श्रीमद्भागवतमहापुराणम् दिव्तीय: स्कन्ध: अथ षष्ठ: अध्याय: ब्रह्मा-उवाच - Brahmaa said - वाचां वह्नेर्मुखं क्षेत्रं छन्दसां सप्तधातव: ।
हव्यकव्यामृतान्नानां जिह्वा सर्वरसस्य च ॥१॥
वाचाम् वह्ने:- (organ of ) speech, fire (god)
मुखम् क्षेत्रम् छन्दसाम् mouth is the place of the metres सप्त-धातव: हव्य-कव्य- seven Dhaatus, material for sacrifice, and food of the manes अमृत-अन्नानाम् and the life giving foods जिह्वा सर्व-रसस्य च tongue is, of all tastes The emerging source of speech, is god of fire, the seven metres of the Vedas and the seven Dhatus, (the ingredients of the body), is the mouth of the Cosmic Being. So also, the material for sacrifices (the food of gods), the food of the manes, is the mouth of the Cosmic Being, and the left over of the two, the life giving food, and also the sense of all tastes emerges from His tongue.


सर्वासूनां च वायोश्च तन्नासे परमायने ।
अश्विनोरोषधीनां च घ्राणो मोदप्रमोदयो:: ॥२॥
सर्व-असूनाम् च वायो:-च of all vital breaths and of air and
तत्-नासे परम-अयने His nostrils, are the exalted sources अश्विनो:-ओषधीनाम् of the Ashwin (Kumaaras) and of all vegetation च घ्राण: मोद-प्रमोदयो: and (sense) olfactory, of smells and special smells His nostrils are the exalted source of the vital breaths and of the element of air. The twin Ashwin Kumaras, and all the vegetations, as well as the smells and special smells, have their source in His olfactory senses.


रूपाणां तेजसां चक्षुर्दिव: सूर्यस्य चाक्षिणी ।
कर्णौ दिशां च तीर्थानां श्रोत्रमाकाशशब्दयो: ।
तद्गात्रं वस्तु साराणां सौभगस्य च भाजनम् ॥३॥
रूपाणाम् तेजसाम् चक्षु:- of the colours, the lights, (His) sight,
दिव: सूर्यस्य च-अक्षिणी heaven and Sun the eyes कर्णौ दिशाम् च तीर्थानाम् the ears of the directions and holy places श्रोत्रम्-आकाश-शब्दयो: (His sense of) hearing of ether and sound तत्-गात्रम् वस्तु साराणाम् His limbs of all things the essence सौभगस्य च भाजनम् of loveliness and container His sense of sight is the source of all the colours and the light that reveals them, and His eyes are the birth place of heaven and the Sun. The source of the four directions and of the holy places are His ears, and the His sense of hearing is the source of ether and its characteristic, sound. His limbs are the essence of al things and are the receptacle of all loveliness.


त्वगस्य स्पर्शवायोश्च सर्वमेधस्य चैव हि ।
रोमाण्युद्भिज्जजातीनां यैर्वा यज्ञस्तु सम्भृत: ॥४॥
त्वक्-अस्य स्पर्श- skin His of touch sense,
वायो:-च सर्व-मेधस्य and air of all sacrifices च-एव हि and also indeed रोमाणि-उद्भिज्ज- the hair of the body, of sprouts जातीनाम् यै:-वा vegetation by which or यज्ञ:-तु सम्भृत: sacrifices are performed From His skin the sense of touch and the element of air emerged and also all the sacrifices, and from the hair of His body, indeed, the sprouting vegetation by which the sacrifices are performed.


केशश्मश्रुनखान्यस्य शिलालोहाभ्रविद्युताम् ।
बाहवो लोकपालानां प्रायश: क्षेमकर्मणाम् ॥५॥
केश-श्मश्रु-नखानि-अस्य hair, moustaches, nails His
शिला-लोह- rocks iron अभ्र-विद्युताम् clouds lightening बाहव: लोक-पालानाम् arms of the direction guardians प्रायश: क्षेम-कर्मणाम् generally protection doing His hair and moustaches are the source of clouds and lightening and the nails of His hands and toes are rocks and iron. His arms are the gaurdians of the the directions, who are generally engaged in protecting them.


