाम् विसृजन्ति worship will give up न यत्र पुन:-अयम् not where again this संसार-पर्यावर्त: of the transmigration revolution O Madhusoodana! Moreover, those devout devotees, who have even for once tasted a drop from the ocean of Your glory, by which there flows an incessant stream of bliss in their minds, and makes them forget the minutest experience of the sense pleasures, seen or heard of. How can these experts in their self interest, with their detached minds singularly and exclusively give up the constant worship of the lotus feet of The Singular Lord, the friend of the all the beings, the very soul of all, their own dear friend, where there is not again the revolutionary whirlpool of transmigration.


त्रिभुवनात्मभवन त्रिविक्रम त्रिनयन त्रिलोकमनोहरानुभाव तवैव विभूतयो दितिजदनुजादयश्चापि तेषामनुपक्रमसमयोऽयमिति स्वात्ममायया सुरनरमृगमिश्रितजलचराकृतिभिर्यथापराधं दण्डं दण्डधर दधर्थ एवमेनमपि भगवञ्जहि त्वाष्ट्रमुत यदि मन्यसे ॥४०॥
त्रिभुवन-आत्म-भवन of the three worlds The Soul, The Abode
त्रि-विक्रम त्रि-नयन of three strides, of the three worlds The Executor त्रि-लोक-मनोहर-अनुभाव to the three worlds of captivating glory तव-एव विभूतय: Your alone powers दितिज-दनुज-आदय:-च-अपि the Daityas and Daanavas and the others also तेषाम्-अनुपक्रम- of their activities' progress समय:-अयम्-इति (not) time this is thus स्व-आत्म-मायया by Your own Maayaa सुर-नर-मृग-मिश्रित of the gods, humans, animal, combined जलचर-आकृतिभि:- by aquatic creatures' form यथा-अपराधम् दण्डम् as the crime, the punishment दण्डधर दधर्थ O Wielder of Punishment! Did mete एवम्-एनम्-अपि भगवन्- so Him (Vritraasura) also, O Lord! जहि त्वाष्ट्रम्-उत kill the son of Tvashtra, indeed यदि मन्यसे if You feel fit O Lord! The Soul and Abode of the three worlds, Wielding Your power over the three worlds, The One of three strides, Whose glory captivates the three worlds, Your power alone is in the Daitya and the Daanavas and in others also. It is not the time for their activities to progress. O Wielder of Punishment! by Your own Maayaa You have appeared as gods, humans, animals and aquatic creatures and have meted out punishment in accordance with the crime committed. O Lord! indeed, if You deem fit, kill this Vritraasura, Twashta's son also.


अस्माकं तावकानां तव नतानां तत ततामह तव चरननलिनयुगलध्यानानुबद्धहृदयनिगडानां स्वलिङ्गविवरणेनात्मसात् कृतानामनुकम्पानुरञ्जितविशदरुचिरशिशिरस्मितावलोकेन विगलितमधुरमुखरसामृतकलया चान्तस्तापमनघार्हसि शमयितुम् ॥४१॥
अस्माकम् तावकानाम् us, Your children
तव नतानाम् तत ततामह to You bowing, O Father, Grandfather! चरन-नलिन-युगल- feet lotus pair ध्यान-अनुबद्ध-हृदय-निगडानाम् meditation chain heart, bounded स्व-लिङ्ग-विवरणेन- by own form having revealed आत्मसात् कृतानाम्- as (Your) own taken to be अनुकम्पा-अनुरञ्जित- gracious, accompanied with विशद-रुचिर-शिशिर- artless, charming and refreshing स्मित-अवलोकेन smile and look विगलित-मधुर- polite sweet मुख-रस-अमृत-कलया mouth words nectar drops च-अन्त:-तापम्- and within the heart the fever अनघ-अर्हसि शमयितुम् O Sinless One! Be pleased to cure O Father! Nay, Grandfather! We are Your children bowing to You. Our hearts are bound to Your lotus feet by the chain of meditation. We are taken to be Your own by Your having revealed to us Your form. O Sinless One! Be pleased to cure the fever within our hearts by Your gracious, artless charming and refreshing smile accompanied by the polite sweet words like nectar drops coming from Your mouth.


