श्रीमद्भागवतमहापुराणम्
अष्टम: स्कन्ध:
पञ्चम: अध्याय:
श्री शुक उवाच -
Shree Shuka said -
राजन्नुदितमेतत् ते हरे: कर्माघनाशनम् ।
गजेन्द्रमोक्षणं पुण्यं रैवतं त्वन्तरं शृणु ॥१॥
राजन्-उदितम्-एतत् ते
O King! is narrated this to you
हरे: कर्म-अघ-नाशनम्
Shree Hari's deeds, sins destroying
गजेन्द्र-मोक्षणम् पुण्यम्
the elephant king's deliverance sacred,
रैवतम् तु-अन्तरम् शृणु
of Raivata, now, Manvantara listen to
O King! I have narrated this sacred deed of Shree Hari, namely the deliverance of the king of the elephants. Now, listen to the Manvantara of Raivata.
पञ्चमो रैवतो नाम मनुस्तामससोदर: ।
बलिविन्ध्यादयस्तस्य सुता अर्जुनपूर्वका: ॥२॥
पञ्चम: रैवत: नाम
the fifth, Raivata named
मनु:-तामस-सोदर:
Manu, of Taamasa the brother
बलि-विन्ध्य-आदय:-
Bali, Vindhya and others
तस्य सुता: अर्जुन-पूर्वका:
his sons, Arjun the eldest
The fifth Manu was Raivata by name, was the brother of Tamasa. His sons were Bali, Vindhya and others, Arjun being the eldest.
विभुरिन्द्र: सुरगणा राजन्भूतरयादय: ।
हिरण्यरोमा वेदशिरा ऊर्ध्वबाह्वादयो द्विजा: ॥३॥
विभु:-इन्द्र: सुर-गणा:
Vibhu, the Indra the gods' hosts
राजन्-भूतरयो-आदय:
O King! Bhootarayas and others
हिरण्यरोमा वेदशिरा
Hiranyaromaa, Vedashira
ऊर्ध्वबाहु-आदय: द्विजा:
Oordhvabaahu and others were the (seven) seers
O King Pareekshit! At that time the Indra was Vibhu, and the hosts of gods were the Bhootarayas and others, and Hiranyaromaa, Vedashira, Oordhvabaahu and others were the seven seers.
पत्नी विकुण्ठा शुभ्रस्य वैकुण्ठै: सुरसत्तमै: ।
तयो: स्वकलया जज्ञे वैकुण्ठो भगवान्स्वयम् ॥४॥
पत्नी विकुण्ठा शुभ्रस्य
wife Vikunthaa of Shubhra
वैकुण्ठै: सुर-सत्तमै:
with Vaikuntha the foremost of gods
तयो: स्व-कलया जज्ञे
from them by part manifestation was born
वैकुण्ठ: भगवान्-स्वयम्
Vaikuntha, The Lord Himself
The wife of sage Shubhra was Vikunthaa. From them, along with the foremost gods, Vaikuntha, was born, The Lord Himself as a part manifestation.
वैकुण्ठ: कल्पितो येन लोको लोकनमस्कृत: ।
रमया प्रार्थ्यमानेन देव्या तत्प्रियकाम्यया ॥५॥
वैकुण्ठ: कल्पित: येन
Vaikuntha was revealed by Whom
लोक: लोक-नमस्कृत:
the region, by the worlds adored
रमया प्रार्थ्यमानेन
by Ramaa requested
देव्या तत्-प्रिय-काम्यया
by the Goddess, her to please intending
By Whom the region of Vaikuntha was revealed, which is adored by the worlds, and for which the Goddess Ramaa, Laxmi, had requested, and which was intended to please Her.
तस्यानुभाव: कथितो गुणाश्च परमोदया: ।
भौमान्-रेणुन्स विममे यो विष्णोर्वर्णयेद् गुणान् ॥६॥
तस्य-अनुभाव: कथित:
His excellent glories are said of
गुणा:-च परमोदया:
and of the virtues and the elevation
भौमान्-रेणुन्-स: विममे
of the earth the dust particles, he may count
य: विष्णो:-वर्णयेत् गुणान्
who of Vishnu describes the virtues
His excellences, glories, elevations and virtues have been recounted before. One who wishes to recount the virtues of Lord Vishnu may first count the dust particles of the earth.
षष्टश्च चक्षुष: पुत्रश्चाक्षुषो नाम वै मनु: ।
पूरुपूरुषसुद्युम्नप्रमुखाश्चाक्षुषात्मजा: ॥७॥
षष्ट:-च चक्षुष: पुत्र:-
sixth and of Chakshu, the son
चाक्षुष: नाम वै मनु:
Chaakshusha named indeed Manu
पूरु-पूरुष-सुद्युम्न-
Puru, Purusha, Sudyumna
प्रमुखा:-चाक्षुष-आत्मजा:
mainly Chakshusha's sons
The sixth Manu indeed is Chaakshusha by name, the son of Chakshu. Chaakshusha's sons are mainly, Puru, Purusha and Sudyumna.