विक्रमो भूर्भुव: क्षेमस्य शरणस्य च ।
सर्वकामवरस्यापि हरेश्चरण आस्पदम् ॥६॥
विक्रम: भू:-भुव: the stride, of earth and ether
क्षेमस्य शरणस्य च of well-being, support and सर्व-काम-वरस्य-अपि all desires and blessings, also, हरे:-चरण आस्पदम् Hari's feet are the provider Hari's stride is the well being and support of the earth and ether, and His feet provide all desires and blessings.


अपां वीर्यस्य सर्गस्य पर्जन्यस्य प्रजापते: ।
पुंस: शिश्न उपस्थस्तु प्रजात्यानन्दनिर्वृते: ॥७॥
अपाम् वीर्यस्य of the waters, seminal fluid
सर्गस्य पर्जन्यस्य creation, origin of rains प्रजापते: पुंस: शिश्न: and of Brahmaa, of the Person is penis उपस्थ:-तु (His) generatic organs indeed प्रजाति-आनन्द-निर्वृते: of copulation pleasure, is the giver The Cosmic Person's penis is the source of the waters, seminal fluid, creation, origin of rains and Brahmaa, and His reproductory organs provide the pleasure of copulation for the sake of offspring.


पायुर्यमस्य मित्रस्य परिमोक्षस्य नारद ।
हिंसाया निरृऋतेर्मृत्योर्निरयस्य गुद: स्मृत: ॥८॥
पायु:-यमस्य His sense of excretion, of Yama,
मित्रस्य परिमोक्षस्य of (god) Mitra and excretion नारद हिंसाया: O Naarada! of killing निरृऋते:-मृत्यो:- of poverty, death निरयस्य गुद: स्मृत: and hell, anus is said His sense of excretion is the source of Yama, the god Mitra, and excretion, and O Naarada! It is said that the vice of killing, poverty, death and hell originate from His anus.


पराभूतेरधर्मस्य तमसश्चापि पश्चिम: ।
नाड्यो नदनदीनां तु गोत्राणामस्थिसंहति: ॥९॥
पराभूते:-अधर्मस्य of defeat and unrighteousness
तमस:-च-अपि पश्चिम: and also of ignorance, the back नाड्य: नद-नदीनाम् तु the blood vessels, of rivers and big rivers indeed गोत्राणाम्-अस्थि-संहति: of the mountains, the bone system Defeat, unrighteousness, and ignorance emerge from His back and the source of rivers, big and small, are His blood vesselles, and also, the bone system are the mountains.


अव्यक्तरससिन्धूनां भूतानां निधनस्य च ।
उदरं विदितं पुंसो हृदयं मनस: पदम् ॥१०॥
अव्यक्त-रस- of the unmanifest, of the chyle
सिन्धूनाम् भूतानाम् of oceans and the life source of beings निधनस्य च and of (their) death उदरम् विदितम् पुंस: stomach is known (to be) of the Supreme Person हृदयम् मनस: पदम् heart of the mind the seat The stomach of the Supreme Person is said to be the source of the unmanifest matter, the chyle (the digestive juices) of the oceans, the life source of all beings, and of their death also. The heart is the seat of the mind.


धर्मस्य मम तुभ्यं च कुमाराणां भवस्य च ।
विज्ञानस्य च सत्त्वस्य परस्यात्मा परायणम् ॥११॥
धर्मस्य मम तुभ्यम् च of Dharma, (righteousness), me (Brahmaa), yourself (Naarada)
कुमाराणाम् of the (Sanat) Kumaaras भवस्य च विज्ञानस्य of Lord Shiva, of the (faculty of) reason च सत्त्वस्य and of Truth परस्य-आत्मा O The Supreme being's Self परायणम् the best shelter The Self of the Supreme Being is the best shelter for Dharma, righteousness, of me, Brahmaa, of you, O Naarada, of the Four Sanat Kumaaras, of Lord Shiva , of Truth, and of the faculty of reason.


