श्रीमद्भागवतमहापुराणम् द्वितीय: स्कन्ध: अथ पञ्चम: अध्याय: नारद उवाच - Naarada said - देवदेव नमस्तेऽस्तु भूतभावन पूर्वज ।
तद् विजानीहि यज्ज्ञानमात्मतत्त्वनिदर्शनम् ॥१॥
देव-देव नम:-ते-अस्तु god of gods, obeisance to you, may be
भूत-भावन पूर्वज of the beings creator, forefather तत् विजानीहि यत्-ज्ञानम्- that make known, which knowledge आत्म-तत्त्व निदर्शनम् self truth reveals May my obeisance be to you, The God of gods, the creator of all beings and the forefather. Do make known that knowledge by which the truth of the self is revealed.


यद्रूपं यदधिष्ठानं यत: सृष्टमिदं प्रभो ।
यत्संस्थं यत्परं यच्च तत् तत्त्वं वद तत्त्वत: ॥२॥
यत्-रूपम् यत्-अधिष्ठानम् that form, that support
यत: सृष्टम्-इदम् from where created it is प्रभो O Lord! यत्-संस्थम् यत्-परम् that resort, that power यत्-च तत् तत्त्वम् that and that essential वद तत्त्वत: do say the true essence O Lord! Do tell me the true essence of the truth, its characteristic, on which it rests, from what it is created, which is its last resort, by what power it is ruled, what it essentially is.


सर्वं ह्येतद् भवान् वेद भूतभव्यभवत्प्रभु: ।
करामलकवद् विश्वं विज्ञानावसितं तव ॥३॥
सर्वम् हि-एतत् भवान् वेद all indeed this, you know
भूत-भव्य-भवत्-प्रभु: of past, future and the present, Lord कर्-आमलक-वत् विश्वम् in hand, the embolic myrobalan fruit like, the world विज्ञान-अवसितम् तव in the knowledge concentrated yours Indeed you know all this, as you are the Lord of what was, what will be, and what is. The world, like an emblic myrobalan fruit in ones palm, all this is concentrated in your range of knowledge.


यद्विज्ञानो यदाधारो यत्परस्त्वं यदात्मक: ।
एक: सृजसि भूतानि भूतैरेवात्ममायया ॥४॥
यत्-विज्ञान: यत्-आधार: that knowledge, that support
यत्-पर:-त्वम् यत्-आत्मक: That Lord You, that nature एक: सृजसि भूतानि one alone creates, the beings भूतै:-एव-आत्म-मायया by the elements only, by Your own Maayaa Which is that knowledge, which is that support, who is your lord, what is your nature, you alone creates all beings from the five elements by your own Maayaa (super creative energy).


आत्मन् भावयसे तानि न पराभावयन् स्वयम् ।
आत्मशक्तिमवष्टभ्य ऊर्णनाभिरिवाक्लम: ॥५॥
आत्मन् भावयसे तानि from self, create them
न पर-अभावयन् स्वयम् not yourself changing, yourself आत्म-शक्तिम्-अवष्टभ्य by your own power, supported ऊर्णनाभि:-इव-अक्लम: a spider like, without effort Like the spider, You create them all from Yourself, Yourself not changing, by Your own power, without any effort.


नाहं वेद परं ह्यस्मिन्नापरं न समं विभो ।
नामरूपगुणैर्भाव्यं सदसत् किञ्चिदन्यत: ॥६॥
न-अहम् वेद परम् not I know the high
हि-अस्मिन्-न-अपरम् indeed in this (world), nor low, न समम् विभो neither mediocre, O Lord! नाम-रूप-गुणै:- by name, form or qualities भाव्यम् सत्-असत् created animate or inanimate किञ्चित्-अन्यत: any from elsewhere O Lord! I do not know of anything, high low or mediocre, animate or inanimate, created in different names forms and qualities, having emerged from any where else, other than You.