इन्द्रो मन्त्रद्रुमस्तत्र देवा आप्यादयो गणा: ।
मुनयस्तत्र वै राजन्हविष्मद्वीरकादय: ॥८॥
इन्द्र: मन्त्रद्रुम:-तत्र
Indra was Mantradruma, then,
देवा आप्य-आदय: गणा:
the gods Aapyaya and others' hosts
मुनय:-तत्र वै राजन्
the seers then, certainly, O King!
हविष्मत्-वीरक-आदय:
(were) Havishmata Veeraka and others
O King! Then, the Indra was Mantradruma, and the hosts of gods were Aapyaya and others, and certainly the seers were Havishmata, Veeraka and others.
तत्रापि देव: सम्भूत्यां वैरजस्याभवत् सुत: ।
अजितो नाम भगवानंशेन जगत: पति: ॥९॥
तत्र-अपि देव: सम्भूत्याम्
There also the divine, from Sambhooti
वैरजस्य-अभवत् सुत:
Vairaja's was born the son
अजित: नाम भगवान्-
Ajita by name, from The Lord's
अंशेन जगत: पति:
part, of the world's The Protector
There, in that Manvantara also, Vairaja's divine son, named Ajita, was born from Sambhooti, as a part manifestation of The Lord, and The Protector of the worlds.
पयोधिं येन निर्मथ्य सुराणां साधिता सुधा ।
भ्रममाणोऽम्भसि धृत: कूर्मरूपेण मन्दर: ॥१०॥
पयोधिम् येन निर्मथ्य
the ocean by whom, was churned
सुराणाम् साधिता सुधा
and to the gods was given to drink the nectar
भ्रममाण:-अम्भसि धृत:
revolving in the water, supported,
कूर्म-रूपेण मन्दर:
in Tortoise form, The Mandara
By whom the milk ocean was churned and the gods were given nectar to drink, and who supported the revolving Mount Mandara in the waters of the ocean.
राजा उवाच -
The King said -
यथा भगवता ब्रह्मन्मथित: क्षीरसागर: ।
यदर्थं वा यतश्चाद्रिं दधाराम्बुचरात्मना ॥११॥
यथा भगवता ब्रह्मन्-
how by The Lord, O Holy One!
मथित: क्षीर-सागर:
was churned the milk ocean
यत्-अर्थम् यत:-च-अद्रिं
for what reason, why and the mountain
दधार-अम्बुचर-आत्मना
upheld Tortoise as Self
O Holy One! How was the milk ocean churned by The Lord, why, and for what reason did He uphold the mountain Himself as a Tortoise?
यथामृतं सुरै: प्राप्तं किञ्चान्यदभवत् तत: ।
एतद् भगवत: कर्म वदस्व परमाद्भुतम् ॥१२॥
यथा-अमृतम् सुरै: प्राप्तम्
how the nectar, by the gods was obtained
किञ्च-अन्यत्-अभवत् तत:
what and else happenned after that
एतद् भगवत: कर्म
this, The Lord's deed
वदस्व परम-अद्भुतम्
do tell, very wonderful
Do tell us of this very wonderful deed of The Lord, how the gods obtained the nectar and what else happenned after that.
त्वया सङ्कथ्यमानेन महिमना सात्वतां पते: ।
नातितृप्यति मे चित्तं सुचिरं तापतापितम् ॥१३॥
त्वया सङ्कथ्यमानेन
by you in length told
महिमना सात्वताम् पते:
the glory of the devotees of The Lord
न-अति-तृप्यति मे चित्तम्
is not vey much satisfied, my mind
सुचिरम् ताप-तापितम्
for long by agony distressed
Even though for long you have told to me at length the glory of the devotees' Lord, my mind is not very much satisfied.
सूत्त् उवाच -
Soota said -
सम्पृष्टो भगवानेवं द्वैपायनसुतो द्विजा: ।
अभिनन्द्य हरेर्वीर्यमभ्याचष्टुं प्रचक्रमे ॥१४॥
सम्पृष्ट: भगवान्-एवम्
being asked The glorious thus,
द्वैपायन-सुत: द्विजा:
Dvepaayana's son (Shuka), O Braahmanas!
अभिनन्द्य हरे:-वीर्यम्-
welcoming, Shree Hari's valours
अभ्याचष्टुम् प्रचक्रमे
to describe proceeded
Thus asked, the glorious son of Dwepaayana, Shukadeva, welcomed the inquiry and proceeded to describe the feats of valour of Shree Hari.
श्री शुक उवाच -
Shree Shuka said -
यदा युद्धेऽसुरैर्देवा बाध्यमाना: शितायुधै: ।
गतासवो निपतिता नोत्तिष्ठेरन्स्म भूयश: ॥१५॥
यदा युद्धे-असुरै:-देवा:
when in the battle, with the demons, the gods
बाध्यमाना: शित-आयुधै:
impelled by sharp weapons
गत-असव: निपतिता:
having lost life, fell
न-उत्तिष्ठेरन्-स्म भूयश:
did not arise, again
When, in the battle with the demons, the gods who were impelled by sharp weapons, lost their lives and fell down and could not arise again,..
