श्रीमद्भागवत महापुराणम् अष्टम: स्कन्ध: षष्ठ: अध्याय: श्री शुक उवाच - Shree Shuka said - एवं स्तुत: सुरगणैर्भगवान् हरिरीश्वर: ।
तेषामाविरभूद् राजन्सहस्रार्कोदयद्युति: ॥१॥
एवम् स्तुत: सुर-गणै:- thus extolled, by the gods' hosts,
भगवान् हरि:-ईश्वर: The Lord, Shree Hari The Almighty तेषाम्-आवि:-अभूद् राजन्- before them appeared, O King! सहस्र-अर्क:-उदय-द्युति: thousand Suns' rising effulgence O King! Extolled thus, by the hosts of the gods, Lord Shree Hari, The Almighty appeared before them, with the effulgence of a thousand Suns rising.


तेन सहसा सर्वे देवा: प्रतिहतेक्षणा: ।
नापश्यन्खं दिश: क्षोणिमात्मानं च कुतो विभुम् ॥२॥
तेन सहसा सर्वे by that (effulgence) suddenly, all
देवा: प्रतिहत-ईक्षणा: the gods, dazzled eyed न-अपश्यन्-खम् दिश: क्षोणिम्- did not see the sky, the directions, the earth आत्मानम् च कुत: विभुम् themselves and how The Lord By that sudden effulgence, all the gods were dazzle eyed, and could not see the sky, the directions, the earth, and themselves, how could they see The Lord?


विरिञ्चो भगवान्दृष्ट्वा सह शर्वेण तां तनुम् ।
स्वच्छां मरकतश्यामां कञ्जगर्भारुणेक्षणाम् ॥३॥
विरिञ्च: भगवान्-दृष्ट्वा Brahmaa the glorious, beholding
सह शर्वेण ताम् तनुम् along with Lord Shiva, that body स्वच्छाम् मरकत-श्यामाम् spotless, emerald like dark green कञ्ज-गर्भ-अरुण-ईक्षणाम् the lotus interior like red eyed The glorious Brahmaa, along with Lord Shiva, saw that spotless body, dark green like an emerald, and having red eyes like the interior of the lotus.


तप्तहेमावदातेन लसत्कौशेयवाससा ।
प्रसन्नचारुसर्वाङ्गीं सुमुखीं सुन्दरभ्रुवम् ॥४॥
तप्त-हेम-अवदातेन in molten gold clad like
लसत्-कौशेय-वाससा shining yellow silk प्रसन्न-चारु-सर्व-अङ्गीम् cheerful and charming on all limbs सुमुखीम् सुन्दर-भ्रुवम् lovely countenance, and beautiful eyebrows The form was clad in a molten gold like shining yellow silk, looking cheerful and charming on all limbs, and had a lovely countenance with beautiful eyebrows.


महामणिकिरीटेन केयूराभ्यां च भूषिताम् ।
कर्णाभरणनिर्भातकपोलश्रीमुखाम्बुजाम् ॥५॥
महा-मणि-किरीटेन precious gems (studded) crown
केयूराभ्याम् च भूषिताम् a pair of armlets and adorned कर्ण-आभरण-निर्भात-कपोल-श्री- by the ear-rings enhanced the cheeks charm मुख-अम्बुजाम् and of the face lotus like It was adorned by a precious gems' studded crown, a pair of armlets, the charm of the cheeks and of the lotus like face was enhanced by the ear-rings.


काञ्चीकलापवलयहारनूपुरशोभिताम् ।
कौस्तुभाभरणां लक्ष्मीं बिभ्रतीं वनमालिनीम् ॥६॥
काञ्ची-कलाप-वलय-हार- girdle, wristlets, pearl necklace,
नूपुर-शोभिताम् anklets bedecked with कौस्तुभ-आभरणाम् लक्ष्मीम् by Kaustubha adorned Lakshmi बिभ्रतीम् वन-मालिनीम् dazzling, and sylvan flowers' garland The form was bedecked with a girdle on the waist, wristlets on the wrists, pearl necklace in the neck, bosom adorned with dazzling Lakshmi, and a garland of sylvan flowers.