अथ भगवंस्तवास्माभिरखिलजगदुत्पत्तिस्थितिलयनिमित्तायमानदिव्यमायाविनोदस्य सकलजीवनिकायानामन्तर्हृदयेषु बहिरपि च ब्रह्मप्रत्यगात्मस्वरूपेण प्रधानरूपेण च यथा देशकालदेहावस्थानविशेषं तदुपादानोपलम्भकतयानुभवत: सर्वप्रत्ययसाक्षिण आकाशशरीरस्य साक्षात्परब्रह्मण: परमात्मन: कियानिह वा अर्थविशेषो विज्ञापनीय: स्याद् विस्फुलिङ्गादिभिरिव हिरण्यरेतस: ॥४२॥
अथ भगवन्-तव- now, O Lord! of You,
अस्माभि:-अखिल-जगत्- by us, and of the whole world उत्पत्ति-स्थिति-लय-निमित्तायमान- creation, preservation and dissolution as The Cause दिव्य-माया-विनोदस्य of the divine Maayaa's sporting सकल-जीव-निकायानाम्- of all the beings controller अन्त:-हृदयेषु बहिरपि च inside the heart and outside also ब्रह्म-प्रत्यक्-आत्म-स्वरूपेण Brahman directly in own form प्रधान-रूपेण च in a prominent manner and यथा देश-काल-देह-अवस्थान-विशेषम् as per place, time, body, situation particular तत्-उपादान-उपलम्भकतया- its support illuminator as अनुभवत: experiencing सर्व-प्रत्यय-साक्षिण: of all the tendencies the witness आकाश-शरीरस्य sky like (taintless) bodied साक्षात्-परब्रह्मण: direct The Supreme Brahman परमात्मन: कियान्-इह वा of The Supreme Soul, unable here or अर्थ-विशेष: विज्ञापनीय: स्याद् purpose particular, explained will be विस्फुलिङ्ग-आदिभि:-इव sparks and things by like हिरण्यरेतस: of fire Now, O Lord! You as the cause of the creation preservation and dissolution of the whole world, sporting with the divine Maayaa, The Controller of all beings, inside their hearts and outside also, directly in Your own form The Brahman, are the witness of all tendencies, and experience in a prominent manner and also as per a particular place, time body and situation, and are the support and illuminator, with an untainted body like the sky, The Supreme Brahman, The Supreme Soul, we, here, are unable to explain the particular purpose, just as the flying sparks are unable to describe the fire.


अत एव स्वयं तदुपकल्पयास्माकं भगवत: परमगुरोस्तव चरणशतपलाशच्छायां विविधवृजिनसंसारपरिश्रमोपशमनीमुपसृतानां वयं यत्कामेनोपसादिता: ॥४३॥
अत एव स्वयम् therefore, by Yourself
तत्-उपकल्पय-अस्माकम् that accomplish for us भगवत: परम-गुरो:- by The Lord's, The Supreme Preceptor's तव चरण-शत-पलाश-छायाम् Your feet's hundreds lotus shade विविध-वृजिन-संसार-परिश्रम- (which is) various sins', in the transmigration toil उपशमनीम्-उपसृतानाम् eradicator, having approached वयम् यत्-कामेन-उपसादिता: we, for which desire have come Therefore, omniscient as You are, pray, by Your own Self, do accomplish that hankering desire of ours for which we have approached and come in the shelter of The Lord's, The Supreme Preceptor's, hundreds of lotuses shade, Your feet, which eradicate the transmigration toil, incurred by various sins.


अथो ईश जहि त्वाष्ट्रं ग्रसन्तं भुवनत्रयम् ।
ग्रस्तानि येन न: कृष्ण तेजांस्यस्त्रायुधानि च ॥४४॥
अथ: ईश जहि त्वाष्ट्रम् hence, O Master! kill Twashta's son
ग्रसन्तम् भुवन-त्रयम् devouring the worlds three ग्रस्तानि येन न: कृष्ण swallowed by whom, we, O Krishna! तेजांसि-अस्त्र-आयुधानि च is glory, missiles, weapons and O Master! Hence, do kill the son of Twashtra, Vritraasura, who is devouring the three worlds and who has swallowed our glory, missiles and weapons.


