श्रीमद्भागवतमहापुराणम् अष्टम: स्कन्ध: द्वादश: अध्याय: श्री बादरायणि:-उवाच - Shree Shuka said - वृषध्वजो निशम्येदं योषिद्रूपेण दानवान् ।
मोहयित्वा सुरगणान्हरि: सोममपाययत् ॥१॥
वृषध्वज: निशम्य्-इदम् Lord Shiva hearing this
योषित्-रूपेण दानवान् in damsel form to the Daanavas मोहयित्वा सुरगणान्-हरि: enchanting, to the hosts of gods, Shree Hari सोमम्-अपाययत् nectar made to drink Lord Shiva came to know that, Shree Hari, in the form of a damsel, had enchanted the Daanavas and had the hosts of gods drink the nectar.


वृषमारुह्य गिरिश: सर्वभूतगणैर्वृत:
सह देव्या ययौ द्रष्टुं यत्रास्ते मधुसूदन: ॥२॥
वृषम्-आरुह्य गिरिश: the bull mounting Lord Shiva
सर्व-भूत-गणै:-वृत: with all the evil spirit gathered सह देव्या ययौ द्रष्टुम् with the Goddess went to see यत्र-आस्ते मधुसूदन: where lived Madhusoodana (Vishnu) Lord Shiva, with Goddess Paarvati, mounted the bull and surrounded by all the evil spirits, went to see Madhusoodana, Vishnu, where He lived.


सभाजितो भगवता सादरं सोमया भव: ।
सूपविष्ट उवाचेदं प्रतिपूज्य स्मयन्हरिम् ॥३॥
सभाजित: भगवता सादरम् welcomed by The Lord respectfully
स-उमया भव: सूपविष्ट: with Umaa, Lord Shiva well seated उवाच-इदम् प्रतिपूज्य said this greeting स्मयन्-हरिम् smilingly to Shree Hari Lord Shiva along with Umaa was respectfully welcomed by The Lord, and had Him well seated. Then Lord Shiva greeted Shree Hari and said to Him smilingly.


श्रीमहादेव उवाच - Mahaadeva said - देव देव जगद्व्यापिञ्जगदीश जगन्मय ।
सर्वेषामपि भावानां त्वमात्मा हेतुरीश्वर: ॥४॥
देव देव जगत्-व्यापिन्- O god of gods! the universe pervading,
जगत्-ईश जगत्-मय the universe's controller, the worlds constituting सर्वेषाम्-अपि भावानाम् of all also the substances त्वम्-आत्मा हेतु:-ईश्वर: You are The Spirit, Cause and Ruler 'O god of gods! Pervading the universe, the Controller of the Universe, the worlds constituting of, You are the Spirit, the Cause and the Ruler of all the substances'……


आद्यन्तावस्य यन्मध्यमिदमन्यदहं बहि: ।
यतोऽव्ययस्य नैतानि तत् सत्यं ब्रह्म चिद् भवान् ॥५॥
आदि-अन्तौ-अस्य यत्-मध्यम्- the beginning end of this, that the middle,
इदम्-अन्यत्-अहम् बहि: this is the other, the ego lying outside यत:-अव्ययस्य न-एतानि because, of the unchangeable, not are these, तत् सत्यम् ब्रह्म चिद् भवान् That True Brahman, Consciousness is You You are that Consciousness True Brahman, which is the beginning and the end and also the middle of this universe, and of the other realms, and the ego lying outside all of them, they are from the unchangeable, and that unchangeable is not all these.


तथैव चरणाम्भोजं श्रेयस्कामा निराशिष: ।
विसृज्योभयत: सङ्गं मुनय: समुपासते ॥६॥
तथा-एव चरण-अम्भोजम् that is why the feet lotuses
श्रेय:-कामा: निराशिष: well-fare desiring, unattached विसृज्य-उभयत: सङ्गम् abandoning both attachment, मुनय: समुपासते the sages worship That is why, the dispassionate sages, desiring blessedness, abandoning attachment to both of these worlds, duly worship Your lotus feet.