सुदर्शनादिभि: स्वास्त्रैर्मूर्तिमद्भिरुपासिताम् ।
तुष्टाव देवप्रवर: सशर्व: पुरुषं परम् ।
सर्वामरगणै: साकं सर्वाङ्गैरवनिं गतै: ॥७॥
सुदर्शन-आदिभि: स्व-अस्त्रै:- by Sudarshana and other own weapons
मूर्तिमद्भि:-उपासिताम् personified, waited upon तुष्टाव देव-प्रवर: extolled the gods' foremost (Brahmaa) स-शर्व: पुरुषम् परम् along with Shiva, The Person Supreme सर्व-अमर-गणै: साकम् by all the gods' hosts, along with सर्वाङ्गै:-अवनिम् गतै: by all limbs on the ground falling (prostrate) He was waited upon by His own weapons, Sudarshana and others, in personified forms. Along with Shiva, the foremost of the gods, Brahmaa extolled The Supreme Person, and along with the hosts of gods, he fell prostrate on the ground touching the earth with all the limbs.


ब्रह्मा उवाच - Brahmaa said - अजातजन्मस्थितिसंयमायागुणाय निर्वाणसुखार्णवाय ।
अणोरणिम्नेऽपरिगण्यधाम्ने महानुभावाय नमो नमस्ते ॥८॥
अजात-जन्म- not predicated (Whose) birth is
स्थिति-संयमाय- or, continuance, destruction अगुणाय (Who is) devoid of the Gunas निर्वाण-सुख-अर्णवाय beatitude Bliss is the ocean of अणो:-अणिम्ने- is of the subtle, subtler अपरिगण्य-धाम्ने of unconceivable form, महा-अनुभावाय of immeasurable glory नम: नम:-ते Hail! Hail! To You Hail! Hail! To You, Whose birth is not predicated nor continuance, or destruction, Who is devoid of the Gunas, is the ocean of beatitude Bliss, is of the subtle, subtler, is of unconceivable form and of immeasurable glory.


रूपं तवैतत् पुरुषर्षभेज्यं श्रेयोऽर्थिभिर्वैदिकतान्त्रिकेण ।
योगेन धात: सह नस्त्रिलोकान् पश्याम्यमुष्मिन् नु ह विश्वमूर्तौ ॥९॥
रूपम् तव-एतत् पुरुषर्षभ- form Yours this, O Supreme Person!
इज्यम् श्रेय:-अर्थिभि:- deserves to be worshipped by blessedness seekers वैदिक-तान्त्रिकेण laid by Vedas or Tantras योगेन धात: सह न:- methods, O Maker of all! along with us त्रि-लोकान् पश्यामि-अमुष्मिन् the three worlds I perceive in this नु ह विश्वमूर्तौ most certainly in The Universe embodied O Supreme Person! This form of Yours, deserves to be worshipped by the seekers of blessedness, with the methods laid down by the Vedas and the Tantras. O Maker of all! In this universe embodied form of Yours, I most certainly perceive, along with ourselves, the three worlds.


त्वय्यग्र आसीत् त्वयि मध्य आसीत् त्वय्यन्त आसीदिदमात्मतन्त्रे ।
त्वमादिरन्तो जगतोऽस्य मध्यं घटस्य मृत्स्नेव पर: परस्मात् ॥१०॥
त्वयि-अग्रे आसीत् in You, in the beginning (this universe) was
त्वयि मध्ये आसीत् in You, in the middle was त्वयि-अन्ते आसीत्- in You in the end will be इदम्-आत्मतन्त्रे this, O Self-dependent One! त्वम्-आदि:-अन्त: You are the beginning, end, जगत:-अस्य मध्यम् of cosmos this, the middle, घटस्य मृत्स्ना-इव a pot's clay like पर: परस्मात् beyond the highest O Self-dependent Lord! This universe was in You in the beginning of creation, in You in the middle, an You it will be at the time of dissolution. You are the beginning, the end and the middle, of this cosmos, like the clay of the pot, You are beyond the highest.


