श्रीमद्भागवतमहापुराणम्
द्वितीय: स्कन्ध:
अथ नवम: अध्याय:
श्री शुक उवाच -
Shuka said -
आत्ममायामृते राजन् परस्यानुभवात्मन: ।
न घटेतार्थसम्बन्ध: स्वप्नद्रष्टुरिवाञ्जसा ॥१॥
आत्म-मायाम्-ऋते
by The Lord's Maayaa, other than
राजन्
O King!
परस्य-अनुभव-आत्मन:
the materials' experience by the soul
न घटेत-अर्थ-सम्बन्ध:
does not happen, meaningful connection
स्वप्न-द्रष्टु:-इव-अञ्जसा
dream seer's like easily
Just as a man seeing a dream does not have any meanigful connection with the objects of the dream, so also the soul does not have any connection with the materials of the world except through Lord's Maayaa.
बहुरूप इवाभाति मायया बहुरूपया ।
रममाणो गुणेष्वस्या ममाहमिति मन्यते ॥२॥
बहु-रूप: इव-आभाति
of many form like seems
मायया बहु-रूपया
because of Maayaa in many forms
रममाण: गुणेषु-अस्या:
playing about in the gunas of her's (Maayaa's)
मम-अहम्-इति मन्यते
mine and me, thus ascertains
Because of the many forms of Mayaa, the soul also seems to have many forms. Revelling in the three gunas of Maayaa, the soul takes on the sense of 'mine' and 'me'.
यर्हि वाव महिम्नि स्वे परस्मिन् कालमाययो: ।
रमते गतसम्मोहस्त्यक्त्वोदास्ते तदोभयम् ॥३॥
यर्हि वाव महिम्नि स्वे
when however, in greatness of self
परस्मिन् काल-माययो:
beyond Time and Maayaa
रमते गत-सम्मोह:-
revels rid of delusion
त्यक्त्वा-उदास्ते
discarding, indifferent
तत्-उभयम्
those both (mine and me)
However, when the soul revells in its own greatness, which is beyond the realms of Time and Maayaa, it is rid of all delusion and discards both of them , mine and me.
आत्मतत्त्वविशुद्ध्यर्थं यदाह भगवानृतम् ।
ब्रह्मणे दर्शयन् रूपमव्यलीकव्रतादृत: ॥४॥
आत्म-तत्त्व-
of the soul's essence
विशुद्धि-अर्थम्
enlighten for the purpose
यत्-आह
that (which) said
भगवान्-ऋतम्
The Lord, the Truth
ब्रह्मणे दर्शयन्
to Brahmaa, showing (him)
रूपम्-अव्यलीक-
(His own) form, untainted
व्रतात्-ऋत:
by true penance
I will proceed to tell you about That highest Truth which The Lord Himelf told to Brahmaa who was untainted by true penance, as He also revealed His own divine form to him.
स आदिदेवो जगतां परो गुरु: स्वधिष्ण्यमास्थाय सिसृक्षयैक्षत ।
तां नाध्यगच्छद् दृशमत्र सम्मतां प्रपञ्चनिर्माणविधिर्यया भवेत् ॥५॥
स: आदि-देव:
he, the primal deity
जगताम् पर: गुरु:
of the worlds supreme preceptor
स्व-धिष्ण्यम्-आस्थाय
(in his) own abode (the lotus) sitting
सिसृक्षया-ऐक्षत
to create desired
ताम् न-अध्यगच्छत्
that did not obtain
दृशम्-अत्र सम्मताम्
insight in this regard
प्रपञ्च-निर्माण
the phenomenal world's creation
विधि:-यया भवेत्
method by which will be
He, Brahma, the primal diety and the supreme preceptor, was sitting in his own abode, the lotus, and desired to create. But that insight which is necessary in this regard, to know the method by which to create the phenomenal world, he could not obtain.
स चिन्तयन् द्व्यक्षरमेकदाम्भस्युपाशृणोद् द्विर्गदितं वचो विभु: ।
स्पर्शेषु यत्षोडशमेकविंशं निष्किञ्चनानां नृप यद् धनं विदु: ॥६॥
स: चिन्तयन्
he contemplating
द्वि-अक्षरम्-एकदा-
two letters, once
अम्भसि-उपाशृणोत्
on the (causal) waters heard
द्वि:-गदितम् वच: विभु:
twice spoken word, Brahmaa
स्पर्शेषु यत्-षोडशम्-
among the consonants, which the sixteenth
एकविंशम् निष्किञ्चनानाम्
(and) twenty-first of the renunciates
नृप यत्-धनम् विदु:
O King! Which wealth is known (to be)
O King! Once, in the causal waters, Brahmaa heard the two letter word, which was uttered twice. The one letter was the sixteenth of the consonants, and the second was the twenty first, which is 'tapa', and which is said to be the wealth of the renunciates.
