श्रीमद्भागवतमहापुराणम् अष्टम: स्कन्ध: तृतीय: अध्याय: श्री शुक उवाच - Shri Shuka said - एवं व्यवसितो बुद्ध्या समाधाय मनो हृदि ।
जजाप परमं जाप्यं प्राग्जन्मन्यनुशिक्षितम् ॥१॥
एवम् व्यवसित: बुद्ध्या thus resolved, by reason
समाधाय मन: हृदि steadying the mind in the heart जजाप परमम् जाप्यम् chanted the highly chant able प्राक्-जन्मनि-अनुशिक्षितम् in the former birth learnt Thus having resolved, by reason he steadied his mind in the heart, and chanted the highly chant able hymn, which he had learnt in the former birth.


गजेन्द्र उवाच - The elephant king said - ॐ नमो भगवते तस्मै यत एतच्चिदात्मकम् ।
पुरुषायादिबीजाय परेशायाभिधीमहि ॥२॥
ॐ नम: भगवते तस्मै Om (the mystical syllable) salutations to The Lord That
यत एतत्-चित्-आत्मकम् Who, this consciousness personifies पुरुषाय-आदि-बीजाय to The (Primary) Purusha, the root cause पर-ईशाय-अभिधीमहि the Supreme Ruler, mentally resort to To That Lord, denoted by the mystical syllable OM, Who personifies this pervading consciousness, Who is the Primary Purusha (the spirit), and the root cause (Prakriti) and is also the Supreme Ruler, to Him, we mentally resort to.


यस्मिन्निदं यतश्चेदं येनेदं य इदं स्वयम् ।
योऽस्मात् परस्माच्च परस्तं प्रपद्ये स्वयम्भुवम् ॥३॥
यस्मिन्-इदम् यत:-च-इदम् in Whom this is, from Whom, and, it (emanates)
येन-इदम् य: इदम् स्वयम् by Whom it is, Which this is (Himself constituted of) य:-अस्मात् परस्मात्-च Who from this (manifest) unmanifest and परस्तम् प्रपद्ये स्वयम्-भुवम् transcending it, to Him I approach, The Self-Causing In Whom this universe rests, and from Whom it emanates, by Whom it is created, Himself, by Which this is constituted of, Who Himself from this manifests, Who transcends this manifest and unmanifest, The Self-Causing, I approach to for protection.


य: स्वात्मनीदं निजमाययार्पितं क्वचिद् विभातं क्व च तत् तिरोहितम् ।
अविद्धदृक् साक्ष्युभयं तदीक्षते स आत्ममूलोऽवतु मां परात्पर: ॥४॥
य: स्वात्मनि-इदम् Who in Himself this (universe)
निज-मायया-अर्पितम् by own Maayaa (creative energy) placed क्वचिद् विभातम् somewhere manifested क्व च तत् तिरोहितम् sometimes that is screened अविद्धदृक् साक्षि-उभयम् (He) of unobstructed vision, witness to both तत्-ईक्षते स: आत्म-मूल:- that watches He, the Self rooted, अवतु माम् परात्पर: may protect me, The transcendent of the Supreme Who, in Himself, by His own Maayaa, (creative energy) places this universe, which is sometimes manifested and sometimes screened. He, of unobstructed vision is a witness to both, He, The Self-rooted watches all. May The Supreme Transcendent protect me.


कालेन पञ्चत्वमितेषु कृत्स्नशो लोकेषु पालेषु च सर्वहेतुषु ।
तमस्तदाऽऽसीद् गहनं गभीरं यस्तस्य पारेऽभिविराजते विभु: ॥५॥
कालेन पञ्चत्वम्-इतेषु by the time (of dissolution), into five elements dissolved
कृत्स्नश: लोकेषु पालेषु altogether, the worlds and the quarters, च सर्व-हेतुषु and all the causes, तम:-तदा-आसीत्-गहनम् darkness then was there dense गभीरम् य:-तस्य पारे- and deep, Who its beyond अभिविराजते विभु: shines and is present, The All-pervading Lord When, at the time of dissolution, all the worlds and the quarters and also all the causes, had altogether gone into the five elements, then, there was dense and deep darkness. The All pervading Lord, Who is beyond that darkness, is present and shines there.


