श्रीमद्भागवतमहापुराणम् अष्टम: स्कन्ध: सप्तम: अध्याय: श्री शुक उवाच - Shree Shuka said - ते नागराजमामन्त्र्य फलभागेन वासुकिम् ।
परिवीय गिरौ तस्मिन् नेत्रमब्धिं मुदान्विता: ॥१॥
ते नागराजम्-आमन्त्र्य they, the serpent king, invited
फल-भागेन वासुकिम् with fruit share, the Vaasuki परिवीय गिरौ तस्मिन् entwined on the mountain that नेत्रम्-अब्धिम् मुदा-अन्विता: a cord to (churn) the ocean, joy full of They, then invited the king of the serpants, Vaasuki, with an assurance of a share in the rewards, and entwined him around that mountain as a cord to churn the ocean.


आरेभिरे सुसंयत्ता अमृतार्थं कुरूद्वह ।
हरि: पुरस्ताज्जगृहे पूर्वं देवास्ततोऽभवन् ॥२॥
आरेभिरे सुसंयत्ता: commenced, well prepared
अमृत-अर्थम् कुरूद्वह for nectar's sake, O Scion of the Kurus! हरि: पुरस्तात्-जगृहे Lord Shree Hari from the front caught पूर्वम् देवा:-तत:-अभवन् hold first, the gods like that became O Scion of the Kurus! Well prepared, they commenced the churning for the sake of the nectar. Lord Shree Hari first caught hold of the serpent's front, the mouth, and the gods also did the same.


तन्नैच्छन् दैत्यपतयो महापुरुषचेष्टितम् ।
न गृह्णीमो वयं पुच्छमहेरङ्गममङ्गलम् ॥३॥
तत्-न-ऐच्छन् दैत्य-पतय: that did not agree to, the Daitya generals
महापुरुष-चेष्टितम् The Supreme Persons' act न गृह्णीम: वयम् पुच्छम्- will not hold we, the tail अहे:-अङ्गम्-अमङ्गलम् of the serpent, limb inauspicious That act of The Supreme Person, the Daitya generals did not agree to, saying, 'we will not hold the tail, the inauspicious limb of the serpent.


स्वाध्यायश्रुतसम्पन्ना: प्रख्याता जन्मकर्मभि: ।
इति तूष्णीं स्थितान्दैत्यान् विलोक्य पुरुषोत्तम: ।
स्मयमानो विसृज्याग्रं पुच्छं जग्राह सामर: ॥४॥
स्वाध्याय-श्रुत-सम्पन्ना: with the learning of the Vedas, enriched
प्रख्याता: जन्म-कर्मभि: well known by birth and deeds, इति तूष्णीम् स्थितान्-दैत्यान् thus silent becoming the Daityas विलोक्य पुरुषोत्तम: seeing, The Supreme Person स्मयमान: विसृज्य-अग्रम् smilingly gave up the fore part पुच्छम् जग्राह स-अमर: the tail got hold of with the gods We, enriched with the learning of the Vedas etc., and well known by birth and deeds,' saying, and seeing the silent Daityas, The Supreme Person smilingly gave up the fore part and got hold of the tail along with the gods.


कृतस्थानविभागास्त एवं कश्यपनन्दना: ।
ममन्थु: परमायत्ता अमृतार्थं पयोनिधिम् ॥५॥
कृत-स्थान-विभागा:-ते with their positions demarked, they
एवम् कश्यप-नन्दना: like this, Kashyapa's sons (gods and demons) ममन्थु: परम-आयत्ता: churned with full enthusiasm अमृत-अर्थम् पयोनिधिम् for nectar sake the ocean The sons of Kashyapa, the gods and the demons, with their positions thus demarked, with full enthusiasm churned the ocean for the sake of the nectar.


मथ्यमानेऽर्णवे सोऽद्रिरनाधारो ह्यपोऽविशत् ।
ध्रियमाणोऽपि बलिभिर्गौरवात् पाण्डुनन्दन ॥६॥
मथ्यमाने-अर्णवे स:-अद्रि:- (as was) churned the ocean, that mountain
अनाधार: हि-अपि-अविशत् baseless, indeed also, sank ध्रियमाण:-अपि बलिभि:- held though, by the strong (gods and demons), गौरवात् पाण्डु-नन्दन by weight, O Paandu's son! O Paandu's son! As the ocean was being churned, the mountain being baseless, sank, though it was being held by the strong gods and demons.


ते सुनिर्विण्णमनस: परिम्लानमुखश्रिय: ।
आसन् स्वपौरुषे नष्टे दैवेनातिबलीयसा ॥७॥
ते सुनिर्विण्ण-मनस: they, depressed minded
परिम्लान मुख-श्रिय: and lost colour of face and the splendour, आसन् स्व-पौरुषे नष्टे became, own efforts being futile दैवेन-अति बलीयसा by providence, very powerful They became depressed in the mind and lost the colour and splendour of their faces, their efforts proving to be futile by the very powerful providence.


