श्रीमद्भागवतमहापुराणम् नवम: स्कन्ध: अष्टम: अध्याय: श्री शुक उवाच - Shree Shuka said - हरितो रोहितसुतश्चम्पस्तस्माद् विनिर्मिता ।
चम्पापुरी सुदेवोऽतो विजयो यस्य चात्मज: ॥१॥
हरित: रोहित-सुत:-चम्प:- Harita, Rohita's son Champa,
तस्मात् विनिर्मिता चम्पापुरी by him, was built Champaa city सुदेव:-अत: विजय: Sudeva, then Vijaya यस्य च-आत्मज: whose and was the son Rohita's son was Harita, from him Champa was born, who built the city of Champaa. From him Sudeva was born then his son was Vijaya.


भरुकस्तत्सुतस्तस्माद् वृकस्तस्यापि बाहुक: ।
सोऽरिभिर्हृतभू राजा सभार्यो वनमाविशत् ॥२॥
भरुक:-तत्-सुत:-तस्मात् Bharuka, his son, from him
वृक:-तस्य-अपि बाहुक: Vrika, स:-अरिभि:-हृत-भू: he, by the enemies usurped land राजा स-भार्य: वनम्-आविशत् the king with wife to the forest entered His son was Bharuka, from him Vrika was born, his son was also Baahuka, the king whose land was usurped by the enemies and he entered the forest with his wife.


वृद्धं तं पञ्चतां प्राप्तं महिष्यनु मरिष्यती ।
और्वेण जानताऽऽत्मानं प्रजावन्तं निवारिता ॥३॥
वृद्धम् तम् पञ्चताम् प्राप्तम् the aged him died having
महिषी-अनु मरिष्यती the queen followed to die और्वेण जानता-आत्मानम् by Aurva knowing herself प्रजावन्तम् निवारिता to be pregnant was stopped When the aged king died, and the queen also wanted to die by getting on the funeral pier, but the sage Aurva, knowing her to be pregnant, stopped her.


आज्ञायास्यै सपत्नीभिर्गरो दत्तोऽन्धसा सह ।
सह तेनैव संजात: सगराख्यो महायशा: ॥४॥
आज्ञाय-अस्यै सपत्नीभि:- coming to know of her, by the co-wives
गर: दत्त:-अन्धसा सह poison was given, food with सह तेन-एव संजात: with that only was born सगर-आख्य: महा-यशा: Sagara named highly famed The co-wives, coming to know of her state, gave her poison in the food. A highly famed son, named Sagara, was born to her, with the poison.


सगरश्चक्रवर्त्यासीत् सागरो यत्सुतै: कृत: ।
यस्तालजङ्घान् यवनाञ्छकान् हैहयबर्बरान् ॥५॥
सगर:-चक्रवर्ती-असीत् Sagara monarch was
सागर: यत्-सुतै: कृत: the ocean whose sons made य:-तालजङ्घान् यवनान्- who, the Taalajanghas, Yavanas, शकान् हैहय बर्बरान् Shakas, Haihaya and the Barbaras Sagara was a monarch, whose sons dug up and made the ocean, and who the Taalajanghas, Yavanas, Shakas, Haihayas and the Barbaras,...


नावधीद् गुरुवाक्येन चक्रे विकृतवेषिण: ।
मुण्डाञ्छमश्रुधरान् कांश्चिन्मुक्तकेशार्धमुण्डितान् ॥६॥
न-अवधीत् गुरु-वाक्येन did not kill by Guru's advice
चक्रे विकृत-वेषिण: rendered of disfigured appearance मुण्डान्-श्मश्रु-धरान् कांश्चित्- fully shaved, moustaches having, some of them, मुक्त-केश-अर्ध-मुण्डितान् open haired and half shaved He did not kill them by the advice of his Guru, but rendered them of disfigured appearance. Some he made to be fully shaved, some having moustaches, some having open hair and some half shaven.


अनन्तर्वासस: कांश्चिदबहिर्वाससोऽपरान् ।
सोऽश्वमेधैरयजत सर्ववेदसुरात्मकम् ॥७॥
अनन्त:-वासस: कांश्चित्- inner clothes some
अबहि:-वासस:-अपरान् without outer clothes the others स:-अश्वमेधै:-अयजत he by Ashvamedhas propitiated सर्व-वेद-सुर-आत्मकम् of all the Vedas, the gods Self, (The Lord) Some he made to do without inner clothes, others without outer clothes. He propitiated the very Self of the Vedas and the gods, The Lord, by Ashvamedha sacrifices.