त्वं ब्रह्म पूर्णममृतं विगुणं विशोकमानन्दमात्रमविकारमनन्यदन्यत् ।
विश्वस्य हेतुरुदयस्थितिसंयमानामात्मेश्वरश्च तदपेक्षतयानपेक्ष: ॥७॥
त्वम् ब्रह्म पूर्णम्-अमृतम् You are Brahman, complete, immortal,
विगुणम् विशोकम्-आनन्द-मात्रम्- attribute less, sorrow less, bliss absolute अविकारम्-अनन्यत्-अन्यत् immutable, without a second, different विश्वस्य हेतु:-उदय-स्थिति of world's the cause, of creation, preservation, संयमानाम्-आत्मा-ईश्वर:- and dissolution the very form, The Controller च तत्-अपेक्षतया-अनपेक्ष: and that sought by, unseeking You are Brahman, complete, immortal, attribute less, sorrow less, absolute bliss, immutable, without a second, distinct, the cause of the world's creation, preservation and dissolution, its very form, its Controller, and The One Who is sought, and does not seek.


एकस्त्वमेव सदसद् द्वयमद्वयं च स्वर्णं कृताकृतमिवेह न वस्तुभेद: ।
अज्ञानतस्त्वयि जनैर्विहितो विकल्पो यस्माद् गुणैर्व्यतिकरो निरुपाधिकस्य ॥८॥
एक:-त्वम्-एव सत्-असत् One You alone (are) cause effect
द्वयम्-अद्वयम् च स्वर्णम् कृत- both, not both and gold moulded, अकृतम्-इव-इह न वस्तु-भेद: unmolded, like, here is not in substance difference अज्ञानत:-त्वयि जनै:-विहित: due to ignorance, in You, by the people is placed विकल्प: यस्माद् गुणै:- diversity, because by the Gunas व्यतिकर: निरुपाधिकस्य (is) diversity, (You Who) are free of all adjuncts You alone are the only cause and effect, both, and also not both. Like the moulded and unmolded gold, here, there is no difference in the substance. The diversity is placed in You, Who are free of all adjuncts, by the ignorance of the people, which is due to the diversity of the three Gunas.


त्वां ब्रह्म केचिदवयन्त्युत धर्ममेक एके परं सदसतो: पुरुषं परेशम् ।
अन्येऽवयन्ति नवशक्तियुतं परं त्वां केचिन्महापुरुषमव्ययमात्मतन्त्रम् ॥९॥
त्वाम् ब्रह्म केचित्-अवयन्ति- You, Brahman, some know
उत धर्मम्-एक एके परम् indeed as Dharma some, some The Absolute सत्-असतो: पुरुषम् परेषम् beyond the truth and false, The Person Primary अन्ये-अवयन्ति नव-शक्ति-युतम् others understand, as with nine potencies endowed परम् त्वाम् केचित्-महापुरुषम्- The Supreme You, some foremost Purusha अव्ययम्-आत्म-तन्त्रम् changeless, self-dependent Indeed, some know You as Brahman, some as Dharma, some as The Absolute beyond truth and false, and others understand You as endowed with nine potencies, and some take You, The Supreme, as the changeless independent foremost Purusha.


नाहं परायु:-ऋषयो न मरीचिमुख्या जानन्ति यद्विरचितं खलु सत्त्वसर्गा: ।
यन्मायया मुषितचेतस ईश दैत्यमर्त्यादय: किमुत शश्वदभद्रवृत्ता: ॥१०॥
न-अहम् परायु: ऋषय: न neither I, nor Brahmaa, the sages nor,
मरीचि-मुख्या: जानन्ति यत्- by Marichi led, know that विरचितम् खलु सत्त्व-सर्गा: created, indeed of Sattva created यत्-मायया मुषित-चेतस: ईश so, by Maayaa, of dull minds, O Lord! दैत्य-मर्त्य-आदय: किमुत The Daityas, mortals and others, what of शश्वत्-अभद्र-वृत्ता: ever in Raajasic and Taamasic engaged O Lord! Neither I, nor Brahmaa, nor the sages led by Marichi, who are created by Sattva, know that which is created. What of the Daityas and the mortals whose minds are dulled by Maayaa and who ever engaged in the Raajasic and Taamasic activities.


