श्रीमद्भागतमहापुराणम्
सप्तम: स्कन्ध:
नवम: अध्याय:
नारद उवाच -
Naarada said -
एवं सुरादय: सर्वे ब्रह्मरुद्रपुर: सरा: ।
नोपैतुमशकन्मन्युसंरम्भं सुदुरासदम् ॥१॥
एवम् सुर-आदय: सर्वे
in this manner, the gods and others, all
ब्रह्म-रुद्र-पुर: सरा:
Brahmaa and Rudra, by the leading led by
न-उपैतुम्-अशकत्-
did not go near were not able
मन्यु-संरम्भम् सुदुरासदम्
anger possessed, difficult to be approached
In this manner, The Lord was extolled by all the gods and others, led by the leading Brahmaa and Rudra. But no one was able to go near Him, as He was possessed with anger and was difficult to be approached.
साक्षाच्छ्री: प्रेषिता देवैर्दृष्ट्वा तन्महदद्भुतम् ।
अदृष्टाश्रुतपूर्वत्वात् सा नोपेयाय शङ्किता ॥२॥
साक्षात्-श्री प्रेषिता देवै:-
herself Shree Laxmi was sent by the gods,
दृष्ट्वा तत्-महत्-अद्भुतम्
seeing that greatly wonderful
अदृष्ट-अश्रुत-पूर्वत्वात्
not seen not heard of before
सा न-उपेयाय शङ्किता
She did not go near, full of misgiving
The gods sent Shree Laxmi herself to appease Him. Seeing the greatly wonderful form, which was not seen, not heard of before, She, full of misgiving, did not dare to go near.
प्रह्लादं प्रेषयामास ब्रह्मावस्थितमन्तिके ।
तात प्रशमयोपेहि स्वपित्रे कुपितं प्रभुम् ॥३॥
प्रह्लादम् प्रेषयामास
Prahlaada sent
ब्रह्मा-अवस्थितम्-अन्तिके
Brahmaa standing near by
तात प्रशमय-उपेहि
O Son! Pacify go near
स्व-पित्रे कुपितम् प्रभुम्
towards your father enraged The Lord
Brahmaa, who was standing near by, then sent Prahlaada, saying, 'O Son! Go near and pacify The Lord Who is enraged towards your father.'
तथेति शनकै राजन्महाभागवतोऽर्भक: ।
उपेत्य भुवि कायेन ननाम् विधृताञ्जलि: ॥४॥
तथा-इति शनकै: राजन्-
'So be it', slowly, O King!
महा-भागवत:-अर्भक:
the great devotee the lad
उपेत्य भुवि कायेन
going near, on the ground, by the body
ननाम् विधृत-अञ्जलि:
bowed, forming palms joined together
O King! 'So be it', thus saying the great devotee, that lad, slowly went near, and bowed on the ground, prostrate, with his palms joined together.
स्वपादमूले पतितं तमर्भकं विलोक्य देव: कृपया परिप्लुत: ।
उत्थाप्य तच्छीर्ष्ण्यदधात् कराम्बुजं कालाहिवित्रस्तधियां कृताभयम् ॥५॥
स्व-पाद-मूले पतितम्
on own feet soles fallen
तम्-अर्भकम् विलोक्य
that lad seeing
देव: कृपया परिप्लुत:
The Lord by compassion overwhelmed
उत्थाप्य तत्-शीर्ष्णि-
lifted him, on his head
अदधात् कर-अम्बुजम्
placed hand lotus
काल-अहि-वित्रस्त
by the Time serpent terrorised
धियाम् कृत-अभयम्
the minds making fearless
The Lord was overwhelmed with compassion, seeing the lad fallen on the soles of His own feet. He lifted him up and placed the lotus hand on his head, making fearless the minds of those who are terrified by the Time serpent.
स तत्करस्पर्शधुताखिलाशुभ: सपद्यभिव्यक्तपरात्मदर्शन: ।
तत्पादपद्मं हृदि निर्वृतो दधौ हृष्यत्तनु: क्लिन्नहृदश्रुलोचन: ॥६॥
स: तत्-कर-स्पर्श-
he (Prahlaada) by that hand's touch
धुत-अखिल-अशुभ:
was washed of all evil
सपदि-अभिव्यक्त-
instantly revealed
परात्म-दर्शन:
The Supreme Spirit knowledge
तत्-पाद-पद्मम्
His feet lotus
हृदि निर्वृत: दधौ
in heart joyously placed
हृष्यत्-तनु:
delighted in body
क्लिन्न-हृद्-अश्रु-लोचन:
softened heart and tearful eyes
He, Prahlaada was washed of all traces of evil by the touch of His hand. The knowledge of Supreme Spirit was instantly revealed to him. He joyously, with delight filling his body, a softened heart and tearful eyes, placed His lotus feet in his heart.
अस्तौषीद्-हरिमेकाग्रमनसा सुसमाहित: ।
प्रेमगद्गदया वाचा तन्न्यस्तहृदयेक्षण: ॥७॥
अस्तौषीद्-हरिम्-
extolled Shree Hari
एकाग्र-मनसा सुसमाहित:
with concentrated mind, well composed
प्रेम-गद्गदया वाचा
with emotion choked voice
तत्-न्यस्त-हृदय-ईक्षण:
on Him fixed heart and eyes
He extolled Shree Hari with a well composed concentrated mind, with emotions' choked voice and heart and eyes fixed on Him.
प्रह्लाद उवाच -
Prahlaada said -
ब्रह्मादय: सुरगणा मुनयो सिद्धा: सत्त्वैकतानमतयो वचसां प्रवाहै: ।
नाराधितुं पुरुगुणैरधुनापि पिप्रु: किं तोष्टुमर्हति स मे हरिरुग्रजाते: ॥८॥
ब्रह्मा-आदय: सुर-गणा:
Brahmaa and other, gods' hosts
मुनय: सिद्धा:
the sages, the Siddhas,
सत्त्व-एकता-नमतय:
in Sattva only inclined minds,
वचसाम् प्रवाहै:
through prayers' streams
न-आराधितुम् पुरु-गुणै:-
were not (able) to propitiate, with abundant qualities
अधुना-अपि पिप्रु: किम्
till now also to please what?
तोष्टुम्-अर्हति स: मे
Is to please capable, He by me
हरि:-उग्रजाते:
Shree Hari, of ferocious race
Brahmaa and other hosts of gods, the sages, the Siddhas, whose minds are only immersed in Sattva, they, with abundant qualities, through the streams of prayers, were not able to propitiate and so please, Shree Hari. Him, will this me, born of a ferocious race, be able to please?
मन्ये धनाभिजनरूपतप:श्रुतौजस्तेज: प्रभावबलपौरुषबुद्धियोग: ।
नाराधनाय हि भवन्ति परस्य पुंसो भक्त्या तुतोष भगवान्गजयूथयाय ॥९॥
मन्ये धन-अभिजन-रूप-
I consider, riches, birth, beauty,
तप:-श्रुत-ओज:-तेज: प्रभाव-
austerities, learning, keenness of senses, splendour, glory
बल-पौरुष-बुद्धि-योग:
strength, endeavour, intelligence and Yoga
न-आराधनाय हि भवन्ति
are not to propitiate, indeed enough
परस्य पुंस: भक्त्या तुतोष
of The Supreme Person, by devotion was pleased
भगवान्-गजयूथयाय
The Lord by the herd leader the elephant
I consider, that riches, pedigree, comeliness of form, asceticism, learning, keen-ness of senses, splendour, glory, strength, endeavour, intelligence and Yoga are not enough to propitiate The Supreme Person. It was by devotion that the elephant, the leader of his herd, was able to please the Lord.
