श्रीमद्भागवतमहापुराणम् तृतीय: स्कन्ध: अथ पञ्चम: अध्याय: श्री शुक उवाच - Shri Shuka said - द्वारि द्युनद्या ऋषभ: कुरूणां मैत्रेयमासीनमगाधबोधम् ।
क्षत्तोपसृत्याच्युतभावशुद्ध: पप्रच्छ सौशील्यगुणाभितृप्त: ॥१॥
द्वारि द्युनद्या: at Haridwaara, on the Gangaa (bank)
ऋषभ: कुरूणाम् the foremost of the Kuru's (Vidura) मैत्रेयम्-आसीनम्- Maitreya seated अगाध-बोधम् of deep wisdom क्षत्ता-उपसृत्य- by Vidura approached अच्युत-भावशुद्ध: by Krishna's devotion purified पप्रच्छ सौशील्य- asked, by (his) humbleness गुण-अभितृप्त: and virtues gratified The foremost of the Kuru's, Vidura, who was purified by devotion to Krishna, saw the deeply wise Maitreya seated on the banks of Gangaa at Haridwaara. Vidura was gratified by the virtues like humbleness of Maitreya, so he went to him and asked.


विदुर उवाच - Vidura said - सुखाय कर्माणि करोति लोको न तै: सुखं वान्यदुपारमं वा ।
विन्देत भूयस्तत एव दु:खं यदत्र युक्तं भगवान् वदेन्न: ॥२॥
सुखाय कर्माणि करोति लोक: for happiness, actions perform people
न तै: सुखम् वा-अन्यत्- not by them is happiness, or (rather) sorrow उपारमम् वा विन्देत भूय:- ends or, undergo again (and again) तत: एव दु:खम् from that only suffering यत्-अत्र युक्तम् what here (in this case) is proper भगवान् वदेत्-न: O worshipful sage! Tell us To achieve happiness only, people perform actions. But neither do they get happiness, nor are they able to end their sorrow. Rather, from actions they again and again go on suffering. In this case, O worshipful sage! Do tell us what is proper.


जनस्य कृष्णाद्विमुखस्य दैवादधर्मशीलस्य सुदु:खितस्य ।
अनुग्रहायेह चरन्ति नूनं भूतानि भव्यानि जनार्दनस्य ॥३॥
जनस्य कृष्णात्-विमुखस्य of people, from Krishna facing away
दैवात्-अधर्म-शीलस्य by misfortune, unrighteousness given to सुदु:खितस्य extremely unhappy अनुग्रहाय-इह चरन्ति to grace them, here, move about नूनम् भूतानि भव्यानि indeed the devotees blessed जनार्दनस्य of Janaardana (Krishna) By misfortune, the people who face away from Krishna and have fallen into unrighteous ways and so are extremely unhappy, to shower grace on them, the blessed devotees of Janaardana move about in this world.


तत्साधुवर्यादिश वर्त्म शं न: संराधितो भगवान् येन पुंसाम् ।
हृदि स्थितो यच्छति भक्तिपूते ज्ञानं सतत्त्वाधिगमं पुराणम् ॥४॥
तत्-साधुवर्य-आदिश so, O foremost of the sages! direct to
वर्त्म शम् न: the path blessed, us संराधित: भगवान् (by which) propitiated, The Lord येन पुंसाम् by which of the people हृदि स्थित: in the hearts staying यच्छति भक्ति-पूते gives by devotion purified ज्ञानम् सतत्त्व- the knowledge, with the Truth अधिगमम् पुराणम् brings ancient O foremost sage! Do direct us to the blessed path by which propitiated The Lord comes to stay in the devotion purified hearts of the people, and also imparts the ancient knowledge which brings with it the realization of the Truth.