और्वोपदिष्टयोगेन हरिमात्मानमीश्वरम् ।
तस्योत्सृष्टं पशुं यज्ञे जहाराश्वं पुरन्दर: ॥८॥
और्व-उपदिष्ट-योगेन by Aurva advised and pointed
हरिम्-आत्मानम्-ईश्वरम् Shree Hari, The Self, The Lord, तस्य-उत्सृष्टम् पशुम् his released animal यज्ञे जहार-अश्वम् पुरन्दर: in the sacrifice, stole the horse, Indra As pointed out and advised by Aurva, he propitiated The very Self, The Lord Shree Hari. Indra stole the horse which was released by him of the sacrifice.


सुमत्यास्तनया दृप्ता: पितुरादेशकारिण: ।
हयमन्वेषमाणास्ते समन्तान्न्यखनन् महीम् ॥९॥
सुमत्या:-तनया: दृप्ता: Sumati's sons arrogant
पितु:-आदेश-कारिण: father's orders obeying हयम्-अन्वेषमाणा:-ते the horse searching for they समन्तात्-न्यखनन् महीम् from all sides dug up the earth Sumati's proud sons, in obedience to their father's orders, searching for the horse, dug up the earth on all sides.


प्रागुदीच्यां दिशि हयं ददृशु: कपिलान्तिके ।
एष वाजिहरश्चौर आस्ते मीलितलोचन: ॥१०॥
प्राक्-उदीच्याम् दिशि in the east northern direction
हयम् ददृशु: कपिल-अन्तिके the horse saw, Kapila near to एष: वाजि-हर:-चौर: this is the horse stealer thief, आस्ते मीलित-लोचन: sits with eyes closed In the north eastern direction, they saw the horse near the sage Kapila. 'Here is the thief that stole the horse, he is sitting with his eyes closed.'


हन्यतां हन्यतां पाप इति षष्टिसहस्रिण: ।
उदायुधा अभिययुरुन्मिमेष तदा मुनि: ॥११॥
हन्यताम् हन्यताम् पाप 'kill him, kill him! The sinner'
इति षष्टि-सहस्रिण: thus sixty thousand उद्-आयुधा: अभिययु:- mace flaunting ran (towards him) उन्मिमेष तदा मुनि: opened eyelids, then the sage Shouting, 'Kill him, kill him, the sinner,' thus, sixty thousand of them, flaunting maces, ran towards him, just then the sage opened his eyelids.


स्वशरीराग्निना तावन्महेन्द्रहृतचेतस: ।
महद्व्यतिक्रमहता भस्मसादभवन् क्षणात् ॥१२॥
स्व-शरीर-अग्निना by their own bodies' fire
तावत्-महेन्द्र-हृत-चेतस: then, by Indra, deprived of sense महत्-अव्यतिक्रम-हता: the exalted having wronged, were killed, भस्मसात्-अभवन् क्षणात् to ashes were rendered in a moment They were deprived of their senses by Indra, and were killed for having wronged an exalted person, and in an instant were reduced to ashes by the fire of their own body.


न साधुवादो मुनिकोपभर्जिता नृपेन्द्रपुत्रा इति सत्त्वधामनि ।
कथं तमो रोषमयं विभाव्यते जगत्पवित्रात्मनि खे रजो भुव: ॥१३॥
न साधु-वाद: मुनि-कोप not proper to say, by the sage's rage
भर्जिता: नृपेन्द्र-पुत्रा: इति were burnt the king's sons, this सत्त्व-धामनि of Sattva the reservoir कथम् तम: रोष-मयम् how Tamas of anger consisting विभाव्यते जगत्-पवित्र-आत्मनि be conceived, in the universe purifying Self खे रज: भुव: in the sky the dust of earth (like) It is not proper to say that the sons of the king were burnt by the rage of the sage. Because how can anger consisting Tamoguna be conceived in the reservoir of pure Sattva, that, in a person, whose Self itself is universe purifying? For, can the dust of the earth be attached to the sky?