त्वं माययाऽऽत्माश्रयया स्वयेदं निर्माय विश्वं तदनुप्रविष्ट: ।
पश्यन्ति युक्ता मनसा मनीषिणो गुणव्यवायेऽप्यगुणं विपश्चित: ॥११॥
त्वम् मायया-आत्म-आश्रयया You by Maayaa, on Yourself dependent
स्वया-इदम् निर्माय Your own, this having created, विश्वम् तत्-अनुप्रविष्ट: the universe, in it have entered पश्यन्ति युक्ता: मनसा perceive the mind controlled, by mind, मनीषिण: गुण-व्यवाये- the knowers of the scriptures, of the Gunas the result अपि-अगुणम् विपश्चित: yet without Gunas, the wise The wise, whose mind are controlled, and who are the knowers of the scriptures, know by their minds, that having created this universe by Your Own Maayaa, dependent on Yourself, You enter it, which is a result of the Gunas of Prakriti, yet, You are without the Gunas.


यथाग्निमेधस्यमृतं च गोषु भुव्यन्नमम्बूद्यमने च वृत्तिम् ।
योगैर्मनुष्या अधियन्ति हि त्वां गुणेषु बुद्ध्या कवयो वदन्ति ॥१२॥
यथा-अग्निम्-एधसि- just as fire in wood
अमृतम् च गोषु milk and in cow भुवि-अन्नम्-अम्बु in the soil food and water, उद्यमने च वृत्तिम् by exertion and livelihood, योगै:-मनुष्या: by Yoga men अधियन्ति हि त्वाम् realize indeed You गुणेषु बुद्ध्या in the sense objects by pure intellect कवय: वदन्ति the intellectuals describe (You) Just as men obtain fire from wood, milk from cow, food and water from soil, livelihood from exertion, the wise men indeed realize You through the sense objects by pure intellect, and the intellectuals describe You.


तं त्वां वयं नाथ समुज्जिहानं सरोजनाभातिचिरेप्सितार्थम् ।
दृष्ट्वा गता निर्वृत्तिमद्य सर्वे गजा दवार्ता इव गाङ्गमम्भ: ॥१३॥
तम् त्वाम् वयम् नाथ Him You, we, O Lord!
समुज्जिहानम् सरोजनाभ- appearing in person, O The One with Lotus in navel अतिचिर-ईप्सित-अर्थम् for long longing the sight दृष्ट्वा गता: निर्वृत्तिम्-अद्य having seen, attained supreme bliss, today सर्वे गजा: दवार्ता: we all, elephants by the wild fire distressed इव गाङ्गम्-अम्भ: like Ganga's water O Lord! Him You, appearing in person, we, for long longing the sight of, having seen, O The One with Lotus in navel! We all have today attained supreme bliss, like the elephants distressed by wild fire attain by seeing the water of The Gangaa.


स त्वं विधत्स्वाखिललोकपाला वयं यदर्थास्तव पादमूलम् ।
समागतास्ते बहिरन्तरात्मन् किं वान्यविज्ञाप्यमशेषसाक्षिण: ॥१४॥
स: त्वम् विधत्स्व-अखिल- that You accomplish, all
लोकपाला: वयम् यत्-अर्था:- the guardians, we for what purpose तव पाद-मूलम् समागता:- at Your feet soles, have come ते बहि:-अन्त:-आत्मन् Yours, of the outside and inside The Self! किम् वा-अन्य-विज्ञाप्यम्- what or other is to be made known अशेष-साक्षिण: O of all The Witness! Such as You are, do accomplish the purpose for which all the guardians of the quarters and we have assembled at the soles of Your feet. O The Self of the outside and the inside, what else is there to be made known to You, The witness of all?