स त्वं समीहितमद: स्थितिजन्मनाशं भूतेहितं च जगतो भवबन्धमोक्षौ ।
वायुर्यथा विशतिखं च चराचराख्यं सर्वं तदात्मकतयावगमोऽवरुन्त्से ॥११॥
स: त्वम् समीहितम्-अद: that You, know this (world's)
स्थिति-जन्म-नाशम् existence, birth, and decay भूत-ईहितम् च of the beings activities and जगत: भव-बन्ध-मोक्षौ of the world's existence, bondage and release, वायु:-यथा विशति-खम् च air just as pervades the sky and चर-अचर-आख्यम् सर्वम् the mobile, immobile named all तत्-आत्मकतया- by Your self pervading आवगम:-अवरुन्त्से knowing hold together That You, as such, know of the existence, birth and decay of this world, the activities of the created beings, the existence bondage and release of the mundane existence. Just as the air pervades the sky and all that is known as the mobile and immobile, You hold it all together by Your-Self pervading all.


अवतारा मया दृष्टा रममाणस्य ते गुणै: ।
सोऽहं तद् द्रष्टुमिच्छामि यत् ते योषिद्वपुर्धृतम् ॥१२॥
अवतारा: मया दृष्टा: descents, by me are seen
रममाणस्य ते गुणै: revelling by You with the Gunas स:-अहम् तत् द्रष्टुम्-इच्छामि that I, that to see desire यत् ते योषित्-वपु:-धृतम् which by You damsel form assumed I have seen Your descent by Your revelling with the Gunas, that I, desire to see that form of a damsel assumed by You, lately.


येन सम्मोहिता दैत्या: पायिताश्चामृतं सुरा: ।
तद्दिदृक्षव आयाता: परं कौतूहलं हि न: ॥१३॥
येन सम्मोहिता: दैत्या: by which were bewitched the Daityas
पायिता:-च-अमृतम् सुरा: were made to drink and nectar the gods तत्-दिदृक्षव: आयाता: that desiring to see we have come परम् कौतूहलम् हि न: great curiosity definitely is ours The form by which the Daityas were bewitched and the gods were made to drink the nectar, desiring to see that, we have come, definitely we are very curious.


श्री शुक उवाच - Shree Shuka said - एवमभ्यर्थितो विष्णुर्भगवान् शूलपाणिना ।
प्रहस्य भावगम्भीरं गिरिशं प्रत्यभाषत ॥१४॥
एवम्-अभ्यर्थित: विष्णु:- thus requested Vishnu
भगवान् शूल-पाणिना The Lord, by the trident holding प्रहस्य भाव-गम्भीरम् laughed aloud, with meaning deep गिरिशम् प्रत्यभाषत to Lord Shiva replied Lord Vishnu, thus requested by the trident holding Lord Shiva, with deep meaning laughed aloud, and replied,...


श्री भगवान् उवाच - The Lord said - कौतूहलाय दैत्यानां योषिद्वेषो मया कृत: ।
पश्यता सुरकार्याणि गते पीयूषभाजने ॥१५॥
कौतूहलाय दैत्यानाम् to bewilder the Daityas
योषित्-वेष: मया कृत: damsel form by Me was taken पश्यता सुर-कार्याणि regarding the gods' purpose गते पीयूष-भाजने on the disappearing of the nectar pot Regarding the purpose of the gods', a damsel form was taken by Me, to bewilder the Daityas, when the nectar pot had disappeared.


तत्तेऽहं दर्शयिष्यामि दिदृक्षो: सुरसत्तम ।
कामिनां बहु मन्तव्यं संकल्पप्रभवोदयम् ॥१६॥
तत्-ते-अहम् दर्शयिष्यामि that to you I will show
दिदृक्षो: सुर-सत्तम willing to see, O gods' Leader! कामिनाम् बहु मन्तव्यम् to the passionate very valuable संकल्प-प्रभव-उदयम् passionate feeling exciting O Leader of the gods! That form I will reveal to you, who are eager to see it, which excites the feeling of passion in the passionate and is very valuable to them.


श्री शुक उवाच - Shree Shuka said - इति ब्रुवाणो भगवांस्तत्रैवान्तरधीयत ।
सर्वतश्चारयंश्चक्षुर्भव आस्ते सहोमया ॥१७॥
इति ब्रुवाण: भगवान्- thus saying, The Lord
तत्र-एव-अन्तरधीयत there alone vanished सर्वत:-चारयन्-चक्षु:- all around casting sight, भव आस्ते सह-उमया Lord Shiva remained with Umaa Thus, saying, The Lord vanished there and then. Lord Shiva remained there with Umaa, casting his gaze all around.