अहं भवान् भवश्चैव त इमे मुनयोऽग्रजा: ।
सुरासुरनरा नागा: खगा मृगसरीसृपा: ॥१२॥
अहम् भवान् भव:-च-एव myself, you, Shiva and also
ते इमे मुनय:-अग्रजा: they these, the sages, (Sanakaadi), elder brothers सुर-असुर-नरा: gods demons men नागा: खगा: Naagas, birds मृग-सरीसृपा: animals and reptiles Myself, you, Shiva, they all, your elder brothers, the sages, (Sanakaadi), gods, demons, men, Naagas, birds, animals, reptiles,…..


गन्धर्वाप्सरसो यक्षा रक्षोभूतगणोरगा: ।
पशव: पितर: सिद्धा विद्याध्राश्चारणा द्रुमा: ॥१३॥
गन्धर्व-अप्सरस: यक्षा: the Gandharvas, the celestials dames, Yakshas,
रक्ष: भूत-गण-उरगा: Raakshasas, the ghost hosts, serpents, पशव: पितर: सिद्धा: beasts, manes, Siddhas, विद्याध्रा:-चारणा: द्रुमा: Vidyaadharas, Chaaranas( the glory singers) trees The Gandharvas, the celestial dames, the Yakshas, Raakshasa, the hosts of ghosts, serpents, beasts, manes, Siddhas, Vidyaadharas, Chaaranas (celestial bards) and the trees, ….


अन्ये च विविधा जीवा जलस्थलनभौकस: ।
ग्रहर्क्षकेतवस्तारास्तडित: स्तनयित्नव: ॥१४॥
अन्ये च विविधा: जीवा: others and various beings
जल-स्थल-नभ-ओकस: water, land, and sky borne, ग्रह-ऋक्ष-केतव:-तारा:- planets, lunar mansions, comets, stars, तडित: स्तनयित्नव: lightening, thunder-clouds, And other various beings, water, land and sky borne, planets, lunar mansions, comets, stars, lightening, and thunder-clouds,….


सर्वं पुरुष एवेदं भूतं भव्यं भवच्च यत् ।
तेनेदमावृतं विश्वं वितस्तिमधितिष्ठति ॥१५॥
सर्वम् पुरुष: एव-इदम् all, The Purush, alone is this
भूतम् भव्यम् भवत्-च यत् past, future, present and which-ever तेन-इदम-आवृतम् विश्वम् by Him this is encompassed, the universe वितस्तिम्-अधितिष्ठति in (His) span lies Allof this, in fact, is The Supreme Person alone, the past, future, present and which-so ever, by Him is encompassed and lies within His span.


स्वधिष्ण्यं प्रतपन् प्राणो बहिश्च प्रतपत्यसौ ।
एवं विराजं प्रतपंस्तपत्यन्तर्बहि: पुमान् ॥१६॥
स्व-धिष्ण्यम् प्रतपन् प्राण: in own orb, shining Sun
बहि:-च प्रतपति-असौ outside and shine this एवम् विराजम् प्रतपन्- so also, cosmic body shining, तपति-अन्त:-बहि: पुमान् shines, inside (and) out the Supreme Person Just as the sun shines in its own orbit, and also shines outside, The Supreme Person illumines His own Cosmic Self, inside and outside.


सोऽमृतस्याभयस्येशो मर्त्यमन्नं यदत्यगात् ।
महिमैष ततो ब्रह्मन् पुरुषस्य दुरत्यय: ॥१७॥
स:-अमृतस्य- He of deathlessness
अभयस्य-ईश: and fearlessness is The Lord मर्त्यम्-अन्नम् from the destructive and fruit (bearing action) यद्-अत्यगात् Who is (far) beyond महिमा-एष: तत: glory of His therefore ब्रह्मन् O Naarada! पुरुषस्य दुरत्यय: of the Person is unfathomable He who is The Lord of deathlessness, and fearlessness, and is beyond distruction and the fruits of action, His glory is unfathomable, O Naarada!