अहं गिरित्रश्च सुरादयो ये दक्षादयोऽग्नेरिव केतवस्ते ।
किं वा विदामेश पृथग्विभाता विधत्स्व शं नो द्विजदेवमन्त्रम् ॥१५॥
अहम् गिरित्र:-च सुर-आदय: ये myself, Lord Shiva, and the gods and others those
दक्ष-आदय:-अग्ने:-इव केतव:-ते Daksha and others, fire's like sparks of You किम् वा विदाम-ईश what do we know, O Lord! पृथक्-विभाता विधत्स्व separately standing, conduct शम् न: द्विज-देव-मन्त्रम् welfare our, of the Brahmanas and gods the counsel O Lord! Myself, Lord Shiva, Daksha, and those others are like sparks of You, the fire. Standing separately, we do not know what to do. Do conduct the counsel which will be for the welfare of the Braahmanas and the gods.


श्री शुक उवाच - Shree Shuka said - एवं विरिञ्चादिभिरीडितस्तद् विज्ञाय तेषां हृदयं तथैव ।
जगाद जीमूतगभीरया गिरा बद्धाञ्जलीन्संवृतसर्वकारकान् ॥१६॥
एवम् विरिञ्च-आदिभि:-ईडित:- in this manner by Brahmaa and others extolled,
तत् विज्ञाय तेषाम् हृदयम् that knowing, of their hearts तथा-एव जगाद जीमूत- as it was only, spoke in rumbling गभीरया गिरा बद्ध-अञ्जलीन्- deep voice, (to them) with folded hands संवृत-सर्व-कारकान् controlled of all senses In this manner, after being extolled by Brahmaa and the others, and knowing fully as it was in their hearts, The Lord spoke in a cloud like deep rumbling voice, to them who had fully controlled their senses and stood with joined palms.


एक एवेश्वरस्तस्मिन्सुरकार्ये सुरेश्वर: ।
विहर्तुकामस्तानाह समुद्रोन्मथनादिभि: ॥१७॥
एक: एव-ईश्वर:-तस्मिन्- One alone, The Lord, in that
सुर-कार्ये सुरेश्वर: gods' purpose, the gods' Ruler विहर्तु-काम:-तान्-आह sport to desiring, to them said समुद्र-उन्मथन-आदिभि: by the ocean churning and others (sports) Though The Lord all alone was capable of accomplishing the gods' purpose, but desiring to sport through the ocean churning and other sports, He said to them,…


श्री भगवान् उवाच - The Lord said - हन्त ब्रह्मन्नहो शम्भो हे देवा मम भाषितम् ।
शृणुतावहिता: सर्वे श्रेयो व: स्याद् यथा सुरा: ॥१८॥
हन्त ब्रह्मन्-अहो शम्भो Hello Brahmaa! O Shiva!
हे देवा मम भाषितम् O gods! my words शृणुत-अवहिता: सर्वे listen to carefully, all श्रेय: व: स्याद् यथा सुरा: good to you may come, so that, O gods! Hello Brahmaa! O Shiva! O gods! All of you carefully listen to my words, so that good may come to you, O Gods!


यात दानवदैतेयैस्तावत् सन्धिर्विधीयताम् ।
कालेनानुगृहीतैस्तैर्यावद् वो भव आत्मन: ॥१९॥
यात दानव-दैतेयै:- (until) comes, with the Daanavas and Daityas
तावत् सन्धि:-विधीयताम् till then, truce may hold कालेन-अनुगृहीतै:-यावद् by Time favoured, until व: भव आत्मन: your time own Till then, with the Daanavas and Daityas, who are favoured by time, you may hold truce, until your own time comes.


अरयोऽपि हि सन्धेया: सति कार्यार्थगौरवे ।
अहिमूषकवद् देवा ह्यर्थस्य पदवीं गतै: ॥२०॥
अरय:-अपि हि सन्धेया: enemies also certainly be befriended,
सति कार्य-अर्थ गौरवे in case of purpose fulfilling event अहि-मूषक-वत् देवा: snake and rat like, O gods! हि-अर्थस्य पदवीम् गतै: indeed the purpose accomplished being Certainly, even the enemies may be befriended in the event of fulfilling a purpose. O gods! When the purpose is accomplished one may behave like the snake and the rat.


