श्रीमद्भागवतमहापुराणम्
द्वितीय स्कन्ध:
अथ दशम: अध्याय:
श्री शुक उवाच -
Shree Shuka said -
अत्र सर्गो विसर्गश्च स्थानं पोषणमूतय: ।
मन्वन्तरेशानुकथा निरोधो मुक्तिराश्रय: ॥१॥
अत्र सर्ग: विसर्ग:-च
here, Sarga, Visarga, and
स्थानम् पोषणम्-ऊतय:
Sthana, Poshana, Utees,
मन्वन्तर-ईश-अनुकथा
Manvantaras, Isha-anukathaa
निरोध: मुक्ति:-आश्रय:
Nirodha, Mukti, Aashraya
Here, in this Bhaagavata Mahaa Puraana, the ten subjects which are discussed are - Sarga, Visarga, Sthaana, Poshana, Utees, Manvantaras, Iishaanukathaa, Nirodha, Mukti and Aashryaya.
दशमस्य विशुद्ध्यर्थं नवानामिह लक्षणम् ।
वर्णयन्ति महात्मान: श्रुतेनार्थेन चाञ्जसा ॥२॥
दशमस्य विशुद्धि-अर्थम्
of the tenth, clarification purpose
नवानाम्-इह लक्षणम्
the nine here, topics
वर्णयन्ति महात्मान:
describe the learned men
श्रुतेन-अर्थेन च-अञ्जसा
by the text and from their meanings easily
To bring out the clear concept of the tenth topic here, the nine topics have been described by the learned men, which they have easily deduced from the texts and from their meanings.
भूतमात्रेन्द्रियधियां जन्म सर्ग उदाहृत: ।
ब्रह्मणो गुणवैषम्याद् विसर्ग: पौरुष: स्मृत: ॥३॥
भूत-मात्रा-इन्द्रिय-
the gross, subtle (elements) the senses (of perception, action)
धियाम् जन्म सर्ग:
and mind, the creation is Sarga
उदाहृत: ब्रह्मण:
known to be Brahman
गुण-वैषम्यात्
by the Guna's disturbance of the equilibrium
विसर्ग: पौरुष: स्मृत:
Visarga, from the Cosmic Being, is said to be
The creation of the gross and subtle elements, the senses of perception and of action, the mind, is known to be 'Sarga'. The creation occuring from the Cosmic Being Brahman, due to the disturbance in the equilibrium of the three Gunas, that is, of the physical world, is said to be Visarga.
स्थितिर्वैकुण्ठविजय: पोषणं तदनुग्रह: ।
मन्वन्तराणि सत् धर्म: ऊतय: कर्मवासना: ॥४॥
स्थिति:-वैकुण्ठ-विजय:
Stithi is Lord's triumph
पोषणम् तत्-अनुग्रह:
Poshanam is His grace
मन्वन्तराणि सत् धर्म:
the Manvantaras (are) righteous conduct of the Manus
ऊतय: कर्म-वासना:
Utees are action desires
Stithi is Lord's triumph on the beings, because of which they keep within their bounds. Poshanam is The Lord's grace. The Manvantaras are the presiding of the Manus of righteous conduct, and Utees are said to be the desirous actions of the beings.
अवतारानुचरितं हरेश्चास्यानुवर्तिनाम् ।
सतामीशकथा: प्रोक्ता नानाख्यानोपबृंहिता: ॥५॥
अवतार-अनुचरितम्
of the manifestations' recounting
हरे:-च-अस्य-
of Shree Hari and of His
अनुवर्तिनाम् सताम्-
devotees holy
ईशकथा: प्रोक्ता:
Ishakathaa is called
नाना-आख्यान-
by various stories
उपबृंहिता:
supplemented
The recounting and relating of the life accounts of the manifestations of Shree Hari, and of His holy devotees, supplemented by other stories, is termed as Ishakathaa.
निरोधोऽस्यानुशयनमात्मन: सह शक्तिभि: ।
मुक्तिर्हित्वान्यथारूपं स्वरूपेण व्यवस्थिति: ॥६॥
निरोध:-अस्य-अनुशयनम्-
Nirodha, His slumber
आत्मन: सह शक्तिभि:
of the Self along with the adjuncts
मुक्ति:-
Mukti,
हित्वा-अन्यथा-रूपम्
relinquishing the other (assumed) character
स्व-रूपेण व्यवस्थिति:
in own character establishing
Nirodha is His slumber along with all the Primal Self's adjuncts and qualifications. Mukti is the state when the being relinquishes its assumed characteristics and re-establishes into its own true self, which is the emancipation of the soul.