विप्राद् द्विषड्गुणयुतादरविन्दनाभपादारविन्दविमुखाच्छ्वपचं वरिष्ठम् ।
मन्ये तदर्पितमनोवचनेहितार्थप्राणं पुनाति स कुलं न तु भूरिमान: ॥१०॥
विप्रात् द्वि-षड्गुण-युतात्-
from a Braahmana, with twelve qualities endowed
अरविन्द-नाभ-पाद-अरविन्द-
to The Lotus-navel, feet lotus
विमुखात्-श्वपचम् वरिष्ठम्
turning the face, a Chaandaala (pariah) far better
मन्ये तत्-अर्पित-मन:-
I consider, to Him dedicated mind,
वचन-ईहित-अर्थ-प्राणम्
speech, actions, wealth and life,
पुनाति स: कुलम्
redeems he the race
न तु भूरिमान:
not indeed the one with inordinate pride
I consider, in comparison to the Braahmin who is endowed with the above mentioned twelve qualities, but who has turned his face from the feet lotus of The Lotus navel Vishnu, the Chaandaala, (pariah) to be far superior, who has dedicated his mind, speech, actions, wealth and even life to Him. He indeed redeems his whole race and not a Braahmin full of inordinate pride.
नैवात्मन: प्रभुरयं निजलाभपूर्णो मानं जनादविदुष: करुणो वृणीते ।
यद् यज्जनो भगवते विदधीत मानं तच्चात्मने प्रतिमुखस्य यथा मुखश्री: ॥११॥
न-एव-आत्मन: प्रभु:-अयम्
not also of Himself, The Lord, This,
निज-लाभ-पूर्ण: मानम्
of His own realization sated
जनाद्-अविदुष: करुण: वृणीते
honour from people ignorant, compassionately accepts
यद् यत्-जन: भगवते
all those people (who) in The Almighty Lord
विदधीत मानम् तत्-च-आत्मने
place honour, that and on himself (is reflected)
प्रतिमुखस्य यथा मुख-श्री:
in the mirror, like the face beauty
This, The All-merciful Lord is sated with His own realization. He does not accept the honour from the ignorant people for His own sake, He accepts it only because of compassion. All those people who place honour in The Almighty Lord, that is reflected in them, just as a mirror reflects the beauty of the face.
तस्मादहं विगतविक्लव ईश्वरस्य सर्वात्मना महि गृणामि यथामनीषम् ।
नीचोऽजया गुणविसर्गमनुप्रविष्ट: पूयेत येन हि पुमाननुवर्णितेन ॥१२॥
तस्मात्-अहम् विगत-विक्लव:
therefore, I eased of all care
ईश्वरस्य सर्व-आत्मना
of The Almighty Lord, by all means
महि गृणामि यथा-मनीषम्
greatness will describe according to my understanding
नीच:-अजया गुण-विसर्गम्-
a lowly by Avidya, in the Gunas' existence
अनुप्रविष्ट: पूयेत येन हि
having entered, is purified by which certainly
पुमान्-अनुवर्णितेन
a man by praising
Therefore, I, eased of all care, by all means, and according to my understanding will describe the greatness of The Almighty Lord. By the description of His praises, even a lowly man, who has entered the whirlpool of the three Guna's mundane existence, by the force of Avidya, ignorance, is also certainly purified.
सर्वे ह्यमी विधिकरास्तव सत्त्वधाम्नो ब्रह्मादयो वयमिवेश न चोद्विजन्त: ।
क्षेमाय भूतय उतात्मसुखाय चास्य विक्रीडितं भगवतो रुचिरावतारै: ॥१३॥
सर्वे हि-अमी विधिकरा:-तव
all indeed these, obedient to You
सत्त्व-धाम्न: ब्रह्मा-आदय:
of Sattva the abode, Brahmaa and others
वयम्-इव-ईश न च-उद्विजन्त:
we like, O All mighty Lord! not and hold animosity
क्षेमाय-भूतये उत-आत्म-सुखाय
for welfare of creation, also for final beatitude
च-अस्य विक्रीडितम्
and His sport
भगवत: रुचिर-अवतारै:
The Almighty Lord's delightful descents
O All mighty Lord! These, Brahmaa and others, who are the abode of Sattva, are indeed Your obedient devotees. They are not like us, demons, who hold animosity towards You. And O Almighty Lord! These sporting delightful descents of Yours are for the welfare of the creation as well as for final beatitude.
तद् यच्छ मन्युमसुरश्च हतस्त्वयाद्य मोदेत साधुरपि वृश्चिकसर्पहत्या ।
लोकाश्च निर्वृतिमिता: प्रतियन्ति सर्वे रूपं नृसिंह विभयाय जना: स्मरन्ति ॥१४॥
तद् यच्छ मन्युम्-
therefore give away anger
असुर:-च हत:-त्वया-अद्य
the demon and is killed by You today
मोदेत साधु:-अपि
rejoice holy man even
वृश्चिक-सर्प-हत्या
by scorpion's, snake's killing
लोका:-च निर्वृतिम्-इता:
the people and are relieved now
प्रतियन्ति सर्वे रूपम् नृसिंह-
and await all, for the form of Nrisimha
विभयाय जना: स्मरन्ति
to withdraw anger, the people will remember (this form)
Therefore, give away anger. The demon is killed by You today. Even the holy men rejoice when a scorpion or a snake is killed. All the people are now relieved and await for the form of Nrisimha to withdraw anger. The people will remember this form.
नाहं बिभेम्यजित तेऽतिभयानकास्यजिह्वार्कनेत्रभ्रुकुटीरभसोग्रदंष्ट्रात् ।
आन्त्रस्रज: क्षतजकेसरशङ्कुकर्णान्निर्ह्रादभीतदिगिभादरिभिन्नखाग्रात् ॥१५॥
न-अहम् बिभेमि-अजित
not I am afraid, O Invincible Lord!
ते-अति-भयानक-आस्य
your very fierce countenance
जिह्वा-अर्क-नेत्र-भ्रुकुटी-
tongue, sun (like) eyes, eyebrows
रभस-उग्र-दंष्ट्रात्
risen (in a frown), fierce teeth
आन्त्र-स्रज: क्षतज-केसर-
intestines garlanded, blood stained hair
शङ्कु-कर्णात्-
wedges like ears
निर्ह्राद-भीत-दिगिभात्-
roar making afraid the elephants of the quarters
अरि-भित्-नख-अग्रात्
the enemy tearing by nails' ends
O Invincible Lord! I am not afraid of your very fierce countenance and tongue, eyes shining like the sun, the eyebrows risen in a frown, fierce teeth, of the form wearing a garland of the intestines, blood stained hair, wedges like ears, or of the roar terrifying the elephants of the quarters, and the nails of the claws which tears the enemy.