यस्येरिता सांख्यमयी दृढेह नौर्यया मुमुक्षुस्तरते दुरत्ययम् ।
भवार्णवं मृत्युपथं विपश्चित: परात्मभूतस्य कथं पृथङ्मति: ॥१४॥
यस्य-ईरिता सांख्य-मयी by whom was propounded, Saankhya in the form of
दृढ-इह नौ:- यया मुमुक्षु:- a strong boat, by which liberation seeker तरते दुरत्ययम्- sails through, difficult to be crossed भव-अर्णवम्-मृत्यु-पथम् universe ocean, path way to death विपश्चित: परात्म-भूतस्य the omniscient, The Supreme Spirit like कथम् पृथक्-मति: how can there be a difference of sense The sage, by whom the Saankhya philosophy was propounded, a strong boat, for the seeker of liberation to sail through the universe ocean, the pathway to death, which is so difficult to cross over, how can an omniscient person, like him, who is just like the Supreme Spirit, Himself, have a sense of difference?


योऽसमञ्जस इत्युक्त: स केशिन्या नृपात्मज: ।
तस्य पुत्रोंऽशुमान् नाम पितामहहिते रत: ॥१५॥
य:-असमञ्जस: इति-उक्त: that Asamanjasa thus called,
स: केशिन्या: नृप-आत्मज: he from Keshinee was the prince तस्य पुत्र:-अंशुमान् नाम his son, Anshumaan named पितामह-हिते रत: in grandfather's interest was devoted Asamanjasa, the prince, was born of Keshinee, his son was Anshumaan who was devoted to the interest of the grandfather.


असमञ्जस आत्मानं दर्शयन्नसमञ्जसम् ।
जातिस्मर: पुरा सङ्गाद् योगी योगाद् विचालित: ॥१६॥
असमञ्जस आत्मानम् Asamanjasa, himself
दर्शयन्-असमञ्जसम् presented as an idiot जाति-स्मर: पुरा सङ्गात् past life remembered, in the past by company योगी योगात् विचालित: the yogi, from yoga was deviated Asamanjasa, who presented himself as an idiot, remembered his previous life, when he was a yogi, given to contemplation, but had deviated from yoga due to bad company.


आचरन् गर्हितं लोके ज्ञातीनां कर्म विप्रियम् ।
सरव्यां क्रीडतो बालान् प्रास्यदुद्वेजयञ्जनम् ॥१७॥
आचरन् गर्हितम् लोके behaving in reproachable manner amongst people
ज्ञातीनाम् कर्म विप्रियम् and with relatives acting unpleasantly सरव्याम् क्रीडत: बालान् in the Sarayu (river) playing children प्रास्यत्-उद्वेजयन्-जनम् hurled scaring the people He behaved in a reproachable manner amongst the people and the relatives and scared them by acts like hurling the playing children into the river Saryu.


एवंवृत्त: परित्यक्त: पित्रा स्नेहमपोह्य वै ।
योगैश्वर्येण बालांस्तान् दर्शयित्वा ततो ययौ ॥१८॥
एव-वृत्त: परित्यक्त: पित्रा thus behaving, abandoned by the father
स्नेह-अपोह्य वै affection severing indeed योग-ऐश्वर्येण बालान्-तान् by Yoga power, the children those दर्शयित्वा तत: ययौ showing, from there went away Thus behaving, abandoned by his father who had severed his paternal affection indeed, he showed the children to be living, by his Yogic power, and went away from there.


अयोध्यावासिन: सर्वे बालकान् पुनरागतान् ।
दृष्ट्वा विसिस्मिरे राजन् राजा चाप्यन्वतप्यत ॥१९॥
अयोध्या-वासिन: सर्वे Ayodhyaa residents all
बालकान् पुन:-आगतान् the children again having come दृष्ट्वा विसिस्मिरे राजन् seeing, were amazed, O King! राजा च-अपि-अन्वतप्यत the king and also was remorseful The residents of Ayodhyaa were amazed to see the children having come back, O King! And the king was also full of remorse.


अंशुमांश्चोदितो राज्ञा तुरङ्गान्वेषणे ययौ ।
पितृव्यखातानुपथं भस्मान्ति ददृशे हयम् ॥२०॥
अंशुमान्-चोदित: राज्ञा Anshumaan ordered by the king
तुरङ्ग-अन्वेषणे ययौ in the horse's search went पितृव्य-खात-अनुपथम् by the uncles dug, following the path भस्मान्ति ददृशे हयम् the ashes near by, saw the horse Anshumaan, ordered by the king, went in search of the horse. Following the path dug by the uncles, he saw the horse near by the ashes.