न यस्य देवा ऋषय: पदं विदुर्जन्तु: पुन: कोऽर्हति गन्तुमीरितुम् ।
यथा नटस्याकृतिभिर्विचेष्टतो दुरत्ययानुक्रमण: स मावतु ॥६॥
न यस्य देवा: ऋषय: not Whose, the gods, the sages
पदम् विदु:-जन्तु: पुन: क:- reality comprehend, a creature again which अर्हति गन्तुम्-ईरितुम् is capable of to go and say यथा नटस्य-आकृतिभि:- just as an actor's (different) appearances विचेष्टत: दुरत्यय-अनुक्रमण: and acting is difficult to (describe) the conduct स: मा-अवतु He, may me protect May He protect me, Whose, reality even the gods and the sages cannot comprehend, how, again, is a creature capable of talking about. Just as, the course of conduct of an actor, in his different appearances and acting, is not easy to fathom.


दिदृक्षवो यस्य पदं सुमङ्गलम् विमुक्तसङ्गा मुनय सुसाधव: ।
चरन्त्यलोकव्रतमव्रणं वने भूतात्मभूता: सुहृद: स मे गति: ॥७॥
दिदृक्षव: यस्य पदम् eager to perceive, Whose nature
सुमङ्गलम् विमुक्त-सङ्गा: most auspicious, those having given up all attachments मुनय: सुसाधव: the sages, the very pious चरन्ति-अलोक-व्रतम्-अव्रणम् (who) observe non-ordinary vows, unceasingly वने भूत-आत्म-भूता: in the woods, all created beings like self observing सुहृद: स: मे गति: the Friend He is my refuge The sages and the very pious souls, who have given up all attachments, living in the woods, unceasingly observe non-ordinary vows, and observe all living beings as their own self, are eager to perceive, Whose most auspicious nature, That Friend is my refuge.


न विद्यते यस्य च जन्म कर्म वा न नामरूपे गुणदोष एव वा ।
तथापि लोकाप्ययसंभवाय य: स्वमायया तान्यनुकालमृच्छति ॥८॥
न विद्यते यस्य च जन्म not is there Whose, and birth
कर्म वा न नाम-रूपे activity or nor name form गुण-दोष एव वा merits demerits even or तथा-अपि लोक-अप्यय- yet also for the world's destruction संभवाय य: स्व-मायया creation, Who by own Maayaa तानि-अनुकालम्-ऋच्छति these from time to time assumes Whose, there is no birth and activity, or, no name or form, or even merits or demerits, yet, Who for the creation and destruction of the world, by His own Maayaa, the creative potency, assumes all this.


तस्मै नम: परेशाय ब्रह्मणेऽनन्तशक्तये ।
अरूपायोरुरूपाय नम आश्चर्यकर्मणे ॥९॥
तस्मै नम: पर-ईशाय for Him, Hail the Supreme Lord
ब्रह्मणे-अनन्त-शक्तये The Brahman, of infinite potencies, अरूपाय-उरु-रूपाय without form, with innumerable forms, नम: आश्चर्य-कर्मणे Hail for (The One with) wonderful activity Hail to Him, The Supreme Lord, The Brahman of infinite potencies, Hail to The One without form, with innumerable forms, and with wonderful activities.


नम आत्मप्रदीपाय साक्षिणे परमात्मने ।
नमो गिरां विदूराय मनसश्चेतसामपि ॥१०॥
नम: आत्म-प्रदीपाय Hail to The Self effulgent
साक्षिणे परम-आत्मने The Witness, The Supreme Soul नम: गिराम् विदूराय Salutations to the speech beyond, मनस:-चेतसाम्-अपि of mind, and the faculties of the mind Hail to The Self effulgent, The Witness, The Supreme Soul. Salutations to The One Who is beyond speech, mind, and the faculties of the mind.