आभासश्च निरोधश्च यतश्चाध्यवसीयते ।
स आश्रय: परं ब्रह्म परमात्मेति शब्द्यते ॥७॥
आभास:-च निरोध:-च
the generation and the dissolution and
यत:-च-अध्यवसीयते
from Whom and proceed
स: आश्रय: परम् ब्रह्म
That Aashraya the Supreme Brahma
परमात्मा-इति शब्द्यते
Paramaatma, thus is called
From Whom the generation, the dissolution, and the preservation proceed, That is The Aashraya, The Supreme Brahman, The Supreme Spirit, is called Parmaatmaa.
योऽध्यात्मिकोऽयं पुरुष: सोऽसावेवाधिदैविक: ।
यस्तत्रोभयविच्छेद: पुरुषो ह्याधिभौतिक: ॥८॥
य:-अध्यात्मिक:-
he who (associates with the) sense of perception
अयम् पुरुष:
this being
स:-असौ-एव-
he this alone (is)
आधिदैविक:
(in form of) the ditties (presiding over senses) (Sun etc.,)
य:-तत्र-
who (the being) there
उभय-विच्छेद:
in the two distinguishes
पुरुष:
(that) being
हि-आधिभौतिक:
is physical bodied
The individual being who identifies itself with the senses of perception, also identifies with the deties (Sun God etc.) of the sense of perception, while those beings who distinguish between these two, are physical conditioned with eyes etc.
एकमेकतराभावे यदा नोपलभामहे ।
त्रितयं तत्र यो वेद स आत्मा स्वाश्रयाश्रय: ॥९॥
एकम्-एकतर-अभावे
the one by any one's absence
यदा न-उपलभामहे
when does not perceive
त्रितयम् तत्र य: वेद
all the three there, Who knows
स: आत्मा स्व-आश्रय-आश्रय:
He, The Self, is (His) own support, The Support
It is deduced that when we do not see the one in the absence of any one of the three, then, it is clear that The Self Who knows the three, He is the support and Himself the support, 'Aashryaya'.
पुरुषोऽण्डं विनिर्भिद्य यदासौ स विनिर्गत: ।
आत्मनोऽयनमन्विच्छन्नपोऽस्राक्षीच्छुचि: शुची: ॥१०॥
पुरुष:-अण्डम्
the Cosmic Being, the cosmic egg
विनिर्भिद्य यदा-असौ
bursting out, when This
स: विनिर्गत:
He came out
आत्मन:-अयनम्-
His own place
अन्विच्छन्-
desiring
अप:-अस्राक्षीत्-शुचि:
water created holy
शुची:
the Pure One
When, the Cosmic Being burst the cosmic egg and came out of it, He desired to have His own place. So, the Pure One created the holy waters.
तास्ववात्सीत् स्वसृष्टासु सहस्रपरिवत्सरान् ।
तेन नारायणो नाम यदाप: पुरुषोद्भवा: ॥११॥
तासु-अवात्सीत्
in those remained
स्व-सृष्टासु
in His own created
सहस्र-परिवत्सरान्
for a thousand years
तेन नारायण: नाम
because of which, Naaraayana name
यत्-आप:
that water (Naara)
पुरुष-उद्भवा:
from The Person, (Nara) evolved
In those waters created by Himself, He remained for a thousand years, and so He got the name 'Naaraayana', Naara being the name of water, having evolved from Nara, the Cosmic Being, and He living in it, 'Aayana'. So 'Naaraayana'.
द्रव्यं कर्म च कालश्च स्वभावो जीव एव च ।
यदनुग्रहत: सन्ति न सन्ति यदुपेक्षया ॥१२॥
द्रव्यम् कर्म च
the gross elements, Karma and
काल:-च स्वभाव:
Time and Nature
जीव एव च
the Jiva and also
यत्-अनुग्रहत: सन्ति
by Whose grace exist
न सन्ति यत्-उपेक्षया
do not exist, by Whose indifference
The material world, the Karma or the destiny of the Jivas, Time, Nature and also Jiva, exist by His grace only, and no longer exist by His indifference.
एको नानात्वमन्विच्छन् योगतल्पात् समुत्थित: ।
वीर्यं हिरण्मयं देवो मायया व्यसृजत् त्रिधा ॥१३॥
एक: नानात्वम्-अन्विच्छन्
all alone, multiplicity desiring
योग-तल्पात्
from the yoga-nidraa bed
समुत्थित:
awakening
वीर्यम् हिरण्मयम्
seed effulgent
देव: मायया
The Lord (Naaraayana) by Maayaa
व्यसृजत् त्रिधा
split into three parts
Lord Naaraayana was all alone and desired to multiply Himself. He awakened from the bed of Yoga-nidraa and by the dint of His Maayaa, split His effulgent seed into three parts.