पादेषु सर्वभूतानि पुंस: स्थितिपदो विदु: ।
अमृतं क्षेममभयं त्रिमूर्ध्नोऽधायि मूर्धसु ॥१८॥
पादेषु सर्व-भूतानि in the feet all the beings
पुंस: स्थिति-पद: विदु: of the Person, residing place, is known (to be) अमृतम् क्षेमम्-अभयम् immortality, security, fearlessness त्रिमूर्ध्न:-अधायि मूर्धसु of the Triloki's is placed, on the head In the feet of the Person all the created beings are known to reside. On the head of the Triloki, immortality, security and fearlessness are placed.


पादास्यो बहिश्चासन्नप्रजानां य आश्रमा: ।
अन्तस्त्रिलोक्यास्त्वपरो गृहमेधोऽबृहद्व्रत: ॥१९॥
पादा:-त्रय: feet three
बहि:-च-आसन्- outside and are अप्रजानाम् ये आश्रमा: the non-begetting aashramas, अन्त:-त्रिलोक्या: inside the Triloki तु-अपर: indeed the other गृहमेध:- householders' अबृहद्-व्रत: of unexpended vow The non-begetting Aashrams, are the three feet of the Triloki, which are outside the Triloki, while of the non-extended vow of the householder, is inside the three worlds.


सृती विचक्रमे विष्वङ् साशनानशने उभे ।
यदविद्या च विद्या च पुरुषस्तूभयाश्रय: ॥२०॥
सृती विचक्रमे विष्वङ् on the path walks the Jeeva
स-अशन-अनशने उभे of action and meditation, both यद्-अविद्या च विद्या च which, ignorance and knowledge (stands for) पुरुष:-तु-उभय-आश्रय: The Supreme Person indeed is of both the foundation The jeevas take to two paths, of action or meditation. The one being the path of ignorance, and the other the path of knowledge. Both these paths have their foundation in the Supreme Person.


यस्मादण्डं विराड् जज्ञे भूतेन्द्रियगुणात्मक:।
तद् द्रव्यमत्यगाद् विश्वं गोभि: सूर्य इवातपन् ॥२१॥
यस्मात्-अण्डम् विराड् जज्ञे from Whom, the egg, Cosmic Body evolved
भूत-इन्द्रिय-गुण-आत्मक: the elements, senses gunas along with तत् द्रव्यम्-अत्यगाद् विश्वम् that matter, is beyond the universe गोभि: सूर्य इव-आतपन् by its rays, the Sun like illuminating From Whom the egg of the universe and the Cosmic Body evolved, along with the five elements and the five senses of action and five of perception, and the three gunas, that thing is distinct and beyond all this universe, and just like with its rays the Sun illumines them, inside and outside.


यदास्य नाभ्यान्नलिनादहमासं महात्मन: ।
नाविदं यज्ञसंभारान् पुरुषावयवादृते ॥२२॥
यदा-अस्य नाभ्यात्-नलिनात्- when His, from navel's lotus
अहम्-आसम् महात्मन: I came, the Supreme Soul (Cosmic Being) न-अविदम् यज्ञ-संभारान् did not know sacrifice materials पुरुष-अवयवात्-ऋते the Purusha's limbs besides When I came up from the navel lotus of the Cosmic Being, The Supreme Soul, I did not know of any sacrifice materials, except the limbs of the Supreme Person.


तेषु यज्ञस्य पशव: सवनस्पतय: कुशा: ।
इदं च देवयजनं कालश्चोरुगुणान्वित: ॥२३॥
तेषु यज्ञस्य पशव: from them, for the sacrifice, animals
स-वनस्पतय: कुशा: with the vegetation, grass इदम् च देव-यजनम् this and land of sacrifice काल:-च-उरु-गुण-अन्वित: time and great advantages inducing From them, the limbs, (I collected) the requisites for the sacrifice, the animals, the trees, grass and this land for sacrifice and the greatest advantage inducing time.


वस्तून्योषधय: स्नेहा रसलोहमृदो जलम् ।
ऋचो यजूंषि सामानि चातुर्होत्रं च सत्तम ॥२४॥
वस्तूनि-ओषधय: स्नेहा materials herbs (and cereals), butter (ghee),
रस-लोह-मृद: जलम् juices, metals, earths, water ऋच: यजूंषि सामानि Rig-Veda, Yajurveda, Saamaveda चातुर्होत्रम् च सत्तम the four performing priests, and, O Sage O Sage! Materials for the sacrifice, herbs and cereals, butter, ghee and juices, various earths, water, Rigveda, Yajurveda, Saamaveda, and the four sacrifice performing priests.