निशम्य तद्वक्तृदिदृक्षया दिशो विलोक्य तत्रान्यदपश्यमान: ।
स्वधिष्ण्यामास्थाय विमृश्य तद्धितं तपस्युपादिष्ट इवादधे मन: ॥७॥
निशम्य तत्-
hearing that,
वक्तृ-दिदृक्षया
the speaker to see
दिश: विलोक्य
in all direction seeing
तत्र-अन्यत्-अपश्यमान:
there any other (person) not seeing
स्व-धिष्ण्याम्-आस्थाय
(in his) own place sitting
विमृश्य तत्-हितम्
thinking that (as) beneficial
तपसि-उपादिष्ट: इव-
in penance advised, like,
आदधे मन:
set (his) mind (in it)
Brahmaa, hearing those words, was keen to see the speaker and so he looked in all directions, but could not see any other person. He sat on his own seat, the lotus and thought that indeed it was a sound advice and so he set his mind to do penance.
दिव्यं सहस्राब्दममोघदर्शनो जितानिलात्मा विजितोभयेन्द्रिय: ।
अतप्यत स्माखिललोकतापनं तपस्तपीयांस्तपतां समाहित: ॥८॥
दिव्यम् सहस्र-अब्दम्-
celestial one thousand years
अमोघ-दर्शन:
(he) of unfailing vision
जित-अनिल-आत्मा
controlling the breath and mind
विजित-उभय-इन्द्रिय:
subduing both the senses (of perception & action)
अतप्यत स्म-
penance did
अखिल-लोक-तापनम्
entire worlds illuminating
तप:-तपीयान्
penance, the foremost ascetic (Brahmaa)
तपताम् समाहित:
of the ascetics, with an alert mind
The foremost ascetic of the ascetics, Brahmaa, of unfailing vision, controlled his breath and mind, subdued his senses, both of perception and action, and with an elert mind did penance for one thousand celestial years, which illuminated (or revealed) the entire worlds to him.
तस्मै स्वलोकं भगवान् सभाजित: सन्दर्शयामास परं न यत्परम् ।
व्यपेतसंक्लेशविमोहसाध्वसं स्वदृष्टवद्भिर्विबुधैरभिष्टुतम् ॥९॥
तस्मै स्व-लोकम्
to him, own abode
भगवान् सभाजित:
The Lord, very pleased
सन्दर्शयामास परम्
revealed supreme
न यत्-परम्
not from which beyond
व्यपेत-संक्लेश
without sufferings
विमोह-साध्वसम्
delusion fear
स्व-दृष्टवद्भि:-
by oneself seen
विबुधै:-अभिष्टुतम्
enlightened (souls) praised
Very much pleased by the penance, The Lord revealed His own supreme abode to Brahmaa, beyond which there are no other realm, which is without sufferings, delusion and fear, and which is highly praised by the enlightened souls who are blessed by having viewed it.
प्रवर्तते यत्र रजस्तमस्तयो: सत्त्वं च मिश्रं न च कालविक्रम: ।
न यत्र माया किमुतापरे हरेरनुव्रता यत्रसुरासुरार्चिता: ॥१०॥
प्रवर्तते यत्र
prevails where
रज:-तम:-तयो:
Rajas, Tamas, of these two
सत्त्वम् च मिश्रम् न
Sattva, and also not mixed
च काल-विक्रम:
and Times' strides
न यत्र माया
not where Maayaa
किम्-उत-अपरे
what of others
हरे:-अनुव्रता: यत्र-
Hari's attendants where
सुर-असुरा:-अर्चिता:
by gods and demons adored
In Hari's abode, where Rajas, Tamas, Sattva or even their mixtures do not prevail, nor do the strides of Time, not even Maayaa, then what of others. Hari's attendents live there, who are adored by both, the gods and the demons.