करोति कर्माणि कृतावतारो यान्यात्मतन्त्रो भगवांस्त्र्यधीश: ।
यथा ससर्जाग्र इदं निरीह: संस्थाप्य वृत्तिं जगतो विधत्ते ॥५॥
करोति कर्माणि performs actions
कृत-अवतार: taking incarnation यानि-आत्म-तन्त्र: those self imposed भगवान्-त्रि-अधीश: The Lord of the three worlds यथा ससर्ज-अग्रे how created at the dawn (of creation) इदम् निरीह: this world, The Actionless संस्थाप्य वृत्तिम् establishing livelihood जगत: विधत्ते of the world's (people) creates Please also tell how The Lord of the three worlds, having incarnated, performs those self imposed actions, how He, the Actionless, created the world at the dawn of creation, and establishing the livelihood of the people created them also.


यथा पुन: स्वे ख इदं निवेश्य शेते गुहायां स निवृत्तवृत्ति: ।
योगेश्वराधीश्वर एक एतदनुप्रविष्टो बहुधा यथाऽऽसीत् ॥६॥
यथा पुन: स्वे खे how again, in (His) own (heart's) sky
इदम् निवेश्य शेते this (world) withdrawing, sleeps गुहायाम् स: निवृत्त-वृत्ति: in His cavity, He refrains from activity योगेश्वर-अधीश्वर Master of yoga, The Ruler एक: एतत्-अनुप्रविष्ट: The One, in this (the world) entering बहुधा यथा-आसीत् in many forms as becomes Tell me, also how He withdraws from this world into His own heart's sky and sleeps, refraining from all activities, holding it in His hearts cavity. Then, in communion with his Yoga Maayaa, The Ruler of the world, though One, enters into this world and becomes as many forms.


क्रीडन् विधत्ते द्विजगोसुराणां क्षेमाय कर्माण्यवतारभेदै: ।
मनो न तृप्यत्यपि शृण्वतां न: सुश्लोकमौलेश्चरितामृतानि ॥७॥
क्रीडन् विधत्ते द्विज-गो- sporting, takes on for the Braahmanas, cows
सुराणाम् क्षेमाय कर्माणि- and gods' welfare, many activities अवतार-भेदै: (according) to incarnations different मन: न तृप्यति- (our) mind is not sated अपि शृण्वताम् न: even (when) hearing our सुश्लोक-मौले:- of the well renowned crest jewel चरित-अमृतानि stories nectar-like Just sportingly, He takes on many activities for the welfare of the Braahmanas, cows and the gods, according to various incarnations. Our minds are not sated even when hearing the nectar-like stories of the crest jewel of the well renowned, Krishna.


यैस्तत्त्वभेदैरधिलोकनाथो लोकानलोकान् सहलोकपालान् ।
अचीक्लृपद्यत्र हि सर्वसत्त्वनिकायभेदोऽधिकृत: प्रतीत: ॥८॥
यै:-तत्त्व-भेदै:- by which principles various
अधिलोक-नाथ: of Guardians' The Master लोकान्-अलोकान् the worlds and non-worlds सह-लोकपालान् with their guardians अचीक्लृपत्-यत्र हि created, where indeed सर्व-सत्त्व निकाय-भेद:- all the classes of beings groups' different अधिकृत: प्रतीत: and duties well defined The gaurdians' master, the Lord, by which principles has He created the worlds and non-worlds along with their gaurdians, where the different classes of beings' groups are given different well defined duties.


येन प्रजानामुत आत्मकर्मरूपाभिधानां च भिदां व्यधत्त ।
नारायणो विश्वसृडात्मयोनिरेतच्च नो वर्णय विप्रवर्य ॥९॥
येन प्रजानाम्-उत (that by) which the being's
आत्म-कर्म-रूप- distinctive duties and form अभिधानाम् च names and भिदाम् व्यधत्त different allotted नारायण: विश्व-सृट्- Naaraayana, The Universe Creator आत्म-योनि: the Self -Existent तत्-च न: that and to us वर्णय विप्रवर्य explain O Braahmanas foremost O the foremost of the Braahmanas, also explain to us the method by which the Self-Existent Creator of the Universe, Naaraayana, gives distinctive duties, forms, and names to the created beings.