नामधेयानि मन्त्राश्च दक्षिणाश्च व्रतानि च ।
देवतानुक्रम: कल्प: सङ्कल्पस्तन्त्रमेव च ॥२५॥
नाम-धेयानि मन्त्रा:-च names (the sacrifices) carrying, Mantras and also
दक्षिणा:-च व्रतानि च the (sacrificial) fees and the vows देवता-अनुक्रम: कल्प: the gods, the process, the end सङ्कल्प:-तन्त्रमेव च the beginning, the text and also The names for the various sacrifices, the mantras, and also the sacrificial fees, the vows to conduct them, the gods and the process, the system to start and to end it, and the text requiered also.


गतयो मतय: श्रद्धा प्रायश्चित्तं समर्पणम् ।
पुरुषावयवैरेते सम्भारा: सम्भृता मया ॥२६॥
गतय: मतय: श्रद्धा actions, the process, the contemplation,
प्रायश्चित्तम् समर्पणम् and the apologies, the offering of the ceremony पुरुष-अवयवै:-एते from the Supreme Person's limbs, these सम्भारा: सम्भृता: मया materials (were) collected by me The actions, the processes, contemplation of the sacrifice, diety, apologies for errors in performance, and offering of the whole ceremony to the Lord, all these materials were collected by me from the limbs of the Supreme Person.


इति सम्भृतसम्भार: पुरुषावयवैरहम् ।
तमेव पुरुषं यज्ञं तेनैवायजमीश्वरम् ॥२७॥
इति सम्भृत-सम्भार: in this manner, having collected the materials
पुरुष-अवयवै:-अहम् from The Purusha's limbs, I तम्-एव पुरुषम् Him only Purusha तेन-एव-अयजम्-ईश्वरम् of sacrifice, by that only, worshipped the Lord Vishnu In this manner, having collected the materials of sacrifice, by that only, worshipped the same Purush, The Lord Vishnu with the same materials.


ततस्ते भ्रातर इमे प्रजानां पतयो नव ।
अयजन् व्यक्तमव्यक्तं पुरुषं सुसमाहिता: ॥२८॥
तत:-ते भ्रातर: इमे then, your brothers these,
प्रजानाम् पतय: नव of creation the lords, nine अयजन् व्यक्तम्-अव्यक्तम् adored he manifest and unmanifest पुरुषम् सुसमाहिता: Purusha with concentration Then, your nine elder brothers, the lords of creation, adored the manifest and the unmanifest Purush with full concentration.


ततश्च मनव: काले ईजिरे ऋषयोऽपरे ।
पितरो विबुधा दैत्या मनुष्या: क्रतुभिर्विभुम् ॥२९॥
तत:-च मनव: काले then and, the Manus, in time,
ईजिरे ऋषय:-अपरे worshipped, the sages others पितर: विबुधा: दैत्या: manes, gods, demons, मनुष्या: क्रतुभि:-विभुम् and men by sacrifices, The Lord Then, in time, the other sages, manes, gods, demons and men worshipped the All-pervading Lord by sacrifices.


नारायणे भगवति तदिदं विश्वमाहितम् ।
गृहीतमायोरुगुण: सर्गादावगुण: स्वत: ॥३०॥
नारायणे भगवति in Naaraayana, the Lord
तत्-इदम् विश्वम्- that this universe आहितम् is supported गृहीत-माया-उरु-गुण: taking on Maayaa, with very many attributes सर्ग-आदौ-अगुण: स्वत: in the creation's beginning, attribute-less Himself The Lord Naaraayana, at the beginning of the creation, took upon Himself the very many atrributes, of His own Maayaa, though He Himself is attribute-less.