श्यामावदाता: शतपत्रलोचना: पिशङ्गवस्त्रा: सुरुच: सुपेशस: ।
सर्वे चतुर्बाहव उन्मिषन्मणिप्रवेकनिष्काभरणा: सुवर्चस: ।
प्रवालवैदूर्यमृणालवर्चस: परिस्फुरत्कुण्डलमौलिमालिन: ॥११॥
श्याम-अवदाता:
of darkish complexion
शतपत्र-लोचना:
lotus eyed
पिशङ्ग-वस्त्रा:
yellow garmented
सुरुच: सुपेशस:
charming, delicate
सर्वे चतु:बाहव:
all four armed
उन्मिषत्-मणि-प्रवेक-
shining gems studded
निष्क-आभरणा: सुवर्चस:
golden ornamented, highly resplendent
प्रवाल-वैदूर्य-मृणाल-वर्चस:
corals, cat's eyes, lotus stalk hued
परिस्फुरत्-कुण्डल-
adorning ear-rings,
मौलि-मालिन:
diadems and garlands
The attendents are of darkish complexion, lotus eyed, wearing charming and delicate yellow garments, all are four armed, wearing highly resplendent golden ornaments studded with shining gems. They are of the hue of corals, cats' eyes, and lotus stalks, adorned with ear-rings, diadems and garlands.
भ्राजिष्णुभिर्य: परितो विराजते लसद्विमानावलिभिर्महात्मनाम् ।
विद्योतमान: प्रमदोत्तमाद्युभि: सविद्युदभ्रावलिभिर्यथा नभ: ॥१२॥
भ्राजिष्णुभि:-य:
glittering (that) which
परित: विराजते
all around adorning
लसत्-विमान-अवलिभि:-
shining aerial cars' rows
महात्मनाम् विद्योतमान:
of exalted souls illumined
प्रमदा-उत्तमा-द्युभि:
ladies splendorous from heavens
सविद्युत्-अभ्र-अवलिभि:-
with lightening clouds rows
यथा नभ:
like the sky
That divine realm shines, with the exalted souls' glittering aerial cars surronding it, and it is aslo illumined by the splenderous charming heavenly ladies, just as the sky looks adorned with the clouds which shine with flashes of lightening.
श्रीर्यत्र रूपिण्युरुगायपादयो: करोति मानं बहुधा विभूतिभि: ।
प्रेङ्ख श्रिता या कुसुमाकरानुगैर्विगीयमाना प्रियकर्म गायती ॥१३॥
श्री:-यत्र रूपिणी-
Shree (Laxmi) where, the beautiful
उरुगाय-पादयो:
of The Lord's feet
करोति मानम्
does honour
बहुधा विभूतिभि:
in many ways with many wealth's
प्रेङ्ख श्रिता या
on the swing sitting who
कुसुमाकर-अनुगै:-
with the spring's followers (the bees)
विगीयमाना
being sung
प्रिय-कर्म गायती
(Lord's) lovely deed sings of
Where, in that realm, the most beautiful Shree, Laxmi, honours the Lord's feet in many ways and with many wealths (her own incarnations). She, seated on the swing is sung of by the followers of spring, the bees and beatles, as she herself sings of the lovely deeds of The Lord.
ददर्श तत्राखिलसात्वतां पतिं श्रिय: पतिं यज्ञपतिं जगत्पतिं ।
सुनन्दनन्दप्रबलार्हणादिभि: स्वपार्षदमुखै: परिसेवितं विभुम् ॥१४॥
ददर्श तत्र-
saw, there (Brahmaa)
अखिल-सात्वताम् पतिम्
all the devotees' Protector
श्रिय: पतिम्
The Lord of Shree
यज्ञ-पतिम् जगत्-पतिम्
the sacrifice's receiver, the world's Ruler
सुनन्द-नन्द-
by Sunanda, Nanda
प्रबल-अर्हण-आदिभि:
Prabala, Arhana and other of
स्व-पार्षद-मुखै:
(His) own attendants foremost
परिसेवितम् विभुम्
being served The Lord
There, in that realm, Brahmaa saw the Protector of all devotees, the Lord of Shree, the Reciever of the sacrifices, the Ruler of the worlds, being attended upon and served by the foremost of His own attendants, Sunanda, Nanda, Prabala, Arhana, and others.