अधिदैवमथाध्यात्ममधिभूतमिति प्रभु: ।
यथैकं पौरुषं वीर्यं त्रिधाभिद्यत तच्छृणु ॥१४॥
अधिदैवम्-
Adhidaivam
अथ-आध्यात्मम्-
then, Aadhyaatmam
अधिभूतम्-इति प्रभु:
Adhibhootam thus, The Lord's
यथा-एकम्
how a unitary
पौरुषम् वीर्यम्
Person's energy
त्रिधा-अभिद्यत
in three parts split
तत्-शृणु
that hear
O Pareekshit! Now hear how the Primal Person, The Lord's unitary energy was split into three parts, namely, Adhidaivam, Aaadhyaatmam, and Adhibhootam.
अन्त: शरीर आकाशात् पुरुषस्य विचेष्टत: ।
ओज: सहो बलं जज्ञे तत: प्राणो महानसु: ॥१५॥
अन्त: शरीरे आकाशात्
from inside the body space
पुरुषस्य विचेष्टत:
of the Cosmic Being's stirring
ओज: सह:
the acuteness of the senses, power of will
बलम् जज्ञे
and physical strength were born
तत: प्राण:
from that, Praana
महान्-असु:
the chief vital air
As the body of the Cosmic Being bestirred, from inside its space were born, the acuteness of the senses, the power of will, and the physical strength, and from these came Praana, the chief vital air.
अनुप्राणन्ति यं प्राणा: प्राणन्तं सर्वजन्तुषु ।
अपानन्तमपानन्ति नरदेवमिवानुगा: ॥१६॥
अनुप्राणन्ति यम् प्राणा:
enliven, that which the Praana
प्राणन्तम् सर्व-जन्तुषु
(when) enlivened, in all creatures
अपानन्तम्-अपानन्ति
by becoming inactive, become inactive
नर-देवम्-इव-अनुगा:
a king's like followers
In all the creatures, when the Praana is enlivened, the senses are enlivened and when the Praana is inactive, the senses also become inactive, just like the followers of a king.
प्राणेन क्षिपता क्षुत् तृडन्तरा जायते प्रभो: ।
पिपासतो जक्षतश्च प्राङ्मुखं निरभिद्यत ॥१७॥
प्राणेन क्षिपता
by the Praana moving freely
क्षुत् तृड्-अन्तरा
hunger and thirst inside
जायते प्रभो:
felt the Cosmic Person
पिपासत: जक्षत:-च
eager to drink eat and
प्राक्-मुखम्
primarily mouth
निरभिद्यत
burst forth
As the Praana was moving freely the Cosmic Being felt thirst and hunger inside Him and as He desired to eat and drink, primarily, a mouth emerged forth.
मुखतस्तालु निर्भिन्नं जिह्वा तत्रोपजायते ।
ततो नाना रसो जज्ञे जिह्वया योऽधिगम्यते ॥१८॥
मुखत:-तालु निर्भिन्नम्
from the mouth, palate came out
जिह्वा तत्र-उपजायते
tongue there was born
तत: नाना रस: जज्ञे
then various tastes were born
जिह्वया य:-अधिगम्यते
by the tongue, which can be known
From the mouth, the palate came out, in which the sense of taste, the tongue was producec. Then various tastes were evolved, which are known by the tongue.
विवक्षोर्मुखत: भूम्नो वह्निर्वाग् व्याहृतं तयो: ।
जले वै तस्य सुचिरं निरोध: समजायत ॥१९॥
विवक्षो:-मुखत: भूम्न:
inclined to speak, from mouth of the Cosmic Being
वह्नि:-वाग् व्याहृतम् तयो:
fire, speech, the action of the two
जले वै तस्य सुचिरम्
in the water indeed His, for long
निरोध: समजायत
control happened
When the Cosmic Being was inclined to speak, fire and the organ of speech and the action of the two, the speech became active. Then, indeed, He remained in the waters for a along time controling His breath.
नासिके निरभिद्येतां दोधूयति नभस्वति ।
तत्र वायुर्गन्धवहो घ्राणो नसि जिघृक्षत: ॥२०॥
नासिके निरभिद्येताम्
the nostrils burst out
दोधूयति नभस्वति
forcefully while breathing
तत्र वायु:-गन्ध-वह:
there wind, smell bearer
घ्राण: नसि जिघृक्षत:
olfactory sense, in the nose inclined to smell
Then, as The Cosmic Being breathed, by the force of the breath, the nostrils burst forth. Then there appeared the wind god, the bearer of smell and the olfactory sense, as He was inclined to smell.
