श्रीमद्भागतमहापुराणम्
द्वितीय: स्कन्ध:
अथ सप्तम: अध्याय:
ब्रह्मोवाच -
Brahmaa said -
यत्रोद्यत: क्षितितलोद्धरणाय बिभ्रत् क्रौडीं तनुं सकलयज्ञमयीमनन्त: ।
अन्तर्महार्णव उपागतमादिदैत्यं तं दंष्ट्रयाद्रिमिव वज्रधरो ददार ॥१॥
यत्र-उद्यत:
when embarked
क्षिति-तल-उद्धरणाय
the earth to lift up
बिभ्रत् क्रौडीम् तनुम्
adorning the boar's body
सकल-यज्ञमयीम्-अनन्त:
all sacrifices encompassing, The Infinite (Lord)
अन्त:-महा-अर्णवे
in the bottom of the great ocean
उपागतम्-आदि-दैत्यम्
had come the first demon
तम् दंष्ट्रया-अद्रिम्-इव
him, by the tusks mountain like
वज्रधर: ददार
Indra tore
The Infinite Lord had adorned the divine boar's body, when he embarked to lift up the earth from the bottom of the great ocean, where the first demon, Hiranyaksha had come to encounter Him, and He tore him apart with His tusks as Indra had torn the wings of the mountains.
जातो रुचेरजनयत् सुयमान् सुयज्ञ आकूतिसूनुरमरानथ दक्षिणायाम् ।
लोकत्रयस्य महतीमहरद् यदाऽऽर्तिं स्वायम्भुवेन मनुना हरिरित्यनूक्त: ॥२॥
जात: रुचे:-अजनयत्
born of Ruchi Prajaapati, begot
सुयमान् सुयज्ञ:
the Suyamas, as Suyagya
आकूति-सूनु:-अमरान्-
Akuti's son, the gods
अथ दक्षिणायाम्
then through Dakshina
लोक-त्रयस्य
of the three worlds
महतीम्-अहरद्
the great, relieved
यदा-आर्तिम्
when affliction
स्वायम्भुवेन मनुना
by Svaayambhuva Manu
हरि:-इति-अनूक्त:
"Hari" thus was addressed
He was born as Prajaapati Ruchi's son from his wife Akuti named as Suyagya, who then through his wife Dakshina begot the group of gods called Suyamas. When He relieved the three worlds of the great affliction, Swayambhuva Manu addressed him as "Hari."
जज्ञे च कर्दमगृहे द्विज देवहूत्यां स्त्रीभि: समं नवभिरात्मगतिं स्वमात्रे।
ऊचे ययाऽऽत्मशमलं गुणसङ्गपङ्कमस्मिन् विधूय कपिलस्यगतिं प्रपेदे ॥३॥
जज्ञे च कर्दम-गृहे
was born and in Kardama (Prajaapati's) house
द्विज देवहूत्याम्
O Sage! to Devahooti,
स्त्रीभि: समम् नवभि:-
sisters with nine
आत्म-गतिम्
the soul's course
स्व-मात्रे ऊचे
to (his) own mother imparted
यया-आत्म-शमलम्
by which (her) own dirt
गुण-सङ्ग-पङ्कम्
of Guna's attachment slush
अस्मिन् विधूय
in this (life) washing
कपिलस्य-गतिम् प्रपेदे
to the Kapila state reached
Then, O Sage Naarada! He was born in Prajaapati Kardama's house to Devahooti with his nine sisters. He imparted the way of the soul towards salvation to his own mother, by which she washed her dirt and the slush of the attachment of the three gunas, in this life itself and attained the state of Kapila (final beatitude).
अत्रेरपत्यमभिकाङ्क्षत आह तुष्टो दत्तो मयाहमिति यद् भगवान् स दत्त: ।
यत्पादपङ्कजपरागपवित्रदेहा योगर्द्धिमापुरुभयीं यदुहैहयाद्या: ॥४॥
अत्रे:-अपत्यम्-अभिकाङ्क्षत:
to Atri, a son desiring
आह तुष्ट:
said pleased
दत्त: मया-अहम्-इति
given by me myself, thus
यत् भगवान् स: दत्त:
therefore the Lord, He is 'Datta'
यत्-पाद-पङ्कज-पराग-
by whose feet lotus dust
पवित्र-देहा:
purified bodied
योग-ऋद्धिम्-
yoga's achievements
आपु:-उभयीम्
realized both
यदु-हैहय-आद्या:
Yadu, Haihaya and others
When sage Atri desired to have a son, pleased by him, He said,'I give myself to you.' Therefore the Lord is known by the name 'Datta'. Yadu, Haihaya and other king's were purified in body by the dust of the lotus feet of Datta, and they had the two fold achievements of Yoga, of enjoyment and even realized liberation.
तप्तं तपो विविधलोकसिसृक्षया मे, आदौ सनात् स्वतपस: स चतु:सनोऽभूत् ।
प्राक्कल्पसम्प्लवविनष्टमिहात्मतत्त्वं सम्यग् जगाद मुनयो यदचक्षतात्मन् ॥५॥
तप्तम् तप: विविध-लोक-
performed austerity (I) various worlds
सिसृक्षया मे आदौ
desirous to create, by me, in the beginning
सनात् स्व-तपस:
Sanaat (named) by (His) own austerity
स: चतु:-सन:-अभूत्
He four Sanat became
प्राक्-कल्प-
the previous Kalpa
सम्प्लव-विनष्टम्-
dissolution destroyed
इह-आत्म-तत्त्वम्
here, the Self Truth
सम्यग् जगाद
well propounded
मुनय: यत्-अचक्षत-आत्मन्
the sages which perceived in themselves
In the beginning of the Kalpa, I had performed austerities, with the desire to create the various worlds. By the austerity of San, He became the four Sanat-Kumaaras. The knowledge of the self, which was destroyed in the dissolution after the previous Kalpa, was propounded by these Sanat-Kumaara sages which they percieved in their hearts.
धर्मस्य दक्षदुहितर्यजनिष्ट मूर्त्यां नारायणो नर इति स्वतप:प्रभाव: ।
दृष्ट्वाऽऽत्मनो भगवतो नियमावलोपं देव्यस्त्वनङ्गपृतना घटितुं न शेकु: ॥६॥
धर्मस्य दक्ष-दुहितरि-
of Dharma, Daksha's daughter
अजनिष्ट मूर्त्याम्
was born from Murti
नारायण: नर: इति
Naaraayana Nara thus
स्व-तप:-प्रभाव:
in own austerity glory
दृष्ट्वा-आत्मन:
seeing like themselves
भगवत: नियम-अवलोपम्
of the Lord's sanctity not violated
देव्य:-तु-अनङ्ग-
the nymphs indeed of Cupids
पृतना घटितुम् न शेकु:
army to bring about were unable
He was born of Daksha's daughter, Dharma's wife Murti, as the twin sages, Naaraayana and Nara. In austerity they were only like themselves. The celestial nymphs in the army of Cupid were not able to violate the sanctity of the Lord, when they saw nymphs like themselves, already there.
