श्रीमद्भागवतमहापुराणम् एकादश: स्कन्ध: एकविंश: अध्याय: श्री भगवान्-उवाच - The Lord said - य एतान् मत्पथो हित्वा भक्तिज्ञानक्रियात्मकान् ।
क्षुद्रान् कामांश्चलै: प्राणैर्जुषन्त: संसरन्ति ते ॥१॥
य: एतान् मत्-पथ: हित्वा who these My paths abandoning
भक्ति-ज्ञान क्रिया-आत्मकान् devotion, knowledge, actions consisting of क्षुद्रान् कामान्-चलै: प्राणै:- petty pleasures with fickle senses जुषन्त: संसरन्ति ते enjoy, transmigrate they Those who abandon these paths consisting of devotion, spiritual knowledge, and action, directed by Me, and run after enjoying petty sense pleasure with fickle senses, they fall prey to transmigration.


स्वे स्वेऽधिकारे या निष्ठा स गुण: परिकीर्तित: ।
विपर्ययस्तु दोष: स्यादुभयोरेष निश्चय: ॥२॥
स्वे स्वे-अधिकारे या निष्ठा to ones own duties the sincerity
स: गुण: परिकीर्तित: that is virtues stated to be, विपर्यय:-तु दोष: स्यात्- the contrary indeed fault is उभयो:-एष: निश्चय: of the other this is concluded The pursuing of ones duties with sincerity is stated as a virtue, and contrary to that is a fault. This is concluded to be the nature of both, virtue and fault.


शुद्ध्यशुद्धी विधीयेते समानेष्वपि वस्तुषु ।
द्रव्यस्य विचिकित्सार्थं गुणदोषौ शुभाशुभौ ॥३॥
शुद्धि-अशुद्धी विधीयेते purity, impurity are determined
समानेषु-अपि वस्तुषु in homogeneous also substances, द्रव्यस्य विचिकित्सा-अर्थम् of the substance ensuring purpose, गुण-दोषौ शुभ-अशुभौ virtue and fault, good and evil In homogeneous substances also the purity and impurity is determined, by creating doubt, to ensure its values of virtues and faults, and good and evil.


धर्मार्थं व्यवहारार्थं यात्रार्थमिति चानघ ।
दर्शितोऽयं मयाऽऽचारो धर्ममुद्वहतां धुरम् ॥४॥
धर्म-अर्थम् व्यवहार-अर्थम् for righteousness sake, for usage sake,
यात्रा-अर्थम्-इति च-अनघ for livelihood sake, this and O Sinless One! दर्शित:-अयम् मया-आचार: pointed out this by Me the conduct धर्मम्-उद्वहताम्-धुरम् righteousness upholding foremost O Sinless One! This differentiation is pointed out for the sake of righteousness, usage, and livelihood, by Me, as the foremost of righteousness upholders Manu and others.


भूम्यम्ब्वग्न्यनिलाकाशा भूतानां पञ्च धातव: ।
आब्रह्मस्थावरादीनां शारीरा आत्मसंयुता: ॥५॥
भूमि-अम्बु-अग्नि-अनिल-आकाशा: earth, water, fire, air, ether,
भूतानाम् पञ्च धातव: of the created, the five elements आब्रह्म-स्थावर-आदीनाम् from Brahmaa, to the immobile and other शारीरा: आत्म-संयुता: embodied, with Spirit coupled All the created beings from Brahmaa up to the immobile embodied beings are constituted of the five elements, earth, water, fire, air, ether, coupled with Spirit.


वेदेन नामरूपाणि विषमाणि समेष्वपि ।
धातुषूद्धव कल्प्यन्त एतेषां स्वार्थसिद्धये ॥६॥
वेदेन नाम-रूपाणि by the Vedas, names and forms
विषमाणि समेषु-अपि different, same though धातुषु-उद्धव कल्प्यन्ते in constituents, O Uddhava! Are invented एतेषाम् स्वार्थ-सिद्धये their purpose to fulfil O Uddhava! Though they are the same in their constituents, the Vedas have invented different names and forms to enable them to fulfil their purpose.