भृत्यप्रसादाभिमुखं दृगासवं प्रसन्नहासारुणलोचनाननम् ।
किरीटिनं कुण्डलिनं चतुर्भुजं पीताम्बरं वक्षसि लक्षितं श्रिया ॥१५॥
भृत्य-प्रसाद-अभिमुखम्
for the servants blessing, in front
दृग्-आसवम्
glancing eyes' nectar
प्रसन्न-हास-
gracious smile,
अरुण-लोचन-आननम्
red eyed face
किरीटिनम् कुण्डलिनम्
(bedecked with) a crown, and earrings
चतुर्भुजम् पीताम्बरम्
four armed, yellow clothed
वक्षसि लक्षितम् श्रिया
on the chest adorned by Shree
His direct glance is a blessing of necter for the people who serve Him, He has a gracious smile and a face with red eyes. He is four armed, wearing yellow garments, bedecked with a crown and earings and His chest is adorned by Shree.
अध्यर्हणीयासनमास्थितं परं वृतं चतु:षोडशपञ्चशक्तिभि: ।
युक्तं भगै: स्वैरितरत्र चाध्रुवै: स्व एव धामन् रममाणमीश्वरम् ॥१६॥
अध्यर्हणीय-आसनम-आस्थितम्
valuable throne occupying,
परम् वृतम्
excellent surrounded by
चतु:-षोडश-पञ्च-शक्तिभि:
four, sixteen, five (25) potencies
युक्तम् भगै: स्वै:-
endowed with attributes (His) own
इतरत्र च-अध्रुवै:
in others and inconsistent (which are)
स्व एव धामन्
in His only essence
रममाणम्-ईश्वरम्
revelling the Lord
Brahmaa saw, the Lord occupying an excellent and valuable throne, surrounded by His own twentyfive potencies, endowed with His six divine and eternal attributes which are just occassional in others, and revelling in His own blissful essence.
तद्दर्शनाह्लादपरिप्लुतान्तरो हृष्यत्तनु: प्रेमभराश्रुलोचन: ।
ननाम पादाम्बुजमस्य विश्वसृग् यत् पारमहंस्येन पथाधिगम्यते ॥१७॥
तत्-दर्शन-आह्लाद-
His sight's rapture (caused)
परिप्लुत-अन्तर:
flooding (his) heart
हृष्यत्-तनु:
horripilation bodied
प्रेम-भर-अश्रु-लोचन:
overflow of love (induced) tearful eyed
ननाम पाद-अम्बुजम्-अस्य
prostrated feet lotus His
विश्वसृक्
the creator of the worlds
यत् पारमहंस्येन
which by the Paramahansya's
पथ-अधिगम्यते
path is reached
The creator of the worlds, Brahmaa's heart was flooded with rapture at His sight, his body had horripilations, and his eyes were full of tears with the overflow of love. He prostrated at His lotus feet which are attainable by the path of the Paramahansas'.
तं प्रीयमाणं समुपस्थितं तदा प्रजाविसर्गे निजशासनार्हणम् ।
बभाष ईषत्स्मितशोचिषा गिरा प्रिय: प्रियं प्रीतमना: करे स्पृशन् ॥१८॥
तम् प्रीयमाणम्
him the love invoking
समुपस्थिम् तदा
standing before (Him) then
प्रजा-विसर्गे
in the living-beings' creation
निज-शासन-अर्हणम्
His own commands seeking
बभाष ईषत्-स्मित-
spoke slightly smiling
शोचिषा गिरा प्रिय: प्रियम्
with sweet voice the Dear One to the beloved
प्रीतमना: करे स्पृशन्
joyfully with hands touching
The Lord saw Brahmaa standing in front of Him, evoking His love, and awaiting His command in the creation of the living-beings, and the Dear One with a slight smile spoke to the beloved Brahmaa, in a sweet voice as He joyfully touched his hand.
श्रीभगवानुवाच -
The Lord said -
त्वयाहं तोषित: सम्यग् वेदगर्भ सिसृक्षया ।
चिरं भृतेन तपसा दुस्तोष: कूटयोगिनाम् ॥१९॥
त्वया-अहम् तोषित: सम्यक्
by you am pleased very well
वेद-गर्भ सिसृक्षया
O Knower of the Vedas! For creation
चिरम् भृतेन तपसा
for long performed penance
दुस्तोष:
difficult to be pleased (am I)
कूट-योगिनाम्
by hypocritical Yogis
O Knower of the Vedas! Brahmaa! by the prolonged penance done by you for the purpose of creation I am well pleased. I am hardly pleased by hypocritical Yogis.