स भवानचरद् घोरं यत् तप: सुसमाहित: ।
तेन खेदयसे नस्त्वं पराशङ्कां प्रयच्छसि ॥७॥
स: भवान्-अचरत् घोरम् That You, practiced austere
यत् तप: सुसमाहित: that penance, with great concentration तेन खेदयसे न:-त्वम् by that troubled we, you पर-आशङ्काम् प्रयच्छसि in great doubt put (us) That, You also practice austere penance with great concentration, is what troubles us and You put us in great doubt.


एतन्मे पृच्छत: सर्वं सर्वज्ञ सकलेश्वर ।
विजानीहि यथैवेदमहं बुद्ध्येऽनुशासित: ॥८॥
एतत्-मे पृच्छत: सर्वम् this to me, asking all
सर्वज्ञ सकल-ईश्वर O All Knower! Ruler of All! विजानीहि यथा-एव-इदम्- instruct by which only this अहम् बुद्ध्ये-अनुशासित: I will understand, as taught O Knower of All! O Ruler of All! Do tell me about all that I have asked in a manner that I may understand as instructed by You.


ब्रह्मा-उवाच - Brahmaa said - सम्यक् कारुणिकस्येदं वत्स ते विचिकित्सितम् ।
यदहं चोदित: सौम्य भगवद्वीर्यदर्शने ॥९॥
सम्यक् कारुणिकस्य-इदम् proper, of the compassionate, this
वत्स ते विचिकित्सितम् O son! Your enquiery यत्-अहम् चोदित: सौम्य that I am encouraged, O dear! भगवद्-वीर्य-दर्शने The Lord's glory to reveal O Dear Compassionate Child! This enquiery of yours is proper, as it has encouraged me to reveal the glories of The Lord.


नानृतं तव तच्चापि यथा मां प्रब्रवीषि भो: ।
अविज्ञाय परं मत्त एतावत्त्वं यतो हि मे ॥१०॥
न-अनृतम् तव तत्-च-अपि not false your, that and also
यथा माम् प्रब्रवीषि भो: how to me saying O Naarada! अविज्ञाय परम् मत्त: not knowing, higher than me एतावत्-त्वम् यत: हि मे like this you, because of course to me O Naarada! What you are saying about me is also not false. Because you do not know the higher one than me, so you are saying like that of me.


येन स्वरोचिषा विश्वं रोचितं रोचयाम्यहम् ।
यथार्कोऽग्निर्यथा सोमो यथर्क्षग्रहतारका: ॥११॥
येन स्व-रोचिषा by Whom the Self Effulgent
विश्वम् रोचितम् the worlds are illumined (manifested) रोचयामि-अहम् manifested am I यथा-अर्क:-अग्नि:-यथा like the Sun, Fire like सोम: यथा-ऋक्ष- Moon like planets ग्रह-तारका: stars and constellations It is by the Self-Effulgent that the worlds are manifested and I am also manifested, just like the Sun, Fire, Moon, and l, like the other planets, stars and constellations.


तस्मै नमो भगवते वासुदेवाय धीमहि ।
यन्मायया दुर्जयया मां ब्रुवन्ति जगद्गुरुम् ॥१२॥
तस्मै नम: for Him (I) bow
भगवते वासुदेवाय धीमहि Lord Vaasudeva, (and) meditate यद्-मायया दुर्जयया by whose Maayaa, difficult to conquer माम् ब्रुवन्ति जगद्-गुरुम् me (they) call, the world's creator It is by His, Lord Vaasudeva's unconquerable Maayaa, that the people know me as the creator of the world. I bow to Him and meditate on Him.


विलज्जमानया यस्य स्थातुमीक्षापथेऽमुया ।
विमोहिता विकत्थन्ते ममाहमिति दुर्धिय: ॥१३॥
विलज्जमानया यस्य shying, Whose,
स्थातुम्-ईक्षा-पथे-अमुया to stay, in the vision way, by her विमोहिता: विकत्थन्ते deluded, declare मम-अहम्-इति दुर्धिय: mine, me thus, the foolish Deluded by the Maayaa, who shyes away to stand in the look of Whom, the foolish people declare themselves to be 'Me" and their belongings to be 'Mine'.