विलोक्य विघ्नेशविधिं तदेश्वरो दुरन्तवीर्योऽवितथाभिसन्धि: ।
कृत्वा वपु: काच्छपमद्भुतं महत् प्रविश्य तोयं गिरिमुज्जहार ॥८॥
विलोक्य विघ्नेश-विधिम् seeing Vighnesha's (the lord of impediments) ways,
तदा-ईश्वर: दुरन्त-वीर्य:- then, The Lord of unlimited prowess अवितथ-अभिसन्धि: unfailing resolve कृत्वा वपु: काच्छपम्- making the body tortoise अद्भुतम् महत् प्रविश्य strange, gigantic, entering तोयम् गिरिम्-उज्जहार the water, the mountain uplifted The Lord of unlimited prowess and unfailing resolve, saw the ways of Vighnesha, the lord of impediments, assumed a gigantic and strange body of a tortoise, and entering the waters of the ocean, uplifted the mountain.


तमुत्थितं वीक्ष्य कुलाचलं पुन: समुत्थिता निर्मथितुं सुरासुरा: ।
दधार पृष्ठेन स लक्षयोजनप्रस्तारिणा द्वीप इवापरो महान् ॥९॥
तम्-उत्थितम् वीक्ष्य that rising, seeing
कुलाचलम् पुन: समुत्थिता: the Mandaraachala again arising निर्मथितुम् सुर-असुरा: to churn the gods and demons दधार पृष्ठेन स: held up on the back He लक्ष-योजन-प्रस्तारिणा one lakh yojana spread द्वीप इव-अपर: महान् island like another huge The gods and the demons seeing the Mandaraachala rising, once again arose to revive the churning. He, The Lord, like another huge island spread to a lakh of Yojanas, held up the mountain on His back.


सुरासुरेन्द्रैर्भुजवीर्यवेपितं परिभ्रमन्तं गिरिमङ्ग पृष्ठत: ।
बिभ्रत् तदावर्तनमादिकच्छपो मेनेऽङ्गकण्डूयनमप्रमेय: ॥१०॥
सुर-असुर-इन्द्रै:-भुज-वीर्य- by the gods' and demons' great ones' arms' might
वेपितम् परिभ्रमन्तम् set into motion, the revolving गिरिम्-अङ्ग पृष्ठत: mountain, O Dear One! on the back बिभ्रत् तत्-आवर्तनम्- revolving, its revolution आदि-कच्छप: मेने-अङ्ग the Primary Tortoise, considered, O Dear One! कण्डूयनम्-अप्रमेय: the (body's) scratching, The Infinite Lord O Dear Pareekshit! By the might of the arms of the great gods and demons the mountain was set into motion, and it revolved on the back of the Primary Tortoise. The Infinite Lord considered its revolution as the scratching of His back.


तथासुरानाविशदासुरेण रूपेण तेषां बलवीर्यमीरयन् ।
उद्दीपयन् देवगणांश्च विष्णुर्दैवेन नागेन्द्रमबोधरूप: ॥११॥
तथा असुरान्-आविशत्- in this manner, in the demons entered
आसुरेण रूपेण तेषाम् in demonic form (of Rajas), their बल-वीर्यम्-ईरयन् strength and energy enhancing उद्दीपयन् देव-गणान्-च enlighten the gods' hosts and विष्णु:-दैवेन Lord Vishnu by godly form (Saatvic) नागेन्द्रम्-अबोध-रूप: the serpent king in unconscious (of Tejas) state In this manner, Lord Vishnu entered the demons in His demonic Raajasic form, enhancing their strength and energy, and in the hosts of gods enlightening their enthusiasm, in His godly Saatvic form, and in the king of serpants, Vaasuki, generating unconsciousness, in His Tejasic form.


उपर्यगेन्द्रं गिरिराडिवान्य आक्रम्य हस्तेन सहस्रबाहु: ।
तस्थौ दिवि ब्रह्मभवेन्द्रमुख्यैरभिष्टुवद्भि: सुमनोऽभिवृष्ट: ॥१२॥
उपरि-अगेन्द्रम् गिरिराट्- on the top of the mountain, a huge mountain
इव-अन्यम्-आक्रम्य like, another, pressing हस्तेन सहस्र-बाहु: with hand, The thousand arms One तस्थौ-दिवि stood in the sky ब्रह्म-भव-इन्द्र-मुख्यै:- by Brahmaa, Shiva, Indra, the leaders अभिष्टुवद्भि: सुमन:-अभिवृष्ट: extolled, with flowers showered The Lord, endowed with thousand arms, stood in sky on the top of that mountain, like another huge mountain, pressing it with one hand, as Brahmaa, Shiva, Indra and the other main gods extolled and showered flowers.