ततो ददर्शोपवने वरस्त्रियं विचित्रपुष्पारुणपल्लवद्रुमे ।
विक्रीडतीं कन्दुकलीलया लसद् दुकूलपर्यस्तनितम्बमेखलाम् ॥१८॥
तत: ददर्श-उपवने just then, saw in the garden
वर-स्त्रियम् विचित्र-पुष्प- a beautiful damsel, strange flowers अरुण-पल्लव-द्रुमे with red leaved trees विक्रीडतीम् कन्दुक-लीलया playing with a ball sportingly लसत् दुकूल-पर्यस्त with silk garment wrapped नितम्ब-मेखलाम् breast with girdle Just then, Lord Shiva saw in the garden full of trees with strange flowers and crimson leaves, a beautiful damsel sportingly playing with a ball, with a silk garment and also a girdle wrapped around her breasts.


आवर्तनोद्वर्तनकम्पितस्तनप्रकृष्टहारोरुभरै: पदे पदे ।
प्रभज्यमानामिव मध्यतश्चलत् पदप्रवालं नयतीं ततस्तत: ॥१९॥
आवर्तन-उद्वर्तन-कम्पित- when catching and tossing, the shivering
स्तन-प्रकृष्ट-हार- breasts, the exquisite necklace उरु-भरै: पदे पदे with the heavy weight, on every step प्रभज्यमानाम्-इव मध्यत:- breaking as if the waist, चलत् पद-प्रवालम् when walking with feet like tender leaves नयतीम् तत:-तत: going here and there When catching and tossing the ball, her breasts quivered, also by their weight and the weight of the heavy exquisite necklace, her waist seemed to break, on every step, as she went here and there walking on her tender leaves like feet.


दिक्षु भ्रमत्कन्दुकचापलैर्भृशं प्रोद्विग्नतारायतलोललोचनाम् ।
स्वकर्णविभ्राजितकुण्डलोल्लसत् कपोलनीलालकमण्डिताननाम् ॥२०॥
दिक्षु भ्रमत्-कन्दुक-चापलै:- in the directions roaming, by the ball's swiftness
भृशम् प्रोद्विग्न-तारा-आयत- very much dancing, pupils dilated लोल-लोचनाम् red eyed स्व-कर्ण-विभ्राजित-कुण्डल- in own ears shining earrings उल्लसत् कपोल-नील-अलक- shaking, cheeks bluish hair curls मण्डित-आननाम् decorating the face By the ball swiftly rolling in all directions, her eyes were dancing, with the pupils dilated, of the reddish eyes, her cheeks shining with lustre of her shaking ear-rings, the beauty of the face was enhanced by the bluish curls of hair.


श्लथद् दुकूलं कबरीं च विच्युतां सन्नह्यतीं वामकरेण वल्गुना ।
विनिघ्नतीमन्यकरेण कन्दुकं विमोहयन्तीं जगदात्ममायया ॥२१॥
श्लथद् दुकूलम् कबरीम् च slipping garment, braid and
विच्युताम् सन्नह्यतीम् displaced, replacing वाम-करेण वल्गुना with left hand delicate विनिघ्नतीम्-अन्य-करेण hitting with the other hand कन्दुकम् विमोहयन्तीम् the ball, bewitching जगत्-आत्म-मायया the world with her Maayaa (charm) She was replacing her slipping garment and the dislodged braid with her delicate left hand, and was hitting the ball with the other hand, as she bewitched the world with her Maayaa (charm).


तां वीक्ष्य देव इति कन्दुकलीलयेषद् व्रीडास्फुटस्मितविसृष्टकटाक्षमुष्ट: ।
स्त्रीप्रेक्षणप्रतिसमीक्षणविह्वलात्मा नात्मानमन्तिक उमां स्वगणांश्च वेद ॥२२॥
ताम् वीक्ष्य देव इति her seeing, the lord thus
कन्दुक-लीलया-ईषद् with the ball playing slightly व्रीडा-स्फुट-स्मित- coyly blushing smile विसृष्ट-कटाक्ष-मुष्ट: gave, with side glance was lost स्त्री-प्रेक्षण-प्रति-समीक्षण by the woman gazing at, by her gazing back विह्वल-आत्मा न-अत्मानम्- bewilderment minded, did not Himself उमाम् स्वगणान्-च वेद Umaa, own attendents and knew The Lord Shiva seeing her thus, was lost by her side glances, by slightly coy and blushing smile that she gave. By gazing at the damsel and by being gazed in return, his mind was bewildered and He did not know Himself, or Umaa, or His own attendents.