द्रव्यं कर्म कालश्च स्वभावो जीव एव च ।
वासुदेवात्परो ब्रह्मन्न चान्योऽर्थोऽस्ति तत्त्वत: ॥१४॥
द्रव्यम् कर्म काल:-च the elements, Karma, Time and
स्वभाव: जीव: एव च nature and individual soul also वासुदेवात्-पर: ब्रह्मन्-न to Vaasudeva higher, O sage! Not च-अन्य:-अर्थ:-अस्ति तत्त्वत: and other substance, is, in reality O Divine Sage! The elements, Karma, Time and nature, as well as the individual soul, in reality, nothing is a higher substance other than Vaasudeva.


नारायणपरा वेदा देवा नारायणाङ्गजा: ।
नारायणपरा लोका नारायणपरा मखा: ॥१५॥
नारायण-परा: वेदा: Naaraayana is the goal of the Vedas
देवा: नारायण-अङ्गजा: gods, are from Naaraayana's limbs born नारायण-परा: लोका: on Naaraayana are supported the worlds नारायण-परा: मखा: for Naaraayana's pleasure are the sacrifices The goal of the Vedas is to realize Naaraayana. The gods have been born from Naaraayana's limbs. The three worlds find support in Naaraayana, and the sacrifices are to please Naaraayana.


नारायणपरो योगो नारायणपरं तप: ।
नारायणपरं ज्ञानं नारायणपरा गति: ॥१६॥
नारायण-पर: योग: Naaraayana' vision (gives) Yoga
नारायण-परम् तप: Naaraayana is the object of penance नारायण-परम् ज्ञानम् Naaraayana is the absolute knowledge नारायण-परा गति: Naaraayana is the ultimate resort Naaraayana is the object of all Yogas, Naaraayana's vision is the object of austere penance, Naaraayana is the absolute knowledge, and Naaraayana is the only resort.


तस्यापि द्रष्टुरीशस्य कूटस्थस्याखिलात्मन: ।
सृज्यं सृजामि सृष्टोऽहमीक्षयैवाभिचोदित: ॥१७॥
तस्य-अपि द्रष्टु:-ईशस्य of His even, The Seer and Lord
कूटस्थस्य-अखिल-आत्मन: of Supreme Soul, of all the beings सृज्यम् सृजामि सृष्ट:-अहम्- to be created, (I) create, created am I ईक्षया-एव-अभिचोदित: by the look alone, encouraged By just the glance alone of The Seer, The Lord, The Supreme Soul of all beings, I was created, and encouraged, I created what was to be created.


सत्त्वं रजस्तम इति निर्गुणस्य गुणास्त्रय: ।
स्थितिसर्गनिरोधेषु गृहीता मायया विभो: ॥१८॥
सत्त्वम् रज:-तम: इति Sattva, Rajas, and Tamas
निर्गुणस्य गुणा:-त्रय: of the Non-Qualitative, Gunas three (are) स्थिति-सर्ग-निरोधेषु for creation, preservation and destruction गृहीता: मायया विभो: are used with Maayaa, by the All Pervading Lord Sattva, Rajas and Tamas are the three Gunas of the Non-Qualitative Lord, which are used by Him, the All-Pervading Lord, through His Maayaa for the purpose of creation, preservation and destruction.


कार्यकारणकर्तृत्वे द्रव्यज्ञानक्रियाश्रया: ।
बध्नन्ति नित्यदा मुक्तं मायिनं पुरुषं गुणा: ॥१९॥
कार्य-कारण-कर्तृत्वे (in the sense of) action, cause, and doer
द्रव्य-ज्ञान-क्रिया-आश्रया: matter, knowledge, work supported by बध्नन्ति नित्यदा मुक्तम् tied down always the free मायिनम् पुरुषम् गुणा: (influenced by Maayaa) deluded person, the Gunas The Gunas, with the sense of action, cause and doer, and supported by the matter, knowledge and work, tie down the free person, deluded by the the Gunas, influenced by Maayaa.


