श्रीमद्भागवतमहापुराणम् द्वादश: स्कन्ध: पञ्चम: अध्याय: श्री शुक उवाच - Shree Shuka said - अत्रानुवर्ण्यतेऽभीक्ष्णं विश्वात्मा भगवान् हरि: ।
यस्य प्रसादजो ब्रह्मा रुद्र क्रोधसमुद्भव: ॥१॥
अत्र-अनुवर्ण्यते-अभीक्ष्णम् here, is described again and again
विश्व-आत्मा भगवान् हरि: of the universe, The Soul, Lord Shree Hari, यस्य प्रसादज: ब्रह्मा by Whose exaltation is born Brahmaa, रुद्र: क्रोध-समुद्भव: Rudra, by anger is born Here, in this Puraana, is sung again and again of Lord Shree Hari, The Soul of the universe, by Whose exaltation Brahmaa is born and by Whose anger Rudra is born.


त्वं तु राजन् मरिष्येति पशुबुद्धिमिमां जहि ।
न जात: प्रागभूतोऽद्य देहवत्त्वं न नङ्क्ष्यसि ॥२॥
त्वम् तु राजन् मरिष्ये-इति you, certainly, O King! Will die, this
पशु-बुद्धिम्-इमाम् जहि brute like mind this give up न जात: प्राक्-अभूत:-अद्य was not born before, was born now, देह-वत्-त्वम् न नङ्क्ष्यसि body like, you will not perish O King! Certainly, you for your part, must give up this brute like thought that you will die. It is not that you were not born before, and were born only now, and that, like the body, you will perish.


न भविष्यसि भूत्वा त्वं पुत्रपौत्रादिरूपवान् ।
वीजाङ्कुरवद् देहादेर्व्यतिरिक्तो यथानल: ॥३॥
न भविष्यसि भूत्वा त्वम् will not be being born, you,
पुत्र-पौत्र-आदि-रूपवान् as son, grandson others, in the form वीज-अङ्कुर-वत् देह-आदे: seed plant like, as body the beginning, व्यतिरिक्त: यथा-अनल: distinct like fire You, being born, will not be born again in the form of a son or a grandson, or others, like the plant from the seed or the seed from the plant, as the body is born of a body, but you, the soul is distinct from the body like the fire is distinct from the firewood.


स्वप्ने यथा शिरश्छेदं पञ्चत्वाद्यात्मन: स्वयम् ।
यस्मात् पश्यति देहस्य तत आत्मा ह्यजोऽमर: ॥४॥
स्वप्ने यथा शिर:-छेदम् in dream just as head cut off
पञ्चत्व-आदि-आत्मन: स्वयम् at death and such, of the self itself यस्मात् पश्यति देहस्य by which sees of the body, तत: आत्मा हि-अज:-अमर: so that, self indeed, is unborn undying Just as in the dream the seer sees his head cut off, like that, the self sees his own body dying, so then, the self is unborn and undying.


घटे भिन्ने यथाऽऽकाश आकाश: स्यात् यथा पुरा ।
एवं देहे मृते जीवो ब्रह्म सम्पद्यते पुन: ॥५॥
घटे भिन्ने यथा-आकाश: pitcher having broken, as the space
आकाश: स्यात् यथा पुरा the space becomes like before, एवम् देहे मृते जीव: like that, on the body dying, the Jiva ब्रह्म सम्पद्यते पुन: Brahma becomes again Just as when the pitcher is broken, the space inside it becomes like the space of before, like that, when the body dissolves, the Jiva by self realization, becomes Brahma again.


मन: सृजति वै देहान् गुणान् कर्माणि चात्मन: ।
तन्मन: सृजते माया ततो जीवस्य संसृति: ॥६॥
मन: सृजति वै देहान् mind creates the bodies,
गुणान् कर्माणि च-आत्मन: objects and actions and for the self, तत्-मन: सृजते माया that mind is created by Maayaa तत: जीवस्य संसृति: from that, of Jiva is transmigration Mind creates the bodies, the objects and the actions for the self. Mind is created by Maayaa, from that there is the transmigration of Jiva.


स्नेहाधिष्ठानवर्त्यग्निसंयोगो यावदीयते ।
ततो दीपस्य दीपत्वमेवं देह्कृतो भव: ।
रज:सत्त्वतमोवृत्त्या जायतेऽथ विनश्यति ॥७॥
स्नेह-अधिष्ठान-वर्ती- oil, the container, wick,
अग्नि-संयोग: यावत्-ईयते by fire's conjunction, till when remains तत: दीपस्य दीपत्वम्- till then, is the lighted lamp's lightedness, एवम् देह-कृत भव: like that, body generated of the Jiva रज:-सत्त्व-तम:-वृत्त्या by Rajas, Sattva and Tamas, action जायते-अथ विनश्यति is born then is destroyed The characteristic of the lighted lamp is till there is the conjugation of oil, the container, the wick and fire, like that, the body of the Jiva is generated by Sattva, Rajas and Tamas, and their interaction, from that the Jiva born, and then is destroyed.