त्रस्तोऽस्म्यहं कृपणवत्सल दु:सहोग्रसंसारचक्रकदनाद् ग्रसतां प्रणीत: ।
बद्ध: स्वकर्मभिरुशत्तम तेऽङ्घ्रिमूलं प्रीतोऽपवर्गशरणं ह्वयसे कदा नु ॥१६॥
त्रस्त:-अस्मि-अहम् कृपण-वत्सल
afraid am I, O Lover of the miserable!
दु:सह-उग्र संसार-चक्र-
unbearable terrible by transmigration cycle
कदनात् ग्रसताम् प्रणीत:
crushed, among the devouring thrown
बद्ध: स्व-कर्मभि:-उशत्तम
bound by own actions, O shining One!
ते-अङ्घ्रि-मूलम् प्रीत:-
to Your feet soles, pleased with me,
अपवर्ग-शरणम् ह्वयसे कदा नु
O of beatitude the abode! Will call when indeed
O Lover of the miserable! afraid am I, of being crushed by the unbearable terrible cycle of transmigration, as, bound by my own actions, I am thrown among the devouring demons. O Shining One! When indeed, pleased with me, will You call me to the soles of Your feet, the abode of final beatitude?
यस्मात् प्रियाप्रियवियोगसयोगजन्मशोकाग्निना सकलयोनिषु दह्यमान: ।
दु:खौषधं तदपि दु:खमतद्धियाहं भूमन्भ्रमामि वद मे तव दास्ययोगम् ॥१७॥
यस्मात् प्रिय-अप्रिय
since, dear, unpleasant
वियोग-सयोग-जन्म-शोक-
separation, association, by birth and grief
अग्निना सकल-योनिषु दह्यमान:
fire, in all forms of birth (wombs), scorched
दु:ख-औषधम् तत्-अपि
the misery's cure, that also
दु:खम्-अतत्-धिया-अहम्
suffering, not that (truth) knowing I
भूमन्-भ्रमामि वद मे
O Infinite Lord! Wandering, pray tell me
तव दास्य-योगम्
Your service rendering Yoga
O Infinite Lord!, since, by separation from dear objects and association with unpleasant things, and by wondering through all forms of births, scorched in the fire of grief, even the cure for misery entails suffering, I do not know The Truth. Pray tell to me the method of rendering service to You.
सोऽहं प्रियस्य सुहृद: परदेवताया लीलाकथास्तव नृसिंह विरिञ्चगीता: ।
अञ्जस्तितर्म्यनुगृणन्गुणविप्रमुक्तो दुर्गाणि ते पदयुगालयहंससङ्ग: ॥१८॥
स:-अहम् प्रियस्य सुहृद:
that I, of The Beloved, the friend
पर-देवताया: लीला-कथा:-
of the Supreme Deity, sports the stories
तव नृसिंह विरिञ्च-गीता:
Your O Nrisimha, by Brahmaa sung
अञ्ज:-तितर्मि-अनुगृणन्-गुण-
easily tide over, repeating the virtues
विप्रमुक्त: दुर्गाणि ते पद-युग-
rid of evils, Your feet pair
आलय:-हंस-सङ्ग:
shelter (taken) enlightened souls' fellowship
O Nrisimha! of that beloved Friend, The Supreme Deity, Whose stories of the sports are sung by Brahma, That Yours, I will constantly repeat the virtues, and thus be rid of evils, tide over obstacles and earn the fellowship of the enlightened souls who have taken shelter in Your pair of feet.
बालस्य नेह शरणं पितरौ नृसिंह नार्तस्य चागदमुदन्वति मज्जतो नौ: ।
तप्तस्य तत्प्रतिविधिर्य इहाञ्जसेष्टस्तावद् विभो तनुभृतां त्वदुपेक्षितानाम् ॥१९॥
बालस्य न-इह शरणम् पितरौ
of a child not here, protectors parents
नृसिंह न-आर्तस्य च-अगदम्-
O Nrisimha! not for the ailing and medicine
उदन्वति मज्जतो नौ:
in the ocean drowning boat
तप्तस्य तत्-प्रतिविधि:-य:
for an afflicted that remedy which
इह-अञ्जसा इष्ट:-तावद्
here is easily prescribed, for till then
विभो तनु-भृताम्
O Lord! For the embodied souls
त्वत्-उपेक्षितानाम्
by You ignored
O Nrisimha! Here, in this world, The parents are no protectors of a child, medicine is not helpful to the ailing, and the boat is no protection for one drowning in the ocean. The remedy which is easily prescribed for an afflicted person, is effective only for some time, O Lord! for those who are ignored by You.
यस्मिन्यतो यर्हि येन च यस्य यस्माद् यस्मै यथा यदुत यस्त्वपर: परो वा ।
भाव: करोति विकरोति पृथक्स्वभाव: सञ्चोदितस्तदखिलं भवत: स्वरूपम् ॥२०॥
यस्मिन्-यत: यर्हि येन च
in whatever, by whatever purpose, whenever, by whatever(instrument) and
यस्य यस्मात्
of whosoever, from wheresoever's,
यस्मै यथा यत्-उत
for whomsoever, however, whatever, indeed,
य:-तु-अपर: पर: वा
whosoever, high or low
भाव: करोति विकरोति
production does, transforms
पृथक्-स्वभाव: सञ्चोदित:-
of different nature, inspired by
तत्-अखिलम् भवत: स्वरूपम्
that all is Your form
Whosoever, high or low, having different nature, inspired by whomsoever, does production or transforms, wherever, by whatever purpose, whenever, by whatever (instrument) and for whomsoever, from wheresoever's, for whomsoever, however, whatever, all that is Your form.
माया मन: सृजति कर्ममयं बलीय: कालेन चोदितगुणानुमतेन पुंस: ।
छन्दोमयं यदजयार्पितषोडशारं संसारचक्रमज कोऽतितरेत् त्वदन्य: ॥२१॥
माया मन: सृजति
Maayaa, the mind creates
कर्म-मयम् बलीय: कालेन
of the Karma's product, by powerful Time,
चोदित-गुणा: अनुमतेन पुंस:
by activating the Gunas, by the will of The Cosmic Being
छन्दोमयम् यत्-अजया
with latent desires, which by Nascence
अर्पित-षोड-शारम्
provided with sixteen spokes
संसार-चक्रम्-अज
the transmigration wheel, O Birth less One!
क:-अतितरेत् त्वत्-अन्य:
Who crosses over, to You averse
By the will of the Cosmic Being, and Maayaa, by activating the Gunas, creates the mind, which is a product of the Karmas, with latent desires. The wheel of transmigration with its sixteen spokes is provided by Nascence. O Birth less One! being averse to You, who is capable to cross it over?
स त्वं हि नित्यविजितात्मगुण: स्वधाम्ना कालो वशीकृतविसृज्यविसर्गशक्ति: ।
चक्रे विसृष्टमजयेश्वर षोडशारे निपीड्यमानमुपकर्ष विभो प्रपन्नम् ॥२२॥
स:-त्वम् हि नित्य-
That, You only, ever
विजित-आत्म-गुण:
have controlled own properties
स्व-धाम्ना काल: वशी-कृत
by Your own energy, Time overpowered
विसृज्य-विसर्ग-शक्ति:
of cause and (effect) overcome the power,
चक्रे विसृष्टम्-अजय-ईश्वर
(me) in the wheel thrown by Nascence, O Omnipotent Lord!