तस्या: कराग्रात् स तु कन्दुको यदा गतो विदूरं तमनुव्रजत्स्त्रिया: ।
वास: ससूत्रं लघु मारुतोऽहरद् भवस्य देवस्य किलानुपश्यत: ॥२३॥
तस्या: कर-अग्रात् स: तु from her hand fingers, that indeed
कन्दुक: यदा गत: विदूरम् ball, when went afar तम्-अनुव्रजत्-स्त्रिया: that following by the damsel वास: ससूत्रम् लघु मारुत:- garment with the girdle fine, wind अहरत् भवस्य देवस्य blew off, as Lord Shiva किल-अनुपश्यत: surely looked on From the fingers of her hands, the ball went away afar. As the damsel followed it, her fine textured garment with the girdle was blown off by the wind, even as Lord Shiva looked on.


एवं तां रुचिरापाङ्गीं दर्शनीयां मनोरमाम् ।
दृष्ट्वा तस्यां मनश्चक्रे विषज्जन्त्यां भव: किल ॥२४॥
एवम् ताम् रुचिर-अपाङ्गीम् like that, her ravishing side-long glances
दर्शनीयाम् मनोरमाम् worthy to be looked at, pleasing दृष्ट्वा तस्याम् मन:-चक्रे seeing, in her, heart gave विषज्जन्त्याम् भव: किल enamoured as if, Lord Shiva definitely Looking at her, who was worthy to be looked at, with ravishing side glances, and pleasing, Lord Shiva, indeed gave her His heart to her who seemed enamoured.


तयापहृतविज्ञानस्तत्कृतस्मरविह्वल: ।
भवान्या अपि पश्यन्त्या गतह्रीस्तत्पदं ययौ ॥२५॥
तया-अपहृत-विज्ञान:- by her stolen senses,
तत्-कृत-स्मर-विह्वल: by her sake, by Cupid overpowered, भवान्या: अपि पश्यन्त्या: Bhavaani even looking on गत-ह्री:-तत्-पदम् ययौ devoid of shame, her near went By His good sense being stolen by her, and He being overpowered by Cupid, loosing all shame, He went near her, even as Bhavaani looked on.


सा तमायान्तमालोक्य विवस्त्रा व्रीडिता भृशम् ।
निलीयमाना वृक्षेषु हसन्ती नान्वतिष्ठत ॥२६॥
सा तम्-आयान्तम्-आलोक्य she, Him approaching, seeing,
विवस्त्रा व्रीडिता भृशम् clothing's-less, ashamed very much निलीयमान वृक्षेषु hiding behind the trees हसन्ती न-अन्वतिष्ठत laughing, did not stay She, who was without clothing's, saw Him approach, and was very much ashamed. She kept hiding herself behind the trees, laughingly, but did not stay at one place.


तामन्वगच्छद् भगवान् भव: प्रमुषितेन्द्रय: ।
कामस्य च वशं नीत: करेणुमिव यूथप: ॥२७॥
ताम्-अन्वगच्छत् भगवान् her following, Lord
भव: प्रमुषित-इन्द्रय: Shiva, devoid of senses कामस्य च वशम् नीत: by passion and in control taken करेणुम्-इव यूथप: she elephant like the head of the elephants Lord Shiva, devoid of all senses followed her, passion having taken control of Him, like the she elephant takes control of the head of the elephants' herd.


सोऽनुव्रज्यातिवेगेन गृहीत्वानिच्छतीं स्त्रियम् ।
केशबन्ध उपानीय बाहुभ्यां परिषस्वजे ॥२८॥
स:-अनुव्रज्य-अति-वेगेन He, following very fast
गृहीत्वा-अनिच्छतीम् स्त्रियम् getting hold of the unwilling lady केश-बन्ध उपानीय hair knot bringing बाहुभ्याम् परिषस्वजे with arms embraced He, followed her in great speed, and bringing the unwilling lady close, by getting hold of her hair knot embraced her with both arms.


सोपगूढा भगवता करिणा करिणी यथा ।
इतस्तत: प्रसर्पन्ती विप्रकीर्णशिरोरुहा ॥२९॥
सा-उपगूढा भगवता she embraced by the lord
करिणा करिणी यथा by the elephant, she elephant just as इत:-तत: प्रसर्पन्ती here and there moving about विप्रकीर्ण-शिरोरुहा scattering the hair She, embraced by the lord, like the she elephant by the elephant, wriggled this way and that, dishevelling her hair.