तत्रासीनं मुनिं वीक्ष्य कपिलाख्यमधोक्षजम् ।
अस्तौत् समाहितमना: प्राञ्जलि: प्रणतो महान् ॥२१॥
तत्र-आसीनम् मुनिम् वीक्ष्य there seated the sage seeing
कपिल-आख्यम्-अधोक्षजम् Kapila named Lord Vishnu अस्तौत् समाहित-मना: prayed with concentrated mind प्राञ्जलि: प्रणत: महान् joined palms, bowing, the noble Seated there, the noble Anshumaan saw Lord Vishnu Himself, the sage named Kapila, and exalted Him with joined palms and bowing low.


अंशुमान्-उवाच - Anshumaan said - न पश्यति त्वां परमात्मनोऽजनो न बुध्यतेऽद्यापि समाधियुक्तिभि: ।
कुतोऽपरे तस्य मन:शरीरधी-विसर्गसृष्टा वयमप्रकाशा: ॥२२॥
न पश्यति त्वाम् does not perceive You
परम-आत्मनो:-अजन: The Higher, than himself, The unborn (Brahmaa) न बुध्यते-अद्य-अपि does not comprehend to this day also समाधि-युक्तिभि: by deep meditation, and various reasonings कुत:-अपरे तस्य मन:- where then the others, from his mind शरीर-धी-विसर्ग-सृष्टा- body and intellect, evolved and created वयम्-अप्रकाशा: we the ignorant Brahmaa, the unborn does not perceive You, The Highest than himself, to this day also, and does not comprehend You, even by deep meditation and various reasonings, where then the others who are evolved and created from his mind, body and intellect, such as we the ignorant.


ये देहभाजस्त्रिगुणप्रधाना गुणान् विपश्यन्त्युत वा तमश्च ।
यन्मायया मोहितचेतसस्ते विदु: स्वसंस्थं न बहि: प्रकाशा: ॥२३॥
ये देह-भाज:-त्रि-गुण-प्रधाना: they, body identified to, by three Gunas dominated
गुणान् विपश्यन्ति- the Gunas (only) perceive उत वा तम:-च definitely or the darkness यत्-मायया मोहित-चेतस:- in that, by Maayaa, duped minded ते विदु: स्व-संस्थम् they know in themselves placed (You) न बहि: प्रकाशा: not, of the outward knowledge They, who are identified with the body, and so are dominated by the Gunas, perceive only the three Gunas, and of course the darkness of ignorance. Duped by the influence of Maayaa, they, having only outward knowledge, do not know You residing in themselves.


तं त्वामहं ज्ञानघनं स्वभावप्रध्वस्तमायागुणभेदमोहै: ।
सनन्दनाद्यैर्मुनिभिर्विभाव्यं कथं हि मूढ: परिभावयामि ॥२४॥
तम् त्वाम्-अहम् ज्ञान-घनम् That, You, I, the knowledge dense
स्वभाव-प्रध्वस्त- by nature shattering माया-गुण-भेद-मोहै: the Maayaa's Guna differences and infatuation सनन्दन-आद्यै:-मुनिभि:- (sages) Sanandana and others by the sages, विभाव्यम् कथम् हि contemplated how indeed can मूढ: परिभावयामि ignorant me investigate How, indeed, the ignorant I, can even investigate That You, The dense knowledge? You Who are contemplated upon by the sages like Sanandana and others, who by their very nature have shattered the differences and infatuations of the Gunas of Maayaa.


प्रशान्तमायागुणकर्मलिङ्गमकर्मलिङ्गमनामरूपं सदसद्विमुक्तम् ।
ज्ञानोपदेशाय गृहीतदेहं नमामहे त्वां पुरुषं पुराणम् ॥२५॥
प्रशान्त-माया-गुण- devoid of Maayaa's Gunas (generated)
कर्म-लिङ्गम्-अनाम-रूपम् actions, bodies, without name and form सत्-असत्-विमुक्तम् merit and sin free of ज्ञान-उपदेशाय गृहीत-देहम् for the wisdom's teaching, taken on a form नमामहे त्वाम् पुरुषम् पुराणम् we bow to You The Person Primary We bow to You, The Primary Person, Who is devoid of the actions and bodies generated by Maayaa, and its Gunas, You Who are without name or form and are free from merit and sin, yet for the teaching of wisdom to Your devotees, have taken on a divine form.