सत्त्वेन प्रतिलभ्याय नैष्कर्म्येण विपश्चिता ।
नम: केवल्यनाथाय निर्वाणसुखसंविदे ॥११॥
सत्त्वेन प्रतिलभ्याय through purity of mind attainable
नैष्कर्म्येण विपश्चिता by cessation (of worldly activities), by devotional acts नम: केवल्य-नाथाय salutations to The Liberation Bestower निर्वाण सुख-संविदे of the beatitudes, bliss constituting the realization Who is attainable through the purity of mind, by cessation of worldly activities, by devotional practices. My salutations to Him Who is the Bestower of Liberation, and To The One Who constitutes the realization of the bliss of beatitude.


नम: शन्ताय घोराय मूढाय गुणधर्मिणे ।
निर्विशेषाय साम्याय नमो ज्ञानघनाय च ॥१२॥
नम: शन्ताय घोराय (I) bow to The serene, The dreadful,
मूढाय गुण-धर्मिणे The infatuated, of the Gunas' The characteristics, निर्विशेषाय साम्याय The one of not a particular quality, The One of uniformity नमो ज्ञान-घनाय च salutations to the knowledge dense and I bow to The Serene, The Dreadful, The Infatuated, The One with the characteristics of the Gunas, The One with no particular quality, The One with uniformity, and my salutations to the Epitome of knowledge.


क्षेत्रज्ञाय नमस्तुभ्यं सर्वाध्यक्षाय साक्षिणे ।
पुरुषायात्ममूलाय मूलप्रकृतये नम: ॥१३॥
क्षेत्रज्ञाय नम:-तुभ्यम् to The Knower of all organisms, salutations for Thee,
सर्व-अध्यक्षाय साक्षिणे of all The Ruler, The Witness, पुरुषाय-आत्म-मूलाय The Person, at the beings' source मूल-प्रकृतये नम: The Substrata of Prakriti, Hail! Salutations for Thee, The Knower of all psycho-physical organisms, The Ruler of all, The Witness, The Person at the source of all beings, The Root of Prakriti, Hail!


सर्वेन्द्रियगुणद्रष्ट्रे सर्वप्रत्ययहेतवे ।
असताच्छाययोक्ताय सदाभासाय ते नम: ॥१४॥
सर्व-इन्द्रिय-गुण-द्रष्ट्रे of all senses, objects, The Perceiver,
सर्व-प्रत्यय-हेतवे of all cognitions, The Cause असतात्-छायया-उक्ताय by the material, its reflection, the existence is known सदा-आभासाय ते नम: always reflected, to Thee salutations Salutations to Thee, The Perceiver of all senses and their objects, The Cause of all cognition, Whose existence is known by the materials and their reflections, and to Thee, Who are always reflected in the shape of existence.


नमो नमस्तेऽखिलकारणाय निष्कारणायाद्भुतकारणाय ।
सर्वागमाम्नायमहार्णवाय नमोऽपवर्गाय परायणाय ॥१५॥
नमो नम:-ते अखिल- Hail! Hail for Thee, of all the
कारणाय निष्कारणाय- effects The Cause, (to Thee) without a cause अद्भुत-कारणाय The wonderful Cause सर्व-आगम-आम्नाय महा-अर्णवाय of all the Vedas and Scriptures, The great Ocean नम:-अपवर्गाय परायणाय Hail to Beatitude (embodied), to refuge of the great Hail! Hail for Thee, to The Cause of all effects, to Thee, without a cause, to The wondrous Cause, The great Ocean of all Vedas and scriptures, to The embodiment of Beatitude, and to the Refuge of the great.


गुणारणिच्छन्नचिदूष्मपाय तत्क्षोभविस्फूर्जितमानसाय ।
नैष्कर्म्यभावेन विवर्जितागमस्वयं प्रकाशाय नमस्करोमि ॥१६॥
गुण-अरणि- of the Gunas the fire lighting wood
छ्न्न-चित्-ऊष्मपाय hidden Consciousness fire तत्-क्षोभ-विस्फूर्जित मानसाय of them (Gunas) disturbed (equilibrium) aroused will नैष्कर्म्य-भावेन by the non-active way विवर्जित-आगम discarded the Shaastra स्वयम् प्रकाशाय नमस्करोमि to The Self revealing Truth, I bow down to I bow down to the Consciousness Fire, hidden in the fire lighting wood pieces, (Arani), the Gunas. The Gunas, when their equilibrium is disturbed, arouse His creative will, to Him Who is Self revealing to those enlightened souls who have discarded the rituals of the Shaastra, by taking to non-active way of life.