देशकालादिभावानां वस्तूनां मम सत्तम ।
गुणदोषौ विधीयेते नियमार्थं हि कर्मणाम् ॥७॥
देश-काल-आदि-भावानाम् of space, time and other entities,
वस्तूनाम् मम सत्तम of the substances, by Me, O Noble One! गुण-दोषौ विधीयेते good and bad are ascertained नियम-अर्थम् हि कर्मणाम् regulation purpose indeed of the activities O Noble One! of space time and other entities and of the substances, good and bad values are ascertained by Me, for the purpose of the regulation of their activities.


अकृष्णसारो देशानामब्रह्मण्योऽशुचिर्भवेत् ।
कृष्णसारोऽप्सौवीरकीकटासंस्कृतेरिणम् ॥८॥
अकृष्णसार: देशानाम्- devoid of black deer, of the countries,
अब्रह्मण्य:-अशुचि:-भवेत् without Braahmanas, impure are कृष्णसार:-अपि-असौ- with the black deer also this, अवीर-कीकट-असंस्कृत-ईरिणम् without saints, Keekata and uncultured, barren The lands devoid of black deer are impure. Even if they have black deer but are devoid of Braahmanas and saints, the Keekata lands, the uncultured and barren lands are inauspicious.


कर्मण्यो गुणवान् कालो द्रव्यत: स्वत एव वा ।
यतो निवर्तते कर्म स दोषोऽकर्मक: स्मृत: ॥९॥
कर्मण्य: गुणवान् काल: of the rites appropriate is the time,
द्रव्यत: स्वत: एव वा by the materials (available) or by itself, यत: निवर्तते कर्म when is not performable the rites, स: दोष:-अकर्मक: स्मृत: that is bad and unfit for rituals is said to be The time is appropriate for the rituals, when there is availability of materials and also by the possibility of its performance. That time is bad, and so is unfit for the performance of the ritual, when it has to be abandoned for the lack of the articles or there is some other impurity in its performance.


द्रव्यस्य शुद्ध्यशुद्धी च द्रव्येण वचनेन च ।
संस्कारेणाथ कालेन महत्त्वाल्पतयाथवा ॥१०॥
द्रव्यस्य शुद्धि-अशुद्धी च of the articles purity impurity and
द्रव्येण वचनेन च by the substance, by word of mouth, and संस्कारेण-अथ कालेन by requirement, then, by (flux of) time महत्त्व-अल्पतया-अथवा importance, smallness or The purity and impurity of an article is determined by its substance, by the word of mouth of a Braahmana, by its requirement, by the flux of time, by its importance, or by its smallness.


शक्त्याशक्त्याथवा बुद्ध्या समृद्ध्या च यदात्मने ।
अघं कुर्वन्ति हि यथा देशावस्थानुसारत: ॥११॥
शक्त्या-अशक्त्या-अथवा-बुद्ध्या by fitness, non-fitness or by knowledge
समृद्ध्या च यत्-आत्मने by affluence and that of oneself, अघम् कुर्वन्ति हि यथा sins commit indeed like to देश-अवस्था-अनुसारत: the place, circumstances accordingly By the fitness or by non-fitness or by the knowledge and by affluence of oneself, one commits sins indeed according to the place and circumstances, he is in.


धान्यदार्वस्थितन्तूनां रसतैजसचर्मणाम् ।
कालवाय्वग्निमृत्तोयै: पार्थिवानां युतायुतै: ॥१२॥
धान्य-दारु-अस्थि-तन्तूनाम् of food grains, wood, bones, fibre,
रस-तैजस-चर्मणाम् savoury substances(Milk), metal(gold), hide काल-वायु-अग्नि-मृत्-तोयै: by time, air, fire, earth, water, पार्थिवानाम् युत-अयुतै: earthen articles, jointly or separately The purity of food grains, wood, bones, fibre (for textiles), savoury substances (milk), metal (gold etc.,), hide, earthen articles, is ascertained by time, air, fire, earth, and water, jointly or separately.


अमेध्यलिप्तं यद् येन गन्धं लेपं व्यपोहति ।
भजते प्रकृतिं तस्य तच्छौचं तावदिष्यते ॥१३॥
अमेध्य-लिप्तम् यत् येन undesired (object)smeared that by which,
गन्धम् लेपम् व्यपोहति smell and coating, is removed भजते प्रकृतिम् तस्य enjoys the nature its, तत्-शौचम् तावत्-इष्यते that pure then is considered When an article is smeared with something undesirable (foul), and that coating and smell is removed by a particular agent, it again enjoys its natural state, then that agent is said to be its purifier.