यदा दुर्वासस: शापात् सेन्द्रा लोकास्त्रयो नृप ।
नि:श्रीकाश्चाभवंस्तत्र नेशुरिज्यादय: क्रिया: ॥१६॥
यदा दुर्वासस: शापात्
when, by Durvaasaa's curse
स-इन्द्रा: लोका:-त्रय: नृप
along with Indra the worlds three, O King!
नि:श्रीका:-च-अभवन्-तत्र
splendour less and became, then,
नेशु:-इज्या-अदय: क्रिया:
disappeared sacrifice and other (sacred) activities
O King! When, by the curse of Durvaasaa, the three worlds along with Indra became splendour less, then even sacrifices and other sacred activities disappeared.
निशाम्यैतत् सुरगणा महेन्द्रवरुणादय: ।
नाध्यगच्छन्स्वयं मन्त्रैर्मन्त्रयन्तो विनिश्चयम् ॥१७॥
निशाम्य-एतत् सुर-गणा:
observing this, the gods' hosts
महेन्द्र-वरुण-आदय:
the great Indra Varuna and others
न-अध्यगच्छन्-स्वयम् मन्त्रै:-
did not reach, among themselves thinking
मन्त्रयन्त: विनिश्चयम्
and consulting, a decision
Observing all this, the hosts of gods, the great Indra, Varuna and others, though thought and consulted among themselves, did not reach any decision.
ततो ब्रह्मसभां जग्मुर्मेरोर्मूर्धनि सर्वश: ।
सर्वे विज्ञापयाञ्चक्रु: प्रणता: परमेष्ठिने ॥१८॥
तत: ब्रह्म-सभाम् जग्मु:-
then, to Brahmaa's court, went
मेरो:-मूर्धनि सर्वश:
on Meru's summit, all of them
सर्वे विज्ञापयाम्-चक्रु:
they all made known
प्रणता: परमेष्ठिने
submissively to the supreme ruler
Then, all of them went to the court of Brahmaa, on the summit of Mount Meru, and submissively conveyed all to the supreme ruler.
स विलोक्येन्द्रवाय्वादीन् नि:सत्त्वान्विगतप्रभान् ।
लोकानमङ्गलप्रायानसुरानयथा विभु: ॥१९॥
स: विलोक्य-इन्द्र-वायु-आदीन्
he seeing, Indra Varuna and others
नि:सत्त्वान्-विगत-प्रभान्
devoid of strength, shorn of splendour
लोकान्-अमङ्गल-प्रायान्-
the worlds inauspicious almost,
असुरान्-अयथा विभु:
the demons unlike, full of prosperity
Brahmaa saw Indra, Varuna and others devoid of strength and shorn of splendour, and the demons unlike, full of prosperity.
समाहितेन मनसा संस्मरन्पुरुषं परम् ।
उवाचोत्फुल्लवदनो देवान्स भगवान्पर: ॥२०॥
समाहितेन मनसा
with concentrated mind
संस्मरन्-पुरुषम् परम्
contemplating on The Person Supreme
उवाच-उत्फुल्ल-वदन:
said with joyful countenance
देवान्-स: भगवान्-पर:
to the gods he, the lord supreme
Brahmaa, the lord supreme, with a concentrated mind contemplated on The Supreme Person, and joyfully said to the gods,…
अहं भवो यूयमथोऽसुरादयो मनुष्यतिर्यग्द्रुमघर्मजातय: ।
यस्यावतारांशकलाविसर्जिता व्रजाम सर्वे शरणं तमव्ययम् ॥२१॥
अहम् भव: यूयम्-अथ-
myself, Shiva, you all, then,
असुर-आदय: मनुष्य-तिर्यग्-
the demons and others, human beings, animals,
द्रुम-घर्म-जातय:
vegetable kingdom, those born of sweat,
यस्य-अवतार-अंश-
of Whose manifestation's part
कला-विसर्जिता: व्रजाम सर्वे
or of His part dispensed, will go all
शरणम् तम्-अव्ययम्
surrendered to Him The Immortal
Myself, Shiva, you all, then, the demons and others, the human beings, the animal kingdom, and those born of sweat, are all part of His manifestation, and are dispensed of His own part . We will all go and seek refuge in The Immortal Being.
न यस्य वध्यो न च रक्षणीयो नोपेक्षणीयादरणीयपक्ष: ।
अथापि सर्गस्थितिसंयमार्थं धत्ते रज:सत्त्वतमांसि काले ॥२२॥
न यस्य वध्य: न च
not for Whom is (anyone) to be killed, not and
रक्षणीय: न-उपेक्षणीय-
to be protected, not to be neglected
आदरणीय-पक्ष:
or worthy of respect, any one
अथ-अपि सर्ग-स्थिति-
then even, creation, maintenance
संयम-अर्थम् धत्ते
dissolution, for the purpose, assumes
रज:-सत्त्व-तमांसि काले
Rajas, Sattva, Tamas, in (proper) time
For Whom, there is no one deserving death or protection, or worthy of neglect or respect, even then, for the purpose of creation, maintenance and dissolution, Who assumes the qualities of Rajas, Sattva and Tamas from time to time.