मादृक्प्रपन्नपशुपाशविमोक्षणाय मुक्ताय भूरिकरुणाय नमोऽलयाय ।
स्वांशेन सर्वतनुभृन्मनसि प्रतीतप्रत्यग्दृशे भगवते बृहते नमस्ते ॥१७॥
मादृक्-प्रपन्न-पशु-पाश- me like fallen in the animal's trap
विमोक्षणाय मुक्ताय to set free, to The ever-free भूरि-करुणाय नम:-अलयाय of boundless compassion, salutations to The non-weary स्व-अंशेन सर्व-तनु-भृत्- by own part, of all the embodied beings' मनसि प्रतीत-प्रत्यक्-दृशे minds present, directly visible, भगवते बृहते नमस्ते to The Lord, The Infinite, I bow to The people like me, who have fallen into the animal like trap of ignorance, Who sets free, Who is ever free, Who is of boundless compassion, my salutations to The non-weary, by His own part, Who is present in the minds of all embodied beings, and so is directly visible, to That Infinite Lord, I bow down to.


आत्मात्मजाप्तगृहवित्तजनेषु सक्तैर्दुष्प्रापणाय गुणसङ्गविवर्जिताय ।
मुक्तात्मभि:स्वहृदये परिभाविताय ज्ञानात्मने भगवते नम ईश्वराय ॥१८॥
आत्म-आत्मज-आप्त-गृह-वित्त- to the body, children, friends, house, wealth,
जनेषु सक्तै:-दुष्प्रापणाय kinsmen, attached to, difficult to be attained गुण-सङ्ग-विवर्जिताय attachment to the senses devoid of मुक्त-आत्मभि: स्व-हृदये by the emancipated souls, in own heart परिभाविताय ज्ञान-आत्मने contemplated upon, Consciousness personified, भगवते नम: ईश्वराय to The Lord, Hail! To The All-powerful Hail to The All-powerful Lord, Consciousness personified, Who is difficult to be attained by those who are attached to the body, children, friends, house, wealth, kinsmen, Who is devoid of all attachment to the senses and their objects, Who is contemplated upon by the emancipated souls in their own hearts.


यं धर्मकामार्थविमुक्तिकामा भजन्त इष्टां गतिमाप्नुवन्ति ।
किं त्वाशिषो रात्यपि देहमव्ययं करोतु मेऽदभ्रदयो विमोक्षणम् ॥१९॥
यम् धर्म-काम-अर्थ- Whom religious merit, sensuous objects, riches,
विमुक्ति-कामा: भजन्ते final beatitude, seeking, worship इष्टाम् गतिम्-आप्नुवन्ति desired goals attain, किम् तु-आशिष: राति-अपि what more, blessings gives also देहम्-अव्ययम् करोतु मे- of body undecayable, may He do, to me, अदभ्रदय: विमोक्षणम् divine body giver deliverance By worshipping Whom, the seekers of religious merit, sensuous objects, riches, even final beatitude, attain their desired goals. What more, Who gives blessings of undecaying body etc. May That divine body giver, give me deliverance, from the alligator and from the mundane existence.


एकान्तिनो यस्य न कञ्चनार्थं वाञ्छन्ति ये वै भगवत्प्रपन्ना: ।
अत्यद्भुतं तच्चरितं सुमङ्गलं गायन्त आनन्दसमुद्रमग्ना: ॥२०॥
एकान्तिन: यस्य न the exclusively devoted Whose not
कञ्चन-अर्थम् वाञ्छन्ति any thing desiring ये वै भगवत्-प्रपन्ना: who indeed, are in Lord's shelter अति-अद्भुतम् तत्-चरितम् very wondrous Whose stories सुमङ्गलम् गायन्त very auspicious singing आनन्द-समुद्र-मग्ना: in bliss ocean are merged The exclusive devotees, who do not desire anything from Him, who are in the shelter of The Lord, keep singing His very wondrous and auspicious stories, and are emerged in the ocean of blissful joy.