आत्मानं मोचयित्वाङ्ग सुरर्षभभुजान्तरात् ।
प्राद्रवत्सा पृथुश्रोणी माया देवविनिर्मिता ॥३०॥
आत्मानम् मोचयित्वा-अङ्ग herself freeing, O Dear!
सुरर्षभ-भुजा-अन्तरात् from the leader of the gods' arms middle प्राद्रावत्-सा पृथु-श्रोणी ran she, large hipped माया देव विनिर्मिता Maayaa, by The Lord created O Dear! She, with large hips, the Maayaa created by The Lord, ran away, freeing herself from the middle of Lord Shiva's arms.


तस्यासौ पदवीं रुद्रो विष्णोरद्भुतकर्मण: ।
प्रत्यपद्यत कामेन वैरिणेव विनिर्जित: ॥३१॥
तस्य-असौ पदवीम् रुद्र: His, this form, Lord Shiva,
विष्णो:-अद्भुत-कर्मण: of Vishnu, of strange deeds प्रत्यपद्यत कामेन ran after by Cupid वैरिणा-इव विनिर्जित: the enemy like conquered Lord Shiva, ran after that form of Lord Vishnu, the doer of strange deeds, as though conquered by His enemy, Cupid.


तस्यानुधावतो रेतश्चस्कन्दामोघरेतस: ।
शुष्मिणो यूथपस्येव वासितामनु धावत: ॥३२॥
तस्य-अनुधावत: रेत:- by His running after, seed
चस्कन्द-अमोघ-रेतस: escaped, of unfailing procreative energy शुष्मिण: यूथपस्य-इव passionate, of the herd leader, like वासिताम्-अनुधावत: she elephant pursuing As Lord Shiva ran after her, of Him of unfailing procreative energy, His seed escaped, just as of the herd's leader's does, when pursuing the she elephant.


यत्र यत्रापतन्मह्यां रेतस्तस्य महात्मन: ।
तानि रूप्यस्य हेम्नश्च क्षेत्राण्यासन्महीपते ॥३३॥
यत्र यत्र-अपतत्-मह्याम् where-ever, dropped on the earth
रेत:-तस्य महात्मन: seed His, of The great soul, तानि रूप्यस्य हेम्न:-च they of silver gold and क्षेत्राणि-आसन्-महीपते fields became, O King! O King! On the earth where-ever The great Soul's seed dropped, there, became fields of silver and gold.


सरित्सरस्सु शैलेषु वनेषूपवनेषु च ।
यत्र क्व चासन्नृषयस्तत्र संनिहितो हर: ॥३४॥
सरित्-सरस्सु शैलेषु in rivers banks, lakes, mountains,
वनेषु-उपवनेषु च forests, gardens and यत्र क्व च-आसन्-ऋषय:- where ever and were the sages, तत्र संनिहित: हर: there was present Lord Shiva As He pursued the damsel, Lord Shiva was present on the banks of the rivers, near the lakes, the mountains, forests and gardens, where the sages lived.


स्कन्ने रेतसि सोऽपश्यदात्मानं देवमायया ।
जडीकृतं नृपश्रेष्ठ संन्यवर्तत कश्मलात् ॥३५॥
स्कन्ने रेतसि स:-अपश्यत्- as escaped the seed, He saw
आत्मानम् देव-मायया Himself, by The Lord's Maayaa जडी-कृतम् नृप-श्रेष्ठ deceived, O Foremost of Kings! संन्यवर्तत कश्मलात् withdrew from passion As His seed escaped, He saw Himself deceived by The Lord's Maayaa, and withdrew Himself from passion.


अथावगतमाहात्म्य आत्मनो जगदात्मन: ।
अपरिज्ञेयवीर्यस्य न मेने तदु हाद्भुतम् ॥३६॥
अथ-अवगत-माहात्म्य then knowing the glory
आत्मन: जगत्-आत्मन: of His own, and of the Universal Soul अपरिज्ञेय-वीर्यस्य न मेने of the unfathomable power did not consider तत्-उ ह-अद्भुतम् that indeed, very strange Then, Lord Shiva, knowing his own glory and of the world's Soul, Lord Vishnu and His unfathomable power, He did not consider all that to be very strange.