स्नानदानतपोऽवस्थावीर्यसंस्कारकर्मभि: ।
मत्स्मृत्या चात्मन: शौचं शुद्ध: कर्माचरेद् द्विज: ॥१४॥
स्नान-दान-तप:-अवस्था- bathing, charity, austerity, age,
वीर्य-संस्कार-कर्मभि: effort, purification rites, activities, मत्-स्मृत्या च-आत्मन: शौचम् by My memory and of the self is purification शुद्ध: कर्म-आचरेत् द्विज: purified, duties should perform a Braahmana The agents of purifying ones own self are bathing, charity, age, effort, purification rites, righteous activities, and remembering Me. Purified by these, a Braahmana, or anyone else, should perform his prescribed duties.


मन्त्रस्य च परिज्ञानं कर्मशुद्धिर्मदर्पणम् ।
धर्म: सम्पद्यते षड्भिरधर्मस्तु विपर्यय: ॥१५॥
मन्त्रस्य च परिज्ञानम् of the Mantra and learnt (from a preceptor)
कर्म-शुद्धि:-मत्-अर्पणम् actions' purity by to Me dedication धर्म: सम्पद्यते षड्भि:- righteousness is carried out by the six, अधर्म:-तु विपर्यय: unrighteousness indeed is the reverse The purity of the Mantra is by learning it from a preceptor, the purity of an action is by dedicating it to Me. Religious merit is attained by adhering to these six factors, while their reverse is unrighteousness.


क्वचिद् गुणोऽपि दोष: स्याद् दोषोऽपि विधिना गुण: ।
गुणदोषार्थनियमस्तद्भिदामेव बाधते ॥१६॥
क्वचिद् गुण:-अपि दोष: स्यात् sometimes virtue also fault becomes
दोष:-अपि विधिना गुण: fault also by scriptural ordinance virtue गुण-दोष-अर्थ-नियम:- virtue and fault of an object, the ordinance तत्-भिदाम्-एव बाधते their distinction itself cuts off Sometimes the virtues also become faults and the faults, by the ordinance of scriptures, become virtues. The ordinance of the scriptures cuts off the distinction of good and bad of the objects.


समानकर्माचरणं पतितानां न पातकम् ।
औत्पत्तिको गुण: सङ्गो न शयान: पतत्यध: ॥१७॥
समान-कर्म-आचरणम् same activities performing
पतितानाम् न पातकम् that of the sinful is not sinful (for the sinful) औत्पत्तिक: गुण: सङ्ग: by nature, is virtue sexual intercourse, न शयान: पतति-अध: not sleeping falls down The same activities which are done by the sinful, are not sinful for the sinful, because by nature he will behave in that manner only. Having sexual intercourse with the wedded wife is not wrong, it is a virtue. A person lying on the floor, cannot fall further down.


यतो यतो निवर्तेत विमुच्येत ततस्तत: ।
एष धर्मो नृणां क्षेम: शोकमोहभयापह: ॥१८॥
यत: यत: निवर्तेत from that which desists
विमुच्येत तत:-तत: is freed from that that एष: धर्म: नृणाम् क्षेम: this righteous course for men beneficial शोक-मोह-भय-अपह: is sorrow, attachment and fear dispelling The actions and object from which a person desists, he is freed from those. This righteous course is beneficial for men, as it dispels sorrow, attachment and fear.


विषयेषु गुणाध्यासात् पुंस: सङ्गस्ततो भवेत् ।
सङ्गात्तत्र भवेत् काम: कामादेव कलिनृणाम् ॥१९॥
विषयेषु-गुण-अध्यासात् in the sense pleasure virtue placing
पुंस: सङ्ग:-तत: भवेत् of man attachment then happens सङ्गात्-तत्र भवेत् काम: by attachment there happens desire कामात्-एव कलि-नृणाम् by desire only discord arises in men When a man considers the objects of sense pleasure as good, his attachment develops in them, and then there is a desire for them, which then causes discord among men.