तमक्षरं ब्रह्म परं परेशमव्यक्तमाध्यात्मिकयोगगम्यम् ।
अतीन्द्रियं सूक्ष्ममिवातिदूरमनन्तमाद्यं परिपूर्णमीडे ॥२१॥
तम्-अक्षरम् ब्रह्म परम् Him, The Imperishable, Brahman, The Supreme,
परेशम्-अव्यक्तम्- the greatest Ruler, mysterious, आध्यात्मिक-योग-गम्यम् spiritual, by Yoga attainable, अति-इन्द्रियम् सूक्ष्मम्-इव- beyond the senses, minute like, अति-दूरम्-अनन्तम्- very far, endless, आद्यम् परिपूर्णम्-ईडे the Primary Principle, absolutely perfect, I glorify I glorify Him, The Imperishable Supreme Brahman, the greatest Ruler, mysterious, spiritual, attainable by Yoga, beyond the senses, minute, very far, endless, absolutely perfect, and the Primary Principle.


यस्य ब्रह्मादयो देवा वेदा लोकाश्चराचरा: ।
नामरूपविभेदेन फल्ग्व्या च कलया कृता: ॥२२॥
यस्य ब्रह्म-आदय: देवा: by Whose, Brahmaa, and other deities,
वेदा: लोका:-चर-अचरा: the Vedas, the worlds, mobile and immobile, नाम-रूप-विभेदेन by name and form differentiated, फल्ग्व्या च कलया कृता: by the tiniest and part are created By the tiniest of Whose part, Brahmaa, the Vedas, the mobile and the immobile worlds are created, which are only differentiated by name and form.


यथार्चिषोऽग्ने: सवितुर्गभस्तयो निर्यान्ति संयान्त्यसकृत् स्वरोचिष: ।
तथा यतोऽयं गुणसंप्रवाहो बुद्धिर्मन: खानि शरीरसर्गा: ॥२३॥
यथा-अर्चिष:-अग्ने: just as, the flames of fire,
सवितु:-गभस्तय: निर्यान्ति of the Sun the rays, emanate संयान्ति-असकृत् स्वरोचिष: and return again and again, The Self luminous One तथा यत:-अयम् गुण-संप्रवाह: like that, from Whom this Gunas flow बुद्धि:-मन: खानि of the intellect, mind, and the Indriyas, शरीर-सर्गा: with bodies consisting Just as the flames emanate and return to the fire, and the rays emanate and return to the Sun, like that, from That self-luminous One, the Gunas flow in the form of the intellect, mind and the Indriyas, the senses, with the Jivas consisting of the bodies, (and again return to Him).


स वै न देवासुरमर्त्यतिर्यङ् न स्त्री न षण्ढो न पुमान् न जन्तु: ।
नायं गुण: कर्म न सन्न चासन् निषेधशेषो जयतादशेष: ॥२४॥
स: वै न देव-असुर- He certainly, (is) not a god, a demon,
मर्त्य-तिर्यङ् न स्त्री a human being, an animal, nor a woman, न षण्ढ: न पुमान् न जन्तु: nor (a person of) neither sex, nor a man, nor a creature, न-अयम् गुण: कर्म nor is This Guans, nor actions, न सन्न च-असन् nor cause and effect, निषेध-शेष: जयतात्-अशेष: by negation, what remains, may reveal The Endless He certainly, is not a god, a demon, a human being, an animal, nor a woman, nor a person of neither sex, nor a man, nor a creature, nor is This the Guans, nor actions, nor cause and effect. By negation, what remains, That, The Endless One, may He reveal Himself.