कामं दहन्ति कृतिनो ननु रोषदृष्ट्या रोषं दहन्तमुत् ते न दहन्त्यसह्यम् ।
सोऽयं यदन्तरमलं प्रविशन् बिभेति काम: कथं नु पुनरस्य मन: श्रयेत ॥७॥
कामम् दहन्ति कृतिन:
the god of love burn Shiva and others
ननु रोष-दृष्ट्या
indeed with angry looks
रोषम् दहन्तम्-उत
the anger (which) burns surely
ते न दहन्ति-असह्यम्
they do not burn unbearable
स:-अयम् यत्-अन्तरम्-अलम्
that this (anger) which in the heart, very much
प्रविशन् बिभेति काम:
to enter is afraid, Cupid
कथम् नु पुन:-अस्य
how indeed again His
मन: श्रयेत
mind penetrate
Shiva and other pious souls burn the god of love with their angry looks, but surely they cannot burn their unbearable anger. This very anger is afraid to enter the heart of these sages Naaraayana and Nara, how can then lust dare to penetrate their minds.
विद्ध: सपत्न्युदितपत्रिभिरन्ति राज्ञो बालोऽपि सन्नुपगतस्तपसे वनानि ।
तस्मा अदाद् ध्रुवगतिं गृणते प्रसन्नो दिव्या: स्तुवन्ति मुनयो यदुपर्यधस्तात् ॥८॥
विद्ध: सपत्नी-उदित-पत्रिभि:-
pierced, by step mother's word arrows
अन्ति राज्ञ: बाल:-अपि सन्-
near the king, child even being,
उपगत:-तपसे वनानि
went for penance to the forests
तस्मै अदाद् ध्रुव-गतिम्
to him gave Dhruva's (eternal) abode
गृणते प्रसन्न:
by praises pleased
दिव्या: स्तुवन्ति मुनय:
heavenly praise sages
यत्-उपरि-अधस्तात्
whom up and down
Pierced by the word arrows of the step mother, who was near the king, Dhruva, even though being a child, went away to the forest to do penance. Pleased by his singing of praises, He gave the eternal abode to him which is praised by the divine sages coursing round it, both above it and below it.
यद्वेनमुत्पथगतं द्विजवाक्यवज्रविप्लुष्टपौरुषभगं निरये पतन्तम् ।
त्रात्वार्थितो जगति पुत्रपदं च लेभे दुग्धा वसूनि वसुधा सकलानि येन ॥९॥
यत्-वेनम्-उत्पथ-गतम्
Who, Vena astray having gone
द्विज-वाक्य-वज्र-
by Braahmana's word thunderbolts
विप्लुष्ट-पौरुष-भगम्
(was) burnt of power, fortune
निरये पतन्तम् त्रात्वा-अर्थित:
in hell falling, rescued, being prayed
जगति पुत्र-पदम् च लेभे
in the world, the 'putra' status and achieved
दुग्धा वसूनि वसुधा
mulched products from earth
सकलानि येन
all by Whom
King Vena had taken to unvirtuous paths and so was cursed by the thuderbolt like words of the Braahamana, and was descending to hell. The Braahamanas prayed to the Lord, and He then appeared in the form of Prithu, from the body of Vena, and rescued him. Thus the term 'putra' was phrased, Later, he milched the earth cow and procured all the products from her, for the benefit of the world.
नाभेरसावृषभ आस सुदेविसूनुर्यो वै चचार समदृग् जडयोगचर्याम् ।
यत् पारमहंस्यमृषय: पदमामनन्ति स्वस्थ: प्रशान्तकरण: परिमुक्तसङ्ग: ॥१०॥
नाभे:-असौ-ऋषभ: आस
to Naabha, He (as) Rishabha became
सुदेवि-सूनु:-य: वै चचार
as Sudevi's son, Who indeed did
समदृग् जड-योग-चर्याम्
looking at everything as equal, an idiot, Yoga practices
यत् पारमहंस्यम्-
which Paramahansa
ऋषय: पदम्-आमनन्ति
the sages status declare
स्वस्थ: प्रशान्तकरण:
established in self, peaceful minded
परिमुक्त-सङ्ग:
rid of all attachments
To Naabha's wife, Sudevi He was further born as a son, Who looked at everything with an equal eye, took on an appearance of an idiot and practiced Yoga, and having rid Himself of all attachments, He achieved a peaceful mind and was established in the Self. This is the state of Pamamahansa as declared by the sages.
सत्रे ममास भगवान् हयशीरषाथो साक्षात् स यज्ञपुरुषस्तपनीयवर्ण: ।
छन्दोमयो मखमयोऽखिलदेवतात्मा वाचो बभूवुरुशती: श्वसतोऽस्य नस्त: ॥११॥
सत्रे मम-आस
in my sacrifice appeared
भगवान् हयशीरषा-अथो
the Lord Hayagriva, then
साक्षात् स: यज्ञपुरुष:
personified He, as the sacrifice Lord,
तपनीय-वर्ण: छन्दोमय:
golden complexioned, in the form of Vedas,
मखमय:
encompassing all sacrifices
अखिल-देवता-आत्मा
entire (lot of) deities personified
वाच: बभूवु:-उशती:
vocal became the Vedas
श्वसत:-अस्य नस्त:
breathing (as He was) from His nostrils
Presently, the Lord personally appeared in my sacrifice as Hayagreeva, with a golden complexion, in the form of the Vedas, encompassing all sacrifices, personified as all the dieties, and the Vedas issued forth from His nostrils even as He breathed.
मत्स्यो युगान्तसमये मनुनोपलब्ध: क्षोणीमयो निखिलजीवनिकायकेत: ।
विस्रंसितानुरुभये सलिले मुखान्मे आदाय तत्र विजहार ह वेदमार्गान् ॥१२॥
मत्स्य: युगान्त-समये
(He as) Fish at dissolution time
मनुना-उपलब्ध:
by Manu was got
क्षोणीमय:
(he as) the earth boat
निखिल-जीव-निकाय-केत:
entire classes of beings, supported
विस्रंसितान्-उरु-भये
dropped in the fierce
सलिले मुखात्-मे
waters, from mouth my
तत्र विजहार ह
there sported indeed
वेद-मार्गान्
with the Veda parts
At dissolution time, Satyavrata Manu got Him in the form of the divine fish, Who in the earth in boat form, rescued all the various classes of beings, and supported the Vedas which were falling in the fierce waters from my mouth. He then sported there, in the waters along with the Vedas parts, till next creation.
क्षीरोदधावमरदानवयूथपानामुन्मथ्नताममृतलब्धय आदिदेव: ।
पृष्ठेन कच्छपवपुर्विदधार गोत्रं निद्राक्षणोऽद्रिपरिवर्तकषाणकण्डू: ॥१३॥
क्षीर-उदधौ-अमर-दानव-
in the milk ocean, gods and demons'
यूथपानाम्-उन्मथ्नताम्-
the chiefs churning
अमृत-लब्धये आदिदेव:
to nectar get the Primal Deity
पृष्ठेन कच्छप-वपु:-
by the back, tortoise bodied
विदधार गोत्रम्
held the mountain
निद्रा-क्षण:-
sleep moment
अद्रि-परिवर्त-
the mountain revolving
कषाण-कण्डू:
relieved the itch
The chiefs of the gods and the demons were churning the milk ocean to get the nectar. The Primal Diety, the Lord, in a divine tortoise body held the mount Mandaar on His back, and as the mountain revolved, it relieved the itch on His back, and so the Lord had a short nap.