षोड-शारे निपीड्यमानम्-
Of sixteen pokes, being crushed
उपकर्ष विभो प्रपन्नम्
pull out, O Almighty Lord! Seeking resort
O Omnipotent Lord! By Your own energy, You have ever controlled the properties of the intellect, overpowered Time and overcome the effects of cause and effect. That You, O Omnipresent Lord! Do bring me out, who, by Nascence is being thrown in the sixteen spiked wheel and is being crushed, and seeks resort in You.
दृष्टा मया दिवि विभोऽखिलधिष्ण्यपानामायु: श्रियो विभवैच्छतियाञ्जनोऽयम् ।
येऽस्मत्पितु: कुपितहासविजृम्भितभ्रूविस्फूर्जितेन लुलिता: स तु ते निरस्त: ॥२३॥
दृष्टा-मया-दिवि-विभो-
seen by me in heaven, O Almighty!
अखिल-धिष्ण्यपानाम्-
of all the guardians of the quarters
आयु:-श्रिय:-विभव-
long life, riches, and glory
इच्छति-या-अञ्जन:-अयम्
desires which man this
ये-अस्मत्-पितु: कुपित-हास-
which, my father's angry laughter's
विजृम्भितभ्रू विस्फूर्जितेन-
knit eyebrows, as mere play,
लुलिता: स: तु ते निरस्त:
were swept away, he too by You is disposed of
O Almighty! I have seen how, the long life, riches and glory of the heavens, of the guardians of the quarters, which are coveted by man are swept away like play by the eyebrows of my father knit in anger. That my father, even he is disposed off by You.
तस्मादमूस्तनुभृतामहमाशिषो ज्ञ आयु: श्रियं विभवमैन्द्रियमाविरिञ्चात् ।
नेच्छामि ते विलुलितानुरुविक्रमेण कालात्मनोपनय मां निजभृत्यपार्श्वम् ॥२४॥
तस्मात्-अमू:-तनु-भृताम्-
therefore, of these body bearing (beings)
अहम्-आशिष: ज्ञ:
I the (sensuous) pleasures knower
आयु: श्रियम् विभवम्-
of long life, wealth, glory,
इन्द्रियम्-आ विरिञ्चात्
sensuous, till Brahmaa
न-इच्छामि ते विलुलितान्-
do not covet, by You (they) are crushed
उरु-विक्रमेण काल-आत्मना-
by the great power, by the Time form
उपनय माम् निज-भृत्य-पार्श्वम्
take me, to Your servant's side
Therefore, I know the desired sensuous pleasures of the embodied beings, the long life, wealth, and glory uptill those enjoyed by Brahmaa. I do not covet them, as they are crushed by You, in the form of Time, the great power. Take me among Your own servants.
कुत्राशिष: श्रुतिसुखा मृगतृष्णिरूपा: क्वेदं कलेवरमशेषरुजां विरोह: ।
निर्विद्यते न तु जनो यदपीति विद्वान् कामानलं मधुलवै: शमयन्दुरापै: ॥२५॥
कुत्र-आशिष: श्रुतिसुखा
where the sense pleasures, to hear pleasant
मृगतृष्णि-रूपा क्व-इदम्
mirage in form, where this
कलेवरम्-अशेष-रुजाम् विरोह:
body, endless malady producing
निर्विद्यते न तु जन:
disgusted is not a man
यत्-अपि-इति विद्वान्
even though this knowing
काम-अनलम् मधु-लवै:
the desire fire, by honey drops
शमयन्-दुरापै:
quench, difficult to procure
How inconsequential are the mirage like sense pleasures, and how meaningless is this body, producing endless maladies. Yet, man is not disgusted. Even if they know, they keep quenching the fire of desire by the honey drops like sense pleasures, which are very difficult to procure.
क्वाहं रज: प्रभव ईश तमोऽधिकेऽस्मिन् जात: सुरेतरकुले क्व तवानुकम्पा ।
न ब्रह्मणो न तु भवस्य न वै रमाया यन्मेऽर्पित: शिरसि पद्मकर: प्रसाद: ॥२६॥
क्व-अहम् रज: प्रभव: ईश
where am I, of Rajas a creature, O Lord!
तम:-अधिके-अस्मिन् जात:
in Tamas preponderant, in this born
सुर-इतर-कुले क्व तव-अनुकम्पा
of gods' different race, where Your grace
न ब्रह्मण: न तु भवस्य
not Brahmaa's, not indeed of Shankara
न वै रमाया यत्-मे-अर्पित:
not also of Laxmi, that which on my placed
शिरसि पद्म-कर: प्रसाद:
head, lotus hand, a favour
O Lord where do I stand, the creature born of Rajas with a preponderance of Tamas, in a race other than that of the gods', that is of the demons, and where indeed is Your grace, in that as a favour You have placed Your lotus hand on my head, which is never placed on Brahma's, nor of Shankara's and neither on Rama's head.
नैषा परावरमतिर्भवतो ननु स्याज्जन्तोर्यथाऽऽत्मसुहृदो जगतस्तथापि ।
संसेवया सुरतरोरिव ते प्रसाद: सेवानुरूपमुदयो न परावरत्वम् ॥२७॥
न-एषा पर-अवर-मति: भवत:
not this superior inferior notion, Yours
ननु स्यात्-जन्तो:-यथा-
surely exists of the creatures like
आत्म-सुहृद: जगत:-तथा-अपि
of the self a friend, of the world, even then,
संसेवया सुरतरो:-इव
by devoted service as of the celestial tree like
ते प्रसाद: सेवा-अनुरूपम्-
Your grace, by service in measure
उदय: न पर-अवरत्वम्
is secured, not according to superiority or inferiority
Like the worldly creatures, there is no notion of superiority or inferiority in You. You are the friend, the very soul of the entire world. Yet, like the celestial tree, the amount of Your grace secured by a devotee is in accordance with the devoted service rendered by him , and not by superiority or inferiority.
एवं जनं निपतितं प्रभवाहिकूपे कामाभिकाममनु य: प्रपतन् प्रसङ्गात् ।
कृत्वाऽऽत्मसात् सुरर्षिणा भगवन् गृहीत: सोऽहं कथं नु विसृजे तव भृत्यसेवाम् ॥२८॥
एवम् जनम् निपतितम्
in this manner, a person falling
प्रभव-अहि-कूपे
in the transmigration python well
काम-अभिकामम्-
of sensuous pleasures hankering
अनु य: प्रपतन्-
following who was falling
प्रसङ्गात् कृत्वा-आत्मसात्
the example, accepted as own
सुरर्षिणा भगवन् गृहीत:
by the celestial sage, O Lord! holding on,
स:-अहम् कथम् नु विसृजे
that I, how indeed can give up
तव भृत्य-सेवाम्
Your servant's service
In this manner, a person who is falling in the deep well of transmigration, inhabited by a python, I, following his example hankering for sensuous pleasures, was falling, when I was accepted by the celestial sage, Naarada, as his own, and was taken hold of by him. How, indeed, can I give up Your servant's service?