यदाऽऽत्मनि निरालोकमात्मानं च दिदृक्षत: ।
निर्भिन्ने ह्यक्षिणी तस्य ज्योतिश्चक्षुर्गुणग्रह: ॥२१॥
यदा-आत्मनि निरालोकम्-
when in Himself was darkness,
आत्मानम् च दिदृक्षत:
Himself and inclined to see
निर्भिन्ने हि-अक्षिणी तस्य
emerged indeed eyes His
ज्योति:-चक्षु:-
(presiding deity) Sun god, sense of sight
गुण-ग्रह:
form and colour experiencer
When He Himself was in darkness and was inclined to see Himself and other things, there emerged in Him a pair of eyes, the Sun god, the diety presiding over the sense of sight and the sense of sight by which the colour and form are experienced.
बोधमानस्य ऋषिभिरात्मनस्तज्जिघृक्षत: ।
कर्णौ च निरभिद्येतां दिश: श्रोत्रं गुणग्रह: ॥२२॥
बोधमानस्य ऋषिभि:-
awakening by the Vedas
आत्मन: तत्-जिघृक्षत:
Himself that (the Vedas) inclined to hear
कर्णौ च निरभिद्येताम्
two ears and emerged out
दिश: श्रोत्रम्
the Digdevatas, the auditory sense
गुण-ग्रह:
of sound experiencing
When the Vedas proceeded to awaken the Cosmic Being, He was inclined to hear the Veda hymns, so a pair of ears emerged on Him, and the Digdevatas, which are the presiding dieties of the four quarters, as well as the auditory sense, by which the sound is experienced.
वस्तुनो मृदुकाठिन्यलघुगुर्वोष्णशीतताम् ।
जिघृक्षतस्त्वङ् निर्भिन्ना तस्यां रोममहीरुहा: ।
तत्र चान्तर्बहिर्वातस्त्वचा लब्धगुणो वृत: ॥२३॥
वस्तुन: मृदु-काठिन्य-
objects soft, hard
लघु-गुरु-उष्ण-शीतताम्
small, big, warm, cool
जिघृक्षत:-त्वक् निर्भिन्ना
inclined to experience skin emerged
तस्याम् रोम-महीरुहा:
in it the hair, the trees (being the presiding deities)
तत्र च-अन्त:-बहि:-वात:-
there and inside outside the wind god
त्वचा लब्ध गुण: वृत:
by the skin was known, tactile (touch) sense, all around
When the Cosmic Being was inclined to experience the objects, and their softness, hardness, smallness and bigness, warmth and coolness, skin emerged all over His body. The skin was covered by hair, whose presiding diety are the trees, and also the wind god, covering the whole skin, by which the tectile sense, the sense of touch is experienced.
हस्तौ रुरुहतुस्तस्य नानाकर्मचिकीर्षया ।
तयोस्तु बलमिन्द्रश्च आदानमुभयाश्रयम् ॥२४॥
हस्तौ रुरुहतु:-तस्य
two hands grew in Him
नाना-कर्म-चिकीर्षया
various acts inclined to perform
तयो:-तु बलम्-इन्द्र:-
those two indeed, power to grasp from presiding deity Indra
च आदानम्-उभय-आश्रयम्
and the act of grasping, both depend
As the Cosmic Being was inclined to perform various acts, a pair of hands grew out of Him. These two have the power of grasping from the presiding diety Indra, and the act of grasping also depends on him.
गतिं जिगीषत: पादौ रुरुहातेऽभिकामिकाम् ।
पद्भ्यां यज्ञ: स्वयं हव्यं कर्मभि: क्रियते नृभि: ॥२५॥
गतिम् जिगीषत: पादौ
to walk inclined to, a pair of feet
रुरुहाते-अभिकामिकाम्
grew out according to His will
पद्भ्याम् यज्ञ:
from the feet, the presiding deity of sacrifice, (Vishnu)
स्वयम् हव्यम्
Himself materials of sacrifice
कर्मभि: क्रियते
by action of locomotion gathered
नृभि:
by people
As the Cosmic Being became inclined to walk, a pair of feet grew from Him, in accordance with His will. From the feet, the presiding diety of sacrifice, Yagya, Vishnu emerged as well as the power of locomotion came to be, by which people themselves walk and gather materials for sacrifice.