वरं वरय भद्रं ते वरेशं माभिवाञ्छितम् ।
ब्रह्मञ्छ्रेय: परिश्राम: पुंसो मद्दर्शनावधि: ॥२०॥
वरम् वरय भद्रम् ते
boon ask, blessings to you
वरेशम् मा
to The Bestower of boons, Me
अभिवाञ्छितम्
cherished
ब्रह्मन्-श्रेय:
O Brahmaa! Welfare bringing
परिश्राम: पुंस:
pains of people
मत्-दर्शन-अवधि:
in My sight end
To The Bestower of boons, Me, ask for your cherished boon. O Brahmaa! May you be blessed, and the pains undertaken by people seeking welfare for the good of their souls, terminate, in achieving My sight.
मनीषितानुभावोऽयं मम लोकावलोकनम् ।
यदुपश्रुत्य रहसि चकर्थ परमं तप: ॥२१॥
मनीषित-अनुभाव:-
by My wishes, has happened
अयम् मम
this My
लोक-अवलोकनम्
abode seeing
यत्-उपश्रुत्य रहसि
because hearing in loneliness
चकर्थ परमम् तप:
performed supreme penance
You happened to see this abode of mine because of the effect of My wish, and also because you did supreme penance by hearing my command in the lonlely waters.
प्रत्यादिष्टं मया तत्र त्वयि कर्मविमोहिते ।
तपो मे हृदयं साक्षादात्माहं तपसोऽनघ ॥२२॥
प्रत्यादिष्टम् मया तत्र
directed by Me there
त्वयि कर्म-विमोहिते
(when) you were in action confused
तप: मे हृदयम्
penance is my heart
साक्षात्-आत्मा-अहम्
very soul am I
तप:-अनघ
of penance, O Sinless One!
O sinless One! It was I who directed you there to do penance, when you were confused in the action of creation. Penance is very dear to my heart, and I am the very soul (essence) of penance.
सृजामि तपसैवेदं ग्रसामि तपसा पुन: ।
बिभर्मि तपसा विश्वं वीर्यं मे दुश्चरं तप: ॥२३॥
सृजामि तपसा-एव-इदम्
I create by penance alone this
ग्रसामि तपसा पुन:
dissolve by penance again
बिभर्मि तपसा विश्वम्
maintain by penance the world
वीर्यम् मे दुश्चरम् तप:
strength my (is) hard to practice penance
I create this world by penance, I maintain it by penance and also dissolve it by penance alone. Penance is my strength, which is hard to practice.
ब्रह्मा-उवाच -
Brahmaa said -
भगवन् सर्वभूतानामध्यक्षोऽवस्थितो गुहाम् ।
वेद ह्यप्रतिरुद्धेन प्रज्ञानेन चिकीर्षितम् ॥२४॥
भगवन् सर्व-भूतानाम्-
O Lord! in all beings
अध्यक्ष:-अवस्थित: गुहाम्
as witness are present, in the heart
वेद हि-
know indeed
अप्रतिरुद्धेन प्रज्ञानेन
by unlimited wisdom
चिकीर्षितम्
(my) desired action
O Lord! You are present in the hearts of all beings as a witness. You indeed know by your unhindered wisdom what I wish to do.
तथापि नाथमानस्य नाथ नाथय नाथितम् ।
परावरे यथा रूपे जानीयां ते त्वरूपिण: ॥२५॥
तथा-अपि नाथमानस्य
and even (then) (to me) the pleading
नाथ नाथय नाथितम्
O Master! Grant the request
पर-अवरे
the other and this (absolute and relative forms)
यथा रूपे
so that the true form
जानीयाम् ते
may know your
तु-अरूपिण:
indeed of the formless
O Master! Even so, do grant the request of me, the pleader, so that I may be blessed with the insight to know the absolute and relative aspect of Your formless Being.
यथाऽऽत्ममायायोगेन नानाशक्त्युपबृंहितम् ।
विलुम्पन् विसृजन् गृह्णन् बिभ्रदात्मानमात्मना ॥२६॥
यथा-आत्म-माया-योगेन
just as, by own Maayaa's application
नाना-शक्ति-उपबृंहितम्
various powers replete
विलुम्पन् विसृजन् गृह्णन्
dissolve create maintain
बिभ्रत्-आत्मानम्-आत्मना
taking on Yourself by Yourself (many forms)
Just as, by the application of your own Maayaa, and replete with various and manifold powers, You assume on Yourself, by Yourself many forms and dissolve, create and maintain this world.