मत्प्राणरक्षणमनन्त पितुर्वधश्च मन्ये स्वभृत्य ऋषिवाक्यमृतं विधातुम् ।
खड्गं प्रगृह्य यदवोचदसद्विधित्सुस्त्वामीश्वरो मदपरोवतु कं हरामि ॥२९॥
मत्-प्राण-रक्षणम्-अनन्त
my life saving, O Immortal Lord!
पितु:-वध:-च मन्ये स्व-भृत्य-
father's slaughter and I believe, (Your) own devotee
ऋषि-वाक्यम्-ऋतम् विधातुम्
the sages words true to render
खड्गम् प्रगृह्य यत्-अवोचत्-
sward drawing, that he said
असत्-विधित्सु: त्वाम्-ईश्वर:
violence to do sought You the God
मत्-अपर:-अवतु कम् हरामि
me besides may save, head I sever
O Immortal Lord! Your act of saving my life and the slaughter of my father, was to render true, the words of the sage, Your own devotee, this I believe. When, my father, seeking to do violence drew out the sward and said, 'If there is a God other than me, may he save you, your head I sever.'
एकस्त्वमेव जगदेतदमुष्य यत् त्वमाद्यन्तयो: पृथगवस्यसि मध्यतश्च ।
सृष्ट्वा गुणव्यतिकरं निजमाययेदं नानेव तैरवसितस्तदनुप्रविष्ट: ॥३०॥
एक:-त्वम्-एव जगत्-एतत्-
singularly You alone, world this
अमुष्य यत् त्वम-आदि-अन्तयो:
of this, in that, You in the beginning and at the end
पृथक्-अवस्यसि मध्यत:-च
apart exist, in the middle and
सृष्ट्वा गुण-व्यतिकरम्
creating the Guna's modification
निज-मायया-इदम् नाना-इव
by own Maayaa, this, in many as,
तै:-अवसित:-तत्-अनुप्रविष्ट:
by them evolve, in that entered
This world is singularly You alone. You exist in its beginning and at its end and also in the middle, as the world. By Your own creative will, Maayaa, and by the modification of the Gunas, evolve this cosmos, as many, and then also enter them.
त्वं वा इदं सदसदीश भवांस्ततोऽन्यो माया यदात्मपरबुद्धिरियं ह्यपार्था ।
यद् यस्य जन्म निधनं स्थितिरीक्षणं च तद् वै तदेव वसुकालवदष्टितर्वो: ॥३१॥
त्वम् वा इदम् सत्-असत्-ईश
You or this, cause effect, O Almighty
भवान्-तत:-अन्य: माया यत्-
You from that is different, Maayaa because
आत्म-पर-बुद्धि:-इयम्
of ones other the notion this
हि-अपार्था
indeed is meaningless
यद् यस्य जन्म
that from which is its (a thing's) birth,
निधनम् स्थिति:-ईक्षणम्
into which dissolves, in which lives, and comes to light
च तद् वै तत्-एव
and, that indeed is that only
वसु-काल-वत्-अष्टि-तर्वो:
cause and effect like, the seed and the tree
O Almighty! You or this universe of cause and effect are the same, yet You are different. Because of Maayaa, the distinction of this is of oneself and that is not, is meaningless. A thing is the same as that from which it originates, comes to light, lives and dissolves, just as a seed is identical with the tree.
न्यस्येदमात्मनि जगद् विलयाम्बुमध्ये शेषेऽऽत्मना निजसुखानुभवो निरीह: ।
योगेन मीलितदृगात्मनिपीतनिद्रोस्तुर्ये स्थितो न तु तमो न गुणांश्च युङ्क्षे ॥३२॥
न्यस्य-इदम्-आत्मनि जगद्
folding this, in Yourself this cosmos
विलय-अम्बु-मध्ये शेषे-आत्मना
in the Deluge ocean water, repose, by Yourself
निज-सुख-अनुभव: निरीह:
Your very own bliss enjoying, without any activity
योगेन मीलित-दृग-आत्मनि-पीत-
by Yoga closed eyes, in Self absorption
निद्र:-तुर्ये स्थित: न तु तम:
in sleep, in (Your) absolute nature existing, not indeed Tamas
न गुणान्-च युङ्क्षे
not Gunas and recognize
In Yourself, You fold in this cosmos by Yourself and repose in the waters of the Deluge ocean. You enjoy Your very own bliss, in yoga, with Your eyes closed, and without any activity. You exist in Your own Self absorption, the highest state of deep sleep, giving no recognition to either Tamas, darkness, or to the Gunas.
तस्यैव ते वपुरिदं निजकालशक्त्या सञ्चोदितप्रकृतिधर्मण आत्मगूढम् ।
अम्भस्यनन्तशयनाद् विरमत्समाधेर्नाभेरभूत् स्वकणिकावटवन्महाब्जम् ॥३३॥
तस्य-एव ते वपु:-इदम्
of That only Your body this
निज-काल-शक्त्या सञ्चोदित-
by Your own Time spirit activity
प्रकृति-धर्मण आत्म-गूढम्
Prakriti's modes, in Yourself hidden
अम्भसि-अनन्त-शयनात्
in the ocean, on Ananta sleeping,
विरमत्-समाधे:-नाभे:-अभूत्
(when) ended the trance, in the navel sprang from
स्व-कणिका-वट-वत्-महा-अब्जम्
Your own tiny seed, Banyan tree like, a huge lotus
Of That, You only are this body, which by Your own Time spirit is activated the modes of Prakriti, which are hidden in Yourself. From Yourself, who sleeps on Ananta, in the ocean, when at the end of Your trance, sprang from Your own tiny seed which was hidden in You, a huge lotus, like a Banyan tree.
तत्सम्भव: कविरतोऽन्यदपश्यमानस्त्वां बीजमात्मनि ततं स्वबहिर्विचिन्त्य ।
नाविन्ददब्दशतमप्सु निमज्जमानो जातेऽङ्कुरे कथमुहोपलभेत बीजम् ॥३४॥
तत्-सम्भव: कवि:-अत:-अन्यत्-
from that sprang Brahmaa (the seer), from that other
अपश्यमान:-त्वाम् बीजम्-आत्मनि
not seeing, You the seed, in himself
ततम् स्व-बहि:-विचिन्त्य
abiding, from himself outside thinking
न-अविन्दत्-अब्द-शतम्-
did not find for years hundred
अप्सु निमज्जमान: जाते-अङ्कुरे
in the waters diving, having shot forth the sprout,
कथम्-उ-ह-उपलभेत बीजम्
how O! indeed is found the seed
From that lotus sprang Brahmaa, the seer, who did not see anything other than that lotus. He thought You to be outside himself, when, You, the seed pervaded him. Diving in the waters for a hundred celestial years, he could not find You. O how indeed, can a seed be found after it has shot forth as a sprout?
स त्वात्मयोनिरतिविस्मित आस्थितोऽब्जं कालेन तीव्रतपसा परिशुद्धभाव: ।
त्वामात्मनीश भुवि गन्धमिवातिसूक्ष्मं भूतेन्द्रियाशयमये विततं ददर्श ॥३५॥
स: तु-आत्म-योनि:-
he, indeed, the self born (Brahmaa)
अति-विस्मित: आस्थित:-अब्जम्
very bewildered, perched on the lotus
कालेन तीव्र-तपसा
in Time by intense meditation
परिशुद्ध-भाव:
thoroughly purified heart
त्वाम्-आत्मनि-ईश
You in himself, O Lord!