त्रैविष्टपोरुभयहा स नृसिंहरूपं कृत्वा भ्रमद् भ्रकुटिदंष्ट्रकरालवक्त्रम् ।
दैत्येन्द्रमाशु गदयाभिपतन्तमारादूरौ निपात्य विददार नखै: स्फुरन्तम् ॥१४॥
त्रैविष्टप-उरु-भय-हा
of the heaven's residents, great fear to dispel
स: नृसिंह-रूपम् कृत्वा
He Nrisingha form taking
भ्रमत् भ्रकुटि-
quivering eyebrows
दंष्ट्र-कराल-वक्त्रम्
teeth fierce faced
दैत्येन्द्रम्-आशु
the demon king quickly
गदया-अभिपतन्तम्-
with mace approaching
आरात्-ऊरौ निपात्य
in play on thighs flinging
विददार नखै: स्फुरन्तम्
tore apart with nails, wriggling
To dispell the great fear of the residents of the heavens, He took on the form of Nrisingha.His face was full of anger with the eyes quivering and fierce teeth, He, as if in play, flung the demon who was approaching with the mace, on His thighs, and quickly tore him apart, as he wriggled.
अन्त: सरस्युरुबलेन पदे गृहीतो ग्राहेण यूथपतिरम्बुजहस्त आर्त: ।
आहेदमादिपुरुषाखिललोकनाथ तीर्थश्रव: श्रवणमङ्गलनामधेय ॥१५॥
अन्त: सरसि-उरु-बलेन
inside the lake, with great strength
पदे गृहीत: ग्राहेण
by foot held by the alligator
यूथपति:-अम्बुज-हस्त: आर्त:
leader of the herd elephant, a lotus in his tusk, distressed
आह-इदम-आदिपुरुष-
said this, 'Primal Person!
अखिल-लोकनाथ
of all the worlds The Protector!
तीर्थ-श्रव:
O Lord of sacred renown!
श्रवण-मङ्गल-नामधेय
hearing (is) auspicious Whose names!
The elephant,the leader of the herd, was caught hold by the foot by an allogator, inside a lake. The elephant in distress, held up a lotus in his tusk and called thus, ' O Primal Person! O Protector of the worlds! O Lord of sacred renown! Whose names are auspecious to hear!'
श्रुत्वा हरिस्तमरणार्थिनमप्रमेयश्चक्रायुध: पतगराजभुजाधिरूढ: ।
चक्रेण नक्रवदनं विनिपाट्य तस्माद्-हस्ते प्रगृह्य भगवान् कृपयोज्जहार ॥१६॥
श्रुत्वा हरि:
hearing, Hari
तम्-अरण-अर्थिनम्-
him the defeated, beseeched,
अप्रमेय:-चक्रायुध:
the infinite (Lord) with the disc weapon
पतगराज-भुज-अधिरूढ:
on the birds' king's arm mounted
चक्रेण नक्र-वदनम्
by the disc, the alligator's face
विनिपाट्य
severing
तस्माद्-हस्ते प्रगृह्य
from him by the trunk holding
भगवान् कृपया-उज्जहार
The Lord with grace rescued
Hearing the invocation of the defeated elephant, the infinite Lord Hari, carrying His weapon the disc, mounted on the arm, of the king of birds, the Gaduda, reached there, and severed the alligator's face by the disc. Then, The Lord with grace, held the elephant by the trunk and rescued him.
ज्यायन् गुणैरवरजोऽप्यदिते: सुतानां लोकान् विचक्रम इमान् यदथाधियज्ञ: ।
क्ष्मां वामनेन जगृहे त्रिपदच्छलेन याच्ञामृते पथि चरन् प्रभुभिर्न चाल्य: ॥१७॥
ज्यायन् गुणै:-अवरज:-अपि-
eldest by virtue, youngest though,
अदिते: सुतानाम्
of Aditi's sons
लोकान् विचक्रमे इमान्
the worlds covered (by steps) these
यत्-अथ-अधियज्ञ:
as, then, the presiding person of the sacrifice
क्ष्माम् वामनेन जगृहे
the earth by Vaamana was taken
त्रिपद-च्छलेन
by three steps' pretext
याच्ञाम्-ऋते
solitation besides
पथि चरन्
righteousness pursuing (person)
प्रभुभि:-न चाल्य:
by powerful also is not waylaid
Even though, Lord was the youngest of Aditi's sons, he was the eldest for being virtuous. He, as Vaamana, covered the earth in pretext of three steps, and took it, as soon as Bali, the presiding person of the sacrifice promised to give. This demonstrates, that a person persuing the path of righteousness, cannot be waylaid even by the most powerful.
नार्थो बलेरयमुरुक्रमपादशौचमाप: शिखाधृतवतो विबुधाधिपत्यम् ।
यो वै प्रतिश्रुतमृते न चिकीर्षदन्यदात्मानमङ्गशिरसा हरयेऽभिमेने ॥१८॥
न-अर्थ: बले:-अयम्-
not desire Bali's this
उरुक्रम-पाद-शौचम्-
of Vaamana's feet washed
आप: शिखा-धृतवत:
water on head placed
विबुध-आधिपत्यम्
of the god's lordship
य: वै प्रतिश्रुतम्-
who indeed promised
ऋते न चिकीर्षत्-
beside will not act
अन्यत्-आत्मानम्-अङ्ग
anything, himself, O Dear!
शिरसा हरये-अभिमेने
with head (bowed) for Hari surrendered
It was not the desire of Bali to seek the lordship of the gods, when he placed on his head, the water with which he had washed Lord Vaamana's feet. O Dear Naarada! He would not act in any way which would be against to what he had promised. So he surrendered to Lord Hari with his head bowed down.
तुभ्यं च नारद भृशं भगवान् विवृद्धभावेन साधुपरितुष्ट उवाच योगम् ।
ज्ञानं च भागवतमात्मसतत्त्वदीपं यद्वासुदेवशरणा विदुरञ्जसैव ॥१९॥
तुभ्यम् च नारद भृशम्
to you and Naarada! deeply,
भगवान् विवृद्ध-भावेन
The Lord, increased devotion
साधु-परितुष्ट उवाच योगम्
well pleased, said Yoga
ज्ञानम् च भागवतम्-
knowledge and Bhaagavatam
आत्म-सतत्त्व-दीपम्
the self truth (revealing) torch
यत्-वासुदेव-शरणा:
which Vaasudeva surrenders
विदु:-अञ्जसा-एव
know easily only
And Naarada! When the Lord was well pleased to see your deep and increased devotion, He spoke to you of the Yoga of knowledge and of Bhaagavatam, which is a torch to reveal the truth of the soul, and which the people who surrender to Vaasudeva, easily know.
चक्रं च दिक्ष्वविहतं दशसु स्व तेजो मन्वन्तरेषु मनुवंशधरो बिभर्ति ।
दुष्टेषु राजसु दमं व्यदधात् स्वकीर्तिम् सत्ये त्रिपृष्ठ उशतीं प्रथयंश्चरित्रै: ॥२०॥
चक्रम् च दिक्षु-अविहतम्
wields and in the directions, unhindered,
दशसु स्व तेज:
in the ten, own glory
मन्वन्तरेषु
in the Manvantaras
मनु-वंश-धर: बिभर्ति
the Manu race preserving, shines
दुष्टेषु राजसु
on wicked kings
दमम् व्यदधात्
punishment imposing
स्व-कीर्तिम् सत्ये
own glory in Satyaloka
त्रिपृष्ठे उशतीम्
(beyond) the three worlds, charming
प्रथयन्-चरित्रै:
spreading by (His) exploits
He weilds authority in all the ten directions by His own glory. He shines as He preserves the race of the Manus through the various Manvantras, and inflicts punishment on the wicked kings. By His exploits, His charming glory is spread to Satyaloka, which is beyond the three worlds.