उपर्यधश्चात्मनि गोत्रनेत्रयो: परेण ते प्राविशता समेधिता: ।
ममन्थुरब्धिं तरसा मदोत्कटा महाद्रिणा क्षोभितनक्रचक्रम् ॥१३॥
उपरि-अध:-च-आत्मनि on the top and below, Himself
गोत्र-नेत्रयो: परेण ते the mountain and the serpent, very much them प्राविशता: समेधिता: entering energizing ममन्थु:-अब्धिम् तरसा churned the ocean in speed, मद-उत्कटा: महा-अद्रिणा in pride intoxicated, by the great mountain, क्षोभित नक्र-चक्रम् violently stirring the crocodiles and (aquatic creatures) He, Himself entering the top of the mountain and below it, and the mountain and the serpent, and so energizing them very much, the gods and demons intoxicating them with pride, so that they, by the great mountain, churned the ocean with great speed, violently stirring the crocodiles and the hosts of aquatic creatures in it.


अहीन्द्रसाहस्रकठोरदृङ्मुखश्वासाग्निधूमाहत वर्चसोऽसुरा: ।
पौलोमकालेयबलील्वलादयो दवाग्निदग्धा: सरला: इवाभवन् ॥१४॥
अहीन्द्र-साहस्र-कठोर- by the serpent king's thousand ferocious
दृङ्-मुख-श्वास-अग्नि- eyes, mouths, breath fire धूम-आहत वर्चस:-असुरा: smoke hit, the brightness of the Asuras पौलोम-कालेय-बलि-इल्वल- Pauloma, Kaaleya, Bali, Ilvala आदय: दवाग्नि-दग्धा: and others, forest fire charred सरला: इव-अभवन् Sarala trees like became The leading Asuras Pauloma, Kaaleya, Bali, Ilvala and others, were hit by the breath fire and smoke from the thousand ferocious eyes and mouths of the serpent king, and had lost their brightness and became like the Sarala trees charred in the forest fire.


देवांश्च तच्छ्वासशिखाहतप्रभान् धूम्राम्बरस्रग्वरकञ्चुकाननान् ।
समभ्यवर्षन्भगवद्वशा घना ववु: समुद्रोर्म्युपगूढवायव: ॥१५॥
देवान्-च-तत्-श्वास-शिखा the gods and by his breath flame
हत-प्रभान् धूम्र-अम्बर-स्रग्- marred splendour, obscured clothes garland वर-कञ्चुक-आननान् excellent coats and faces समभ्यवर्षत्-भगवत्-वशा: very well showered, by The Lord prompted घना: ववु: समुद्र-ऊर्मि- clouds, blew the sea waves उपगूढ-वायव: moistened breeze The gods, whose splendour was marred and their excellent coats, clothes, garlands and faces were obscured by the serpent's breath flame, for them, prompted by The Lord, the clouds showered rain and the cool breeze blew moistened by the sea waves.


मथ्यमानात् तथा सिन्धोर्देवासुरवरूथपै: ।
यदा सुधा न जायेत निर्ममन्थाजित: स्वयं ॥१६॥
मथ्यमानात् तथा सिन्धो:- being churned thus the ocean
देव-असुर-वरूथपै: by the gods and demon leaders यदा सुधा न जायेत when nectar did not come out निर्ममन्थ-अजित: स्वयम् churned Lord Ajita Himself The ocean, thus being churned by the leaders of the gods and the demons, when the nectar was not produced, Lord Ajita Himself churned it.


मेघश्याम: कनकपरिधि: कर्णविद्योतविद्युन्मूर्ध्नि भ्राजद्विलुलितकच: स्रग्धरोरक्तनेत्र: ।
जेत्रैर्दोर्भिर्जगदभयदैर्दन्दशूकं गृहीत्वा मथ्नन् मथ्ना प्रतिगिरिरिवाशोभताथो धृताद्रि: ॥१७॥
मेघ-श्याम: कनक-परिधि: cloud like dark, golden garment
कर्ण-विद्योत-विद्युत्- ears with shining earrings like lightening मूर्ध्नि भ्राजत्-विलुलित-कच: on the crown adorning curls of dark hair स्रग्धर:-रक्त-नेत्र: garland wearing, red eyed जेत्रै:-दोर्भि:-जगत्-अभयदै:- by arms two, the world’s protection promising दन्दशूकम् गृहीत्वा मथ्यन् the serpent (Vaasuki) holding, churning मथ्ना प्रतिगिरि:-इव- with the churning staff, another mountain like अशोभत-अथ-उद्धृत-अद्रि: shone, then uplifting the mountain Lord Ajita was dark like a cloud, He wore a golden garment and earrings shining like lightening, His head was adorned with curls of dark shiny hair, He wore a garland, and His eyes were red. With His two arms as though promising protection to the world, he held the serpent Vaasuki, and churned with the churning staff the mountain, uplifting which He shone like another mountain.