अयं च तस्य स्थितिपालनक्षण: सत्त्वं जुषाणस्य भवाय देहिनाम् ।
तस्माद् व्रजाम: शरणं जगद्गुरुं स्वानां स नो धास्यति शं सुरप्रिय: ॥२३॥
अयम् च तस्य
this and His
स्थिति-पालन-क्षण:
maintenance and preservation time
सत्त्वम् जुषाणस्य
Sattva accepting
भवाय देहिनाम्
for the welfare of the embodied
तस्माद् व्रजाम:
therefore will go
शरणम् जगद्गुरुम्
in shelter of the World Preceptor
स्वानाम् स: न: धास्यति
of His Own (people) He, of ours, will ensure
शम् सुरप्रिय:
well-being, of the gods The Beloved
And at this time, He has accepted Sattva for the maintenance and preservation, and for the welfare of the embodied souls. Therefore, we will go in shelter of The world Preceptor, The Beloved of the gods will ensure our good, His Own people.
श्री शुक उवाच -
Shree Shuka said -
इत्याभाष्य सुरान्वेधा: सह देवैररिन्दम ।
अजितस्य पदं साक्षाज्जगाम तमस: परम् ॥२४॥
इति-आभाष्य सुरान्-वेधा:
this saying, to the gods, Brahmaa
सह देवै:-अरिन्दम
along with the gods, O Foe suppressor!
अजितस्य पदम् साक्षात्-
to Ajita's realm Himself
जगाम तमस: परम्
went, Tamas (darkness, ignorance) beyond
O Suppressor of foes! Thus saying to the gods, Brahmaa, along with the gods, went to the realm of Ajita Himself, which is beyond Tamas, darkness, ignorance.
तत्रादृष्टस्वरूपाय श्रुतपूर्वाय वै विभो ।
स्तुतिमब्रूत दैवीभिर्गीर्भिस्त्ववहितेन्द्रिय: ॥२५॥
तत्र-अदृष्ट-स्वरूपाय
there, Whose not seen form
श्रुत-पूर्वाय वै विभो
heard before, indeed, O lord!
स्तुतिम्-अब्रूत दैवीभि:-
hymn uttered, with Vedic
गीर्भि:-तु-अवहितेन्द्रिय:
words, indeed, with concentration
There, indeed, of Whom he had heard before but Whose form he had not seen, uttered a hymn in Vedic words, with concentration.
ब्रह्मा उवाच -
Brahmaa said -
अविक्रियं सत्यमनन्तमाद्यं गुहाशयं निष्कलमप्रतर्क्यम् ।
मनोऽग्रयानं वचसानिरुक्तं नमामहे देववरं वरेण्यम् ॥२६॥
अविक्रियं सत्यम्-अनन्तम्-
changeless, ever true, infinite,
आद्यम् गुहा-आशयम्
most ancient, in the heart (cave) dwelling
निष्कलम्-अप्रतर्क्यम्
unconditioned, incomprehensible,
मन:-अग्रयानम्
than the mind quicker
वचसा-अनिरुक्तम् नमामहे
by speech indescribable, we bow down to
देव-वरम् वरेण्यम्
of the gods the foremost, worthy of being sought for
We bow down to You, the changeless, ever true, infinite, most ancient, dwelling in the heart cave of all, unconditioned, incomprehensible, quicker than the mind, indescribable by speech, the foremost of the gods, The One worthy of being sought for.
विपश्चितं प्राणमनोधियात्मनामर्थेन्द्रियाभासमनिद्रमव्रणम् ।
छायातपौ यत्र न गृध्रपक्षौ तमक्षरं खं त्रियुगं व्रजामहे ॥२७॥
विपश्चितम् प्राण-मन:-
The Knower of the vital airs, mind,
धिया-आत्मनाम्-अर्थे-
the intellect, ego, for the purpose of
इन्द्रिय-आभासम्-
the senses' perception
अनिद्रम्-अव्रणम्
devoid of sleep, bodiless,
छाया-आतपौ यत्र
shade and light (are) where
न गृध्र-पक्षौ
not of Jeeva the characteristics
तम्-अक्षरम् खम्
Him, infinite, all perfect
त्रि-युगम् व्रजामहे
in the three Yugas, we resort to
We resort to Him, Who is manifest in the beginning three Yugas, The Knower of all the vital airs, the mind, the intellect, the ego, Who appears for the purpose of the sense's perception, Who is devoid of sleep, is bodiless, is not of the characteristics of the Jeeva, i.e., having the shade of ignorance or the light of knowledge, The infinite and The All perfect.