अमृतोत्पादने यत्न क्रियतामविलम्बितम् ।
यस्य पीतस्य वै जन्तुर्मृत्युग्रस्तोऽमरो भवेत् ॥२१॥
अमृत-उत्पादने यत्न in nectar producing, effort
क्रियताम्-अविलम्बितम् put forth without delay यस्य पीतस्य वै जन्तु:- which by drinking even, a being मृत्यु-ग्रस्त:-अमर: भवेत् in death's jaws, immortal becomes Put forth the effort in producing nectar without delay, by drinking which, even a being in the jaws of death becomes immortal.


क्षिप्त्वा क्षीरोदधौ सर्वा वीरुत्तृणलतौषधी: ।
मन्थानं मन्दरं कृत्वा नेत्रं कृत्वा तु वासुकिम् ॥२२॥
क्षिप्त्वा क्षीर-उदधौ सर्वा: putting in, in the milk ocean, all
वीरुत्-तृण-लता-औषधी: plants, grasses, creepers, and herbs मन्थानम् मन्दरम् कृत्वा the churning rod, the Mount Mandara making नेत्रम् कृत्वा तु वासुकिम् the rope making, indeed Vasukee All the plants, grasses, creepers and herbs, by putting in the ocean of milk, and making Mount Mandara the churning rod and Vasukee the rope…


सहायेन मया देवा निर्मन्थध्वमतन्द्रिता: ।
क्लेशभाजो भविष्यन्ति दैत्या यूयं फलग्रहा: ॥२३॥
सहायेन मया देवा with help from Me, O Gods!
निर्मन्थध्वम्-अतन्द्रिता: churn unsluggishly क्लेशभाज: भविष्यन्ति दैत्या: exertion deservers will be the Daityas यूयम् फलग्रहा: and you the fruit obtainers With help from Me, O gods! Churn the ocean without lethargy. The Daityas will reap only exertion and you will be the fruit obtainers.


यूयं तदनुमोदध्वं यदिच्छन्त्यसुरा: सुरा: ।
न संरम्भेण सिध्यन्ति सर्वेऽर्था: सान्त्वया यथा ॥२४॥
यूयम् तत्-अनुमोदध्वम् you all that accept
यत्-इच्छन्ति-असुरा: सुरा: what want the Asuras, O gods! न संरम्भेण सिध्यन्ति not by anger are achieved सर्वे-अर्था: सान्त्वया यथा all objects, peacefully as O gods! You all accept whatever the Asuras demand. All objects are not achieved by anger as by peaceful words.


न भेतव्यं कालकूटाद् विषाज्जलधिसम्भवात् ।
लोभ: कार्यो न वो जातु रोष: कामस्तु वस्तुषु ॥२५॥
न भेतव्यम् कालकूटात् do not be afraid of Kaalkoota
विषात्-जलधि-सम्भवात् poison, from the ocean coming out लोभ: कार्य: न व: जातु greed should be done not by you or रोष: काम:-तु वस्तुषु vent anger, for desired indeed objects Do not be afraid of the Kaalkoota poison which will come out of the ocean. You should not show greed or vent anger for your desired objects.


श्री शुक उवाच - Shree Shuka said - इति देवान्समादिश्य भगवन्पुरुषोत्तम: ।
तेषामन्तर्दधे राजन्स्वच्छन्दगतिरीश्वर: ॥२६॥
इति देवान्-समादिश्य this to the gods, directing
भगवन्-पुरुषोत्तम: The Lord Supreme Person तेषाम्-अन्तर्दधे राजन्- from amongst them vanished, O King! स्वच्छन्द-गति:-ईश्वर: at will moving about, Lord Shree Hari O King! Instructing the gods in this manner, The Supreme Person, The Lord, vanished from amongst them, Lord Shree Hari, Who moves about at will.