निर्मथ्यमानादुदधेरभूद्विषं महोल्बणं हालहलाह्वमग्रत: ।
सम्भ्रान्तमीनोन्मकराहिकच्छपात् तिमिद्विपग्राहतिमिङ्गिलाकुलात् ॥१८॥
निर्मथ्यमानात्-उदधे:-अभूत्- being churned, from the ocean came
विषम् महा-उल्बणम् poison, most deadly हालहल-आह्वम्-अग्रत: Halaahala called, firstly सम्भ्रान्त-मीन-उत्-मकर-अहि- disturbed the fish, indeed crocodiles, snakes, कच्छपात् तिमि-द्विपग्राह- tortoises, Timi fish, sea-elephants, तिमिङ्गिल-आकुलात् sharks agitated From the churned ocean first came out the most deadly poison, named Halaahala, and the churning disturbed and agitated the Timi fish, crocodiles, snakes, tortoises, sea-elephants, sharks and whales.


तदुग्रवेगं दिशि दिश्युपर्यधो विसर्पदुत्सर्पदसह्यमप्रति ।
भीता: प्रजा दुद्रुवुरङ्ग सेश्वरा अरक्ष्यमाणा: शरणं सदाशिवम् ॥१९॥
तत्-उग्र-वेगम् दिशि दिशि- its irresistible flow, in all quarters
उपरि-अध: विसर्पत्-उत्सर्पत्- up and below, spreading and flowing असह्यम्-अप्रति unbearable, undirected भीता: प्रजा: दुद्रुवु:-अङ्ग frightened all the people fled to, O Dear One! स-ईश्वरा: अरक्ष्यमाणा: Along with The Lord, not finding protection शरणम् सदा-शिवम् the shelter of Sadaa Shiva The flow of the poison was irresistible, and was flowing in all the quarters, up and down, spreading unbearably in all directions undirected, O Dear One! All the people were very afraid and along with The Lord, finding no other protection, fled to the shelter of the ever auspicious Sadaa Shiva.


विलोक्य तं देववरं त्रिलोक्या भवाय देव्याभिमतं मुनीनाम् ।
आसीनमद्रावपवर्गहेतोस्तपो जुषाणं स्तुतिभि: प्रणेमु: ॥२०॥
विलोक्य तम् देव-वरम् beholding Him, the gods' chief
त्रिलोक्या: भवाय देव्या- for the three world's welfare with His spouse अभिमतम् मुनीनाम् dear to the sages आसीनम्-अद्रौ-अपवर्ग-हेतो:- seated on the mountain, liberation seeking तप: जुषाणम् austerities practising स्तुतिभि: प्रणेमु: with hymns greeted They, beholding the chief of the gods, Lord Shiva with His spouse seated on the mountain Kailaash, dear to the sages, seeking liberation, was practising austerities for the welfare of the three worlds, greeted Him with hymns.


प्रजापतय: ऊचु: - The lords of the created beings said - देवदेव महादेव भूतात्मन् भूतभावन ।
त्राहि न: शरणापन्नांस्त्रैलोक्यदहनाद् विषात् ॥२१॥
देव-देव महादेव O God of gods! The Supreme Deity!
भूतात्मन् भूत-भावन of beings the protector! of beings the very being! त्राहि न: शरण-आपन्नान्- save us, in shelter fallen त्रैलोक्य-दहनात् विषात् the three worlds from burning by the poison 'O God of gods! O Supreme Deity! O Protector of the beings! O The very Being of the beings! Save us, who have come to your shelter, and the three worlds from burning by the poison.


त्वमेक: सर्वजगत ईश्वरो बन्धमोक्षयो: ।
तं त्वामर्चन्ति कुशला: प्रपन्नार्तिहरं गुरुम् ॥२२॥
त्वम्-एक: सर्व-जगत: You are the One, of the whole world
ईश्वर: बन्ध-मोक्षयो: The Lord of bondage and liberation तम् त्वाम्-अर्चन्ति कुशला: that You worship the wise प्रपन्न-आर्ति-हरम् गुरुम् of the refuge seeking agony Reliever, the Preceptor You are the One Lord of bondage and liberation, The Preceptor of the whole universe, The Reliever of the agony of those seeking refuge in You, and the wise worship You.


गुणमय्या स्वशक्त्यास्य सर्गस्थित्यप्ययान्विभो ।
धत्से यदा स्वदृग् भूमन्ब्रह्मबिष्णुशिवाभिधाम् ॥२३॥
गुणमय्या स्व-शक्त्या-अस्य Gunas consisting, own energy (Maayaa), of this
सर्ग-स्थिति-अपि-अयान्-विभो creation maintenance and dissolution, O Perfect One! धत्से यदा स्वदृग् भूमन्- take on, then, O Self-seeing Lord! ब्रह्म-बिष्णु-शिव-अभिधाम् Brahmaa, Vishnu, Shiva names O Perfect One! through Your own energy Maayaa, consisting of the three gunas, it is for the sake of the creation, maintenance, and dissolution of this universe, O Self-seeing Lord! You take on the names Brahmaa, Vishnu and Shiva.