स एष भगवांल्लिङ्गैस्त्रिभिरधोक्षज: ।
स्वलक्षितगतिर्ब्रह्मन् सर्वेषां मम चेश्वर: ॥२०॥
स: एष: भगवान्- He This Lord
लिङ्गै:-त्रिभि:-अधोक्षज: by sheaths three, He, beyond sense perception स्व-लक्षित-गति:- by Himself known form, ब्रह्मन् O Naarada! सर्वेषाम् मम च-ईश्वर: of everyone (and) me and the Ruler This He, The Lord, covers Himself by the three sheaths and so is beyond sense perception, in a form known only to Himself. O Naarada! He is the Ruler of everyone and me.


कालं कर्म स्वभावं च मायेशो मायया स्वया ।
आत्मन् यदृच्छया प्राप्तं विबुभूषुरुपाददे ॥२१॥
कालम् कर्म स्वभावम् च Time, Karma, and Swabhaavam (innate nature)
माया-ईश: मायया स्वया Maayaa's Lord, by Maayaa, His own आत्मन् यदृच्छया प्राप्तम् in Himself, at His own will assumed विबुभूषु:-उपाददे in many forms to become, undertook Maayaa's Lord, by His own Maayaa, at His own will, with Time , Karma and Swabhaava, undertook to assume and take the many forms in Himself.


कालाद् गुणव्यतिकर: परिणाम: स्वभावत: ।
कर्मणो जन्म महत: पुरुषाधिष्टितादभूत् ॥२२॥
कालात् गुण-व्यतिकर: from Time, the Gunas' dis-balance
परिणाम: स्वभावत: resulted from Swabhaava (and) कर्मण: जन्म महत: Karma evolved Mahat (cosmic intelligence) पुरुष-अधिष्टितात्-अभूत् the Prime Person's from power became The dissbalance of the three Gunas occurred by Time, and from Swabhaava and Karma, the principle of cosmic intelligence, Mahat evolved. All these started functioning by the power of the Prime Person.


महतस्तु विकुर्वाणाद्रज:सत्त्वोपबृंहितात् ।
तम:प्रधानस्त्वभवद् द्रव्यज्ञानक्रियात्मक: ॥२३॥
महत:-तु विकुर्वाणात्- Mahat also by evolving
रज:-सत्त्व-उपबृंहितात् Rajas and Tamas, by (their) dominance तम:-प्रधान:-तु-अभवत्- Tamas dominated, indeed became द्रव्य-ज्ञान-क्रिया-आत्मक: substance, intelligence, activity comprising The Rajas and Tamas dominated Mahat also, when it evolved, what emerged was Tamas dominated, comprising of substance, intelligence and activity.


सोऽहङ्कार इति प्रोक्तो विकुर्वन् समभूत्त्रिधा ।
वैकारिकस्तैजसश्च तामसश्चेति यद्भिदा ।
द्रव्यशक्ति: क्रियाशक्तिर्ज्ञानशक्तिरिति प्रभो ॥२४॥
स:-अहङ्कार: इति प्रोक्त: that Ahankaara, thus is called
विकुर्वन् समभूत्-त्रिधा evolving, became of three types वैकारिक:-तैजस:-च Saatvic, Taijasik and तामस:-च-इति यत्-भिदा Taamasika and thus, which were different द्रव्य-शक्ति: क्रिया-शक्ति:- substance power, activity power ज्ञान-शक्ति:-इति प्रभो intelligence power, so on O Naarada! That is called Ahankaara, which becomes of three types, by the predominance of Saatvik, Raajasik and Taamasik, governed by the power of substance, activity and intelligence.


तामसादपि भूतादेर्विकुर्वाणादभून्नभ: ।
तस्य मात्रा गुण: शब्दो लिङ्गं यद् द्रष्टृदृश्ययो: ॥२५॥
तामसात्-अपि भूत-आदे: from Tamasic (Ahankaara) also, (five) elements origin
विकुर्वाणात्-अभूत्-नभ: by evolving, came into being the ether तस्य मात्रा गुण: शब्द: its subtle form characteristic (is) sound लिङ्गम् यत् द्रष्टृ-दृश्ययो: indication of the seer and the seen From the Taamasic Ahanakaara, the five elements originated, and as it evolved, ether came into being. The subtle form and characteristic of ether is sound which is the indicator of the seer and the seen.