जिजीविषे नाहमिहामुया किमन्तर्बहिश्चावृतयेभयोन्या ।
इच्छामि कालेन न यस्य विप्लवस्तस्यात्मलोकावरणस्य मोक्षम् ॥२५॥
जिजीविषे न-अहम्-इह- long to live, not I, here,
अमुया किम्-अन्त:-बहि:-च- by this what (gain), in and out and आवृतया-इभ-योन्या enveloped, by the elephant life इच्छामि कालेन न I seek, by Time is not यस्य विप्लव:-तस्य- Whose washing away, of that आत्मलोक-आवरणस्य मोक्षम् the Spirit's knowledge's covering lifting of I do not long to live here. What gain is there, in this life which is enveloped by the elephant life, in and out ? That which cannot be washed off by Time, I seek the lifting up of the covering of that knowledge of Spirit.


सोऽहं विश्वसृजं विश्वमविश्वं विश्ववेदसम् ।
विश्वात्मानमजं ब्रह्म प्रणतोऽस्मि परं पदम् ॥२६॥
स:-अहम् विश्व-सृजम् that I, to The creator of the universe,
विश्वम्-अविश्वम् the universe's constituent, yet, other than the universe, विश्व-वेदसम् with the universe toying, विश्व-आत्मानम्- of the universe the Inner Soul अजम् ब्रह्म The Birth-less Brahman प्रणत:-अस्मि परम् पदम् bowed am (I), to the Supreme goal That I, am bowed down to The creator of the universe, The Constituent of the universe, yet other than the universe, The One toying with the universe, The Inner Soul of the universe, The birth-less Brahman, The Supreme goal.


योगरन्धितकर्माणो हृदि योगविभाविते ।
योगिनो यं प्रपश्यन्ति योगेशं तं नतोऽस्म्यहम् ॥२७॥
योग-रन्धित-कर्माण: by Yoga having burnt the Karmas
हृदि योग-विभाविते in the heart by Yoga, enlightened योगिन: यम् प्रपश्यन्ति the Yogis Whom perceive योगेशम् तम् नत:-अस्मि-अहम् to The Master of Yoga, Him, bowed am I The Yogis who have burnt all the stock of their Karmas, who, in their Yoga enlightened hearts, perceive Whom, i.e.., The Master of Yoga, I am bowed to Him.


नमो नमस्तुभ्यमसह्यवेगशक्तित्रयायाखिलधीगुणाय ।
प्रपन्नपालाय दुरन्तशक्तये कदिन्द्रियाणामनवाप्यवर्त्मने ॥२८॥
नम: नम:-तुभ्यम्- Hail! Hail to You
असह्य-वेग-शक्ति-त्रयाय- of irresistible force, of the potency of the three (Gunas) अखिल-धी-गुणाय of all the senses and their objects, प्रपन्न-पालाय of those who have taken refuge, The Protector, दुरन्त-शक्तये of endless potency कद्-इन्द्रियाणाम्- to those whose senses are outgoing अनवाप्य-वर्त्मने un-attainable the path Hail! Hail to Thee of irresistible force, consisting of the potency of the three Gunas, the manifestation of all the senses and their objects, The Protector of those who have taken refuge in Thee, of endless potency, of Whose path is un-attainable to those whose senses are outgoing.


नायं वेद स्वमात्मानं यच्छक्त्याहंधिया हतम् ।
तं दुरत्ययमाहात्म्यं भगवन्तमितोऽस्म्यहम् ॥२९॥
न-अयम् वेद स्वम्-आत्मानम् not this (Jeeva) knows own self
यत्-शक्त्या-अहम्-धिया हतम् by Whose potency (Maayaa), by ego mindedness struck तम् दुरत्यय-माहात्म्यम् Him of unfathomable glory भगवन्तम्-इत:-अस्मि-अहम् The Lord such, seek I Struck by the ego mindedness, ensuing from Whose deluding potency, Maayaa, the Jeeva does not know his own self, That Lord of unfathomable glory, I seek.