त्वं ब्रह्मपरमं गुह्यं सदसद्भावभावन: ।
नानाशक्तिभिराभातस्त्वमात्मा जगदीश्वर: ॥२४॥
त्वम् ब्रह्म-परमम् गुह्यम् You (are) Brahman, The Supreme, mysterious
सत्-असत्-भाव-भावन: the true and untrue, concepts standing as नाना-शक्तिभि:-आभात:- by various energies manifested त्वम्-आत्मा जगत्-ईश्वर: You are the Spirit, the Universe Ruler You are The Supreme mysterious Brahman. The Ruler of the universe, standing as the true and untrue concepts, You are The Spirit manifested by Your various energies.


त्वं शब्दयोनिर्जगदादिरात्मा प्राणेन्द्रियद्रव्यगुणस्वभाव: ।
काल: क्रतु: सत्यमृतं च धर्मस्त्वय्यक्षरं यत् त्रिवृदामनन्ति ॥२५॥
त्वम् शब्द-योनि:-जगत्- You are the Word's (Vedas') Source, of the universe
आदि:-अत्मा प्राण-इन्द्रिय- the primary form, life force, the senses, द्रव्य-गुण-स्वभाव: material, of the Gunas consisting, काल: क्रतु: सत्यम्-ऋतम् Time, Kratu (creative will), The Truth, Rita (polite speech) च धर्म:-त्वयि-अक्षरम् and Dharma, in You is The Word (OM) यत् त्रिवृत्-आमनन्ति that of the three Gunas, they say You are the Source of the Vedas, The Primary form of the universe, the life force, the senses, the material consisting of the three Gunas, the Time, Kratu, the creative will, The Truth, Rita, polite speech, even Dharma, in You is The Word, Om, and the wise say, You are the primordial matter consisting of the three Gunas.


अग्निर्मुखं तेऽखिलदेवतात्मा क्षितिं विदुर्लोकभवाङ्घ्रिपङ्कजम् ।
कालं गतिं तेऽखिलदेवतात्मनो दिशश्च कर्णौ रसनं जलेशम् ॥२६॥
अग्नि:-मुखम् ते- fire is mouth Your
अखिल-देवता-आत्मा of all the gods the self क्षितिम् विदु:-लोक-भव- the earth, is said to be O universe's Source! अङ्घ्रि-पङ्कजम् feet lotuses कालम् गतिम् ते- Time movement Your अखिल-देवता-आत्मन: all the gods are Your-self दिश:-च कर्णौ the directions are the ears रसनम् जलेशम् and tongue Varuna (the god of water) It is said that the very self of the gods, fire, is Your mouth, O Source of the universe! The earth is your feet lotuses, Time is Your movement, all the gods are Your very self, the directions are Your ears, and the tongue is Varun, the god of water.


नाभिर्नभस्ते श्वसनं नभस्वान् सूर्यश्च चक्षूंषि जलं स्म रेता: ।
परावरात्माश्रयणम् तवात्मा सोमो मनो द्यौर्भगवञ्छिरस्ते ॥२७॥
नाभि:-नभ:-ते श्वसनम् the navel is the sky Your, respiration
नभस्वान् सूर्य:-च चक्षूंषि the air, the Sun and the eyes, जलम् स्म रेता: water the generative fluid पर-अवर-आत्मा-आश्रयणम् high and low beings, the support, तव-आत्मा सोम: मन: Your ego, the moon the mind द्यौ:-भगवन्-शिर:-ते the heaven, O Lord! Head Your O Lord! Your navel is the sky, the respiration the air, eyes the Sun, the generative fluid the water, Your ego is the support of all the high and low beings, the mind is the moon, and the head is the heaven.


कुक्षि: समुद्र: गिरयोऽस्थिसङ्घा रोमाणि सर्वौषधिवीरुधस्ते ।
छन्दांसि साक्षात् तव सप्त धातवस्त्रयीमयात्मन् हृदयं सर्वधर्म: ॥२८॥
कुक्षि: समुद्र: गिरय:- (Your) abdomen is the ocean, the mountains,
अस्थि-सङ्घा: रोमाणि of the bones the frame, the (body) hair सर्व-औषधि-वीरुध:-ते all the herbs and creepers, Your छन्दांसि साक्षात् तव सप्त धातव:- the meters directly, Your seven constituents त्रयीमया-आत्मन् the three Vedas as body हृदयम् सर्व-धर्म: the heart all the religions Your abdomen is the ocean, the frame of the bones are the mountains, the hair of the body are all the herbs and creepers, the seven constituents of Your body are directly the seven meters, Your body is the three Vedas, and Your heart all the religions.