नभसोऽथ विकुर्वाणादभूत् स्पर्शगुणोऽनिल: ।
परान्वयाच्छब्दवांश्च प्राण ओज: सहो बलम् ॥२६॥
नभस:-अथ विकुर्वाणात्- from ether, then by transformation
अभूत् स्पर्श-गुण:-अनिल: emerged touch, characteristic of air पर-अन्वयात्-शब्दवान्-च by former association (with ether), of sound and प्राण: ओज: सह: बलम् vitality, energy, zeal, strength By the transformation of ether, emrged air, and by evolving, it has the characteristic of touch, and by the former association with ether, it has the qualities of sound, vitality, energy, zeal and strength also.


वायोरपि विकुर्वाणात् कालकर्मस्वभावत: ।
उदपद्यत तेजो वै रूपवत् स्पर्शशब्दवत् ॥२७॥
वायो:-अपि विकुर्वाणात् air also by transformation
काल-कर्म-स्वभावत: (of) time, activity (and) nature उदपद्यत तेज: वै evolved fire indeed रूप-वत् स्पर्श-शब्द-वत् like colour, touch and sound (characteristics) Due to the transformation of Time, Activity and Nature, Air also evolved and fire came into being, with the characteristics of colour, touch and sound.


तेजसस्तु विकुर्वाणादासीदम्भो रसात्मकम् ।
रूपवत् स्पर्शवच्चाम्भो घोषवच्च परान्वयात् ॥२८॥
तेजस:-तु विकुर्वाणात्- fire indeed by evolving
आसीत्-अम्भ:- रस-आत्मकम् became water of taste characteristic रूपवत् स्पर्शवत्-च-अम्भ: like colour and touch like and water घोषवत्-च पर-अन्वयात् sound like and of previous changes Indeed, when fire transformed, water became, with the characteristic of taste, along with the characteristics of colour, touch, water and sound of the previous changes.


विशेषस्तु विकुर्वाणादम्भसो गन्धवानभूत् ।
परान्वयाद् रसस्पर्शशब्दरूपगुणान्वित: ॥२९॥
विशेष:-तु विकुर्वाणात्- specially indeed, by transformation
अम्भस: गन्धवान्-अभूत् from water earth, (with smell) became पर-अन्वयात् रस-स्पर्श- by previous changes, taste, touch शब्द-रूप-गुण-अन्वित: sound, colour characteristics (also) having By special transformation, from water came into being, earth, having the characteristic of smell. By virtue of previous changes, it also had the qualities of taste, touch, sound, colour.


वैकारिकान्मनो जज्ञे देवा वैकारिका दश ।
दिग्वातार्कप्रचेतोऽश्विवह्नीन्द्रोपेन्द्रमित्रका: ॥३०॥
वैकारिकात्-मन: जज्ञे from Saatvic ego, mind were born,
देवा: वैकारिका: दश gods of the senses, ten (five of perception, five of action) दिक्-वात-अर्क-प्रचेतस्- the Dig-devatas, wind-god, Sun-god, Varuna, अश्वि-वह्नि-इन्द्र:- Ashwin-Kumaaras, fire-god, god of paradise, उपेन्द्र-मित्र-का: Lord Vishnu, Mitra, and Prajaapati From the Saatvika ego were born the mind, the gods of the ten senses (five of perception and five of action), the Dig-devataas of the four directions, the wind-god, the Sun-god, Varuna the god of water, the twin Ashwini Kumaras, (the physicians) the god of fire, the god of paradise, and his younger brother or Vishnu, Mitra and Prajaapati.