अजस्य चक्रं त्वजयेर्यमाणं मनोमयं पञ्चदशारमाशु ।
त्रिणाभि विद्युच्चलमष्टनेमि यदक्षमाहुस्तमृतं प्रपद्ये ॥२८॥
अजस्य चक्रम् तु-अजया-
of the unborn (the self) (it's body's) wheel, indeed by Maayaa
ईर्यमाणम् मनोमयम्
rotating, of mind consists
पञ्चदश-अरम्-आशु
fifteen spokes provided with
त्रि-नाभि: विद्युत्-चलम्-
three navels, of lightning speed
अष्ट-नेमि यत्-अक्षम्-आहु:-
with eight fellies, that axle called
तम्-ऋतम् प्रपद्ये
Him The Truth I run for protection
The wheel of body, of the unborn self, which is rotated by Maayaa, consists of mind, and is provided with fifteen spokes, the ten Indriyas and the five vital airs, three navels, the three Gunas, has a lightning speed, has eight fellies, the five elements and the mind ego and intellect, and what is known as the axle is He, The Truth, to Him I flee for protection.
य एकवर्णं तमस: परं तदलोकमव्यक्तमनन्तपारम् ।
आसाञ्चकारोपसुपर्णमेनमुपासते योगरथेन धीरा: ॥२९॥
य: एक-वर्णम् तमस: परम्
Who is one nature , Prakriti beyond
तत्-अलोकम्-अव्यक्तम्-
That imperceptible, undifferentiated
अनन्त-पारम्
unlimited and beyond (time and space)
आसान्-चकार-उपसुपर्णम्-
inner Controller dwells (in every heart), near the Jeeva
एनम्-उपासते
Him seek
योग-रथेन धीरा:
by Yoga discipline, the wise
Who is of one nature, that of The Absolute Consciousness, is beyond Prakriti, That He, Who is imperceptible, undifferentiated, is unlimited beyond time and space, is The Inner Controller and dwells in every heart, and is near the Jeeva, Him, Whom the wise seek through the disciplines of Yoga.
न यस्य कश्चातितितर्ति मायां यया जनो मुह्यति वेद नार्थम् ।
तं निर्जितात्मात्मगुणं परेशं नमाम भूतेषु समं चरन्तम् ॥३०॥
न यस्य क:-च-
not Whose who and
अतितितर्ति मायाम् यया
can overpass Maayaa, by whom
जन: मुह्यति वेद न-अर्थम्
men are bewildered, do not know the truth
तम् निर्जित-आत्मा-आत्म-
whom has subdued That Self
गुणम् परेशम् नमाम
and its Gunas beyond The Lord, will bow
भूतेषु समम् चरन्तम्
in the beings equally moves
We will bow to The One Whose Maayaa who ever can overpass? Maayaa, which bewilders the men and so they do not know the truth, Maayaa, whom and whose Gunas He Himself has subdued, and beyond which He is The Lord, Who moves in all living beings equally.
इमे वयं यत्प्रिययैव तन्वा सत्त्वेन सृष्टा बहिरन्तरावि: ।
गतिं न सूक्ष्मामृषयश्च विद्महे कुतोऽसुराद्या इतरप्रधाना: ॥३१॥
इमे वयम् यत्-प्रियया-
these we, by Whose favourite
एव तन्वा सत्त्वेन सृष्टा:
only body, of Sattva are created
बहि:-अन्त:-आवि:
outside and inside pervading
गतिम् न सूक्ष्माम्-
that essence not subtle
ऋषय:-च विद्महे
the sages and know
कुत:-असुर-आद्या:
how the demons and others
इतर-प्रधाना:
of other (Gunas) prominent
Even we, here, who are created by the favourite body of The Lord, which is of Sattva predominantly, do not know, and the sages also do not know the subtle essence of The Lord, which is manifested in the inside and the outside of creation, how then will the demons and others know who are prominently of the other Gunas, Rajas and Tamas.
पादौ महीयं स्वकृतैव यस्य चतुर्विधो यत्र हि भूतसर्ग: ।
स वै महापुरुष आत्मतन्त्र: प्रसीदतां ब्रह्म महाविभूति: ॥३२॥
पादौ मही-इयम् स्वकृता-एव
the feet, the earth this, is self evolved even
यस्य चतुर्विध: यत्र
by Whom, four types of where
हि भूत-सर्ग:
indeed beings' creations
स: वै महापुरुष: आत्म-तन्त्र:
He surely The Supreme Person, The Self-dependent
प्रसीदताम् ब्रह्म
may be pleased, Brahman
महा-विभूति:
of Infinite Power
The earth is His feet, and which is evolved by Whom, has four types beings' creations. Surely, The Self-dependent, He, The Supreme Person, The Brahman of infinite power may be pleased.
अम्भस्तु यद्रेत उदारवीर्यं सिध्यन्ति जीवन्त्युत वर्धमाना: ।
लोकास्त्रयोऽथाखिललोकपाला: प्रसीदतां ब्रह्म महाविभूति: ॥३३॥
अम्भ:-तु यत्-रेत:
water indeed of great strength
उदार-वीर्यम् सिध्यन्ति
generous generative fluid, are born,
जीवन्ति-उत वर्धमाना:
subsist, certainly flourish
लोका:-त्रय:-अथ-
the worlds three, then
अखिल-लोकपाला: प्रसीदताम्
all the guardians, may He be gracious,
ब्रह्म महा-विभूति:
The Brahman, of immense glory
Water, which is of great strength, indeed His generous generative fluid, by which the three worlds and all the guardians are created, subsist and flourish. May That Brahman of immense glory be gracious.