सृजामि तन्नियुक्तोऽहं हरो हरति तद्वश: ।
विश्वं पुरुषरूपेण परिपाति त्रिशक्तिधृक् ॥३१॥
सृजामि तत्-नियुक्त:-अहम् create, by Him engaged, I
हर: हरति तत्-वश: Shankara dissolves, in His influence विश्वम् पुरुष-रूपेण the universe, in Purusha form परिपाति त्रि-शक्ति-धृक् preserves, three powers holding As comissioned by Him, I create the universe, and Shankara, under His influence, dissolves it. He, Himself in the form of the Purusha preserves it, taking on the three powers of creating, distructing and preserving.


इति तेऽभिहितं तात यथेदमनुपृच्छसि ।
नान्यद्भगवत: किंचिद्भाव्यं सदसदात्मकम् ॥३२॥
इति ते-अभिहितम् this to you is said
तात यथा-इदम्- dear son, as this अनुपृच्छसि is asked न-अन्यत्-भगवत: nothing else than The Lord किंचित्-भाव्यम् any thing सत्-असत्-आत्मकम् existing non-existing form O Dear Son! I have told to you about all that you had asked. In this creation, there is nothing which exists or is non-existing, which is any thing else than the Lord Himself.


न भारती मेऽङ्ग मृषोपलक्ष्यते न वै क्वचिन्मे मनसो मृषा गति: ।
न मे हृषीकाणि पतन्त्यसत्पथे यन्मे हृदौत्कण्ठ्यवता धृतो हरि: ॥३३॥
न भारती मे-अङ्ग not speech mine, O Son!
मृषा-उपलक्ष्यते in falsehood is seen न वै क्वचित्-मे not also ever my मनस: मृषा गति: mind's false thoughts न मे हृषीकाणि nor my senses पतन्ति-असत्-पथे fall on wrong paths यत्-मे हृद- that (is so) (because) my heart औत्कण्ठ्यवता धृत: हरि: eagerly holds on to Hari O Son! Naarada! My speech is never observed as false, the thoughts in my mind are never ever wrong, and my senses never tread astray. This is because in my heart I eagerly hold on to and contemplate on Hari.


सोऽहं समाम्नायमयस्तपोमय: प्रजापतीनामभिवन्दित: पति: ।
आस्थाय योगं निपुणं समाहितस्तं नाध्यगच्छं यत आत्मसम्भव: ॥३४॥
स:-अहम् समाम्नायमय: that I, Veda personified
तपोमय: प्रजापतीनाम्- doing austerities, of the Prajaapatis अभिवन्दित: पति: honoured lord आस्थाय योगम् established in yoga निपुणम् समाहित: thoroughly with concentration तम् न-अध्यगच्छम् Him did not know यत: आत्म-सम्भव: from where myself (came into) existence That me, who is Veda personified, performing austere penances, lord of the Prajaapatis and honoured by them, with thorough concentration established in yoga, failed to know Him, Who is the source of my existance.


नतोऽस्म्यहं तच्चरणं समीयुषां भवच्छिदं स्वस्त्ययनं सुमङ्गलम् ।
यो ह्यात्ममायाविभवं स्म पर्यगाद् यथा नभ: स्वान्तमथापरे कुत: ॥३५॥
नत:-अस्मि-अहम् तत्-चरणम् bowed am I, to His feet
समीयुषाम् भवच्छिदम् of the surrendered, cycle (of life and death) cutting स्वस्ति-अयनम् सुमङ्गलम् auspiciousness home, and blessedness य: हि-आत्म-माया-विभवम् who indeed self Maayaa's extent स्म पर्यगात् यथा does not realise like नभ: स्व-अन्तम् the sky its own end अथ-अपरे कुत: then others how can I bow down to His feet, Who cuts away the cycle of life and death of those who surrender to Him, Who is the home of auspiciousness and all blessings. He does not realise the extent of His own Maayaa, just as the sky does not know, its own end, how can the others know it?


नाहं न यूयं यदृतां गतिं विदुर्न वामदेव: किमुतापरे सुरा: ।
तन्मायया मोहितबुद्धयस्त्विदं विनिर्मितं चात्मसमं विचक्ष्महे ॥३६॥
न-अहम् न यूयम् neither I nor you all
यत्-ऋताम् गतिम् Whose true nature’s course विदु:-न वामदेव: know not, not Shankara किम्-उत्-अपरे सुरा: what indeed other gods तत्-मायया मोहित-बुद्धय: by His Maayaa, delusion minded तु-इदम् विनिर्मितम् indeed this created च-आत्म-समम् विचक्ष्महे and by our own like comprehend The course of Whose true nature neither I nor you all know. Not even Shankar knows it. It is by His Maayaa that we, delusion minded, comprehend even this created world as per our own liking.