क्रीडस्यमोघसंकल्प ऊर्णनाभिर्यथोर्णुते ।
तथा तद्विषयां धेहि मनीषां मयि माधव ॥२७॥
क्रीडसि-अमोघ-संकल्प
sport, O (You) of unfailing resolve!
ऊर्णनाभि:-यथा-ऊर्णुते
spider just as (knits) strands
तथा तत्-विषयाम् धेहि
like that, in that subject bestow
मनीषाम् मयि माधव
knowledge to me O Maadhava!
O Maadhava! You are of unfailing resove, the spider, who from himself knits the strand, wraps himself in it, and swallows it in himself, You sport just like that. Do bestow on me the knowledge of that same subject.
भगवच्छिक्षितमहं करवाणि ह्यतन्द्रित: ।
नेहमान: प्रजासर्गं बध्येयं यदनुग्रहात् ॥२८॥
भगवत्-शिक्षितम्-अहम्
O Lord! (by You) educated I
करवाणि हि-अतन्द्रित:
will carry out, indeed unwearied
न-इहमान:
not, in making the effort
प्रजा-सर्गम्
of the beings' creation
बध्येयम्
may be bound
यत्-अनुग्रहात्
by Whose grace
O Lord! Thus educated by You, unweared I will carry out Your instructions, and while making the effort of creating the beings, by Your grace alone, will not be bound by the feeling of a doer.
यावत् सखा सख्युरिवेश ते कृत: प्रजाविसर्गे विभजामि भो जनम् ।
अविक्लवस्ते परिकर्मणि स्थितो मा मे समुन्नद्धमदोऽजमानिन: ॥२९॥
यावत् सखा
until O Friend!
सख्यु:-इव-
in friendship like
ईश ते कृत:
O Lord! By You (I am) accepted
प्रजा-विसर्गे
in the beings' creation
विभजामि भो जनम्
classify O Lord! The jivas
अविक्लव:-ते
unfailingly in your
परिकर्मणि
service
स्थित: मा मे
established, may not my
समुन्नद्ध-मद:-
inflated ego
अज-मानिन:
birth less believing (myself) to be
O Friend! You have gracefully accepted me in friendship. O Lord! In the process of the creation of the jivas, the beings, and then later in classifying them, may I not be bloated with ego with the conception of me being birthless, and may I always be unfaultingly established in Your service.
श्रीभगवानुवाच -
The Lord said -
ज्ञानं परमगुह्यं मे यद् विज्ञानसमन्वितम् ।
सरहस्यं तदङ्ग च गृहाण गदितं मया ॥३०॥
ज्ञानम् परम-गुह्यम्
the knowledge, most esoteric
मे यद्
of Myself, which
विज्ञान-समन्वितम्
(is) of Reality inclusive
स-रहस्यम्
full of the intricacies
तत्-अङ्ग च
and its parts
गृहाण गदितम् मया
receive, told by Me
O Brahmaa! Do recieve the most esoteric knowledge of Myself, including the Reality, with all the intricacies and all its parts, which I will tell you now.
यावानहं यथाभावो यद्रूपगुणकर्मक: ।
तथैव तत्त्वविज्ञानमस्तु ते मदनुग्रहात् ॥३१॥
यावान्-अहम्
how (great) I am
यथा-भाव: यत्-रूप-
what (is my) characteristics, that form
गुण-कर्मक: तथा-एव
(My) virtues, doings, like that also
तत्त्व-विज्ञानम्-अस्तु ते
the True Knowledge, may be yours
मत्-अनुग्रहात्
by my grace
By My grace, you will know how great I am, what are my characteristics, what is My form, what are My virtues and My doings, and the Knowledge of the Truth also will be yours.
अहमेवासमेवाग्रे नान्यद् यत् सदसत् परम् ।
पश्चादहं यदेतच्च योऽवशिष्येत सोऽस्म्यहम् ॥३२॥
अहम्-एव-
I alone
आसम्-एव-अग्रे
was only before
न-अन्यत् यत्
not anyone who (so ever)
सत्-असत् परम्
gross subtle, the cause
पश्चात्-अहम्
afterwards I (am)
यत्-एतत्-च
that this (creation) and
य:-अवशिष्येत
that (which) remains
स:-अस्मि-अहम्
that am I
Only I alone was prior to the creation, and not any one who-so-ever, the gross, the subtle or the cause of both. After creation also I only exist in the form of this creation, and after the dissolution of this creation also, only I will remain.