निरभिद्यत शिश्नो वै प्रजानन्दामृतार्थिन: ।
उपस्थ आसीत् कामानां प्रियं तदुभयाश्रयम् ॥२६॥
निरभिद्यत शिश्न: वै
sprang forth penis indeed
प्रजा-आनन्द-
progeny joy
अमृत-अर्थिन:
(and) immortality craving
उपस्थ आसीत्
organs of generation (the presiding deity Prajaapati) came
कामानाम् प्रियम्
pleasure of coition and
तत्-उभय-आश्रयम्
these both depend on that
At the Cosmic Being's craving for progeny and immortality, penis sprang out of Him. The sense of sexual pleasure and its presiding diety Prajaapati came from it. The faculty of copulation and pleasure of coition both depend on that.
उत्सिसृक्षोर्धातुमलं निरभिद्यत वै गुदम् ।
तत: पायुस्ततो मित्र उत्सर्ग उभयाश्रय: ॥२७॥
उत्सिसृक्षो:-धातु-मलम्
urging to excrete body's excreta
निरभिद्यत वै गुदम्
opened up indeed anus
तत: पायु:
then the faculty of defection
तत: मित्र:
and then Mitra (deity presiding over the organ of evacuation)
उत्सर्ग: उभय-आश्रय:
defecation, on the two is dependent
As there was an urge to excrete, in the Cosmic Being, the anus opened up, and then faculty of defecation developed and also the diety Mitra, who preside over the organ of evacuation and so, the act of defecation depends on the two.
आसिसृप्सो: पुर: पुर्या नाभिद्वारमपानत: ।
तत्रापानस्ततो मृत्यु: पृथक्त्वमुभयाश्रयम् ॥२८॥
आसिसृप्सो: पुर: पुर्या:
wanting to enter a body from a body
नाभि-द्वारम्-अपानत:
navel passage, from 'Apaana' (vital air) sprang up
तत्र-अपान:-तत: मृत्यु:
there Apaana and then death (deity appeared)
पृथक्त्वम्-
separating (the Praana and Apaana)
उभय-आश्रयम्
by both is supported
As theCosmic Being wanted to pass from one body to the other, by the 'Apaana' or the vital air, sprang up the navel passage. There appeared the Apaana and the diety of death. By the support of these two the seperation of Praana and Apaana takes place.
आदित्सोरन्नपानानामासन् कुक्ष्यन्त्रनाडय: ।
नद्य: समुद्राश्च तयोस्तुष्टि: पुष्टिस्तदाश्रये ॥२९॥
आदित्सो:-अन्न-पानानाम्-
desiring to eat food and drink
आसन् कुक्षि-अन्त्र-नाडय:
were abdomen, intestines and veins, arteries
नद्य: समुद्रा:-च
rivers, the seas and
तयो:-तुष्टि:
from them, satisfaction
पुष्टि:-तत्-आश्रये
nourishment on it depends
When the Cosmic Being desired to eat food and drink, there came to be the abdomen and the intestines, and veins and arteries. Then came into being the rivers and the seas, which are the dieties which preside over the sense of satisfaction and nutrition.
निदिध्यासोरात्ममायां हृदयं निरभिद्यत ।
ततो मनस्ततश्चन्द्र: संकल्प: काम एव च ॥३०॥
निदिध्यासो:-आत्म-मायाम्
to contemplate on His own Maayaa
हृदयम् निरभिद्यत
heart came to be
तत: मन:-तत:-चन्द्र:
then mind, then moon
संकल्प: काम: एव च
decision and desire also and
The Cosmic Being wanted to contemplate on His own Maaya, and so there came into existance the heart, and then the mind and the moon , the presiding diety of mind, which controls the decision and desire, both.
त्वक्चर्ममांसरुधिरमेदोमज्जास्थिधातव: ।
भूम्यप्तेजोमया: सप्त प्राणो व्योमाम्बुवायुभि: ॥३१॥
त्वक्-चर्म-मांस-
skin, inner skin, flesh
रुधिर-मेद:-मज्जा-
blood, fat, marrow
अस्थि-धातव:
bones, minerals
भूमि-अप्-तेजोमया:
earth, water ether from
सप्त प्राण: व्योम-
His seven vital airs from ether
अम्बु-वायुभि:
water and airs
The Cosmic Being's outer skin, inner skin, flesh, blood, fat, marrow, bones and minerals came to be from earth water and ether, and His seven vital airs came from ether water and air.
गुणात्मकानीन्द्रियाणि भूतादिप्रभवा गुणा: ।
मन: सर्वविकारात्मा बुद्धिर्विज्ञानरूपिणी ॥३२॥
गुण-आत्मकानि-
qualities bearing
इन्द्रियाणि
are the senses (of perception, like hearing)
भूत-आदि-
of the elements various
प्रभवा: गुणा:
emerge the qualities
मन: सर्व-विकार-आत्मा
mind is all morbidity comprising of
बुद्धि:-विज्ञान-रूपिणी
and intellect is revealing in nature
All the senses of perception bear the qualities like that of hearing or touch, and the various qualities emerge from the elements. Mind is comprised of all morbidity and intellect has the nature of revealing (things and objects).