धन्वन्तरिश्च भगवान् स्वयमेव कीर्तिर्नाम्ना नृणां पुरुरुजां रुज आशु हन्ति ।
यज्ञे च भागममृतायुरवावरुन्ध आयुश्च वेदमनुशास्त्यवतीर्य लोके ॥२१॥
धन्वन्तरि:-च भगवान्
Dhanvantaree and The Lord
स्वयम्-एव कीर्ति:-नाम्ना
Himself only, by fame of the name
नृणाम् पुरु-रुजाम्
of men's great suffering
रुज आशु हन्ति
disease quickly cures
यज्ञे च भागम्-
in the sacrifices and offerings
अमृत-आयु:-अवावरुन्धे
immortals (place) gained, and procured
आयु:-च वेदम् अनुशास्ति-
and the Aaayurveda taught
अवतीर्य लोके
descending in the world
Lord, Himself, as Dhanwantari, by the fame of the name quickly cures the diseases of the people suffering greatly. In the sacrifices, He obtained the rank of the immortals and procured offerings of the sacrifices. He descended in the world and taught the Aayurveda.
क्षत्रं क्षयाय विधिनोपभृतं महात्मा ब्रह्मध्रुगुज्झितपथं नरकार्तिलिप्सु ।
उद्धन्त्यसाववनिकण्टकमुग्रवीर्यस्त्रि: सप्तकृत्व उरुधारपरश्वधेन ॥२२॥
क्षत्रम् क्षयाय
the Kshatriya for destruction
विधिना-उपभृतम्
by providence, increased
महात्मा ब्रह्म-ध्रुक्-
the Supreme Self, the enemy of the Braahmanas
उज्झित-पथम्
abandoning the path of virtue
नरक-आर्ति-लिप्सु
hell's sufferings inviting
उद्धन्ति-असौ-
exterminates This (Parashuraama)
अवनि-कण्टकम्-
the earth's thorn
उग्र-वीर्य:-
of tremendous power
त्रि सप्त-कृत्व:
thrice seven times
उरु-धार-परश्वधेन
with fine edged axe
The Kshatriyas had become the enemies of the Braahmanas, instead of being their protectors, they had abondoned the path of virtue, they, as though invited the tortures of hell on themselves, they were thorns for the earth, and so they headed to destruction which was supported by Providence. So this Supreme Self, Parashuraama of tremendous power, exterminated them with His fine edged axe, thrice seven (21) times.
अस्मत्प्रसादसुमुख: कलया कलेश इक्ष्वाकुवंश अवतीर्य गुरोर्निदेशे ।
तिष्ठन् वनं॔ सदयितानुज आविवेश यस्मिन् विरुध्य दशकन्धर आर्तिमार्च्छत् ॥२३॥
अस्मत्-प्रसाद-सुमुख: कलया
us to bless eager, with part incarnations,
कलेश: इक्ष्वाकु-वंशे अवतीर्य
The Lord of Maaya, in Ikshwaaku line, descending
गुरो:-निदेशे तिष्ठन् वनम्
by father's command, remaining in the forest
स-दयिता-अनुज:
with wife and younger brother
आविवेश यस्मिन् विरुध्य
entered, where making enemy,
दशकन्धर: आर्तिम-आर्च्छत्
Dashakandhara (Raavana) death gave
It is to bless us with His grace, that the Lord of Maayaa along with His part incarnations, descended in the line of Ikshvaakus. To obey and honour the command of His father, he went to the forest, with His wife and younger brother, where the ten headed Raavana picked up enimosity with Him and so was given death.
यस्मै अदादुदधिरूढभयाङ्गवेपो मार्गं सपद्यरिपुरं हरवद् दिधक्षो: ।
दूरे सुहृन्मथितरोषसुशोणदृष्ट्या तातप्यमानमकरोरगनक्रचक्र: ॥२४॥
यस्मै अदाद्-उदधि-
to Whom gave the ocean
रूढ-भय-अङ्ग-वेप:
being afraid, limbs trembling
मार्गम् सपदि-अरि-पुरम्
way soon, enemy's city,
हर-वत् दिधक्षो:
like Lord Shiva, eager to burn
दूरे सुहृत्-मथित-
separated from Sita stirred
रोष-सुशोण-दृष्ट्या
(with) wrath red eyed
तातप्यमान-मकर-
burning alligator
उरग-नक्र-चक्र:
serpents and crocodiles and others
Seeing Him wrathful and red eyed, stirred and angered by the speration of His dear wife Sita, and like Lord Shiva, Who was eager to burn His enemy's city, the ocean became very fearful and his limbs trembled, the hosts of alligators serpants and crocodiles started to burn, and soon gave Him way.
वक्ष:स्थलस्पर्शरुग्णमहेन्द्रवाहदन्तैर्विडम्बितककुब्जुष ऊढहासम् ।
सद्योऽसुभि: सह विनेष्यति दारहर्तुर्विस्फूर्जितैर्धनुष उच्चरतोऽधिसैन्ये ॥२५॥
वक्ष:-स्थल-स्पर्श-
chest region struck
रुग्ण-महेन्द्र-वाह-
smashed Indra's vehicle (the elephant Airaawata)
दन्तै:-विडम्बित-
by teeth whitening
ककुप्-जुष: ऊढ-हासम्
of the quarters' aura, loudly laughing
सद्य:-असुभि: सह
soon, life with,
विनेष्यति दारहर्तु:-
will be destroyed, the wife stealer (Raavana)
विस्फूर्जितै:-धनुष
by the twang of the bow
उच्चरत:-अधिसैन्ये
descending between the two armies
In a combat with Raavana, Indra's vehicle Airaawata's teeth got smashed as they struck Raavana's chest, and covered the auraof the quarters with white dust, at which Raavana laughed loudly. The laughter along with the life of that Raavana, the steeler of Raam's wife will soon be destroyed even by the twang of Raama's bow, as they descend between the two armies.
भूमे: सुरेतरवरूथविमर्दिताया: क्लेशव्ययाय कलया सितकृष्णकेश: ।
जात: करिष्यति जनानुपलक्ष्यमार्ग: कर्माणि चात्ममहिमोपनिबन्धनानि ॥२६॥
भूमे: सुर-इतर-वरूथ
of the earth, other than gods (demons) hosts
विमर्दिताया: क्लेश-व्ययाय
oppressed, sufferings to end
कलया सित-कृष्ण-केश:
by part, fair and dark forms
जात: करिष्यति
being born will do
जन-अनुपलक्ष्य-
by people unknown
मार्ग: कर्माणि
ways deeds
च-आत्म-महिमा-
and self greatness
उपनिबन्धनानि
testifying
To bring an end to the sufferings of the oppressed earth, tortured by the hosts of demons in the garb of kings, He will be born with His part incarnation Balaraam, the fair one, and Himself the dark one Krishna. He will do such deeds in a manner unknown to people testifying His own greatness.