तमविक्लवमव्रीडमालक्ष्य मधुसूदन: ।
उवाच परमप्रीतो विभ्रत्स्वां पौरुषीं तनुम् ॥३७॥
तम्-अविक्लवम्-अव्रीडम्- Him unperturbed, unashamed,
आलक्ष्य मधुसूदन: seeing, Madhusoodana (Lord Vishnu) उवाच परम-प्रीत: said with much delight विभ्रत्-स्वाम् पौरुषीम् तनुम् taking on Own manly body Madhusoodana, Lord Vishnu was very much delighted to see Him unperturbed and unashamed, and with delight resuming His Own manly body, said,...


श्री भगवान्-उवाच - The Lord said - दिष्ट्या त्वं विबुधश्रेष्ठ स्वां निष्ठामात्मना स्थित: ।
यन्मे स्त्रीरूपया स्वैरं मोहितोऽप्यङ्ग मायया ॥३८॥
दिष्ट्या त्वम् विबुध-श्रेष्ठ fortunately, You, O of the gods the foremost!
स्वाम् निष्ठाम्-आत्मना स्थित: to own natural state, by Yourself regained यत्-मे स्त्री-रूपया स्वैरम् in that, by My feminine form, easily मोहित: अपि-अङ्ग-मायया infatuated even O Dear One! By My Maayaa Fortunately, O Dear One! O foremost of the gods! Though easily infatuated by My Maayaa's feminine form, You have regained Your natural state by Yourself.


को नु मेऽतितरेन्मायां विषक्तस्त्वदृते पुमान् ।
तांस्तान्विसृजतीं भावान्दुस्तरामकृतात्मभि: ॥३९॥
क: नु मे-अतितरेत्-मायाम् who indeed, My, may overcome Maayaa
विषक्त:-त्वत्-ऋते पुमान् ensnared, Yourself other than, a person तान्-तान्-विसृजतीम् भावान्- all those (various) creating illusions, दुस्तराम्-अकृत-आत्मभि: overpowering, of uncontrolled Self's Indeed, Who, other than Yourself, can overcome, ensnared by My Maayaa, who creates various overpowering illusions, not certainly those who have not conquered themselves.


सेयं गुणमयी माया न त्वामभिभविष्यति ।
मया समेता कालेन कालरूपेण भागश: ॥४०॥
सा-इयम् गुणमयी माया that this, Gunas consisting Maayaa
न त्वाम्-अभिभविष्यति will not You overpower मया समेता कालेन with Me united, in Time, काल-रूपेण भागश: in Time Spirit form, divided (into the three gunas) That this Maayaa, consisting of the three Gunas, united with Me, as Time- Spirit, in time, gets divided into the three gunas, and creates, it will not overpower You.


श्री शुक उवाच - Shri Shuka said - एवं भगवता राजन् श्रीवत्साङ्केन सत्कृत: ।
आमन्त्र्य तं परिक्रम्य सगण: स्वालयं ययौ ॥४१॥
एवम् भगवता राजन् thus by The Lord, O King!
श्रीवत्स-अङ्केन सत्कृत: by Shri Vatsa mark honoured आमन्त्र्य तम् परिक्रम्य taking leave His, circumbulating Him सगण: स्व-आलयम् ययौ with His retinue, to own abode went O King! Thus honoured by The Lord with the Shri Vatsa mark, and taking His leave and circumbulating Him, Lord Shiva with His retinue, went away to His own abode.


आत्मांशभूतां तां मायां भवानीं भगवान्भव: ।
शंसतामृषिमुख्यानां प्रीत्याऽऽचष्टाथ भारत ॥४२॥
आत्म-अंश-भूताम् ताम् मायाम् from Own Self become, that Maayaa
भवानीम् भगवान्-भव: to Goddess Paarvati, Lord Shiva शंसताम्-ऋषि-मुख्यानाम् in the gathering of sages prominent प्रीत्या-आचष्ट-अथ भारत with delight described, then, O Bhaarata (Pareekshit) O Bhaarata! Then, in the gathering of the prominent sages and to Goddess Paarvati, Lord Shiva described Maaya the potency of The Lord from Whose Own Self it had come.