न तत्रात्मा स्वयं ज्योतिर्यो व्यक्ताव्यक्तयो: पर: ।
आकाश इव चाधारो ध्रुवोऽनन्तोपमस्तत: ॥८॥
न तत्र-आत्मा not there, the soul,
स्वयम् ज्योति:-य: self effulgent which, व्यक्त-अव्यक्तयो: पर: from the physical astral (body) beyond आकाश इव च-आधार: sky like and the support ध्रुव:-अनन्त-उपम:-तत: is immutable, endless and unparalleled, so Therefore, the soul which is self effulgent and is beyond the physical and the astral body, as it is the support of all, like the sky, and is immutable, endless and unparalleled, and so the soul is not there in the body, when it perishes.


एवमात्मानमात्मस्थमात्मनैवामृश प्रभो ।
बुद्ध्यानुमानगर्भिण्या वासुदेवानुचिन्तया ॥९॥
एवम्-आत्मानम्- thus, The Self
आत्म-स्थम्-आत्मना- in the Self organism encased, by The Self एव-आमृश प्रभो alone investigate, O King! बुद्ध्या-अनुमान-गर्भिण्या by the intellect, intuition deep, वासुदेव-अनुचिन्तया and by Vaasudeva constantly thinking of O King! Thus investigate The Self encased in The Self by Self analysis of the intellect and deep intuition and by constantly thinking of Lord Vaasudeva.


चोदितो विप्रवाक्येन न त्वां धक्ष्यति तक्षक: ।
मृत्यवो नोपधक्ष्यन्ति मृत्यूनां मृत्युमीश्वरम् ॥१०॥
चोदित: विप्र-वाक्येन prompted by the Braahmana's words
न त्वाम् धक्ष्यति तक्षक: not you will burn Takshaka, मृत्य: न-उपधक्ष्यन्ति death will not burn (you) मृत्यूनाम् मृत्युम्-ईश्वरम् of all modes of deaths, is Death, The Lord Prompted by the words of the Braahmana, Takshaka will not burn you, and even death will not burn you, (The Self), as The Almighty Lord is The Death of all the modes of death.


अहं ब्रह्म परं धाम ब्रह्माहं परमं पदम् ।
एवं समीक्षन्नात्मानमात्मन्याधाय निष्कले ॥११॥
अहम् ब्रह्म परम् धाम 'I am Brahma, the Supreme support,
ब्रह्म-अहम् परमम् पदम् Brahma am I, the Supreme goal,' एवम् समीक्षन्-आत्मानम्- so, identifying yourself, आत्मनि-आधाय निष्कले in the Self place, The Absolute So, place yourself in The Absolute Self, with the identification that, 'I am Brahma, the Supreme support, I am Brahma, the Supreme goal.'


दशन्तं तक्षकं पादे लेलिहानं विषाननै: ।
न द्रक्ष्यसि शरीरं च विश्वं च पृथगात्मन: ॥१२॥
दशन्तम् तक्षकम् पादे biting Takshaka, in the foot,
लेलिहानम् विष-आननै: licking with poisonous fangs, न द्रक्ष्यसि शरीरम् च will not see, the body, and, विश्वम् च पृथक्-आत्मन: the world and different from The Self You will, then, not see Takshaka biting you in the foot, licking it with poisonous fangs, and you will not see The Self different from the body and the world.


एतत्ते कथितं तात यथाऽऽत्मा पृष्टवान् नृप ।
हरेर्विश्वात्मनश्चेष्टां किं भूय: श्रोतुमिच्छसि ॥१३॥
एतत्-ते कथितम् तात this to you is said, O Dear Son!
यथा-आत्मा पृष्टवान् नृप how of Self you asked O King! हरे:-विश्व-आत्मन:-चेष्टाम् of Shree Hari of the universe The Self, exploits किम् भूय: श्रोतुम्-इच्छसि what again to hear desire O King! This is all what I have told to you about The Self as asked by you, and O Dear One! Also about the exploits of Lord Shree Hari. What again do you wish to hear?


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां द्वादशस्कन्धे पञ्चम: अध्याय: ॥५॥
Thus ends the fifth discourse in Book Twelve of the great and glorious Bhaagavata-Puraana.