तैजसात्तु विकुर्वाणादिन्द्रियाणि दशाभवन् ।
ज्ञानशक्ति: क्रियाशक्तिर्बुद्धि: प्राणश्च तैजसौ ।
श्रोत्रं त्वग्घ्राणदृग्जिह्वा वाग्दोर्मेढ्राङ्घ्रिपायव: ॥३१॥
तैजसात्-तु विकुर्वाणात्- From Tejas indeed, transforming,
इन्द्रियाणि दश-अभवन् senses ten became ज्ञान-शक्ति: क्रिया-शक्ति:- the perception power, action power बुद्धि: प्राण:-च तैजसौ intellect and faculty of action, from Tejas the two श्रोत्रम् त्वक्-घ्राण-दृग्- hearing, touch, smell, sight, जिह्वा वाक्-दो:-मेढ्र- tongue, speech, hands, organs of generation अङ्घ्रि-पायव: feet and organ of excretion From Tejas (Raajasika), when transformed, the ten senses, five of perception and five of action came into being. The intellect and the faculty of action also came from Tejas. They are, hearing, touch, smell, sight and taste, also, speech, hands, organs of reproduction, feet and organs of excretion.


यदैतेऽसङ्गता भावा भूतेन्द्रियमनोगुणा: ।
यदायतननिर्माणे न शेकुर्ब्रह्मवित्तम ॥३२॥
यदा-एते-असङ्गता: भावा: when these, dissociated states
भूत-इन्द्रिय-मन:-गुणा: the elements (five) senses (ten), mind and (three) gunas यद-आयतन-निर्माणे न शेकु:- when in house erecting were not able ब्रह्मवित्तम O The Knower of Brahma! (Naarada) O Knower of Brahma, Naarada! When all these, the five elements, the ten senses, mind, and the three Gunas, in an dissociated state, were not able to erect a house, ..


तदा संहत्य चान्योन्यं भगवच्छक्तिचोदिता: ।
सदसत्त्वमुपादाय चोभयं ससृजुर्ह्यद: ॥३३॥
तदा संहत्य च-अन्य:-अन्यम् then combining and one another
भगवत्-शक्ति-चोदिता: by Lord's potency (Maayaa) urged सत्-असत्त्वम्-उपादाय च- cause and effect taking on and उभयम् ससृजु:-हि-अद: both, produced indeed this and that Then, combining into one another and urged by Lord's Maayaa, they took on the roles of cause and effect and produced both the cosmic and the individual bodies.


वर्षपूगसहस्रान्ते तदण्डमुदकेशयम् ।
कालकर्मस्वभावस्थो जीवोजीवमजीवयत् ॥३४॥
वर्ष-पूग-सहस्र-अन्ते years many thousands' end
तत्-अण्डम्-उदके-शयम् that egg in water lying काल-कर्म-स्वभाव-स्थ: time, action and nature including जीव:-जीवम्-अजीवयत् The Soul, this egg enlivened This macrocosm, in the form of an egg, was lying in the cosmic waters for many thousand years. The Soul, Lord, enlivened it by including time, action and nature.


स एव पुरुषस्तस्मादण्डं निर्भिद्य निर्गत: ।
सह्स्रोर्वङ्घ्रिबाह्वक्ष: सहस्राननशीर्षवान् ॥३५॥
स: एव पुरुष:-तस्मात्- That only Person
अण्डम् निर्भिद्य निर्गत: from that egg burst and came out सह्स्र-उरु-अङ्घ्रि- thousands of thighs, feet, बाहु-अक्ष: arms, eyes सहस्र-आनन शीर्षवान् thousands of faces, with heads That egg burst and from it came out that Person, with thousands of thighs, feet, arms, eyes and thousands of faces and heads.


यस्येहावयवैर्लोकान् कल्पयन्ति मनीषिण: ।
कट्यादिभिरध: सप्त सप्तोर्ध्वं जघनादिभि: ॥३६॥
यस्य-इह-अवयवै:- in Whose limbs
लोकान् कल्पयन्ति the worlds imagine मनीषिण: the wise कटि-आदिभि:- waist and others अध: सप्त below seven सप्त-ऊर्ध्वम् seven above जघन-आदिभि: hips and others It is in His limbs that the wise imagine the various worlds of the universe, seven below His waist, seven above His hips and loins.