हंसाय दह्रनिलयाय निरीक्षकाय कृष्णाय मृष्टयशसे निरुपक्रमाय ।
सत्संग्रहाय भवपान्थनिजाश्रमाप्तावन्ते परीष्टगतये हरये नमस्ते ॥४५॥
हंसाय दह्र-निलयाय to The stainless, in heart's cavity lodged
निरीक्षकाय कृष्णाय The Witness, The embodiment of Bliss मृष्ट-यशसे निरुपक्रमाय of delightful fame, The endless सत्-संग्रहाय भव-पान्थ- of righteous The wealth, of the material world's traveller's निज-आश्रम-आप्तौ-अन्ते own home, reaching in the end परीष्ट-गतये हरये नमस्ते the approved path, to Hari obesciences Hail to The stainless Hari lodged in the cavity of the heart of all beings, and so The Witness of all. The embodiment of Bliss, of the endless delightful fame, The Wealth of the righteous men. When the travellers of the material world have tredged on the approved path and reached their own home, You bless them.


श्री शुक उवाच - Shree Shuka said - अथैवमीडितो राजन् सादरं त्रिदशैर्हरि: ।
स्वमुपस्थानमाकर्ण्य प्राह तानभिनन्दित: ॥४६॥
अथ-एवम्-ईडित: राजन् thus extolled, O King!
सादरम् त्रिदशै:-हरि: reverently by the Devas, Shree Hari स्वम्-उपस्थानम्-आकर्ण्य to Himself offered prayer hearing प्राह तान्-अभिनन्दित: replied to them, gratified O King! Thus extolled and highly gratified by hearing the prayer offered to Him by the Devas with great reverence, He replied to them…


श्री भगवान् उवाच - The Lord said - प्रीतोऽहं व: सुरश्रेष्ठा मदुपस्थानविद्यया ।
आत्मैश्वर्यस्मृति: पुंसां भक्तिश्चैव यया मयि ॥४७॥
प्रीत:-अहम् व: सुरश्रेष्ठा: pleased I am, with You, O prestigious gods!
मत्-उपस्थान-विद्यया by to Me the prayer sacred आत्म-ऐश्वर्य by (which) self glory स्मृति: पुंसाम् remembrance of the people भक्ति:-च-एव devotion and also यया मयि by which to Me O Prestigious gods! I am pleased with the prayer offered to Me by the sacred text. By this prayer the people will remember their own glory and will achieve devotion in Me.


किं दुरापं मयि प्रीते तथापि बिबुधर्षभा: ।
मय्येकान्तमतिर्नान्यन्मत्तो वाञ्छति तत्त्ववित् ॥४८॥
किम् दुरापम् मयि प्रीते what is unattainable, by Me being pleased
तथा-अपि बिबुध-ऋषभा: even then, O gods great! मयि-एकान्त-मति:- in Me singular devotion न-अन्यत्-मत्त: not anything else other than Me वाञ्छति तत्त्ववित् seek the truth knowers O Great gods! What not is attainable when I am pleased. Even then, the knowers of truth do not seek anything else, other than Me.


न वेद कृपण: श्रेय आत्मनो गुणवस्तुदृक् ।
तस्य तानिच्छतो यच्छेद् यदि सोऽपि तथाविध: ॥४९॥
न वेद कृपण: does not know a fool
श्रेय: आत्मन: benefit own गुण-वस्तु-दृक् of the Gunas the objects looking at तस्य तान्-इच्छत: his them seeking यच्छेत् यदि given even if स:-अपि तथा-विध: he again is like that A fool does not know his own benefit, as he looks upon the objects evolved of the three gunas as real. Even if he is given the objects which he seeks, he is the same, a fool.


स्वयं नि:श्रेयसं विद्वान् न वक्त्यज्ञाय कर्म हि ।
न राति रोगिणोऽपथ्यं वाञ्छतो हि भिषक्तम: ॥५०॥
स्वयम् नि:श्रेयसम् विद्वान् himself the highest good (beatitude) knower,
न वक्ति-अज्ञाय कर्म हि does not advice, to the ignorant (path of) action न राति रोगिण:-अपथ्यम् does not give to the sick wrong diet वाञ्छत: हि भिषक्तम: asking for indeed, a good doctor The wise who himself knows the highest good, beatitude, does not advice worldly activities to the ignorant. A good doctor will indeed not give wrong diet to the sick even if he asks for it.