कलेर्दुर्विषह: क्रोधस्तमस्तमनुवर्तते ।
तमसा ग्रस्यते पुंसश्चेतना व्यापिनी द्रुतम् ॥२०॥
कले:-दुर्विषह: क्रोध:- by discord (quarrel) uncontrollable anger
तम:-तम्-अनुवर्तते infatuation that follows, तमसा ग्रस्यते पुंस:- by infatuation is obscured of men चेतना व्यापिनी द्रुतम् judgement all penetrating, soon By discord or quarrel, uncontrollable anger arises, which is then followed by infatuation. By infatuation man soon looses his all penetrating judgement.


तया विरहित: साधो जन्तु: शून्याय कल्पते ।
ततोऽस्य स्वार्थविभ्रंशो मूर्च्छितस्य मृतस्य च ॥२१॥
तया विरहित: साधो by that deprived, O noble one!
जन्तु: शून्याय कल्पते the being vacuum becomes तत:-अस्य स्वार्थ-विभ्रंश: then his self-interest is lost मूर्च्छितस्य मृतस्य च of the unconscious almost dead and Deprived of judgement, the being becomes vacuum like, non-entity. Such a person becomes unconscious and almost dead, and his self interest, or the purpose of life, are lost.


विषयाभिनिवेशेन नात्मानं वेद नापरम् ।
वृक्षजीविकया जीवन् व्यर्थ भस्त्रेव य: श्वसन् ॥२२॥
विषय-अभिनिवेशेन by the sense pleasure predominating
न-आत्मानम् वेद न-अपरम् not himself knows nor the other, वृक्ष-जीविकया जीवन् tree like life living, व्यर्थ भस्त्रा-इव य: श्वसन् in vain, bellow like who breathes His mind predominated by the sense pleasures, neither knows himself nor the other person. He lives, in vain, like a tree, one who breathes like a bellow.


फलश्रुतिरियं नृणां न श्रेयो रोचनं परम् ।
श्रेयोविवक्षया प्रोक्तं यथा भैषज्यरोचनम् ॥२३॥
फल-श्रुति:-इयम् नृणाम् the resulting reward promise, this for men
न श्रेय: रोचनम् परम् not blessedness sweet talks, for beatitude, श्रेय:-विवक्षया प्रोक्तम् the blessedness is for giving a taste is told यथा भैषजि-अरोचनम् like in case of medicine bitter In the Vedas, for men, it is not to promise the final beatitude, that the blessedness is given with sweet talks, it is to give a taste of the blessedness of the final beatitude, like in the case of promising a sweet before giving a bitter medicine.


उत्पत्त्यैव हि कामेषु प्राणेषु स्वजनेषु च ।
आसक्तमनसो मर्त्या आत्मनोऽनर्थहेतुषु ॥२४॥
उत्पत्त्या-एव हि कामेषु by birth only indeed in desires,
प्राणेषु स्व-जनेषु च in own life, own people, and आसक्त-मनस: मर्त्या: attached minded are mortals आत्मन:-अनर्थ-हेतुषु for the self the devastating causes The minds of the mortals are attached to the desires, own life, own people, right from birth, which are the cause of destruction of the self.


न तानविदुष: स्वार्थं भ्राम्यतो वृजिनाध्वनि ।
कथं युञ्ज्यात् पुनस्तेषु तांस्तमो विशतो बुध: ॥२५॥
न तान्-अविदुष: स्वार्थम् not them, not knowing their self interest,
भ्राम्यत: वृजिन-अध्वनि wandering in the heavenly paths, कथम् युञ्ज्यात् पुन:-तेषु how engages again in those (worldly pursuits) तान्-तम: विशत: बुध: them in darkness entering the enlightened The people who are not aware of their self interest, but are enlightened to some extent, and wandering in the heavenly paths of enjoyment, as a reward of some good Karma, how can the Vedas engage them again in the worldly pursuits, and make them enter darkness again?