एतद्भगवतो रूपं स्थूलं ते व्याहृतं मया ।
मह्यादिभिश्चावरणैरष्टभिर्बहिरावृतम् ॥३३॥
एतत्-भगवत: रूपम्
this, The Lord's form
स्थूलम् ते
gross, to you
व्याहृतम् मया
explained by me
मही-आदिभि:-
by earth and others'
च-आवरणै:-अष्टभि:-
and sheaths, eight
बहि:-आवृतम्
outside is covered
This is the gross form of the Lord which I have explained to you. By the eight sheaths, earth, water, fire, air, ether, the Ego, the Mahattattva, and Prakriti, the form is covered on the outside.
अत: परं सूक्ष्मतममव्यक्तं निर्विशेषणम् ।
अनादिमध्यनिधनं नित्यं वाङ्मनस: परम् ॥३४॥
अत: परम् सूक्ष्मतमम्-
from this, beyond, most subtle (form)
अव्यक्तम् निर्विशेषणम्
unmanifest, unqualified
अनादि-मध्य-निधनम्
beginingless, middle-less, endless
नित्यम् वाक्-मनस: परम्
eternal, from speech and mind, beyond
Beyond this is the most subtle form of the Lord, which is unmanifest, unqualified, which has no beginning, middle or end, which is eternal and which is beyond the expression of speech and is beyond the comprehension of mind.
अमूनी भगवद्रूपे मया ते अनुवर्णिते ।
उभे अपि न गृह्णन्ति मायासृष्टे विपश्चित: ॥३५॥
अमूनी भगवत्-रूपे
both these Lord's forms
मया ते अनुवर्णिते
by me to you are explained
उभे अपि न गृह्णन्ति
both only are not accepted
माया-सृष्टे विपश्चित:
as Maayaa's creation by the learned
I have explained to you both the forms of the Lord, the gross and the subtle. Both of these are not accepted as the creation of Maayaa by the learned people.
स वाच्यवाचकतया भगवान् ब्रह्मरूपधृक् ।
नामरूपक्रिया धत्ते सकर्माकर्मक: पर: ॥३६॥
स: वाच्य-
He (The Lord) by the meaning
वाचकतया भगवान्
and by the words evolves The Lord
ब्रह्म-रूप-धृक्
Brahma's form taking on,
नाम-रूप-क्रिया
name and forms and actions
धत्ते सकर्म-
assumes active and
अकर्मक: पर:
actionless in fact
In fact, the Lord is active and actionless. Taking on the form of Brahmaa, He assumes names, forms and actions and evolves the words and their meanings.
प्रजापतीन्मनून् देवानृषीन् पितृगणान् पृथक् ।
सिद्धचारणगन्धर्वान् विद्याध्रासुरगुह्यकान् ॥३७॥
प्रजापतीन्-मनून्
Prajaapatis, Manus,
देवान्-ऋषीन्
gods, Rishis,
पितृ-गणान् पृथक्
the manes various classes
सिद्ध-चारण-
Siddhas, Chaaranas,
गन्धर्वान् विद्याध्रा-
Gandharvas, Vidyaadharaas,
असुर-गुह्यकान्
the demons, and the Guhyakas
The Prajaapatis, Manus, gods, Rishis, the various classes of manes, the Siddhaas, Chaaranaas, Gandharvas, Vidyaadharas, the demons, and the Guhyakas, know them as the forms of The Lord.
किन्नराप्सरसो नागान् सर्पान् किम्पुरुषोरगान् ।
मातृ रक्ष:पिशाचांश्च प्रेतभूतविनायकान् ॥३८॥
किन्नर-अप्सरस:
the Kinnaras, Apsaraas,
नागान् सर्पान्
Naagas, serpents,
किम्पुरुष-उरगान्
Kimpurushas, snakes,
मातृ रक्ष:-पिशाचान्-च
Maatrikas, Raakshasas, Pishaachas, and
प्रेत-भूत-विनायकान्
Pretas, Bhutas, Vinaayakas,
The Kinnaras, Apsaraas, Naagas, serpents, Kimpurushas, snakes, Maatrikas, Raakshasas, Pishaachas, Pretas, Bhutas, and Vinaayakas,….