मुखानि पञ्चोपनिषदस्तवेश यैस्त्रिंशदष्टोत्तरमन्त्रवर्ग: ।
यत् तच्छिवाख्यं परमार्थतत्त्वं देव स्वयंज्योतिरवस्थितिस्ते ॥२९॥
मुखानि पञ्च-उपनिषद:- faces five the Upanishads
तव-ईश यै:-त्रिंशदष्टोत्तर Your O Lord! by which thirty eight मन्त्र-वर्ग: यत् तत्-शिव-आख्यम् Mantra groups, which that Shiva named पर-अर्थ-तत्त्वम् The Supreme Reality Principle देव स्वयम्-ज्योति:- O Lord! Is self effulgence अवस्थिति:-ते is the Being Your O Lord! Your five faces are the five Upanishads, by which the thirty eight Mantras groups named Shiva have emerged. O Lord! The Principle of Supreme Reality is Your self-effulgent Being.


छाया त्वधर्मोर्मिषु यैर्विसर्गो नेत्रत्रयं सत्त्वरजस्तमांसि ।
सांख्यात्मन: शास्त्रकृतस्तवेक्षा छन्दोमयो देव ऋषि: पुराण: ॥३०॥
छाया तु-अधर्म:- (Your) shadow indeed in unrighteousness
ऊर्मिषु यै:-विसर्ग: waves by which is destruction नेत्र-त्रयम् सत्त्व-रज:-तमांसि the eyes three, Sattva, Rajas, Tamas, सांख्य-आत्मन: शास्त्र-कृत:- Saankhya constituting, from Shaastra, brought, तव-ईक्षा छन्दोमय: are Your glance metrical, देव ऋषि: पुराण: O Lord! The All-wise Primary O Lord! The Primary All-wise sage! Indeed, Your shadow is unrighteousness, the waves of which are destruction. Your three eyes are Sattva, Rajas and Tamas. Saankhya brought from the Shaastra, are Your metrical glances.


न ते गिरित्राखिललोकपालविरिञ्चवैकुण्ठसुरेन्द्रगम्यम् ।
ज्योति: परं यत्र रजस्तमश्च सत्त्वं न यद् ब्रह्म निरस्तभेदम् ॥३१॥
न ते गिरित्र- not of You, O Protector of mountains!
अखिल-लोक-पाल- to all the spheres' guardians विरिञ्च-वैकुण्ठ-सुरेन्द्र-गम्यम् Brahmaa, Vishnu, Indra inaccessible ज्योति: परम् यत्र the effulgence Supreme, where रज:-तम:-च सत्त्वम् न Rajas, Tamas and Sattva are not यत् ब्रह्म-निरस्त-भेदम् that Brahman, devoid of all differences O Protector of mountains! You, The Brahman, are not accessible to the guardians of all the spheres, Brahmaa, Vishnu, and Indra. Devoid of all differences, where there is no Rajas, Tamas, and Sattva, is Your supreme effulgence.


कामाध्वरत्रिपुरकालगराद्यनेकभूतद्रुह: क्षपयत: स्तुतये न तत् ते ।
यस्त्वन्तकाल इदमात्मकृतं स्वनेत्रवह्निस्फुलिङ्गशिखया भसितं न वेद ॥३२॥
काम-अध्वर-त्रिपुर-काल- the god of love, (Daksha's) sacrifice, Tripuraasura, Death,
गर-आदि-अनेक- the poison Halaahala, and other many भूत-द्रुह: क्षपयत: of the beings' enemies destroyed स्तुतये न तत् ते for praise not that of You य:-तु-अन्त-काले that indeed, in the time of dissolution इदम्-आत्म-कृतम् this (universe) by Yourself created स्व-नेत्र-वह्नि-स्फुलिङ्ग- by Your (third) eye's fire, sparks, शिखया भसितम् न वेद flames burnt down, do not know The act of Your destroying the various enemies of the living beings, the god of love, Kaama deva, Daksha's sacrifice, Tripuraasura, Death, the poison Halaahala, are not mentioned as Your praise. Indeed, that, this universe which is created by You, by Your own third eye's fire, sparks and flames, was burnt down and You did not know, being in meditation.


ये त्वात्मरामगुरुभिर्हृदि चिन्तिताङ्घ्रिद्वन्द्वं चरन्तमुमया तपसाभितप्तम् ।
कत्थन्त उग्रपुरुषं निरतं श्मशाने ते नून मूतिमविदंस्तव हातलज्जा: ॥३३॥
ये तु-आत्मराम-गुरुभि:-हृदि those indeed, in self revelling, by teachers, in their hearts
चिन्तित-अङ्घ्रि-द्वन्द्वम् meditate feet pair चरन्तम्-उमया तपसा-अभितप्तम् living fondly with Umaa, by austerities disciplined कत्थन्त: उग्र-पुरुषम् निरतम् declare, as fierce person living in श्मशाने ते नूनम्-ऊतिम्- the cremation ground, they surely the nature अविदन्-तव हातलज्जा: not knowing Your, devoid of shame Though Your pair of feet are meditated upon by the teachers who are self-revelling, You are disciplined by austerities, but You live fondly with Umaa, and in the cremation ground, they, who declare You as a fierce person, indeed are devoid of shame, as they surely do not know Your true nature.