अथ तस्मै भगवते नमस्कृत्य पितामह: ।
भवश्च जग्मतु: स्वं स्वं धामोपेयुर्बलिं सुरा: ॥२७॥
अथ तस्मै भगवते after that, to Him The Lord
नमस्कृत्य पितामह: having bowed, Brahmaa भव:-च जग्मतु: स्वम् स्वम् Shiva and went to own धाम: उपेयु:-बलिम् सुरा: abodes, approached Bali the gods After that, having bowed to The Lord, Brahmaa and Shiva went away to their own abodes, and the gods headed by Indra went to Bali.


दृष्ट्वारीनप्यसंयत्ताञ्जातक्षोभान्स्वनायकान् ।
न्यषेधद् दैत्यराट् श्लोक्य: सन्धिविग्रहकालवित् ॥२८॥
दृष्ट्वा-अरीन्-अपि- seeing the enemies, even
असंयत्-तान्-जात-क्षोभान्- uncontrolled, becoming agitated स्व-नायकान् own generals न्यषेधt दैत्यराट् श्लोक्य: deterred the Daitya emperor praiseworthy सन्धि-विग्रह-काल-वित् truce and battle time knowing Even at the sight of the uncontrolled enemies, seeing his own generals agitated, The praiseworthy, Daitya emperor, who knew the time for truce and war, deterred them.


ते वैरोचनिमासीनं गुप्तं चासुरयूथपै: ।
श्रिया परमया जुष्टं जिताशेषमुपागमन् ॥२९॥
ते वैरोचनिम्-आसीनम् they, to Bali, sitting,
गुप्तम् च-असुर-यूथपै: guarded and by Asura troop leaders श्रिया परमया जुष्टम् with splendour highest invested जित-अशेषम्-उपागमन् having conquered all, approached They approached Bali, who was sitting on his throne, guarded by the leaders of the Asura troop, having conquered all the worlds, invested in highest splendour.


महेन्द्र: श्लक्ष्णया वाचा सान्त्वयित्वा महामति: ।
अभ्यभाषत तत् सर्वं शिक्षितं पुरुषोत्तमात् ॥३०॥
महेन्द्र: श्लक्ष्णया वाचा Indra, in sweet words
सान्त्वयित्वा महामति: explaining, the talented अभ्यभाषत तत् सर्वम् told that all शिक्षितम् पुरुषोत्तमात् instructed by The Person Supreme The talented Indra, in sweet words explained and said about all the instructions given by The Supreme Person, Lord Vishnu.


तदरोचत दैत्यस्य तत्रान्ये येऽसुराधिपा: ।
शम्बरोऽरिष्टनेमिश्च ये च त्रिपुरवासिन: ॥३१॥
तत्-अरोचत दैत्यस्य that pleased, the Daitya (chief)
तत्र-अन्ये ये-असुर-अधिपा: there the other those Asura leaders शम्बर:-अरिष्टनेमि:-च Shambara, Arishtanemee and ये च त्रिपुर-वासिन: those and of Tripura the denizens The chief of the Daityas, Bali, and the other leaders of the Asuras, and those denizens of Tripura, were pleased with the proposal.


ततो देवासुरा: कृत्वा संविदं कृतसौहृदा: ।
उद्यमं परमं चक्रुरमृतार्थे परन्तप ॥३२॥
तत: देव-असुरा: कृत्वा then, the Devas and the Asuras, coming
संविदम् कृत-सौहृदा: to an understanding, made friends उद्यमम् परमम् चक्रु:- effort high put forth अमृत-अर्थे परन्तप nectar sake, O Pareekshita! O Pareekshita! then, the Devas and the Asuras, coming to an understanding, made friends and put in great effort for the sake of the nectar.


ततस्ते मन्दरगिरिमोजसोत्पाट्य दुर्मदा: ।
नदन्त उदधिं निन्यु: सक्ता: परिघबाहव: ॥३३॥
तत:-ते मन्दर-गिरिम्- after that they, the Mandara mountain
ओजसा-उत्पाट्य दुर्मदा: with might uprooted, the arrogant नदन्त: उदधिम् निन्यु: roaring to the ocean took, सक्ता: परिघ-बाहव: full of energy, bludgeons armed After that, they, the arrogant gods and demons, who were full of energy, with their bludgeons like arms, mightily uprooted the Mandaara mountain and took it to the seashore.