कूष्माण्डोन्मादवेतालान् यातुधानान् ग्रहानपि ।
खगान्मृगान् पशून् वृक्षान् गिरीन्नृप सरीसृपान् ॥३९॥
कूष्माण्ड-उन्माद-वेतालान्
Kushmaandas, Unmaadas, Vetaalas,
यातुधानान् ग्रहान्-अपि
Yaatudhaanas, Grahas, as well
खगान्-मृगान् पशून् वृक्षान्
birds, animals, beasts of prey, trees,
गिरीन्-नृप सरीसृपान्
mountains, O King! the reptiles,
O King! Kushmaandas, Unmaadas, Vetaalas, Yaatudhaanas, Grahas, birds, animals, beasts of prey, trees, mountains, as well as the reptiles,…
द्विविधाश्चतुर्विधा येन्ये जलस्थलनभौकस: ।
कुशलाकुशला मिश्रा: कर्मणां गतयस्त्विमा: ॥४०॥
द्विविधा:-चतुर्विधा:
of two types (animate & inanimate), of four types
ये-अन्ये जल-स्थल-
those other water, earth,
नभ-औकस: कुशल-
air born creatures, good
अकुशला: मिश्रा:
bad, mixed
कर्मणाम् गतय:-तु-इमा:
actions' fruits, indeed are these
The two types of creatures, animate and inanimate, and then the four types, and those others borne of water, earth air, are the fruits of good and bad actions, and their mixture, done in the past.
सत्त्वं रजस्तम इति तिस्र: सुरनृनारका: ।
तत्राप्येकैकशो राजन् भिद्यन्ते गतयस्त्रिधा
यदैकैकतरोऽन्याभ्यां स्वभाव उपहन्यते ॥४१॥
सत्त्वम् रज:-तम: इति
Sattva, Rajas, Tamas, thus
तिस्र: सुर-नृ-नारका:
three, gods, human beings, denizens of hell (are born)
तत्र-अपि-एकैकश:
there also, one by the other
राजन् भिद्यन्ते
O King! Overcast
गतय:-त्रिधा यदा-
the results are (further) of three kinds, when
एकैकतर:-अन्याभ्याम्
one (Guna's) on the other two
स्वभाव: उपहन्यते
nature is shadowed
The Sattva, Rajas and Tamas, these three Gunas are responsible for the birth of the gods, of human beings and the denizens of hell. O King! When the three are over cast by each other, further three kinds of results ensue, and the nature of one Guna shadows the other two.
स एवेदं जगद्धाता भगवान् धर्म रूपधृक् ।
पुष्णाति स्थापयन् विश्वं तिर्यङ्नरसुरात्मभि: ॥४२॥
स: एव-इदम्
He alone This
जगत्-धाता भगवान्
the world to sustain, The Lord
धर्म रूप-धृक्
Vishnu form assuming
पुष्णाति स्थापयन् विश्वम्
preserves supports the world
तिर्यक्-नर-सुर-आत्मभि:
animals, men, gods, by Himself
This is He alone, The Lord, who, to sustain the world, assuming the form of Vishnu, preserves, and supports the world, Himself taking the form of animals, men and gods.
तत: कालाग्निरुद्रात्मा यत्सृष्टमिदमात्मन: ।
संनियच्छति कालेन घनानीकमिवानिल: ॥४३॥
तत: काल-अग्नि-रुद्र-
then by the time, fire, Rudra,
आत्मा यत्-सृष्टम्-
personified, that (which) was created
इदम्-आत्मन:
this by Himself
संनियच्छति कालेन
dissolves in time
घन-अनीकम्-इव-अनिल:
clouds' mass like wind
Then, in time, all that which was created by Himself, is dissolved by Himself, personified in the form of time, fire Rudra, just as a mass of clouds is dissolved by the blast of wind.
इत्थंभावेन कथितो भगवान् भगवत्तमै: ।
नेत्थंभावेन हि परं द्रष्टुमर्हन्ति सूरय: ॥४४॥
इत्थम्-भावेन कथित:
in this manner is described
भगवान् भगवत्तमै:
The Lord by the learned
न-इत्थम्-भावेन हि परम्
not in this form, indeed, beyond (this form)
द्रष्टुम्-अर्हन्ति सूरय:
to see desire the wise
The Lord has been described in this manner, by the learned, yet He is beyond this description, and so the wise aspire to see Him in that invisible form.
नास्य कर्मणि जन्मादौ परस्यानुविधीयते ।
कर्तृत्वप्रतिषेधार्थं माययारोपितं हि तत् ॥४५॥
न-अस्य कर्मणि
not His actions
जन्म-आदौ
of creation and such
परस्य-अनुविधीयते
of The Lord connected to
कर्तृत्व-प्रतिषेध-अर्थम्
doership for denying purpose
मायया-आरोपितम् हि तत्
by Maayaa, is imposed is that
The Lord is beyond the actions of creation and such actions, and so He is not connected to them in any manner. For the purpose of denying His doership only, these actions are ascribed to Him, for these have been superimposed on Him by Maayaa.