अपि व्यपश्यस्त्वमजस्य माय़ां परस्य पुंस: परदेवताया: ।
अहं कलानामृषभो विमुह्ये ययावशोऽन्ये किमुतास्वतन्त्रा: ॥४३॥
अपि व्यपश्य:-त्वम्- did see you
अजस्य माय़ाम् परस्य of The Birthless's Maayaa, The Supreme Person पुंस: पर-देवताया: of people, the highest Deity अहम् कलानाम्-ऋषभ: I of the parts the foremost विमुह्ये यया-अवश:- was deluded by whom helpless अन्ये किमुत्-अस्वतन्त्रा: others what of, not independent 'Did you see the Maayaa of The Birth less, The Supreme Person, the highest Deity of the people? I, being the foremost of His parts, was deluded by Whom and was helpless, what then, of the others who are not independent?


यं मामपृच्छस्त्वमुपेत्य योगात् समासहस्रान्त उपारतं वै ।
स एष साक्षात् पुरुष: पुराणो न यत्र कालो विशते न वेद: ॥४४॥
यम् माम्-पृच्छ:-त्वम्- Whom, to me, asked about, you
उपेत्य योगात् approaching from Yoga समा-सहस्र-अन्त उपारतम् वै years thousand's end, completed indeed स: एष: साक्षात् पुरुष: पुराण: That This Himself, The Person Primary न यत्र काल: विशते न वेद: not where time enters, nor the Vedas (comprehend) That, This is Himself The Primary Person, where Time does not enters and Whom the Vedas do not know. You asked about Whom, approaching me, at the end of a thousand years of my Yoga having completed.


श्री शुक उवाच - Shree Shuka said - इति तेऽभिहितस्तात विक्रम: शार्ङ्गधन्वन: ।
सिन्धोर्निर्मथने येन धृत: पृष्ठे महाचल: ॥४५॥
इति ते-अभिहित:-तात this to you, have narrated O Dear!
विक्रम: शार्ङ्गधन्वन: valour of the Shaaranga bow wielder सिन्धो:-निर्मथने येन in the ocean's churning, by Whom धृत: पृष्ठे महा-अचल: was held on the back the great mountain O Dear Son! I have narrated to you this valour of the Shaaranga bow wielder Lord Vishnu's valour, at the time of the ocean churning, Who held the great mountain Mandaara, on His back.


एतन्मुहु: कीर्तयतोऽनुशृण्वतो न रिष्यते जातु समुद्यम: क्वचित् ।
यदुत्तमश्लोकगुणानुवर्णनं समस्तसंसारपरिश्रमापहम् ॥४६॥
एतत्-मुहु: कीर्तयत:- this again and again reciting
अनुशृण्वत: न रिष्यते and hearing, does not fail जातु समुद्यम: क्वचित् the generated fatigue, ever यत्-उत्तम-श्लोक-गुण- because the excellent famed, (Lord Vishnu's) virtues अनुवर्णनम् समस्त-संसार- describing, of all the worlds' परिश्रम-अपहम् fatigue relieves The effort of, and the fatigue generated by reciting this and hearing this again is unfailing, because the description of the excellent famed Lord Vishnu's virtues relieves of the entire fatigue of the worlds, of life and death.


असदविषयमङ्घ्रिं भावगम्यं प्रपन्नानमृतममरवर्यानाशयत् सिन्धुमथ्यम् ।
कपटयुवतिवेषो मोहयन्य: सुरारींस्तमहमुपसृतानां कामपूरं नतोऽस्मि ॥४७॥
असत्-अविषयम्-अङ्घ्रिम् to the vile, unattainable (Whose) feet
भाव-गम्यम् प्रपन्नान्- by devotion attainable, to those taking shelter, अमृतम्-अमर-वर्यान्- nectar, the gods leading आशयत् सिन्धु-मथ्यम् made to drink, when ocean was churned कपट-युवति-वेष: (Who took on) the deluding damsel form मोहयन्-य: सुरारीन्- deluding Who the Demons तम-अहम्-उपसृतानाम् Him I, of those who approach Him काम-पूरम् नत:-अस्मि desire fulfilling, bowed am Whose feet are unattainable by the vile, but are attainable by devotion, Who to the leading gods, the shelter seekers, made to drink nectar after the churning of the ocean, Who deluded the Demons by taking on the form of the deluding damsel, Who fulfils the desire of those Who approach Him, to Him I bow.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां अष्टमे स्कन्धे शंकरमोहनं नाम द्वादशोऽध्याय: ॥१२॥ Thus ends the twelfth discourse entitled 'The infatuation of Lord Shankara', in Book Eight of the great and glorious Bhaagavata-Puraana.