एवं व्यवसितं केचिदविज्ञाय कुबुद्धय: ।
फलश्रुतिं कुसुमितां न वेदज्ञा वदन्ति हि ॥२६॥
एवम् व्यवसितम् केचित्- thus understanding some
अविज्ञाय कु-बुद्धय: not knowing misguided फल-श्रुतिम् कुसुमिताम् the fruit declared floral (heavenly comforts) न वेदज्ञा: वदन्ति हि not so the knowers (of the Vedas) say so Some misguided men not knowing the true import of the promises made in the Vedas, wander in the floral concept of heavenly comfort as the ultimate gains, whereas, the true knowers of the Vedas do not say so.


कामिन: कृपणा: लुब्धा: पुष्पेषु फलबुद्धय: ।
अग्निमुग्धा धूमतान्ता: स्वं लोकं न विदन्ति ते ॥२७॥
कामिन: कृपणा: लुब्धा: pleasure seekers, miserable, greedy,
पुष्पेषु फल-बुद्धय: in the floral promises inclined minded अग्नि-मुग्धा: धूमत-अन्ता: by fire rituals infatuated, the Smokey end स्वम् लोकम् न विदन्ति ते abode (self) do not reach they Their minds inclined to the floral promises, they the pleasure seekers, are miserable and greedy. Infatuated by the rituals of fire, sacrifices, they go to Smokey end of their lives and do not reach their own abode of self realization.


न ते मामङ्ग जानन्ति हृदिस्थं य इदं यत: ।
उक्थशस्त्रा ह्यसुतृपो यथा नीहारचक्षुष: ॥२८॥
न ते माम्-अङ्ग जानन्ति not they Me, O Dear! Know
हृदि-स्थम् य: इदम् यत: in the heart residing, Who is this, from Whom उक्थ-शस्त्रा: हि-असु-तृप: talking of rituals, indeed sense gratifying, यथा नीहार-चक्षुष: just like bedimmed eyed O Dear Uddhava! They do not know Me, residing in their hearts, Who this universe is, from Whom this universe is. Just as bedimmed in eyes, they keep talking of rituals and of gratifying their senses.


ते मे मतमविज्ञाय परोक्षं विषयात्मका: ।
हिंसायां यदि राग: स्याद् यज्ञ एव न चोदना ॥२९॥
ते मे मतम्-अविज्ञाय they, My opinion not knowing,
परोक्षम् विषय-आत्मका: unclear, the sense gratifying हिंसायाम् यदि राग: स्यात् in violence if interested are, यज्ञ एव न चोदना sacrifice is not the inspiration The people who are interested in sense gratification, they do not know My opinion, which is not very clear. They are interested in violence for which sacrifice is not the inspiration,…


हिंसाविहारा ह्यालब्धै: पशुभि: स्वसुखेच्छया ।
यजन्ते देवता यज्ञै: पितृभूतपतीन् खला: ॥३०॥
हिंसा-विहारा: हि-आलब्धै: violence enjoying indeed by slaughtering
पशुभि: स्व-सुखेच्छया animals for self pleasure, यजन्ते देवता यज्ञै: worship gods, in sacrifices, पितृ-भूतपतीन् खला: the manes and the evil spirit rulers, the wicked Indeed they, the wicked, enjoy violence and the slaughtering of animals, and for their own pleasure worship the gods, the manes and the rulers of evil spirits, in pretext of killing animals as offerings.


स्वप्नोपमममुं लोकमसन्तं श्रवणप्रियम् ।
आशिषो हृदि सङ्कल्प्य त्यजन्त्यर्थान् यथा वणिक् ॥३१॥
स्वप्न-उपमम्-अमुम् लोकम्- dream like this world,
असन्तम् श्रवण-प्रियम् unholy, to ear delightful, आशिष: हृदि सङ्कल्प्य blessings in the heart imagining त्यजन्ति-अर्थान् यथा वणिक् waste wealth, like merchant This dream like world is unholy, it is a delight only to the ear. They, in their hearts expect blessings and for that waste wealth, like the merchant wastes wealth in the hope of getting more.


रज:सत्त्वतमोनिष्ठा रज:सत्त्वतमोजुष: ।
उपासत इन्द्रमुख्यान् देवादीन् न तथैव माम् ॥३२॥
रज:-सत्त्व-तम:-निष्ठा in Rajas, Sattva, Tamas, rooted,
रज:-सत्त्व-तम:-जुष: in Rajas, Sattva and Tamas delighting उपासते इन्द्र-मुख्यान् देव-आदीन् worship Indra and gods others, न तथा-एव माम् not like that even Me They themselves are rooted in Rajas, Sattva, Tamas, and worship Indra and other gods who delight in Rajas, Sattva and Tamas. They do not worship Me like that.