भुवि गन्धम्-इव-अति-सूक्ष्मम्
in the earth odour like, very subtle
भूत-इन्द्रिय-आशयमये
the elements and the senses consisting of
विततम् ददर्श
pervading saw
Indeed, he, the self born Brahmaa, perched on the lotus, was very bewildered. In Time, by intense meditation, his heart was thoroughly purified. O Lord! Then, like the odour in the earth, in a very subtle form, he saw You, consisting of the five elements and the ten senses, pervaded, in himself.
एवं सहस्रवदनाङ्घ्रिशिर: करोरुनासास्यकर्णनयनाभरणायुधाढ्यम् ।
मायामयं सदुपलक्षितसन्निवेशं दृष्ट्वा महापुरुषमाप मुदं विरिञ्च: ॥३६॥
एवम् सहस्र-वदन-अङ्घ्रि-शिर:
thus, thousands of faces, feet, heads,
कर-उरु-नासा-आस्य-कर्ण-नयन-
hands, thighs, noses, mouths, ears, eyes,
आभरण-आयुध-आढ्यम्
ornaments, weapons endowed with
मायामयम् सदुपलक्षित सन्निवेशम्
by (His) own Maayaa, beholding the disposition,
दृष्ट्वा महा-पुरुषम्-
seeing, The Supreme Person
आप मुदम् विरिञ्च:
experienced great joy Brahmaa
Brahmaa, then experienced great joy on seeing The Lord in a subtle form and, beholding The Supreme Person endowed with thousands of faces, feet, heads, hands, thighs, noses, mouths, ears, eyes, ornaments, weapons, by His own Maayaa, the disposition symbolized by this universe.
तस्मै भवान्हयशिरस्तनुवं च बिभ्रद् वेदद्रुहावतिबलौ मधुकैटभाख्यौ ।
ह्त्वाऽऽनयच्छ्रुतिगणांस्तु रजस्तमश्च सत्त्वं तव प्रियतमां तनुमामनन्ति ॥३७॥
तस्मै भवान्-हयशिर:-तनुवम्
for him (Brahmaa) Hayagreeva form
च बिभ्रद् वेद-द्रुहौ-अति-बलौ
and assuming, Veda's enemies mighty
मधु-कैटभ-आख्यौ
Madhu and Kaitabha named
ह्त्वा-आनयत्-श्रुतिगणान्-तु
slaying, restored the Vedas, indeed
रज:-तम:-च सत्त्वम् तव
Rajas and Tamas, Sattva, Your
प्रियतमाम् तनुम्-आमनन्ति
most beloved body they declare
For Brahmaa You assumed the form of Hayagreeva, and restored the Vedas from the mighty enemies named Madhu and Kaitabha, the embodiments of Rajas and Tamas, respectively, by slaying them. The body of Sattva is Your most beloved one. So the learned say.
इत्थं नृतिर्यगृषिदेवझषावतारैर्लोकान् विभावयसि हंसि जगत्प्रतीपान् ।
धर्मं महापुरुष पासि युगानुवृत्तं छन्न: कलौ यदभवस्त्रियुगोऽथ स त्वम् ॥३८॥
इत्थम् नृ-तिर्यक्-ऋषि-देव-
in this manner, man, beasts, sages, gods,
झष-अवतारै:-लोकान् विभावयसि
Fish, descents, the worlds protect
हंसि जगत्-प्रतीपान्
destroy the creation's enemies
धर्मम् महापुरुष पासि
the virtues O Supreme Person! maintain
युग-अनुवृत्तम् छन्न: कलौ यत्-
as prevalent, hidden in Kaliyuga, is because
अभव:-त्रियुग:-अथ स: त्वम्
became Triyuga, then, That is You
O Supreme Person! In this manner, You protect the world in the descent of man, beast, sages, gods, Fish, and destroy the enemies of the creation. You maintain the virtues prevalent in the particular Yuga. And because You are hidden in Kaliyuga, You came to be known as Triyuga.
नैतन्मनस्तव कथासु विकुण्ठनाथ सम्प्रीयते दुरितदुष्टमसाधु तीव्रम् ।
कामातुरं हर्षशोकभयैषणार्तं तस्मिन्कथं तव गतिं विमृशामि दीन: ॥३९॥
न-एतत्-मन:-तव कथासु
not this mind, in Your stories
विकुण्ठनाथ सम्प्रीयते
O Lord of Vaikuntha! finds delight
दुरित-दुष्टम्-असाधु तीव्रम्
vitiated by sin, grossly wicked,
काम-आतुरम् हर्ष-शोक-भय-
by lust morbid, by joy, grief, fear,
ऐषण-आर्तम् तस्मिन्-कथम्
desires afflicted, in that, how
तव गतिम् विमृशामि दीन:
Your nature contemplate, the wretched I
O Lord of Vaikuntha! This mind of mine, does not find delight in Your stories, which is vitiated by sin, is grossly wicked, is morbid by lust, and is afflicted by joy, grief, fear, and craves for desires. Such a wretched I, how can I contemplate on Your essential nature?
जिह्वैकतोऽच्युत विकर्षति मावितृप्ता शिश्नोऽन्यतस्त्वगुदरं श्रवणं कुतश्चित् ।
घ्राणोऽन्यतश्चपलदृक् क्व च कर्मशक्तिर्बह्व्य: सपत्न्य इव गेहपतिं लुनन्ति ॥४०॥
जिह्वा-एकत:-अच्युत विकर्षति
the tongue on one side, O Immortal Lord! pulls me,
मा-अवितृप्ता शिश्न:-अन्यत:-
not fully gratified, the generative organ, in another (direction)
त्वक्-उदरम् श्रवणम् कुतश्चित्
skin, the stomach, the hearing sense, in yet another
घ्राण:-अन्यत:-चपल-दृक् क्व च
smell in another, restless eyes in any which (direction) and
कर्म-शक्ति:-बह्व्य: सपत्न्य: इव
the action faculties many co-wives like
गेह-पतिम् लुनन्ति
the house-holder wrench
O Immortal Lord! The tongue, not fully gratified, pulls me to one side, the generative organs in another, the skin, stomach and the hearing sense pull me in yet another direction. The sense of smell drags me somewhere and the restless eyes in any which direction. The many faculties of action tear me like co-wives wrench the house-holder.
एवं स्वकर्मपतितं भववैतरण्यामन्योन्यजन्ममरणाशनभीतभीतम् ।
पश्यञ्जनं स्वपरविग्रहवैरमैत्रं हन्तेति पारचर पीपृहि मूढमद्य ॥४१॥
एवम् स्व-कर्म-पतितम्
in this manner, by own actions' fallen
भव-वैतरण्याम्-अन्योन्य-
into world's Vaitaranee, from one to another
जन्म-मरण-अशन-भीत-भीतम्
birth and death, consequently by the fear afraid
पश्यन्-जनम् स्व-पर-विग्रह-
perceiving the creatures, with own and others' bodies
वैर-मैत्रम् हन्त-इति
enmity and friendship, Alas this
पारचर पीपृहि मूढम्-अद्य
O Lord! Living across, protect the foolish today
In this manner, the foolish creatures, by the results of their own actions, have fallen in the worlds' Vaitaranee, the putrid river encircling the sphere of the departed, and are afraid of its fear. Perceiving them, who create enmity and friendship with their own bodies and of others, O Lord! living beyond the river, do protect them today.