तोकेन जीवहरणं यदुलूकिकायास्त्रैमासिकस्य च पदा शकटोऽपवृत्त: ।
यद् रिङ्गतान्तरगतेन दिविस्पृशोर्वा उन्मूलनं त्वितरथार्जुनयोर्न भाव्यम् ॥२७॥
तोकेन जीव-हरणम्
by a new born child, life withdrawing
यत्-उलूकिकाया:
that of Pootanaa
त्रै-मासिकस्य च पदा
by (a child) of three month's feet
शकट:-अपवृत्त:
cart was upturned
यत् रिङ्गता-अन्तर-गतेन
that, when crawling, in between going
दिविस्पृशो:-वा उन्मूलनम्
sky touching or (trees) uprooting
तु-इतरथा-
indeed other than Him
अर्जुनयो:-न भाव्यम्
of Arjuna (trees) is not possible
The withdrawing of life, by sucking, of Pootanaa, the upturning of the cart by the feet when just three months old, crawling and going between the Arjuna trees which were so tall as to touch the sky, and uprooting them, were not possible by any one other than Him.
यद् वै व्रजे व्रजपशून विषतोयपीथान् पालांस्त्वजीवयदनुग्रहदृष्टिवृष्ट्या ।
तच्छुद्धयेऽतिविषवीर्यविलोलजिह्वमुच्चाटयिष्यदुरगं विहरन् ह्रदिन्याम् ॥२८॥
यत् वै व्रजे व्रज-पशून
Who indeed in Vraja, the Vraja cattle
विष-तोय-पीथान्
the poisoned water having drunk
पालान्-तु-अजीवयत्-
and the cattle keepers brought to life
अनुग्रह-दृष्टि-वृष्ट्या
by graceful look showering
तत्-शुद्धये-
for its purification
अति-विष-वीर्य-
highly poisonous and ferocious
विलोल-जिह्वम्-
restless tongued
उच्चाटयिष्यत्-उदुरगम्
and will expel the serpent
विहरन् ह्रदिन्याम्
sporting in the waters (of Yamuna)
In Vraja, the cattle and their keepers, who had died by drinking poisonous water, Who revived by showering His graceful looks. Then, to purify the waters of Jamunaa, He sported in the waters and expelled the very ferocious and poisonous serpant, whose toungue was restless due to the vehemence of the poison.
तत्कर्म दिव्यमिव यन्निशि नि:शयानं दावाग्निना शुचिवने परिदह्यमाने ।
उन्नेष्यति व्रजमतोऽवसितान्तकालं नेत्रे पिधाय्य सबलोऽनधिगम्यवीर्य: ॥२९॥
तत्-कर्म दिव्यम्-इव
that deed divine like
यत्-निशि नि:शयानम्
which at night sleeping
दाव-अग्निना शुचि-वने
by forest fire
परिदह्यमाने उन्नेष्यति
in the rush forest, burning, will save (them)
व्रजम्-अत:-अवसित-
the Vraja (people)
अन्त-कालम्
death time (inevitable)
नेत्रे पिधाय्य सबल:-
by both eyes closing, with Balaraama
अनधिगम्य-वीर्य:
will be incomprehensible exploit
That deed of His will be divine, when at night, the people of Vraja will be sleeping, and there will be a forest fire, in which the rush forest will burn. He along with Balaraama will save the people of Vraja from their imminent death by just making them close both their eyes. That will be one of His uncomprehensible exploits.
गृह्णीत यद् यदुपबन्धममुष्य माता शुल्बं सुतस्य न तु तत् तदमुष्य माति ।
यज्जृम्भतोऽस्य वदने भुवनानि गोपी संवीक्ष्य शङ्कितमना: प्रतिबोधिताऽऽसीत् ॥३०॥
गृह्णीत यत् यत्-उपबन्धम्-
took, which ever string
अमुष्य माता शुल्बम् सुतस्य
His mother, that string son's
न तु तत् तत्-
not indeed that that
अमुष्य माति
for Him will be adequate (to tie)
यत्-जृम्भत:-
Whom while yawning
अस्य वदने भुवनानि
in His mouth the worlds
गोपी संवीक्ष्य
the milkmaid (Yashoda) seeing
शङ्कितमना:
was doubtful minded
प्रतिबोधिता-आसीत्
(then) could understand
Which ever string His mother took up to tie Him that that string was not adequate enough for the son to be tied. Then, as He yawned, Yahodaa saw the worlds in His mouth and she was full of dismay, but could later understand His divinity.
नन्दं च मोक्ष्यति भयाद् वरुणस्य पाशाद् गोपान् बिलेषु पिहितान् मयसूनुना च ।
अह्न्यापृतं निशि शयानमतिश्रमेण लोकं विकुण्ठमुपनेष्यति गोकुलं स्म ॥३१॥
नन्दम् च मोक्ष्यति
Nanda and will release
भयात् वरुणस्य पाशात्
from fear (of the python), from Varuna's noose
गोपान् बिलेषु पिहितान्
the cowherd boys in caves shut
मय-सूनुना च
by Maya's son (Vyoma) and
अह्नि-आपृतम्
all day working
निशि शयानम्-
in night sleeping
अति-श्रमेण लोकम्
by great exertion people
विकुण्ठम्-उपनेष्यति
to Vaikuntha will take
गोकुलम् स्म
of Gokula, indeed
He will release Nanda from the fear of the python and the noose of Varuna. He will also rescue the cowherd boys who were shut into the cave by the demon Maya's son Vyoma. He will take to His abode Vaikunth, the people of Gokula who after working for the whole day will be greatly exhausted and will be sleeping at night.
गोपैर्मखे प्रतिहते व्रजविप्लवाय देवेऽभिवर्षति पशून् कृपया रिरक्षु: ।
धर्तोच्छिलीन्ध्रमिव सप्त दिनानि सप्तवर्षो महीध्रमनघैककरे सलीलम् ॥३२॥
गोपै:-मखे प्रतिहते
by the Gopas, sacrifices withdrawing
व्रज-विप्लवाय
Vraja to be flooded
देवे-अभिवर्षति
Indra will pour rains
पशून् कृपया रिरक्षु:
the animals compassionately to save
धर्ता-उच्छिलीन्ध्रम्-इव
will be upholder mushroom like
सप्त दिनानि सप्त-वर्ष:
for seven days, the seven year (aged)
महीध्रम्-अनघ-
the mountain (Govardhana), O Sinless One!
एक-करे सलीलम्
on one hand, sportingly
When the Gopas will withdraw the sacrifices for the rain god, Indra will pour torrential rains to flood Vraja. With the eagerness to save the Gopas and the animals, O Sinless Naarada! He, seven years of age, very sportingly, will uplift the Mountain Govardhan like a tall mushroom, for seven days, by one hand only.