इष्ट्वेह देवता यज्ञैर्गत्वा रंस्यामहे दिवि ।
तस्यान्त इह भूयास्म महाशाला महाकुला: ॥३३॥
इष्ट्वा-इह देवता यज्ञै:- worshipping, here, the gods, by sacrifices,
गत्वा रंस्यामहे दिवि ascending will revel in the heaven तस्य-अन्ते इह भूयास्म that after, here will be born again, महा-शाला महा-कुला: in big mansion, and high pedigree They believe that worshipping the gods, here with sacrifices, they will ascend to heaven, and after that will be born again here in big mansions and high pedigree.


एवं पुष्पितया वाचा व्याक्षिप्तमनसां नृणाम् ।
मानिनां चातिस्तब्धानां मद्वार्तापि न रोचते ॥३४॥
एवम् पुष्पितया वाचा like this, by the flowery words (of the Vedas)
व्याक्षिप्त-मनसाम् नृणाम् to the deluded minded men मानिनाम् च-अति-स्तब्धानाम् arrogant and very bewildered मत्-वार्ता-अपि न रोचते My talk also does not appeal In this manner, to the men whose minds are deluded by the flowery words of the Vedas, and who have become arrogant and highly bewildered, talks about Me also do not appeal.


वेदा ब्रह्मात्मविषयास्त्रिकाण्डविषया इमे ।
परोक्षवादा ऋषय: परोक्षं मम च प्रियम् ॥३५॥
वेदा: ब्रह्म-आत्म-विषया:- the Vedas, about Brahman, the Self, including
त्रि-काण्ड-विषया: इमे the three actions, ritual, worship, wisdom, these, परोक्ष-वादा ऋषय: indirectly indicating the sages, परोक्षम् मम च प्रियम् indirect, indication to Me and is dear The Vedas involve the teachings of Brahman, the Self, including rituals, worship, wisdom. The sages indicate the teachings indirectly, which is dear to Me.


शब्दब्रह्म सुदुर्बोधं प्राणेन्द्रियमनोमयम् ।
अनन्तपारं गम्भीरं दुर्विगाह्यं समुद्रवत् ॥३६॥
शब्द-ब्रह्म सुदुर्बोधम् words of Veda, Brahman, are difficult to understand
प्राण-इन्द्रिय-मनोमयम् they pertain to the vital air, senses and mind, अनन्त-पारम् गम्भीरम् they are beyond infinity, profound दुर्विगाह्यम् समुद्र-वत् difficult to fathom ocean like The words of the Vedas, indicating Brahman, are difficult to understand. They pertain to the vital air, the senses, the mind, and are limitless and beyond infinity, and like the ocean difficult to fathom.


मयोपबृंहित भूम्ना ब्रह्मणानन्तशक्तिना ।
भूतेषु घोषरूपेण बिसेषूर्णेव लक्ष्यते ॥३७॥
मया-उपबृंहित भूम्ना by Me expounded The All-pervading,
ब्रह्मणा-अनन्त-शक्तिना Brahman with endless power भूतेषु घोष-रूपेण in the beings in the sound form बिसेषु-ऊणा-इव लक्ष्यते in the lotus stalk thread like is seen That word, Veda, is expounded by Me, The All-pervading Brahman of endless power. In the beings, it is in the form of sound, and is seen like the thread in the lotus stalk.


यथोर्णनाभिर्हृदयादूर्णामुद्वमते मुखात् ।
आकाशाद् घोषवान् प्राणो मनसा स्पर्शरूपिणा ॥३८॥
यथा-ऊर्ण-नाभि:-हृद्यात्- like the spider from the centre of the heart,
ऊर्णाम्-उद्वमते मुखात् the cobweb spits out from the mouth, आकाशात् घोषवान् प्राण: from the vital air, the resounding sound मनसा स्पर्श-रूपिणा by the mind, in touch form Like the spider spits out the cobweb from the centre of the heart, and from the mouth, I let out from the vital air, the resounding sound, by the mind, in the form of touch,…..