को न्वत्र तेऽखिलगुरो भगवन्प्रयास उत्तारणेऽस्य भवसम्भवलोपहेतो: ।
मूढेषु वै महदनुग्रह आर्तबन्धो किं तेन ते प्रियजनाननुसेवतां न: ॥४२॥
क: नु-अत्र ते-अखिल-गुरो
who indeed, in this, Your, O of All the Teacher!
भगवन्-प्रयास: उत्-तारणे-अस्य
O Lord! Effort surely in uplifting this
भव-सम्भव-लोप-हेतो:
creation, protection and dissolution's Cause
मूढेषु वै महत्-अनुग्रह
to the foolish, indeed of the exalted, is compassion
आर्तबन्धो किम् तेन ते
O Friend of the afflicted! what of that, Your
प्रियजनान्-अनुसेवताम् न:
devotees' serving, we
O Teacher of all! O Lord! What indeed is Your effort in uplifting these creatures, You Who are The Cause of this creation, protection and dissolution? Indeed the exalted have compassion for the foolish. O Friend of the afflicted! Such grace is superfluous to us who serve Your devotees.
नैवोद्विजे पर दुरत्ययवैतरण्यास्त्वद्वीर्यगायनमहामृतमग्नचित्त: ।
शोचे ततो विमुखचेतस इन्द्रियार्थमायासुखाय भरमुद्वहतो विमूढान् ॥४३॥
न-एव-उद्विजे पर
not at all am afraid, O Supreme!
दुरत्यय-वैतरण्या:-
of the difficult to cross Vaitaranee
त्वत्-वीर्य-गायन
Your prowess singing of
महा-अमृत-मग्न-चित्त:
In the great nectar, immersed mind
शोचे तत: विमुख-चेतस:
lament from that, turned away minds
इन्द्रिय-अर्थ-माया-सुखाय
for the sense objects, the Maayaa pleasures
भरम्-उद्वहत: विमूढान्
the weight carrying deluded people
O Supreme One! I do not fret the difficult to cross Vaitaranee. My mind is immersed in the nectar of singing of your prowess. I lament the deluded people whose minds are turned away from that nectar, and who carry on the weight of the sense objects for the Maayaa's deluding pleasures.
प्रायेण देव मुनय: स्वविमुक्तिकामा मौनं चरन्ति विजने न परार्थनिष्ठा: ।
नैतान्विहाय कृपणान्विमुमुक्ष एको नान्यं त्वदस्य शरणं भ्रमतोऽनुपश्ये ॥४४॥
प्रायेण देव मुनय:
generally, O Lord! ascetics,
स्व-विमुक्ति-कामा
for own liberation desirous
मौनम् चरन्ति विजने
silence practice in solitude
न पर-अर्थ-निष्ठा:
not for others' interest devoted
न-एतान्-विहाय कृपणान्-
not these abandoning, the destitute
विमुमुक्ष: एक: न-अन्यम् त्वत्-
liberation desire alone, not any other than You
अस्य शरणम् भ्रमत:-अनुपश्ये
his shelter, for the wandering, I see
O Lord! Generally, the ascetics who desire their own liberation, practice silence in solitude. They are not devoted to others' interest. I do not seek liberation abandoning these destitute. I see no shelter for these creatures wandering in the circle of transmigration, other than You.
यन्मैथुनादि गृहमेधिसुखं हि तुच्छं कण्डूयनेन करयोरिव दु:खदु:खम् ।
तृप्यन्ति नेह कृपणा बहुदु:खभाज: कण्डूतिवन्मनसिजं विषहेत धीर: ॥४५॥
यत्-मैथुन-आदि गृहमेधि-सुखम्
those copulation and other, householders' pleasures
हि तुच्छम् कण्डूयनेन करयो:-इव
are trivial, by itching of the hands like
दु:ख-दु:खम्
suffering and suffering
तृप्यन्ति न-इह कृपणा
sated are not here, the wretched
बहु-दु:ख-भाज: कण्डूति-वत्-
many troubles causing, the itching like
मनसिजम् विषहेत धीर:
passion curb some wise
The householders pleasures, copulation and others, are trivial. They are like the itching of the hands, which cause suffering and more suffering. Yet the wretched are not sated by those many trouble causing pleasures. Only some wise men are able to curb the passion like the itching sensation.
मौनव्रतश्रुततपोऽध्यायनस्वधर्मव्याख्यारहोजपसमाधय आपवर्ग्या: ।
प्राय: परं पुरुष ते त्वजितेन्द्रियाणां वार्ता भवन्त्युत न वात्र तु दाम्भिकानाम् ॥४६॥
मौन-व्रत-श्रुत-तप:-अध्यायन
silence, fasting, hearing of scriptures, asceticism, self study,
स्व-धर्म-व्याख्या-
own obligatory duties discharging, exposition of scriptures,
रह:-जप-समाधय
living in solitude, muttering of Lord's name, and meditation
आपवर्ग्या:
are beatitude conducive
प्राय: परम् पुरुष
generally, O Supreme Person!
ते तु-अजित-इन्द्रियाणाम्
these indeed for those of uncontrolled senses
वार्ता भवन्ति-उत
livelihood become, surely
न वा-अत्र तु
not or in this case, indeed
दाम्भिकानाम्
for the hypocrite
O Supreme Person! Generally, the vows of silence, fasting, hearing of scriptures, asceticism, the study of sacred books, discharging of own obligatory duties, exposition of scriptures, living in solitude, muttering of Lord's name, and meditation, are beatitude conducive. But those who have not conquered their senses, for them, these are just a means of livelihood. For the hypocrite, these may or may not be even the means of livelihood.
रूपे इमे सदसती तव वेदसृष्टे बीजाङ्कुराविव न चान्यदरूपकस्य ।
युक्ता: समक्षमुभयत्र विचिन्वते त्वां योगेन वह्निमिव दारुषु नान्यत: स्यात् ॥४७॥
रूपे इमे सत्-असती
forms these two, the Unmanifest and the manifest,
तव वेद-सृष्टे
of Yours are by the Vedas discovered
बीज-अङ्कुरौ-इव
like seed and sprout
न च-अन्यत्-अरूपकस्य
not and other (than You), of The Formless
युक्ता: समक्षम्-उभयत्र
the Yogis, directly (in) both (forms)
विचिन्वते त्वाम् योगेन
perceive You through Yoga
वह्निम्-इव दारुषु
fire like in wood (is seen by attrition)
न-अन्यत: स्यात्
not by other (means) is possible
Your two forms, The Unmanifest and the manifest are discovered by the Vedas, like the seed and the sprout. There is not anything else other than the formless You. The Yogis directly know both Your forms through Yoga, just like fire is known in the wood through attrition. This is not possible by any other means.