मघवन् यात भद्रं वो दध्यञ्चमृषिसत्तमम् ।
विद्याव्रततप:सारं गात्रं याचत मा चिरम् ॥५१॥
मघवन् यात भद्रम् व: Indra, go, may well be with you
दध्यञ्चम्-ऋषि-सत्तमम् to Dadhyan, the sage noblest विद्या-व्रत-तप:-सारम् by knowledge, asceticism, religious observances, the result गात्रम् याचत मा चिरम् body, ask for without delay O Indra! May all be well with you. Go to the noblest of the sages Dadhichi and without delay ask for his strong body which is the result of knowledge, ascetic practices, and religious observances.


स वा अधिगतो दध्यङ्ङश्विभ्यां ब्रह्मनिष्कलम् ।
यद् वा अश्वशिरो नाम तयोरमरतां व्यधात् ॥५२॥
स: वा अधिगत: he or taught
दध्यङ्ङ-अश्विभ्याम् Dadhyan to the Ashwini Kumaaras ब्रह्म-निष्कलम् the Brahman knowledge untainted यत् वा अश्वशिर: which or is Ashwashiras नाम तयो:- the name by which they both अमरताम् व्यधात् immortality attained He, Dadhyana, taught the untainted Brahman knowledge, which is known as Ashwashiras, to the Ashwini Kumaaras, the name by which they both attained immortality.


दध्यङ्गाथर्वणस्त्वष्ट्रे वर्माभेद्यं मदात्मकम् ।
विश्वरूपाय यत् प्रादात् त्वष्टा यत् त्वमधास्तत: ॥५३॥
दध्यङ्ङ्-अथर्वण:- Dadhyana, son of Atharva
त्वष्ट्रे वर्म-अभेद्यम् to Twashtaa the armour unpierceable मत्-आत्मकम् of My essence विश्वरूपाय यत् प्रादात् to Vishvaroopa which gave त्वष्टा यत् त्वम्-अधा:-तत: Twashtaa, which, you got from there The son of Atharva, Dadhyana, gave the unpierceable armour with My essence (Naaraayana Kavach) to Twashtaa, who gave it to Vishvaroopa, from where you have got it.


युष्मभ्यं याचितोऽश्विभ्यां धर्मज्ञोऽङ्गानि दास्यति ।
ततस्तैरायुधश्रेष्ठो विश्वकर्मविनिर्मित: ।
येन वृत्रशिरो हर्ता मत्तेज उपबृंहित: ॥५४॥
युष्मभ्यम् याचित:-अश्विभ्याम् to you all, requested by the two Ashwinis
धर्मज्ञ:-अङ्गानि दास्यति the knower of virtues, limbs will give तत:-तै:-आयुध-श्रेष्ठ: then, by them a weapon best विश्वकर्म-विनिर्मित: by Vishvakarmaa forged येन वृत्र-शिर: हर्ता by which Vritra's head, sever, मत्-तेज-उपबृंहित: with My power strengthened The knower of the virtues, Dadhichi, when requested by the two Ashwini Kumaaras, will give his limbs to you all. From the bones therein, the best weapon will be forged by Vishvakarmaa, strengthened by My power, by that weapon you will sever Vritraasura head.


तस्मिन् विनिहते यूयं तेजोऽस्त्रायुधसम्पद: ।
भूय: प्राप्स्यथ भद्रं वो न हिंसन्ति च मत्परान् ॥५५॥
तस्मिन् विनिहते यूयम् he being killed, you all
तेज:-अस्त्र-आयुध-सम्पद: glory, weapons, missiles, riches भूय: प्राप्स्यथ भद्रम् व: will regain, well be with you न हिंसन्ति च मत्परान् will not trouble and my devotees When he is killed, may well be with you! You will regain your glory, weapons, missiles, and riches. No one will trouble those who are devoted to Me.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां षष्ठ स्कन्धे नवम: अध्याय: ॥९॥ Thus ends the ninth discourse, in Book Six of the great and glorious Bhaagavata-Puraana.