छन्दोमयोऽमृतमय: सहस्रपदवीं प्रभु: ।
ओङ्काराद् व्यञ्जितस्पर्शस्वरोष्मान्त:स्थभूषिताम् ॥३९॥
छन्दोमय:-अमृतमय: meter consisting, bliss consisting,
सहस्र-पदवीम् प्रभु: in thousands of channels, Lord (Hiranyagarbha) ओङ्कारात् व्यञ्जित-स्पर्श- by the (subtle sound) OM elaborates the touch, स्वर-उष्म-अन्त:-स्थ-भूषिताम् with alphabets, as sibilants, vowels, aspirants adorned, As Lord Hiranyagarbha, consisting of various meters, and consisting of bliss, through the heart, by the subtle sound OM elaborates the touch, resulting in the alphabets, adorned with sibilants, vowels, aspirants and semi-vowels.


विचित्रभाषाविततां छन्दोभिश्चतुरुत्तरै: ।
अनन्तपारां बृहतीं सृजत्याक्षिपते स्वयम् ॥४०॥
विचित्र-भाषा-वितताम् various languages extending into
छन्दोभि:-चतु:-उत्तरै: by meters, four letters more, अनन्त-पाराम् बृहतीम् endless, limitless, well spread, सृजति-आक्षिपते स्वयम् creates, withdraws Himself It extends into various languages, of four letters and more, endless and limitless, well spread, creates, and withdraws Himself.


गायत्र्युष्णिगनुष्टुप् च बृहती पङ्क्तिरेव च ।
त्रिष्टुब्जगत्यतिच्छन्दो ह्यत्यष्ट्यतिजगद् विराट् ॥४१॥
गायत्रि-उष्णिक्-अनुष्टुप् Gaayatri, Ushnika, Anushtup,
च बृहती पङ्क्ति:-एव च and Brihatee, Pankti, also and त्रिष्टुप्-जगति-अतिच्छन्द: Trishtup, Jagatee, Atichandda, हि-अत्यष्टि-अतिजगत् विराट् indeed, Apyashti, Atijagat, Ativiraat, The meters are Gaayatri, Ushnika, Anushtup, and Brihatee, Pankti, also and Trishtup, Jagatee, Atichandda, indeed, Apyashti, Atijagat, Ativiraat.


किं विधत्ते किमाचष्टे किमनूद्य विकल्पयेत् ।
इत्यस्या हृदयं लोके नान्यो मद् वेद कश्चन॥42॥
किम् विधत्ते किम्-आचष्टे what it lays down, what it reveals,
किम्-अनूद्य विकल्पयेत् what it puts forth, then counter questions it, इति-अस्या: हृदयम् लोके this, her, (the Vedas sayings) heart, the people, न-अन्य: मत् वेद कश्चन not another besides Me knows, anything Besides Me, no one else knows anything about the heart of the sayings of the Vedas, what it lays down, what it reveals, what it puts forth and then counter questions it.


मां विधत्तेऽभिधत्ते मां विकल्प्यापोह्यते त्वहम् ।
एतावान् सर्ववेदार्थ: शब्द आस्थाय मां भिदाम् ।
मायामात्रमनूद्यान्ते प्रतिषिद्ध्य प्रसीदति ॥४३॥
माम् विधत्ते-अभिधत्ते माम् (Veda) Me asserts, names Me,
विकल्प्य-अपोह्यते तु-अहम् objects superimposes indeed to Me, एतावान् सर्व-वेद-अर्थ: this much is of all the Vedas import, शब्द आस्थाय माम् भिदाम् the ether imposing, Me in diverse forms presents, माया-मात्रम्-अनूद्य- Maayaa at its best, so concluding, अन्ते प्रतिषिध्य प्रसीदति in the end, summing up rejoices The Vedas assert Me only, give names to Me, indeed superimposes objects on Me, like the imposing of ether, presents Me in diverse forms, then, in the end, concluding all of it, summing up as Maayaa at its best, rejoices.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादशस्कन्धे एकविंश: अध्याय: ॥२१॥
Thus ends the twenty-first discourse in Book-Eleven of the great and glorious Bhaagavata-Puraana.