तत् तस्य ते सदसतो: परत: परस्य नाञ्ज: स्वरूपगमने प्रभवन्ति भूम्न: ।
ब्रह्मादय: किमुत संस्तवने वयं तु तत्सर्गसर्गविषया अपि शक्तिमात्रम् ॥३४॥
तत् तस्य ते सत्-असतो: परत: that, of that, Your, of cause and effect's beyond
परस्य न-अञ्ज: स्वरूप-गमने of (even) beyond do not know the true nature's concept प्रभवन्ति भूम्न: are capable, O Perfect One! ब्रह्म-आदय: किम्-उत Brahmaa and other, what of संस्तवने वयम् तु in (trying) to extol, we indeed तत्-सर्ग-सर्ग-विषया His children's children being अपि शक्ति-मात्रम् though to capacity utmost O Perfect One! That You, Who are far beyond the concept of cause and effect, Whose true nature we do not know, Whom Brahmaa and others have extolled, we, His children's' children, though, have tried to extol to our utmost capability.


एतत् परं प्रपश्यामो न परं ते महेश्वर ।
मृडनाय हि लोकस्य व्यक्तिस्तेऽव्यक्तकर्मण: ॥३५॥
एतत् परम् प्रपश्याम: न this (material form) beyond, we see not
परम् ते महेश्वर Supreme Your (form), O Supreme Lord! मृडनाय हि लोकस्य delight indeed for the people व्यक्ति:-ते-अव्यक्त-कर्मण: is revelation Your, of undeclared deeds O Supreme Lord! We see not Your Supreme form which is beyond this material form which is Your revelation for the delight of the people, whereas Your deeds are undisclosed.


श्री शुक उवाच - Shree Shuka said - तद्वीक्ष्य व्यसनं तासां कृपया भृशपीडित: ।
सर्वभूतसुहृद् देव इदमाह सतीं प्रियाम् ॥३६॥
तत्-वीक्ष्य व्यसनम् तासाम् that perceiving, distress their
कृपया भृश-पीडित: with sympathy very much struck सर्व-भूत-सुहृत् देव all beings' friend, The Lord इदम्-आह सतीम् प्रियाम् this said to Sati the beloved The Lord, the friend of all the beings, perceiving their distress, was very much struck with sympathy, and said to His beloved Sati,…


शिव उवाच - Shiva said - अहो बत भवान्येतत् प्रजानां पश्य वैशसम् ।
क्षीरोदमथनोद्भूतात् कालकूटादुपस्थितम् ॥३७॥
अहो बत भवानि-एतत् Oh Alas! O Bhavaani! This
प्रजानाम् पश्य वैशसम् on the creatures, look at the distress क्षीरोद-मथन-उद्भूतात् by the milk ocean's churning, produced कालकूटात्-उपस्थितम् Kaalakoota (poison) having arrived O Alas! Bhavaani! Look at the distress which has come upon these creatures by the Kaalakoota poison which was produced by the churning of the milk ocean.


आसां प्राणपरीप्सूनां विधेयमभयं हि मे ।
एतावान्हि प्रभोरर्थो यद् दीनपरिपालनम् ॥३८॥
आसाम् प्राण-परीप्सूनाम् of these, life desiring to save
विधेयम्-अभयम् हि मे should be extended security, indeed by Me एतावान्-हि प्रभो:-अर्थ: this much only, of the great ones purpose यत् दीन-परिपालनम् that of the unfortunate protection To these people who are desirous of preserving life, indeed, I must extend security, for, the object of the great ones is to protect the unfortunate.


प्राणै: स्वै: प्राणिन: पान्ति साधव: क्षणभङ्गुरै: ।
बद्धवैरेषु भूतेषु मोहितेष्वात्ममायया ॥३९॥
प्राणै: स्वै: प्राणिन: पान्ति by life ones own, the beings save
साधव: क्षण-भङ्गुरै the noble by the transient बद्ध-वैरेषु भूतेषु in the animosity holding beings मोहितेषु-आत्म-मायया deluded by Your own Maayaa The noble should save the life of the beings even at the cost of their own life, which is transient. By Your own deluding Maayaa, the beings hold animosity among themselves.