पुरुषस्य मुखं ब्रह्म क्षत्रमेतस्य बाहव: ।
ऊर्वोर्वैश्यो भगवत: पद्भ्यां शूद्रोऽभ्यजायत ॥३७॥
पुरुषस्य मुखम् ब्रह्म The Person's mouth are Braahmanas
क्षत्रम्-एतस्य बाहव: Kshatriyas His arms ऊर्वो:-वैश्य: भगवत: thighs Vaishyas, The Lord's पद्भ्याम् शूद्र:-अभ्यजायत from feet, Shudras were born The Braahmanas came into being from This Person's mouth, and the Kshatriyas from His arms. The Vaishyas were born from His thighs and the Shoodras came from His feet.


भूर्लोक: कल्पित: पद्भ्यां भुवर्लोकऽस्य नाभित: ।
हृदा स्वर्लोक उरसा महर्लोको महात्मन: ॥३८॥
भू:-लोक: कल्पित: पद्भ्याम् the earth sphere is located in the feet
भुव:-लोक:-अस्य नाभित: Bhuwah sphere from His navel हृदा स्वर्लोक:-उरसा in heart the heaven sphere, in His breast मह:-लोक: महात्मन: is Maharloka, of the Supreme Being The Bhoo Loka, earth sphere is located in His feet, the Bhuwah Loka, the space between earth and heaven, is His navel, Swarloka, heaven, is His heart, and Maharloka is in the Supreme Being's breast.


ग्रीवायां जनलोकश्च तपोलोक: स्तनद्वयात् ।
मूर्धभि: सत्यलोकस्तु ब्रह्मलोक: सनातन: ॥३९॥
ग्रीवायाम् जन-लोक:-च in the neck Jana Loka and
तप:-लोक: स्तन-द्वयात् Tapa Loka, in two breasts मूर्धभि: सत्य-लोक:-तु in the heads Satya Loka indeed ब्रह्म-लोक: सनातन: and Brahma Loka eternal In the neck of the Supreme Being is the Jana Loka, Tapa Loka in His two breasts, in His heads are the Satya Loka, and the eternal Brahma Loka.


तत्कट्यां चातलं कॢप्तमूरुभ्यां वितलं विभो: ।
जानुभ्यां सुतलं शुद्धं जङ्घाभ्यां तु तलातलम् ॥४०॥
तत्-कट्याम् च-अतलम् in His waist and Atalam
कॢप्तम्-उरुभ्याम् located in the thighs वितलम् विभो: Vitalam of the Lord जानुभ्याम् सुतलम् शुद्धम् in the knees Sutalam, in the pure जङ्घाभ्याम् तु तलातलम् shanks, of course are Talaatalam In the waist of the Lord, is Atala, located in the thighs is Vitala and in the knees is Sutala, and in the pure shanks is located indeed Talaatalam.


महातलं तु गुल्फाभ्यां प्रपदाभ्यां रसातलम् ।
पातालं पादतलत इति लोकमय: पुमान् ॥४१॥
महातलम् तु गुल्फाभ्याम् Mahaatalam indeed in the ankles
प्रपदाभ्याम् रसातलम् in forefeet Rasaatalam पातालम् पाद-तलत: Paataala in the feet soles इति लोकमय: पुमान् thus is contained the world, in the Supreme Person Mahaatala is in His ankles, Rasaatalam in His forefeet, Paataalam is in the soles of His feet and thus are contained the worlds in the Supreme Person.


भूर्लोक: कल्पित: पद्भ्यां भुवर्लोकोऽस्य नाभित: ।
स्वर्लोक: कल्पितो मूर्ध्ना इति वा लोककल्पना ॥४२॥
भूर्लोक: कल्पित: पद्भ्याम् Bhoorloka located in the feet
भुव:-लोक:-अस्य नाभित: Bhuva Loka in His navel स्वर्लोक: कल्पित: मूर्ध्ना Swarloka located in His head इति वा लोक-कल्पना this also is the universe located In another arrangement, the Bhoo Loka, earth is located in His feet, the Bhuvah Loka in His navel, and the Swarloka in His head. This also is the arrangement in which the universe is located.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां द्वितीयस्कन्धे पञ्चम: अध्याय: ॥५॥

Thus ends the fifth discourse in Book Two of the great and glorious Bhaagavata-Puraana.