ऋतेऽर्थं यत् प्रतीयेत न प्रतीयेत चात्मनि ।
तद्विद्यादात्मनो मायां यथाऽऽभासो यथा तम: ॥३३॥
ऋते-अर्थम्
without the material
यत् प्रतीयेत
that which appears (to be)
न प्रतीयेत
(that which) does not appear
च-आत्मनि
and in the self
तत्-विद्यात्-
that should be understood
आत्मन: मायाम्
My Maayaa
यथा-आभास:
just as the illusion
यथा तम:
and just as the (planet) Rahu
That which appears to be there, without it being there in physical form, like the illusory second moon, and that which is there but is shadowed, like the planet Raahu, all that should be understood as My Maayaa.
यथा महान्ति भूतानि भूतेषूच्चावचेष्वनु ।
प्रविष्टान्यप्रविष्टानि तथा तेषु न तेष्वहम् ॥३४॥
यथा महान्ति भूतानि
just as the gross elements (earth, water, etc.)
भूतेषु-उच्च-अवचेषु-
in the beings, big and small
अनु प्रविष्टानि-अप्रविष्टानि
created, enter, and do not enter,
तथा तेषु न तेषु-अहम्
like that in them (I enter) do not in them I (enter)
Just as the gross elements enter the beings, when they are created, and also do not enter them because they are created by those elements only, in the same manner, I am supposed to have entered their bodies in the form of the indwelling spirit, and also I do not enter their bodies, because I am already there as the eternal Spirit.
एतावदेव जिज्ञास्यं तत्त्वजिज्ञासुनाऽऽत्मन: ।
अन्वयव्यतिरेकाभ्यां यत् स्यात् सर्वत्र सर्वदा ॥३५॥
एतावत्-एव जिज्ञास्यम्
this alone, should be enquired into
तत्त्व-जिज्ञासुना-आत्मन:
by the reality inquirers of the Self
अन्वय-व्यतिरेकाभ्याम्
by deduction or inference
यत् स्यात् सर्वत्र सर्वदा
that which is everywhere at all times
Those inquierers who are eager to know the Reality of the Self, that which is everywhere and at all times, should inquiere into this only, by the method of inference or by the method of deduction.
एतन्मतं समातिष्ठ परमेण समाधिना ।
भवान् कल्पविकल्पेषु न विमुह्यति कर्हिचित् ॥३६॥
एतत्-मतम् समातिष्ठ
this principle hold on to
परमेण समाधिना भवान्
by intense concentration, you (will)
कल्प-विकल्पेषु
(through) the various Kalpas
न विमुह्यति कर्हिचित्
not be confounded ever
With intense concentration, you hold on to this principle alone, as you create through the various Kalpas, you will never ever be confounded.
श्री शुक उवाच -
Shree Shuka said -
सम्प्रदिश्यैवमजनो जनानां परमेष्ठिनम् ।
पश्यतस्तस्य तद् रूपमात्मनो न्यरुणद्धरि: ॥३७॥
सम्प्रदिश्य-एवम्-अजन:
instructing thus, The Unborn
जनानाम् परमेष्ठिनम्
of the beings' forefather (Brahmaa)
पश्यत:-तस्य तत् रूपम्-
looking on, as he was, that form
आत्मनो न्यरुणत्-हरि:
of His Self, withdrew, the Lord
Having thus instructed the forefather of the created beings', Brahmaa, and even as he looked on, The Unborn Lord Shree Hari, withdrew that form of His own Self.
अन्तर्हितेन्द्रियार्थाय हरये विहिताञ्जलि: ।
सर्वभूतमयो विश्वं ससर्जेदं स पूर्ववत् ॥३८॥
अन्तर्हित-
on being concealed
इन्द्रिय-अर्थाय हरये
the visual form of Shree Hari
विहित-अञ्जलि:
folding the hands and bowing
सर्व-भूतमय: विश्वम्
all beings' inclusive world
ससर्ज-इदम् स:
created this he (Brahmaa)
पूर्व-वत्
before like
When Shree Hari had concealed His form fit for the senses, that is, the perceptible form, Brahmaa, with folded hands bowed to Him, and created the world inclusive of all the beings as before.