क्रीडन् वने निशि निशाकररश्मिगौर्यां रासोन्मुख: कलपदायतमूर्च्छितेन ।
उद्दीपितस्मररुजां व्रजभृद्वधूनां हर्तुर्हरिष्यति शिर: धनदानुगस्य ॥३३॥
क्रीडन् वने निशि
while sporting in the forest in the night
निशाकर-रश्मि-गौर्याम्
by the moon's rays brightened
रास-उन्मुख:
for Raasa ready
कलपद-आयत-मूर्च्छितेन
by the flute's long melody
उद्दीपित-स्मर-रुजाम्
enkindled love afflicted
व्रज-भृत्-वधूनाम्
Vraja protectors' wives
हर्तु:-हरिष्यति शिर:
to kidnap, will sever the head
धनदा-अनुगस्य
of Kuber's attendant (Shankhachooda)
While He will be sporting in the forest, in the night brightened by the moon's rays, He will play a prolonged melody, enkindeling love in the Vraja protectors' wives, as a prelude to the Raasa dance. The attendent of Kuber will come to kidnap the wives, whose head will be severed by Him.
ये च प्रलम्बखरदर्दुरकेश्यरिष्टमल्लेभकंसयवना: कुजपौण्ड्रकाद्या: ।
अन्ये च शाल्वकपिबल्वलदन्तवक्त्रसप्तोक्षशम्बरविदूरथरुक्मिमुख्या: ॥३४॥
ये च प्रलम्ब-खर-दर्दुर-
those and Pralamba, Dhenuka, Vaka,
केशी-अरिष्ट-मल्ल-
Keshi, Arishti, the wrestler, (Chanoora),
इभ-कंस-यवना:
elephant (Kuvalayaapeeda), Kansa, Kaalayavana
कुज-पौण्ड्रक-आद्या:
Bhaumaasura, Paundraka, and others
अन्ये च शाल्व-
others and Shaalva,
कपि-बल्वल-
the monkey (Dwiwida), Balwala,
दन्त-वक्त्र-सप्त-उक्षन्-
Dantavaktra, the seven bulls,
शम्बर-विदूरथ-
Shambara, Viduratha,
रुक्मि-मुख्या:
Rukmi mainly
And all those, Pralamba, Dhenuka, Vaka, Keshi, Arishti, the wrestler, Chanoora, the elephant Kuvalayaapeeda, Kansa, Kaalayavana, Bhaumaasura, Paundraka, and the other Shaalvas, the monkey Dwiwida, Balwala, Dantavaktra, the seven bulls, Shambara, Vidooratha, Rukmi, mainly these,….
ये वा मृधे समितिशालिन आत्तचापा: काम्बोजमत्स्यकुरुकैकयसृञ्जयाद्या: ।
यास्यन्त्यदर्शनमलं बलपार्थभीम व्याजाह्वयेन हरिणा निलयं तदीयम् ॥३५॥
ये वा मृधे समिति-शालिन:
those, or in battle, to fight determined
आत्त-चापा: काम्बोज-मत्स्य-
taking up bows, Kamboja, Matsya,
कुरु-कैकय-सृञ्जय-आद्या:
Kuru, Kaikeya, Srinjaya, and others
यास्यन्ति-अदर्शनम्-अलम्
will go to death soon
बल-पार्थ-भीम
by Balaraama, Arjuna, Bheema
व्याज-आह्वयेन
in pretext of the names
हरिणा निलयम् तदीयम्
by Hari abode His own
Or those kings, Kamboja, Matsya, Kuru, Kaikeya, Srinjaya, determined to fight, and coming to the battle fields armed with bows and arrows, will all be led to death by Balaraama, Arjuna, Bheema, in pretext of names only, but by Hari only and will be given His own abode.
कालेन मीलितधियामवमृश्य नृणां स्तोकायुषां स्वनिगमो बत दूर पार: ।
आविर्हितस्त्वनुयुगं स हि सत्यवत्यां वेदद्रुमं विटपशो विभजिष्यति स्म ॥३६॥
कालेन मीलित-धियाम्-
in time, of dimmed intellect
अवमृश्य नृणाम्
realizing of the people
स्तोक-आयुषाम्
shortened lives
स्व-निगम:
His teachings (the Vedas)
बत दूर पार:
alas! Far fetched (will be)
आविर्हित:-तु-
manifests indeed
अनुयुगम् स हि
in every cycle (of creation) He only
सत्यवत्याम्
in Satyawati (as Veda Vyaasa)
वेद-द्रुमम् विटपश:
the Veda tree in branches
विभजिष्यति स्म
will split
In time, when He realizes that the grasping of His teachings in the Vedas are far fetched by people because of their dimmed, intellects and short lives, He will, in every cycle manifest in the womb of Satyawati as Veda Vyaasa, and split the tree of Veda into branches.
देवद्विषां निगमवर्त्मनि निष्ठितानां पूर्भिर्मयेन विहिताभिरदृश्यतूर्भि: ।
लोकान् घ्नतां मतिविमोहमतिप्रलोभं वेषं विधाय बहु भाष्यत औपधर्म्यम् ॥३७॥
देव-द्विषाम्
of the god's enemies (demons)
निगम-वर्त्मनि निष्ठितानाम्
in Veda path established
पूर्भि:-मयेन विहिताभि:-
in the cities, by Maya created
अदृश्य-तूर्भि:
of invisible velocity
लोकान् घ्नताम्
the people will destroy
मति-विमोहम्-
by mind blowing
अति-प्रलोभम् वेषम् विधाय
very alluring form taking on
बहु भाष्यत औपधर्म्यम्
will many teach heresy
When the demons, the enemies of the gods, though established in the path of the Vedas, will destroy the people by the invisible velocity aerial citadels,He will take on the most alluring and mind deluding form and preach to them many a heresy.
यर्ह्यालयेष्वपि सतां न हरे: कथा: स्यु: पाखण्डिनो द्विजजना वृषला नृदेवा:।
स्वाहा स्वधा वषडिति स्म गिरो न यत्र शास्ता भविष्यति कलेर्भगवन् युगान्ते ॥३८॥
यर्हि-आलयेषु-अपि सताम्
when in the houses also of the pious
न हरे: कथा: स्यु:
not Hari's discourses will be
पाखण्डिन: द्विज-जना:
heretics will be the Braahmanas
वृषला: नृ-देवा:
and Shudras the Kshatriyas
स्वाहा स्वधा वषट्-
Swaaha, Swadhaa, Vashat,
इति स्म गिर:
will not be these words
शास्ता भविष्यति
ruler will become
कले:-भगवन् युग-अन्ते
of Kali the Lord at the end of the cycle
When, even in the houses of the pious people, there will be no discourses on Hari, the Braahmanas will become heretics and the Shudras will become Kshatriyas. Swaaha, Swadhaa, Vashat, these words will not be heard, then at the end of Kaliyuga, The Lord will become the ruler.
सर्गे तपोऽहमृषयो नव ये प्रजेशा: स्थाने च धर्ममखमन्वमरावनीशा: ।
अन्ते त्वधर्महरमन्युवशासुराद्या मायाविभूतय इमा: पुरुशक्तिभाज: ॥३९॥
सर्गे तप:-अहम्-ऋषय:
at creation (time) austerities, myself, the saints
नव ये प्रजेशा:
nine who are the protectors of the people
स्थाने च
at preservation and
धर्म-मख-मनु-
righteousness, sacrifices Manu
अमर-अवनीशा:
the gods and the kings
अन्ते तु-अधर्म-हर-
at dissolution, indeed unrighteousness, Hara (god of destruction)
मन्युवश-असुर-आद्या:
Manyuvasha (serpent) demons and others
माया-विभूतय: इमा:
are Maayaa's glory
पुरु-शक्ति-भाज:
of the infinite power holder
At the time of creation, austerities, myself, the nine saints who are the protectors of the people are the manifestations of the infinite power holder's Maayaa. At the time of preservation, righteousness (Dharma), sacrifice (Vishnu), the fourteen Manus, the gods and the kings are also His manifestations. Then, at the time of dissolution, Adharma (unrighteousness) Hara, (god of distruction), Manyuvasha (the serpant) and the demons and others also are the projections of Maayaa of the all powerful Lord.