पुंस: कृपयतो भद्रे सर्वात्मा प्रीयते हरि: ।
प्रीतौ हरौ भगवति प्रीयेऽहं सचराचर: ।
तस्मादिदं गरं भुञ्जे प्रजानां स्वस्तिरस्तु मे ॥४०॥
पुंस: कृपयत: भद्रे on the people the compassionate, O Dear!
सर्व-आत्मा प्रीयते हरि: The Supreme Spirit, is pleased, Shree Hari प्रीतौ हरौ भगवति on being pleased Shree Hari, The Lord, प्रीये-अहम् सचराचर: pleased I am with the mobile and immobile तस्मात्-इदम्-गरम् भुञ्जे therefore this, poison will drink प्रजानाम् स्वस्ति:-अस्तु मे of the people well-being may be of Mine O Dear One! The Supreme Spirit, Lord Shree Hari is pleased by being compassionate to the people, and when Lord Shree Hari is pleased, I am pleased along with the mobile and the immobile creatures. Therefore I will drink this poison for the well-being of my people.


श्री शुक उवाच - Shree Shuka said - एवमामन्त्र्य भगवान्भवानीं विश्वभावन: ।
तद् विषं जग्धुमारेभे प्रभावज्ञान्वमोदत ॥४१॥
एवम्-आमन्त्र्य भगवान्- thus consulting The Lord,
भवानीम् विश्वभावन: with Bhavaani, the world's Delighter तत् विषम् जग्धुम्-आरेभे that poison to drink started प्रभावज्ञा-अन्वमोदत strength efficacy knower (she) consented Then, Lord Shiva, the Delighter of the world, thus consulted Bhavaani, who knew His efficacy of strength, and had consented, started to drink the poison.


तत: करतलीकृत्य व्यापि हालाहलं विषम् ।
अभक्षयन्महादेव: कृपया भूतभावन: ॥४२॥
तत: करतली-कृत्य then on the palm placing
व्यापि हालाहलम् विषम् the flowing Halaahala poison अभक्षयत्-महादेव: drank the Supreme Deity कृपया भूत-भावन: with compassion, of the beings The Protector Then, the Protector of the beings, The Supreme Deity, placed the flowing Halaahala poison on His palm and drank it.


तस्यापि दर्शयामास स्ववीर्यं जलकल्मष: ।
यच्चकार गले नीलं तच्च साधोर्विभूषणम् ॥४३॥
तस्य-अपि दर्शयामास its also showed
स्व-वीर्यम् जल-कल्मष: own effect, the water's impurity यत्-चकार गले नीलम् which made in the throat blue तत्-च साधो:-विभूषणम् that and of the benevolent ornament That impurity of the ocean water also showed its own effect, which made the throat blue, and that is the ornament of the benevolent Soul.


तप्यन्ते लोभतापेन साधव: प्रायशो जना: ।
परमाराधनं तत् हि पुरुषस्याखिलात्मन: ॥४४॥
तप्यन्ते लोभ-तापेन undergo trouble, by the worlds' agony
साधव: प्रायश: जना: the benevolent generally, people परम-आराधनम् तत् हि the highest worship, that alone पुरुषस्य-अखिल-आत्मन: is of The Person of all the beings The Soul Generally, the benevolent people undergo trouble by the agony of the world, and that itself is the highest worship of The Supreme Person, The Soul of all beings.


निशम्य कर्म तच्छम्भोर्देवदेवस्य मीढुष: ।
प्रजा दाक्षायणी ब्रह्मा वैकुण्ठश्च शशंसिरे ॥४५॥
निशम्य कर्म तत्- hearing the action that
शम्भो:-देव-देवस्य मीढुष: of Shiva, the god of the gods, All wish Fulfiller प्रजा दाक्षायणी ब्रह्मा the people, (Sati), Daksha's daughter, Brahmaa, वैकुण्ठ:-च शशंसिरे Vishnu and praised Hearing of this deed of Shiva, the god of the gods, The Fulfiller of all wishes, the people, Sati, Daksha's daughter, Brahma and Vishnu all praised it.


प्रस्कन्नं पिबत: पाणेर्यत् किञ्चिज्जगृहु: स्म तत् ।
वृश्चिकाहिविषौषध्यो दन्दशूकाश्च येऽपरे ॥४६॥
प्रस्कन्नम् पिबत: पाणे:-यत् leaking as (He) drank, from the palms
किञ्चित्-जगृहु: स्म तत् that little, drank that वृश्चिका-अहि-विष-औषध्य: scorpions, snakes, poisonous herbs दन्दशूका:-च ये-अपरे biting creatures and those others As He drank, what little poison leaked from His palms, that the scorpions, snakes, poisonous herbs and other biting creatures drank.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां अष्टमे स्कन्धे अमृतमथने सप्तमोऽध्याय: ॥७॥ Thus ends the seventh discourse, forming part of the story of the churning of the ocean for (obtaining) nectar, in Book Eight of the great and glorious Bhaagavata-Puraana.