यस्यावतारकर्माणि गायन्ति ह्यस्मदादय: ।
न यं विदन्ति तत्त्वेन तस्मै भगवते नम: ॥३७॥
यस्य-अवतार-कर्माणि Whose descent (and) exploits
गायन्ति हि-अस्मत्-आदय: sing about indeed me and others न यम् विदन्ति तत्त्वेन not Whom know in reality तस्मै भगवते नम: to Him the Lord salutations Me and others sing of Whose descent and exploits, but Whom no one knows in reality, Hail to Him the Lord.


स एष आद्य: पुरुष: कल्पे कल्पे सृजत्यज: ।
आत्माऽऽत्मन्यात्मनाऽऽत्मानं संयच्छति च पाति च ॥३८॥
स: एष: आद्य: पुरुष: He This, Primal Person
कल्पे कल्पे सृजति-अज: in cycle after cycle, creates, The Unborn आत्मा-आत्मनि- Self, in Self आत्मना-आत्मानम् by Self, Himself संयच्छति च पाति च dissolves and protects and He, This Primal Person, The Unborn, cycle after cycle, creates Himself, in Himself, by Himself, as Himself, and also dissolves and protects Himself, (in the form of the universe).


विशुद्धं केवलं ज्ञानं प्रत्यक् सम्यगवस्थितम् ।
सत्यं पूर्णमनाद्यन्तं निर्गुणं नित्यमद्वयम् ॥३९॥
विशुद्धम् केवलम् ज्ञानम् absolutely pure, absolute consciousness
प्रत्यक् सम्यक्-अवस्थितम् Himself, in all abiding सत्यम् पूर्णम्-अनादि-अन्तम् truth, full, beginning less, endless, निर्गुणम् नित्यम्-अद्वयम् attribute less, eternal and without a second He is absolutely pure, and absolute conciousness, Himself abiding uniformely in everything, truth, full, beginningless, endless, attributeless, eternal and without a second.


ऋषे विदन्ति मुनय: प्रशान्तात्मेन्द्रियाशया: ।
यदा तदेवासत्तर्कैस्तिरोधीयेत विप्लुतम् ॥४०॥
ऋषे विदन्ति मुनय: O Sage! know the sages
प्रशान्त-आत्मन्- by subduing, the body, इन्द्रिय-आशया: senses and mind यदा तत्-एव-असत्-तर्कै:- when Him only, by false arguments तिरोधीयेत विप्लुतम् discard, (He) vanishes O Sage Naarada! The sages know Him by subdueing their body, sense and mind to Him. But when they refute Him only by false arguments, He vanishes.


आद्योऽवतार: पुरुष: परस्य काल: स्वभाव: सदसन्मनश्च ।
द्रव्यं विकारो गुण इन्द्रियाणि विराट् स्वराट् स्थास्नु चरिष्णु भूम्न: ॥४१॥
आद्य:-अवतार: the primary manifestation
पुरुष: परस्य (is) Purusha, of the Supreme काल: स्वभाव: Time, Nature, सत्-असत्-मन:-च cause, effect and mind द्रव्यम् विकार: the elements, ego, गुण: इन्द्रियाणि the gunas, senses विराट् स्वराट् the Cosmic Body, the Cosmic Being स्थास्नु चरिष्णु भूम्न: inanimate, animate of the all-pervading Lord The primary manifestation of the Supreme is the Purusha. Then Time, innate Nature, Prakriti with its cause and effect, and mind, the five elements, the ego, the three gunas, the ten senses, the Cosmic Body, the Cosmic Being, the inanimate and the animate, they are all forms of the all-pervading Lord.