त्वं वायुरग्निरवनिर्वियदम्बुमात्रा: प्राणेन्द्रियाणि हृदयं चिदनुग्रहश्च ।
सर्वं त्वमेव सगुणो विगुणश्च भूमन् नान्यत् त्वदस्त्यपि मनोवचसा निरुक्तम् ॥४८॥
त्वम् वायु:-अग्नि:-अवनि:-
You are the air, fire, earth,
वियत्-अम्बु-मात्रा: प्राण-इन्द्रियाणि
ether, water, the (Tan-) maatras, the vital air, the Indriyas
हृदयम् चित्-अनुग्रह:-च
the mind, the intellect, the ego, and
सर्वम् त्वम्-एव सगुण: विगुण:-च
all are You only, the qualified, the unqualified (subtle) and
भूमन् न-अन्यत् त्वत्-अस्ति-अपि
O Infinite One! Not other than You is also
मन:-वचसा निरुक्तम्
by mind or speech revealed
O Infinite One! You are the air, fire, earth, ether, water, the (Tan-) maatras, the vital air, the Indriyas, the mind, the intellect, the ego, and everything is You only, the qualified, (material), and the unqualified (subtle). Also there is no other than You, which is revealed by mind or speech.
नैते गुणा न गुणिनो महदादयो ये सर्वे मन: प्रभृतय: सहदेवमर्त्या: ।
आद्यन्तवन्त उरुगाय विदन्ति हि त्वामेवं विमृश्य सुधियोविरमन्तिशब्दात् ॥४९॥
सुधियो विरमन्ति शब्दात् ॥49॥
न-एते गुणा: न गुणिन:
not these Gunas, nor the result of the Gunas,
महत्-आदय: ये सर्वे
the Mahat-tatva etc., those all
मन: प्रभृतय: सह-देव-मर्त्या:
mind and others, along with gods and human beings
आदि-अन्त-वन्त: उरुगाय
are with beginning and end, O Much praised One!
विदन्ति हि त्वाम्-एवम्
know indeed You thus (in truth)
विमृश्य-सुधिय: विरमन्ति-शब्दात्
thinking thus, men with good sense, desist from learning
O Much praised One! You are not the Gunas, not the result of the Gunas, the Mahat-tatva etc., and all those mind and others, including the gods and human beings, as they all have a beginning and an end. Knowing thus the truth, men with good sense, desist from learning scriptures.
तत् तेऽर्हत्तम नम: स्तुतिकर्मपूजा: कर्मस्मृतिश्चरणयो: श्रवणं कथायाम् ।
संसेवया त्वयि विनेति षडङ्गया किं भक्तिं जन: परम हंसगतौ लभेत ॥५०॥
तत् ते-अर्हत्तम
therefore, Your, O Most Worshipful One!
नम: स्तुति कर्म-पूजा:
salutation, glorification, offering of actions as worship
कर्म-स्मृति:-चरणयो:
waiting on You, concentrating on feet,
श्रवणम् कथायाम्
listening to stories
संसेवया त्वयि विना-इति
service to You, without these
षट्-अङ्गया किम् भक्तिम् जन:
six parts, can devotion man (achieve)
परम हंस-गतौ लभेत
the highest ascetics' goal achieve
Therefore, O Most Worshipful One! How can a person achieve the goal of the highest ascetics, without the six parts of devotion, namely, salutation, glorification, offering of ones actions to You, as worship, waiting on You, concentrating on Your feet, listening to Your stories, service to You.
नारद उवाच -
Naarada said -
एतावद्वर्णितगुणो भक्त्या भक्तेन निर्गुण: ।
प्रह्लादं प्रणतं प्रीतो यतमन्युरभाषत ॥५१॥
एतावत्-वर्णित-गुण:
all these elaborated, the virtues,
भक्त्या भक्तेन निर्गुण:
with devotion, by the devotee, The Lord, beyond the Gunas,
प्रह्लादम् प्रणतम् प्रीत:
to Prahlaada bowed low, highly pleased,
यत:-मन्यु:-अभाषत
controlling anger, said
The Lord, Who is beyond the Gunas, His virtues were thus elaborated by the devotee with devotion. He having controlled His anger, was highly pleased with Prahlaada, and said to him, who was bent low in respect.
श्री भगवान् उवाच -
The Lord said -
प्रह्लाद भद्रं भद्रं ते प्रीतोऽहं तेऽसुरोत्तम ।
वरं वृणीष्वाभिमतं कामपूरोऽस्म्यहं नृणाम् ॥५२॥
प्रह्लाद भद्रम् भद्रम् ते
Prahlaada! well be with You!
प्रीत:-अहम् ते-असुर-उत्तम
pleased am I, with You, O Demons' chief!
वरम् वृणीष्व-अभिमतम्
boon ask for per desire
काम-पूर:-अस्मि-अहम्
desire to fulfil am I
नृणाम्
of men
O Chief of Demons! Prahlaada! Well be with You! I am pleased with You. Ask for a boon as per your desire. I fulfil the desires of men.
मामप्रीणत आयुष्मन्दर्शनं दुर्लभं हि मे ।
दृष्ट्वा मां न पुनर्जन्तुरात्मानं तप्तुमर्हति ॥५३॥
माम्-अप्रीणत: आयुष्मन्-
Me, unable to please, O Long lived One!
दर्शनम् दुर्लभम् हि मे
sight difficult is indeed of Me
दृष्ट्वा माम् न पुन:-जन्तु:-
having beheld Me, not again a creature
आत्मानम् तप्तुम्-अर्हति
himself to suffer is worthy
O Long lived One! To those who have not pleased Me, My sight is difficult to behold. Having once beheld Me, a creature is not worthy of suffering himself.
प्रीणन्ति ह्यथ मां धीरा: सर्वभावेन साधव: ।
श्रेयस्कामा महाभागा: सर्वासामाशिषां पतिम् ॥५४॥
प्रीणन्ति हि-अथ माम् धीरा:
please, indeed therefore, Me, the enlightened souls
सर्व-भावेन साधव:
by all their beings, the pious,
श्रेय:-कामा: महा-भागा:
blessedness desirous, highly fortunate
सर्वासाम्-आशिषाम् पतिम्
of all the boons The Bestower
Indeed, therefore, the enlightened and pious souls, who are highly fortunate, and are desirous of blessedness, with all their beings, please Me, The Bestower of all boons.
एवं प्रलोभ्यमानोऽपि वरैर्लोकप्रलोभनै: ।
एकान्तित्वाद्भगवति नैच्छत् तानसुरोत्तम: ॥५५॥
एवम् प्रलोभ्यमान:-अपि
in this manner, being tempted also
वरै:-लोक-प्रलोभनै:
by boons to the worlds alluring
एकान्तित्वात्-भगवति
being exclusively devoted to The Lord
न-ऐच्छत् तान्-असुर-उत्तम:
did not hanker of them, of the Asuras the best
Prahlaada, the best of the Asuras, thus being tempted by the boons, alluring to the world, did not hanker for them, as he was exclusively devoted to The Lord.
श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां सप्तम स्कन्धे प्रह्लादचरिते भगवत्स्तवो नाम नवम: अध्याय: ॥९॥
Thus ends the ninth discourse entitled 'A Eulogy of The Lord', forming part of the story of Prahlaada, in Book Seven of the great and glorious Bhaagavata-Puraana.