त्वन्मायारचिते लोके वस्तुबुद्ध्या गृहादिषु ।
भ्रमन्ति कामलोभेर्ष्यामोहविभ्रान्तचेतस: ॥२६॥
त्वत्-माया रचिते लोके in Your Maayaa created world
वस्तु-बुद्ध्या गृह-आदिषु with a real sense in house and others भ्रमन्ति काम-लोभ-ईर्ष्या- revolve with lust, greed, jealousy, मोह-विभ्रान्त-चेतस: infatuation deluded minds In this world, created by Your Maayaa, people taking them to be real, the houses and other things, revolve with lust, greed, jealousy, infatuation, with their minds deluded .


अद्य न: सर्वभूतात्मन् कामकर्मेन्द्रियाशय: ।
मोहपाशो दृढश्चिन्नो भगवंस्तव दर्शनात् ॥२७॥
अद्य न: सर्व-भूतात्मन् today, our, O of All created beings the Self
काम-कर्म-इन्द्रिय-आशय: of desires, actions, sense objects मोह-पाश: दृढ:-छिन्न: of ignorance the cord strong, is shattered भगवन्-तव दर्शनात् O Lord! By Your sight O Lord! The very Self of all created beings! Today, the strong cord of our ignorance of desire, action and sense objects, has been shattered by Your sight.


श्री शुक उवाच - Shree Shuka said - इत्थंगीतानुभावस्तं भगवान् कपिलो मुनि: ।
अंशुमन्तमुवाचेदमनुगृह्य धिया नृप ॥२८॥
इत्थम्-गीत-अनुभाव:- thus sung the power
तम् भगवान् कपिल: मुनि: to him, The Lord Kapila the sage अंशुमन्तम्-उवाच-इदम्- to Anshumaan said this अनुगृह्य धिया नृप blessing mentally, O King! O King! Thus, his glory having been sung of, The Lord, sage Kapila, mentally blessed Anshumaan and said to him,…


श्री भगवान्-उवाच - The glorious Lord said - अश्वोऽयं नीयतां वत्स पितामहपशुस्तव ।
इमे च पितरो दग्धा गङ्गाम्भोऽर्हन्ति नेतरत् ॥२९॥
अश्व:-अयम् नीयताम् वत्स horse this take away, O Son!
पितामह-पशु:-तव of grandfather, the animal yours इमे च पितर: दग्धा: these and uncles burnt गङ्गा-अम्भ:-अर्हन्ति न-इतरत् Ganga's water desire, not else 'O Dear son! This is the horse, the animal of sacrifice of your grandfather, take it. And these are your burnt uncles, desirous of Ganga water, nothing else.'


तं परिक्रम्य शिरसा प्रसाद्य हयमानयत् ।
सगरस्तेन पशुना क्रतुशेषं समापयत् ॥३०॥
तम् परिक्रम्य शिरसा him circumambulating, by the head bowing
प्रसाद्य हयम्-आनयत् pleasing, the horse brought back सगर:-तेन पशुना Sagara by that animal क्रतु-शेषम् समापयत् the sacrifice's last completed Anshumaan circumambulted him and bowed down to him with his head, and pleasing him, took back the horse. Sagara by that animal completed the last of the sacrifice.


राज्यमंशुमति न्यस्य नि:स्पृहो मुक्तबन्धन: ।
और्वोपदिष्टमार्गेण लेभे गतिमनुत्तमाम् ॥३१॥
राज्यम्-अंशुमति न्यस्य the kingdom to Anshumaan handing over
नि:स्पृह: मुक्त-बन्धन: desire less, freed of bondages और्व-उपदिष्ट मार्गेण by Aurva advised course, लेभे गतिम्-अनुत्तमाम् attained the state highest Sagara handed over the kingdom to Anshumaan, and he, desire less and free of bondages, by the course directed by Aurva, attained the highest state of beatitude.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां नवमे स्कन्धे सगरोपाख्याने अष्टम: अध्याय: ॥८॥
Thus ends the eighth discourse, hinging on the story of Sagara, in Book Nine of the great and glorious Bhaagavata-Puraana.