सोमं मनो यस्य समामनन्ति दिवौकसां वै बलमन्ध आयु: ।
ईशो नगानां प्रजन: प्रजानां प्रसीदतां न: स महाविभूति: ॥३४॥
सोमम् मन: यस्य
the moon, the mind, Whose
सम-आमनन्ति दिवौकसाम्
the Vedas declare, of the gods
वै बलम्-अन्ध: आयु:
indeed, the strength, food and life,
ईश: नगानाम् प्रजन: प्रजानाम्
the ruler of the plants, the father of the created beings
प्रसीदताम् न:
may be gracious to us
स: महा-विभूति:
He of boundless power
The Vedas declare that the moon is His mind, and is the strength, food and life of the gods, is the ruler of the plants, is the father of the created beings, May That Lord of boundless power be gracious to us.
अग्निर्मुखं यस्य तु जातवेदा जाता: क्रियाकाण्डनिमित्तजन्मा ।
अन्त:समुद्रेऽनुपचन् स्वधातून् प्रसीदतां न: स महाविभूति: ॥३५॥
अग्नि:-मुखम् यस्य
fire is mouth Whose
तु जातवेदा: जाता:
indeed for oblations for gods conveys
क्रिया-काण्ड-निमित्त-जन्मा
rituals performing, for the purpose came into existence
अन्त:-समुद्रे-अनुपचन्
in the insides of the ocean assimilates
स्व-धातून् प्रसीदताम् न:
the digestible objects, may be gracious to us
स: महाविभूति:
That Lord of infinite power
The fire is Whose mouth, indeed conveys the oblations to the gods, has come into existence for the purpose of performing rituals, assimilates the digestible objects in the ocean inside the body, May That Lord of infinite power be gracious to us.
यच्चक्षुरासीत् तरणिर्देवयाणं त्रयीमयो ब्रह्मण एष धिष्ण्यम् ।
द्वारं च मुक्तेरमृतं च मृत्यु: प्रसीदतां न: स महाविभूति: ॥३६॥
यत्-चक्षु:-आसीत् तरणि:-
Whose eyes were The Sun
देवयाणम् त्रयीमय:
of the gods' path, of Vedas the embodiment
ब्रह्मण: एष: धिष्ण्यम्
of Brahman He, abode to be meditated upon
द्वारम् च मुक्ते:-अमृतम् च
the path to liberation, immortality, and
मृत्यु: प्रसीदतां न:
death, May be gracious to us
स: महाविभूति:
He of infinite glory
The Sun is Whose eyes, is the path of the gods, the embodiment of the three Vedas, the abode of Him, Brahman, to be meditated upon, the path to liberation, immortality, and death, May That Lord of infinite glory be gracious to us.
प्राणादभूद् यस्य चराचराणां प्राण: सहो बलमोजश्च वायु: ।
अन्वास्म सम्राजमिवानुगा वयं प्रसीदतां न: स महाविभूति: ॥३७॥
प्राणात्-अभूत् यस्य
the life-breath, proceeded, from Whose
चर-अचराणां प्राण:
of the mobile and immobile the life force
सह: बलम्-ओज:-च वायु:
along with strength, potency and the air
अन्वास्म सम्राजम्-इव-
have followed, the emperor like
अनुगा: वयम् प्रसीदताम् न:
servants we, may be propitious to us
स: महाविभूति:
He, of infinite splendour
From Whose life-breath proceeds the air which gives the mobile and immobile creatures their life force, along with strength and potency, and Whom we have followed as the servants follow the emperor, may He, The Lord of infinite splendour, be propitious to us.
श्रोत्राद् दिशो यस्य हृदश्च खानि प्रजज्ञिरे खं पुरुषस्य नाभ्या: ।
प्राणेन्द्रियात्मासुशरीरकेतं प्रसीदतां न: स महाविभूति: ॥३८॥
श्रोत्रात् दिश: यस्य
from the ear the directions Whose
हृद:-च खानि प्रजज्ञिरे
from heart the senses were born
खम् पुरुषस्य नाभ्या:
the ether from the navel
प्राण-इन्द्रिय-आत्मा-असु-
the life force, the ten Indriyas, mind, the five vital airs,
शरीर-केतम् प्रसीदतम् न:
in the body functioning, may be pleased with us
स: महाविभूति:
He, The Person of unbound power
From Whose ears the four directions, from Whose heart the senses, from Whose navel the ether, with the life force, the ten Indriyas, mind, the five vital airs, functioning in the body, were born, may He, The Supreme Person of unbound power be pleased with us.