श्री शुक उवाच - Shree Shuka said - एवं गजेन्द्रमुपवर्णितनिर्विशेषं ब्रह्मादयो विविधलिङ्गभिदाभिमाना: ।
नैते यदोपससृपुर्निखिलात्मकत्वात् तत्राखिलामरमयो हरिराविरासीत् ॥३०॥
एवम् गजेन्द्रम्-उपवर्णित- thus, The elephant king described
निर्विशेषम् ब्रह्म-आदय: The Formless, Brahmaa and others विविध-लिङ्ग-अभिदा-अभिमाना: of distinctive forms different, identifying with न-एते यदा-उपससृपु:- not these, when approached निखिल-आत्मकत्वात् तत्र- of all The Soul being, there, अखिल-अमरमय: हरि:-आविरासीत् of all the gods (the embodiment) Shree Hari manifested Thus, as the elephant king had glorified The Lord as The Formless, when, Brahmaa and the other gods, identifying themselves with distinctive forms, did not approach, The Soul of all beings, The Embodiment of all gods, Shree Hari, manifested Himself.


तं तद्वदार्त्तमुपलभ्य जगन्निवास: स्तोत्रं निशम्य दिविजै: सह संस्तुवद्भि:।
छन्दोमयेन गरुडेनसमुह्यमानश्चक्रायुधोऽभ्यगमदाशु यतो गजेन्द्र: ॥३१॥
तम् तत्-वत्-आर्त्तम्-उपलभ्य him, that like, distressed finding
जगन्निवास: स्तोत्रम् निशम्य The Abode of the universe, the hymn hearing दिविजै: सह संस्तुवद्भि: the gods along with extolling छन्दोमयेन गरुडेन-समुह्यमान:- at will speeded by Garuda, mounted on चक्रायुधो:-अभ्यगमत्- with the discus as the weapon, arrived आशु यत: गजेन्द्र: swiftly where the elephant king was The Abode of the universe, finding the elephant king thus distressed, and hearing the hymn sung by him, arrived where the elephant king was, mounted on Garuda, of self willed speed, carrying the weapon discus, along with the gods who were extolling Him.


सोऽन्त: सरस्युरुबलेन गृहीत आर्तो दृष्ट्वा गरुत्मति हरिं ख उपात्त चक्रम् ।
उत्क्षिप्य साम्बुजकरं गिरमाह कृच्छ्रान्नारायणाखिलगुरो भगवन् नमस्ते ॥३२॥
स:-अन्त: सरसि-उरु-बलेन he inside the lake, with great force
गृहीत आर्तो दृष्ट्वा गरुत्मति seized, distressed, seeing, mounted on Garuda, हरिम् खे उपात्त चक्रम् Lord Shree Hari, in the sky with uplifted discus उत्क्षिप्य साम्बुज-करम् upholding with a lotus the trunk गिरम्-आह कृच्छ्रात्- word said faintly नारायण-अखिल-गुरो ' Naaraayana! Preceptor of the universe! भगवन् नमस्ते Lord ! Hail to You!' He, the elephant king, who was seized with great force inside the lake, seeing Lord Shree Hari in the sky, mounted on Garuda, uplifting the discus, upheld a lotus in the trunk, said in a faint voice, 'O Lord Naaraayana! Preceptor of the whole universe! Hail to You!'


तं वीक्ष्य पीडितमज: सहसावतीर्य सग्राहमाशु सरस: कृपयोज्जहार ।
ग्राहाद् विपाटितमुखादरिणा गजेन्द्रं संपश्यतां हरिरमूमुचदुस्त्रियाणाम् ॥३३॥
तम् वीक्ष्य पीडितम्-अज: him perceiving in pain, The Birth less,
सहसा-अवतीर्य सग्राहम्-आशु at once alighted, along with the alligator, swiftly, सरस: कृपया-उज्जहार from the lake, compassionately pulled out ग्राहात् विपाटित-मुखात्- from the alligator's cut mouth अरिणा गजेन्द्रम् संपश्यताम् by the discus, the elephant king, as they looked on हरि:-अमूमुचतु:-त्रियाणाम् Lord Shree Hari extricated, the gods The Birth less Shree Hari, perceiving the elephant king in pain, at once alighted from Gaduda's back, and compassionately pulled out the elephant king along with the alligator, and with the discus cut open the mouth of the alligator and extricated the elephant king, even as the gods looked on.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां अष्टमे स्कन्धे गजेन्द्रमोक्षणे तृतीय: अध्याय: ॥३॥ Thus ends the third discourse, bearing on the deliverance of the king of the elephants, in Book Eight of the great and glorious Bhaagavata-Puraana.