विष्णोर्नु वीर्यगणनां कतमोऽर्हतीह य: पार्थिवान्यपि कविर्विममे रजांसि ।
चस्कम्भ य: स्वरंहसास्खलता त्रिपृष्ठं यस्मात् त्रिसाम्यसदनादुरुकम्पयानम् ॥४०॥
विष्ण:-नु- वीर्य-गणनाम्
of Vishnu, indeed, powers calculate
कतम:-अर्हति-इह
how many can here
य: पार्थिवानि-अपि
those of the earth even
कवि:-विममे रजांसि
the wise counted dust particles
चस्कम्भ य: स्व-रंहसा
supported Who, by His force
स्खलता त्रिपृष्ठम्
from dislodging the earth
यस्मात् त्रिसाम्य-
by Whose three steps
सदनात्-उरु-कम्पयानम्
lifting, violently shaken
Which man, indeed, can count the power of Vishnu, even if he is so wise as to count the dust particle of the whole earth. He by His own undiminished force supported the earth when it was to be dislodged, and when it shook violently, when He embarked to take three steps during Bali's sacrifice.
नान्तं विदाम्यहममी मुनयोऽग्रजास्ते मायाबलस्य पुरुषस्य कुतोऽपरे ये ।
गायन् गुणान् दशशतानन आदिदेव: शेषोऽधुनापि समवस्यति नास्य पारम् ॥४१॥
न-अन्तम् विदामि-अहम्-
the ultimate (truth) do not know I
अमी मुनय:-अग्रजा:-ते
those sages (Sanakaadi), elder brothers yours'
माया-बलस्य पुरुषस्य
the Maayaa potentised Primal Person's
कुत:-अपरे ये
how can others those
गायन् गुणान्
singing praises
दश-शत-आनन
ten hundred (1000) mouthed
आदि-देव: शेष:-
the Primal Deity Shesha
अधुना-अपि समवस्यति
till today also to ascertain
न-अस्य पारम्
not His truth
O Naarada! Myself and your elder brothers, the Sanakaadi sages do not know the ultimate truth of the potencies of the Primal Person, Maayaa being one of them. How can those others know? The Primal Diety Shesha, having a thousand mouths, is singing His praises since eternity, but he too has not been able to ascertain His truth.
येषां स एव भगवान् दययेदनन्त: सर्वात्मनाश्रितपदो यदि निर्व्यलीकम् ।
ते दुस्तरामतितरन्ति च देवमायां नैषां ममाहमिति धी: श्वशृगालभक्ष्ये ॥४२॥
येषाम् स: एव भगवान्
to them, He only The Lord
दययेत्-अनन्त:
gives His grace, the Infinite One
सर्व-आत्मना-आश्रित-पद:
by their whole being surrendered to (His) feet
यदि निर्व्यलीकम्
if without deceit
ते दुस्तराम्-
they, uncross able
अतितरन्ति च देव-मायाम्
(do) cross and The Lord's Maayaa
न-एषाम् मम्-अहम्-
not theirs (is) mine and me
इति धी:
such thought
श्व-शृगाल-भक्ष्ये
of dogs and jackals' food
To him only The Infinite Lord extends His grace, who whole heartedly with his full being and without deciet surrenders himself at His feet. He then can cross over The Lord's Maayaa which is so difficult to fathom. Then, he can also get over with the thought of his body as me and mine, the body, which is a fit food of dogs and jackals.
वेदाहमङ्ग परमस्य हि योगमायां यूयं भवश्च भगवानथ दैत्यवर्य: ।
पत्नी मनो: स च मनुश्च तदात्मजाश्च प्राचीनबर्हि: ऋभुरङ्ग उत ध्रुवश्च ॥४३॥
वेद-अहम्-अङ्ग
know I, Dear One!
परम्-अस्य हि
the Supreme Being's indeed
योग-मायाम्
creative energies
यूयम् भव:-च
you people, Shiva and
भगवान्-अथ दैत्यवर्य:
The Lord, then the foremost demon (Prahlaada)
पत्नी मनो:
wife of Manu (Shataroopaa)
स: च मनु:-च
he and Manu and
तत्-आत्मजा:-च प्राचीनबर्हि:
his sons and Praacheenabarhi
ऋभु:-अङ्ग: उत ध्रुव:-च
Ribhu, Anga, indeed Dhruva also
O Dear Naarada! I know of the creative energies of the Supreme Being. You and your elder brothers Sanakaadi sages, Shiva, the foremost of the Daityas, Lord Prahlaad, Manu's wife, Shataroopa, and he, Manu and his sons, Praacheenbarhi, Ribhu, Anga and Dhruva also know about it.
इक्ष्वाकुरैलमुचुकुन्दविदेहगाधिरघ्वम्बरीषसगरा गयनाहुषाद्या: ।
मान्धात्रलर्कशतधन्वनुरन्तिदेवा देवव्रतो बलिरमूर्त्तरयो दिलीप: ॥४४॥
इक्ष्वाकु:-ऐल-मुचुकुन्द-
the Ikshwaaku kings, Aila, Muchukunda,
विदेह-गाधि-रघु-अम्बरीष-
Janaka, Gaadhi, Raghu, Ambareesha,
सगरा: गय-नाहुष-आद्या:
the Sagaras, Gaya, Yayaati, and others
मान्धातृ-अलर्क-शतधनु-अनु-
Maandhaatri, Alarka, Shatadhanu, Anu,
रन्तिदेवा: देवव्रत: बलि:-
Rantidevas, Devavrata, Bali,
अमूर्त्तरय: दिलीप:
Amoortaraya, Dileepa
The Ikshvaku kings, Aila, Muchukunda, Janaka, Gaadhi, Raghu, Ambareesha, the Sagaras, Gaya, Yayaati, and others, Maandhaatri, Alarka, Shatadhanu, Anu, Rantidevas, Devavrata, Bali, Amoortaraya and Dileepa,….
सौभर्युतङ्कशिबिदेवलपिप्पलाद सारस्वतोद्धवपराशरभूरिषेणा:।
येऽन्ये विभीषणहनूमदुपेन्द्रदत्तपार्थार्ष्टिषेणविदुरश्रुतदेववर्या: ॥४५॥
सौभरि-उतङ्क-शिबि-देवल-
Saubhari, Uttanka, Shivi, Devala,
पिप्पलाद सारस्वत-उद्धव
Pippalaada, Saarasvata, Uddhava,
पराशर-भूरिषेणा: ये-अन्ये
Paraashara, Bhoorishena, those others
विभीषण-हनूमत्-उपेन्द्रदत्त-
Vibheeshana, Hanumaan, Upendradutta (Shuka),
पार्थ-आर्ष्टिषेण-विदुर-
Arjuna, Aarshtisena, Vidura,
श्रुतदेव-वर्या:
Shrutadeva, the prominent ones
Saubhari, Uttanka, Shivi, Devala, Pippalaada, Saarasvata, Uddhava, Paraashara, Bhoorishena, and those others, Vibheeshana, Hanumaana, Upendradutta (Shuka), Arjuna, Aarshtisena, Vidura, Shrutadeva, know His Maayaa.