बलान्महेन्द्रस्त्रिदशा: प्रसादान्मन्योर्गिरीशो धिषणाद् विरिञ्च: ।
खेभ्यश्च छन्दांस्यृषयो मेढ्रत: क: प्रसीदतां न: स महाविभूति: ॥३९॥
बलात्-महेन्द्र: त्रिदशा: प्रसादात्-
from strength sprang Indra, the gods from grace,
मन्यो:-गिरीश:
from wrath Lord Shiva,
धिष्णाद् विरिञ्च:
from intellect Brahmaa,
खेभ्य:-च छन्दांसि-
from the apertures (of the body) the metres of the Vedas
ऋषय: मेढ्रत: क:
the sages from the genital organ Prajaapati
प्रसीदताम् न:
may favourably be inclined to us
स: महाविभूति:
He of unbound glory
He, of unbound glory, from Whose strength sprang Indra, from grace the gods, from wrath Lord Shiva, from intellect Brahmaa, from the aperture of Whose body the metres of the Vedas and the sages, from the genital organ Prajaapati, may That Lord be favourably inclined to us.
श्रीर्वक्षस: पितरश्छाययाऽऽसन् धर्म: स्तनादितर: पृष्ठतोऽभूत् ।
द्यौर्यस्य शीर्ष्णोऽप्सरसो विहारात् प्रसीदतां न: स महाविभूति: ॥४०॥
श्री:-वक्षस: पितर:-छायया-
Shree from the bosom, the manes from shadow
आसन् धर्म: स्तनात्-
were, Dharma from the breast
इतर: पृष्ठत:-अभूत्
the other (Adharma) from back emerged
द्यौ:-यस्य शीर्ष्ण:-अप्सरस:
the heaven from Whose head, the Apsaras
विहारात् प्रसीदताम् न:
from recreation, may propitious be
स: महाविभूति:
He of infinite glory
From Whose bosom the Goddess Shree came, and the manes were from the shadow, Dharma from the breast, and the other, Adharma from the back, from Whose head the heaven emerged and the Apsaras from recreation, He, The Lord of infinite glory may be propitious to us.
विप्रो मुखं ब्रह्म च यस्य गुह्यं राजन्य आसीद् भुजयोर्बलं च ।
ऊर्वोर्विडोजोऽङ्घ्रिरवेदशूद्रौ प्रसीदतां न: स महाविभूति: ॥४१॥
विप्र: मुखम् ब्रह्म च
Braahmanas from the mouth, Vedas and
यस्य गुह्यम् राजन्य:
Whose beyond the senses, the Kshatriyas
आसीद् भुजयो:-बलम् च
came, from the arms and also the strength
ऊर्वो:-विड्-ओज:-
from the thighs the Vaishyas, and their skill
अङ्घ्रि:-अवेद-शूद्रौ
from the feet, service and the Shudras
प्रसीदताम् न:
may be pleased with us
स: महाविभूति:
He of immense power
From Whose mouth the Braahmanas sprang, Vedas beyond Whose senses, the Kshatriyas and strength came from the arms, from the thighs, the Vaishyas and their skill, and from the feet service and the Shudras, may He, The Lord of immense power be pleased with us.
लोभोऽधरात् प्रीतिरुपर्यभूद् द्युतिर्नस्त: पशव्य: स्पर्शेन काम: ।
भ्रुवोर्यम: पक्ष्मभवस्तु काल: प्रसीदतां न: स महाविभूति: ॥४२॥
लोभ:-अधरात् प्रीति:-ऊपरि-
greed from lower lip, love from upper (lip)
अभूत् द्युति:-नस्त:
came, splendour from the nose
पशव्य: स्पर्शेन काम:
dear to animals, from touch, sexual desire
भ्रुवो:-यम: पक्ष्म-भव:-तु
from eyebrows Yama, from eyelashes indeed
काल: प्रसीदताम् न:
Kaala, may be favourably inclined to us
स: महाविभूति:
He of infinite glory
From Whose upper lip greed is generated and love from the lower lip, splendour from the nose, from touch sexual desire which is dear to the animals, Yama from the eyebrows and Kaala from the eyelashes. May He, The Lord of infinite glory, be favourably inclined to us.
द्रव्यं वय: कर्म गुणान्विशेषं यद्योगमायाविहितान्वदन्ति ।
यद् दुर्विभाव्यं प्रबुधापबाधं प्रसीदतां न: स महाविभूति: ॥४३॥
द्रव्यम् वय: कर्म गुणान्-
the elements, Time, destiny, the Gunas,
विशेषम् यत्-योग-माया-
and the material universe, which by Yoga-Maayaa
विहितान्-वदन्ति
enclosed are said to be
यद् दुर्विभाव्यम् प्रबुध-
which is difficult to comprehend, the wise
अपबाधम् प्रसीदताम् न:
disregard, may be pleased to us
स: महाविभूति:
He of boundless power
The wise declare the elements Time, destiny, the Gunas and the material universe, as enclosed by Maayaa, The Lord's mystic power, and hence they disregard them. May He, That Lord of unbound power be pleased with us.