दूरभारोद्वहश्रान्ता: शक्रवैरोचनादय: ।
अपारयन्तस्तं वोढुं विवशा विजहु: पथि ॥३४॥
दूरभार-उद्वह-श्रान्ता: the very heavy, by carrying exhausted
शक्र-वैरोचन-आदय: Indra, Bali and others अपारयन्त:-तम् वोढुम् unable that to carry विवशा: विजहु: पथि helplessly dropped, on the way Indra, Bali and the others were exhausted by carrying the very heavy mountain, and unable to carry it any further, they helplessly dropped it on the way.


निपतन्स गिरस्तत्र बहूनमरदानवान् ।
चूर्णयामास महता भारेण कनकाचल: ॥३५॥
निपतन्-स: गिर:-तत्र while falling that mountain there
बहून्-अमर-दानवान् many gods and demons चूर्णयामास महता भारेण crushed by huge weight कनकाचल: like Sumeru mountain That mountain, like the Sumeru mountain, while falling, crushed under its huge weight many gods and demons, there and then.


तांस्तथा भग्नमनसो भग्नबाहोरुकन्धरान् ।
विज्ञाय भगवांस्तत्र बभूव गरुडध्वज: ॥३६॥
तान्-तथा भग्न-मनस: them, thus disheartened,
भग्न-बाहू-ऊरु-कन्धरान् broken armed, thighs and shoulders विज्ञाय भगवान्-तत्र knowing The Lord, there बभूव गरुडध्वज: appeared on Gaduda's back The Lord, knowing them to be thus disheartened, with broken arms, thighs and shoulders, appeared there on the back of Garuda.


गिरिपातविनिष्पिष्टान्विलोक्यामरदानवान् ।
ईक्षया जीवयामास निर्जरान् निर्व्रणान्यथा ॥३७॥
गिरि-पात-विनिष्पिष्टान्- by the mountain's falling crushed
विलोक्य-अमर-दानवान् seeing the gods and demons ईक्षया जीवयामास by a glance revived निर्जरान् निर्व्रणान्-यथा the gods unhurt like The Lord seeing the gods and the demons crushed by the falling mountain, revived the gods by a glance, as though unhurt.


गिरिं चारोप्य गरुडे हस्तेनैकेन लीलया ।
आरुह्य प्रययावब्धिम् सुरासुरगणैर्वृत: ॥३८॥
गिरिम् च-आरोप्य गरुडे the mountain and placing on Garuda
हस्तेन-एकेन लीलया by hand one, sportingly आरुह्य प्रययौ-अब्धिम् mounting, went to the ocean सुर-असुर गणै:-वृत: by gods and demons' hosts surrounded He sportingly, with one hand, placed the mountain on Garuda, and mounted him and went to the side of the ocean surrounded by the hosts of the gods and demons.


अवरोप्य गिरिं स्कन्धात् सुपर्ण: पततां वर: ।
ययौ जलान्त उत्सृज्य हरिणा स विसर्जित: ॥३९॥
अवरोप्य गिरिम् स्कन्धात् placing the mountain, from the shoulder,
सुपर्ण: पतताम् वर: Suparna, of the winged the foremost, ययौ जलान्ते उत्सृज्य went on the water-side leaving हरिणा स: विसर्जित: by Lord Shree Hari he dispersed Suparna, the foremost of the winged creatures, placed the mountain from his shoulder and left it on the water-side, and went away, dispersed by Lord Shree Hari.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां अष्टमे स्कन्धे अमृतमथने मन्दराचलानयनं नाम् षष्ठोऽध्याय: ॥६॥ Thus ends the sixth discourse, entitled 'The transportation of Mount Mandara', comprised in the story of the churning of the ocean for nectar, in Book Eight of the great and glorious Bhaagavata-Puraana.