अयं तु ब्रह्मण: कल्प: सविकल्प उदाहृत: ।
विधि साधारणो यत्र सर्गा: प्राकृतवैकृता: ॥४६॥
अयम् तु ब्रह्मण: कल्प:
this of course, the Brahma Kalpa
सविकल्प: उदाहृत:
and the smaller Kalpas are described
विधि: साधारण: यत्र
the creation is similar where
सर्गा: प्राकृत-वैकृता:
(in Mahaa-kalpa) creation is from Prakriti to the beings
This, of course is the description of the Brahma Kalpa, and the in between smaller Kalpas. Whereas, in the Mahaa-kalpa, the creation is from the beginning, that is, right from Prakriti to the beings.
परिमाणं च कालस्य कल्पलक्षणविग्रहम् ।
यथा पुरस्ताद् व्याख्यास्ये पाद्यं कल्पमथो श्रूणु ॥४७॥
परिमाणम् च कालस्य
of measure and of duration of time
कल्प-लक्षण विग्रहम्
the Kalpa's characteristics and division
यथा पुरस्तात् व्याख्यास्ये
properly later will explain
पाद्यम् कल्पम्-अथ: श्रूणु
Padma Kalpa now hear
The measure, duration of time, nature and division of the Kalpas, I will explain later. Now hear about the Padma Kalpa.
शौनक उवाच -
Shaunaka said -
यदाह नो भवान् सूत क्षत्ता भागवतोत्तम: ।
चचार तीर्थानि भुवस्त्यक्त्वा बन्धून् सुदुस्त्यजान् ॥४८॥
यत्-आह न:
that told to us
भवान् सूत
you O Soota!
क्षत्ता भागवत-उत्तम:
Vidura, of the devotees' foremost
चचार तीर्थानि भुव:-
roamed the sacred places of the earth,
त्यक्त्वा बन्धून्
leaving the kith and kin
सुदुस्त्यजान्
who were difficult to part with
O Soota! You told us about Vidura who had roamed the earth visiting the sacred places, leaving behind his kith and kin who were difficult to part with.
कुत्र कौषारवेस्तस्य संवादोऽध्यात्मसंश्रित: ।
यद्वा स भगवांस्तस्मै पृष्टस्तत्त्वमुवाच ह ॥४९॥
कुत्र कौषारवे:-तस्य
where, with Maitreya (Kusaaru's son)
संवाद:-अध्यात्म-संश्रित:
conversation spirituality pertaining
यत्-वा स: भगवान्-
that or he the venerable sage
तस्मै पृष्ट:-
to him, when asked
तत्त्वम्-उवाच ह
the truth told indeed
Where did the coversation pertaining to spirituality, take place, between Maitreya, Kusaaru's son, and Vidura ? About which truth did the venerable sage tell to Vidura when he was asked about it?
ब्रूहि नस्तदिदं सौम्य विदुरस्य विचेष्टितम् ।
बन्धुत्यागनिमित्तं च तथैवागतवान् पुन: ॥५०॥
ब्रूहि न:-तत्-इदम्
do say to us that this
सौम्य
O Gentle One!
विदुरस्य विचेष्टितम्
(about) Vidura's efforts
बन्धु-त्याग-निमित्तम् च
of the kinsmen's leaving purpose and
तथैव-आगतवान् पुन:
in the same manner, returning again
O Gentle One! Do tell us the efforts of Vidura, the purpose why he left his kinsmen, and also why he returned back again.
राज्ञा परीक्षिता पृष्टो यदवोचन्महामुनि: ।
तद्वोऽभिधास्ये शृणुत राज्ञ: प्रश्नानुसारत: ॥५१॥
राज्ञा परीक्षिता पृष्ट:
by the king Pareekshit asked
यत्-अवोचन्-महामुनि:
that which answered the great sage
तत्-व:-अभिधास्ये
that to you people
शृणुत राज्ञ:
do hear the king's
प्रश्न-अनुसारत:
question accordingly
This is that which the king Pareekshit asked the great sage Shuka. I will now tell you all the answer according to what the king asked. Do listen.
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां द्वितीयस्कन्धे प्रश्नविधिर्नाम् दशम: अध्याय: ॥१०॥
इति द्वितीय: स्कन्ध: समाप्त: ।
॥ हरि: ओम् तत्सत् ॥
Thus ends the tenth discourse entitled 'The Disposition of the lims of the Cosmic Being' in Book Two of the great and glorious Bhaagavata-Puraana.
End of Book Two