नमोऽस्तु तस्मा उपशान्तशक्तये स्वाराज्यलाभप्रतिपूरितात्मने ।
गुणेषु मायारचितेषु वृत्तिभिर्न सज्जमानाय नभस्वदूतये ॥४४॥
नम:-अस्तु तस्मै
salutations may be to Him
उपशान्त-शक्तये
in Whom are dormant all energies
स्वाराज्य-लाभ-
with Bliss supreme enjoyment
प्रतिपूरित-आत्मने
sated mind
गुणेषु माया-रचितेषु
in the Gunas, by Maayaa created
वृत्तिभि:-न सज्जमानाय
by faculties (of sight etc.) not attached to
नभस्वत्-ऊतये
( comparable) to the air's role
My salutations may be for Him in Whom all the energies are dormant, Whose mind is sated with the enjoyment of supreme Bliss, Who, by His faculties of sight etc. is not attached to the Gunas which are created by Prakriti, and Whose role is comparable to that of the air, though omnipresent, yet not tainted by anything.
स त्वं नो दर्शयात्मानमस्मत्करणगोचरम् ।
प्रपन्नानां दिदृक्षूणां सस्मितं ते मुखाम्बुजम् ॥४५॥
स: त्वम् न: दर्शय-आत्मानम्-
That You to us, reveal Yourself
अस्मत्-करण-गोचरम्
into our sense perception range
प्रपन्नानाम् दिदृक्षूणाम्
resorted (to You), eager to behold
सस्मितम् ते मुख-अम्बुजम्
smiling Your face lotus
Such that You are, do reveal Yourself, into the range of our sense perception, to us who resort to You, and are eager to behold Your smiling countenance.
तैस्तै: स्वेच्छाधृतै रूपै: काले काले स्वयं विभो ।
कर्म दुर्विषहं यन्नो भगवांस्तत् करोति हि ॥४६॥
तै:-तै: स्वेच्छा-धृतै: रूपै:
by those all, at will taken forms
काले काले स्वयम् विभो
from time to time, Yourself, O Almighty!
कर्म दुर्विषहम् यत्-न:
work difficult to do, which by us
भगवान्-तत् करोति हि
O Lord! do indeed
O Lord! By diverse forms taken from time to time, O Almighty! You Yourself do those works which indeed are difficult for us to do.
क्लेशभूर्यल्पसाराणि कर्माणि विफलानि वा ।
देहिनां विषयार्तानां न तथैवार्पितं त्वयि ॥४७॥
क्लेश-भूरि-अल्प-साराणि
hardships many, small returns,
कर्माणि विफलानि वा
actions futile or
देहिनाम् विषय-आर्तानाम्
of embodied souls, by senses tormented
न तथा-एव-अर्पितम् त्वयि
not like that only, dedicated to You
The actions performed by the embodied souls are great hardships entailing and with little result or are even futile, not so with the actions dedicated to You.
नावम: कर्मकल्पोऽपि विफलायेश्वरार्पित: ।
कल्पते पुरुषस्यैष स ह्यात्मा दयितो हित: ॥४८॥
न-अवम: कर्म-कल्प:-अपि
not the smallest action imagined also
विफलाय-ईश्वर-अर्पित:
may be futile, to The Lord resigned
कल्पते पुरुषस्य-एष: स:
is supposed to be of the Jeeva, This He
हि-आत्मा दयित: हित:
the very Self, beloved and well-wisher
The smallest action imaginable also, may not be futile if it is resigned to The Lord, as, This He, supposedly, is the very Self of the Jeeva, and also his beloved and well-wisher.
यथा हि स्कन्धशाखानां तरोर्मूलावसेचनम् ।
एवमाराधनं विष्णो: सर्वेषामात्मनश्च हि ॥४९॥
यथा हि स्कन्ध-शाखानाम्
just as indeed, the trunk and boughs
तरो:-मूल-अवसेचनम्
tree root by watering
एवम्-आराधनम् विष्णो:
like that propitiating Vishnu
सर्वेषाम्-आत्मन:-च हि
is to all and self and indeed
Just as watering the root of a tree is like watering its trunk and boughs, like that, to propitiate Vishnu, indeed, is to propitiate all and oneself.
नमस्तुभ्यमनन्ताय दुर्वितर्क्यात्मकर्मणे ।
निर्गुणाय गुणेशाय सत्त्वस्थाय च साम्प्रतम् ॥५०॥
नम:-तुभ्यम्-अनन्ताय
Hail to You! to The Infinite Lord
दुर्वितर्क्य-आत्म-कर्मणे
hard to comprehend, Self movements
निर्गुणाय गुण-ईशाय
transcending the Gunas, the Gunas' Ruler,
सत्त्व-स्थाय च साम्प्रतम्
in Sattva established and present
Hail to You, The Infinite Lord, Whose own movements are hard to comprehend, Who transcends the Gunas and are their Ruler, and at present are established in Sattva.
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां अष्टमे स्कन्धे अमृतमथने पञ्चमोऽध्याय: ॥५॥
Thus ends the fifth discourse, forming part of the story relating to the churning of the ocean for the sake of nectar, in Book Eight of the great and glorious Bhaagavata-Puraana.