ते वै विदन्त्यतितरन्ति च देवमायां स्त्रीशूद्रहूणशबरा अपि पापजीवा: ।
यद्यद्भुतक्रमपरायणशीलशिक्षास्तिर्यग्जना अपि किमु श्रुतधारणा ये ॥४६॥
ते वै विदन्ति-
they indeed know
अतितरन्ति च देव-मायाम्
and cross the Lord's Maayaa
स्त्री-शूद्र-हूण-शबरा
(even) women, the Shudras, the Hoonas, Shabaras,
अपि पाप-जीवा:
and also sinful people
यदि-अद्भुतक्रम-
if of the Surprising feet's Lord's
परायण-शील-शिक्षा:
devotees, ways and learning's
तिर्यक्-जना: अपि
even the birds
किमु श्रुत धारणा: ये
what of, of Veda's knower's who
Indeed, even the women, the Shudras, The Hoonas, Shabaras, and also the sinful people know and cross the Maayaa of The Lord whose feets (deeds) are most surprising, if they inculcate the ways and learnings of the devotees of the Lord. Even the birds know, then what of those who have the knowledge of the Vedas.
शश्वत् प्रशान्तमभयं प्रतिबोधमात्रं शुद्धं समं सदसत: परमात्मतत्त्वम् ।
शब्दो न यत्र पुरुकारकवान् क्रियार्थो माया परैत्यभिमुखे च विलज्जमाना ॥४७॥
शश्वत् प्रशान्तम्-अभयम्
eternal, peaceful, fearless,
प्रतिबोध-मात्रम् शुद्धम्
consciousness absolute, pure,
समम् सत्-असत: परम्-
without diversities, real and unreal beyond,
आत्म-तत्त्वम् शब्द: न यत्र
the Spirit Supreme, words do not where
पुरु-कारकवान् क्रिया-अर्थ:
many diverse fruit bearing actions
माया परैति-
Maayaa flees
अभिमुखे च विलज्जमाना
in front and ashamed
The Spirit Supreme is eternal, peaceful, fearless, absolute conciousness, pure, without diversities, and beyond real and unreal. It is where words do not penetrate, and it transcends the many diverse fruit bearing actions and from where the ashamed Maayaa flees, unable to stand the presence.
तद् वै पदं भगवत: परमस्य पुंसो ब्रह्मेति यद् विदुरजस्रसुखं विशोकम् ।
सघ्र्यङ् नियम्य यतयो यमकर्तहेतिं जह्यु: स्वराडिव निपानखनित्रमिन्द्र: ॥४८॥
तत् वै पदम् भगवत: परमस्य
that certainly, the abode of Lord, the Supreme Person
पुंस: ब्रह्म-इति यत् विदु:-
wise Brahma thus, which know
पुंस: ब्रह्म-इति यत् विदु:-
eternal bliss, sorrowless
सघ्र्यङ् नियम्य
in soul established
यतय: यमकर्त-
the yogis, differences discarding
हेतिम् जह्यु:
means neglect
स्वराड्-इव
rain personified, just as
निपान-खनित्रम्-इन्द्र:
well digging (instruments) Indra
Certainly, the abode of the Lord, the Supreme Person, is known to the wise as Brahma, which is sorrowless and eternal bliss. The yogis, with their souls established in which, negelect the means of discarding the differences, just as the rain personified Indra has no use of the well digging instruments.
स श्रेयसामपि विभुर्भगवान् यतोऽस्य भावस्वभावविहितस्य सत: प्रसिद्धि: ।
देहे स्वधातुविगमेऽनुविशीर्यमाणे व्योमेव तत्र पुरुषो न विशीर्यतेऽज: ॥४९॥
स: श्रेयसाम्-अपि विभु:-
He in fruitful action even present,
भगवान् यत:-अस्य
The Lord, because, His
भाव-स्वभाव-विहितस्य
by own inclination and nature performed
सत: प्रसिद्धि:
noble acts, inspired
देहे स्व-धातु-विगमे-
in the body by its elements disintegrating
अनुविशीर्यमाणे व्योम-इव
dissolving, ether like
तत्र पुरुष:
there The Spirit
न विशीर्यते-अज:
does not disintegrate, the unborn
He, The Lord is present even in the fruitful actions, because, even if a person performs noble actions according to his own inclination and nature, it is inspired by The Lord. The body dissolves when its elements are disintegrated, but like ether, the unborn Spirit does not dissolve with the body.
सोऽयं तेऽभिहितस्तात भगवान् विश्वभावन: ।
समासेन हरेर्नान्यदन्यस्मात् सदसच्च यत् ॥५०॥
स:-अयम् ते-अभिहित:-
That This, to you said
तात
O Child!
भगवान् विश्व-भावन:
the Lord the world's creator
समासेन
in brief
हरे:-न-अन्यत्-
from Lord nothing is different
अन्यस्मात् सत्-असत्-
from all others
च यत्
and Who
O Child! About That, This creator of the world, The Lord, I have told to you in brief. There is nothing which is different from Lord, nor is He different from anything.
इदं भागवतं नाम यन्मे भगवतोदितम् ।
संग्रहोऽयं विभूतीनां त्वमेतद् विपूलीकुरु ॥५१॥
इदम् भागवतम् नाम
this Bhaagavata named
यत्-मे भगवता-उदितम्
which to me by Lord was told
संग्रह:-अयम् विभूतीनाम्
compilation it is of the glories (of Lord)
त्वम्-एतत् विपूली-कुरु
you this extend do
This is Bhaagavata, which is named thus and was told to me by The Lord. It is a compilation of the glories of The Lord which you may now extend.
यथा हरौ भगवति नृणां भक्तिर्भविष्यति ।
सर्वात्मन्यखिलाधारे इति संकल्प्य वर्णय ॥५२॥
यथा हरौ भगवति
in a manner, in Hari The Lord
नृणाम् भक्ति:-भविष्यति
of the people devotion will be
सर्व-आत्मनि-
in Universal Spirit
अखिल-आधारे
(and) of all The Sustainer
इति संकल्प्य वर्णय
this willing, expound
Expound this in a manner and with a will that it will induce devotion in the people for The Lord Hari, The Universal Spirit and The Sustainer of all.
मायां वर्णतोऽमुष्य ईश्वरस्यानुमोदत: ।
शृण्वत: श्रद्धया नित्यं माययाऽऽत्मा न मुह्यति ॥५३॥
मायाम् वर्णत:
the Maayaa describing
अमुष्य ईश्वरस्य-
of this Lord
अनुमोदत: शृण्वत:
approving it, hearing it,
श्रद्धया नित्यम्
reverently everyday
मायया-आत्मा न मुह्यति
Maayaa the soul, does not delude
The people who describe, or approve or reverently hear everyday, about the Maayaa of this Lord, his soul is not deluded by Maayaa.
इतिश्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां द्वितीयस्कन्धे ब्रह्मनारदसंवादे सप्तम: अध्याय: ॥७॥
Thus ends the seventh discourse in Book Two, comprising among other things the dialogue between Brahmaa and the sage Naarada, of the great and glorious Bhaagavata-Puraana.