प्रजापतिर्धर्मपतिरेकदा नियमान् यमान् ।
भद्रं प्रजानामन्विच्छन्नातिषठत् स्वार्थकाम्यया ॥३९॥
प्रजापति:-धर्मपति:-
the lord of beings, lord of righteousness (Brahmaa)
एकदा नियमान् यमान्
once, rules (of self control) vows
भद्रम् प्रजानाम्-
(for) the welfare of the beings
अन्विच्छन्-आतिषठत्
desiring, practiced
स्वार्थ-काम्यया
(and) for his own purpose to achieve
Brahmaa, the lord of the beings, and the lord of righteousness, once practiced the rules of self control and the vows, with the desire for the wellbeing of the beings and to achieve his own purpose.
तं नारद: प्रियतमो रिक्थादानामनुव्रत: ।
शुश्रूषमाण: शीलेन प्रश्रयेण दमेन च ॥४०॥
तम् नारद: प्रियतम:
him Naarada, most loving
रिक्थादानाम्-
of all the sons
अनुव्रत: शुश्रूषमाण:
obedient, serving
शीलेन प्रश्रयेण
with humbleness, modesty
दमेन च
and self control
At that time, Brahmaa's most loving son Naarada served him most obediently, with humbleness modesty and self control.
मायां विविदिषन् विष्णोर्मायेशस्य महामुनि: ।
महाभागवतो राजन् पितरं पर्यतोषयत् ॥४१॥
मायाम् विविदिषन्
Maayaa to know
विष्णो:-माया-ईशस्य
of Vishnu, the Lord of Maayaa
महामुनि: महा-भागवत:
the great sage, and eminent devotee
राजन् पितरम् पर्यतोषयत्
O King! (his) father gratified
Eager to know about the Maayaa of Vishnu, the Lord of Maayaa, the great sage and the eminent devotee of Vishnu, Naarada, gratified his father.
तुष्टं निशाम्य पितरं लोकानां प्रपितामहम् ।
देवर्षि: परिपप्रच्छ भवान् यन्मानुपृच्छति ॥४२॥
तुष्टम् निशाम्य पितरम्
pleased seeing father
लोकानाम् प्रपितामहम्
of the beings forbearer
देवर्षि: परिपप्रच्छ
the divine sage asked
भवान् यत्-
you that which
मा-अनुपृच्छति
to me are asking
The divine sage Naarada saw his father, the forebearer of the creation, Brahmaa to be pleased, and asked him the very question that you are asking me.
तस्मा इदं भागवतं पुराणं दशलक्षणम् ।
प्रोक्तं भगवता प्राह प्रीत: पुत्राय भूतकृत् ॥४३॥
तस्मै
to him
इदम् भागवतम् पुराणम्
this Bhaagavata Puraana
दश-लक्षणम्
of ten features
प्रोक्तम् भगवता
(which was) told by The Lord
प्राह प्रीत:
taught, pleased
पुत्राय भूतकृत्
to the son, the beings' creator
The very same Bhaagavata Puraanaa, with ten distictive features, which was told to Brahmaa, by The Lord Himself, was taught by the pleased Brahmaa to his son.
नारद: प्राह मुनये सरस्वत्यास्तटे नृप ।
ध्यायते ब्रह्म परमं व्यासायामिततेजसे ॥४४॥
नारद: प्राह मुनये
Naarada imparted to the sage
सरस्वत्या:-तटे नृप
on the (river) Sarasvati bank, O King!
ध्यायते ब्रह्म परमम्
while meditating on the supreme Brahman
व्यासाय-अमित-तेजसे
to Vyaasa, of undiminished glory
Naarada, imparted the same to the sage Veda Vyaasa, of undiminished glory, when he was meditating on the Supreme Brahman on the banks of the river Sarasvati.
यदुताहं त्वया पृष्टो वैराजात् पुरुषादिदम् ।
यथाऽऽसीत्तदुपाख्यास्ये प्रश्नानन्यांश्चकृत्स्नश: ॥४५॥
यत्-उत-अहम् त्वया पृष्ट:
that which, I, by you asked
वैराजात् पुरुषात्-इदम्
from the Cosmic Being, this (universe)
यथा-आसीत्-तत्-
how came, that
उपाख्यास्ये प्रश्नानन्-
will tell questions
अन्यान्-च कृत्स्नश:
and other in detail
As asked by you, I will tell you how this universe came into being from the Cosmic Being. I will also answer these and other questions of yours in detail (through the Bhaagavata Puraana).
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां द्वितीयस्कन्धे नवम: अध्याय: ॥९॥
Thus ends the ninth discourse in Book Two of the great and glorious Bhaagavata-Puraana.