अहं भवो यज्ञ इमे प्रजेशा दक्षादयो ये भवदादयश्च ।
स्वर्लोकपाला: खगलोकपाला नृलोकपालास्तललोकपाला: ॥४२॥
अहम् भव: यज्ञ: Me, Shiva, Vishnu,
इमे प्रजेशा: these lords of beings, दक्ष-आदय: ये Daksha and others, those भवत्-आदय:-च yourself and others स्व:-लोक-पाला: of the heaven region protectors खग-लोक-पाला: of the sky region guardians नृ-लोक-पाला:- the the mortal world rulers तल-लोक-पाला: and the subterranean region's protectors Myself, Shiva, Vishnu, the lords of the beings, Dakshas and others, yourself and other devotees like you, the protectors of the heaven region, the gaurdians of the sky region, the rulers of the mortal world, and the protectors of the subterranean regions,…


गन्धर्वविद्याधरचारणेशा ये यक्षरक्षोरगनागनाथा: ।
ये वा ऋषीणामृषभा: पितृणां दैत्येन्द्रसिद्धेश्वरदानवेन्द्रा: ।
अन्ये च ये प्रेतपिशाचभूतकूष्माण्डयादोमृगपक्ष्यधीशा: ॥४३॥
गन्धर्व-विद्याधर- of Gandharvas, Vidyaadharas,
चारण-ईशा: Chaarana's lords ये यक्ष-रक्ष:- those of Yakshas, Raakshasas उरग-नाग-नाथा: snakes and reptile's rulers, ये वा ऋषीणाम्- or those of the sages ऋषभा: पितृणाम् leaders, (and of) the manes, दैत्य-इन्द्र-सिद्ध-ईश्वर- demon's rulers, Siddhas lords, दानव-इन्द्रा: अन्ये च ये Daanava's rulers, others and those प्रेत-पिशाच-भूत- Pretas, Pishaachas, Bhutas, कूष्माण्ड-याद:-मृग- Kushmaandas, aquatic creatures, animals पक्षि-अधीशा: and birds rulers The lords of the Gandharvas, Vidyaadharas, Chaaranas, those of Yakshas, Raakshasas, rulers of snkes and reptiles, those, the leaders of sages and manes, the rulers of demons, the lords of the Siddhas, the rulers of the Daanavas, and those others, like the Pretas, Pishaachaas, Bhutas, Kushmaandas, the rulers of the aquatic creatures, animals and birds,….


यत्किं च लोके भगवन्महस्वदोज:सहस्वद् बलवत् क्षमावत् ।
श्रीह्रीविभूत्यात्मवदद्भुतार्णं तत्त्वं परं रूपवदस्वरूपम् ॥४४॥
यत्-किम्-च लोके that whatever and in the world
भगवत्-महस्वत्- of super natural power like, ओज:सहस्वत् glory, vigour, बलवत् क्षमावत् strength, forbearance, श्री-ह्री-विभूति- wealth, splendour, good fortune, आत्म-वत्-अद्भुत-अर्णम् intellectual acumen, all that having wonderful colour तत्त्वम् परम् the Truth ultimate रूप-वत्-अस्वरूपम् with form (or) without form In the world all that there is of supernatural power, like, glory, vigour, strength, forebearance, wealth, splendour, good fortune, intellectual acumen, and all that having wonderful colours, with form or without form, are all the ultimate Truth.


प्राधान्यतो यानृष आमनन्ति लीलावतारान् पुरुषस्य भूम्न: ।
आपीयतां कर्णकषायशोषाननुक्रमिष्ये त इमान् सुपेशान् ॥४५॥
प्राधान्यत: यान्-ऋषे the chief which, O Sage Naarada!
आमनन्ति लीला-अवतारान् are said to be, the descent sports पुरुषस्य भूम्न: of Purusha the all-pervading आपीयताम् कर्ण-कषाय-शोषान्- intake (these), the ear's impurities drying अनुक्रमिष्ये ते इमान् सुपेशान् (I will) narrate to you these delightful O Sage Naarada! Those descent sports of the all-pervading Primal Person, which are said to be the chief ones, and which are the drying up agent of the impurities of the ears, do drink them, as I will presently narrate the delightful stories to you.


इतिश्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां द्वितीयस्कन्धे षष्ठ: अध्याय: ॥६॥

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