परावरेषां भगवन् व्रतानि श्रुतानि मे व्यासमुखादभीक्ष्णम् ।
अतृप्नुम क्षुल्लसुखावहानां तेषामृते कृष्णकथामृतौघात् ॥१०॥
परावरेषाम् of the higher lower (classes)
भगवन् व्रतानि O Worshipful sage, duties श्रुतानि मे व्यास-मुखात्- (have) heard I, from Vyas's lips अभीक्ष्णम् अतृप्नुम many times, am not satisfied क्षुल्ल-सुख-आवहानाम् (by) small pleasures bringing, तेषाम्-ऋते those other than कृष्ण-कथा- Krishna's stories अमृत-औघात् nectar flowing O Worshipful sage! I have often heard from Vyaasa's lips about the duties of the higher and lower beings, which bring small pleasures. They do not any longer satisfy me, other than listening to the flow of nectar like stories of Krishna.


कस्तृप्नुयात्तीर्थपदोऽभिधानात् सत्रेषु व: सूरिभिरीड्यमानात् ।
य: कर्णनाडीं पुरुषस्य यातो भयप्रदां गेहरतिं छिनत्ति ॥११॥
क:-तृप्नुयात्- who is sated
तीर्थपद:-अभिधानात् of the holy feet (Lord's) the stories sung सत्रेषु (during) the holy assemblies व: सूरिभि:- by you people the seers ईड्यमानात् praiseworthy य: कर्णनाडीम् which the ear cavity पुरुषस्य यात: of man enters भय-प्रदाम् (and) the fearful गेह-रतिम् छिनत्ति home bondage cuts asunder Which man will be sated of hearing the praiseworthy stories of the Lord whose feet are the abode of sanctity? The stories which are sung by seers like you and Naarada, during the holy assemblies, the stories, which when enter the ear cavity of man, cuts asunder the fearful bondage of home.


मुनिर्विवक्षुर्भगवद्गुणानां सखापि ते भारतमाह् कृष्ण: ।
यस्मिन्नृणां ग्राम्यसुखानुवादैर्मतिर्गृहीता नु हरे: कथायाम् ॥१२॥
मुनि:-विवक्षु:- the sage intended to speak of
भगवत्-गुणानाम् the Lord's virtues सखा-अपि ते friend also yours भारतम्-आह् कृष्ण: Mahaa Bhaarata composed, Krishna (Dwepaayana, Veda Vyaasa) यस्मिन्-नृणाम् so that of the people ग्राम्य-सुख-अनुवादै:- base pleasures, by describing मति:-गृहीता नु (their) minds are drawn definitely to हरे: कथायाम् Shree Hari's stories Your friend the great sage Krishna Dwepaayana, Veda Vyaasa, composed the Mahaabhaarata, with the intention to speek of the virtues of the Lord. Therein, by describing the base sense pleasures of the people, he definitly draws their minds towards Shree Hari's stories.


सा श्रद्दधानस्य विवर्धमाना विरक्तिमन्यत्र करोति पुंस: ।
हरे: पदानुस्मृतिनिर्वृतस्य समस्तदु:खात्ययमाशु धत्ते ॥१३॥
सा श्रद्दधानस्य विवर्धमाना that (mind), of the devout increasing (attraction)
विरक्तिम्-अन्यत्र करोति पुंस: aversion else where does of people हरे: पद-अनुस्मृति- of Shree Hari's feet remembering निर्वृतस्य समस्त- the liberated person's, all दु:ख-अत्ययम्-आशु धत्ते sorrows end soon brings about The mind of the devout, develops an aversion to elsewhere, with its increasing attraction to the stories of Shree Hari, and by remembering His feet always, the person is liberated and all his sorrows soon come to an end.


ताञ्छोच्यशोच्यानविदोऽनुशोचे हरे: कथायां विमुखानघेन ।
क्षिणोति देवोऽनिमिषस्तु येषामायुर्वृथावादगतिस्मृतीनाम् ॥१४॥
तान्-शोच्य-शोच्यान्- those are to be pitied, (even) by the pitiable
अविद:-अनुशोचे the ignorant, I deplore हरे: कथायाम् (who) in Shree Hari's stories विमुखान्-अघेन are averse due to sin क्षिणोति देव:-अनिमिष:- clips away, the Lord Time तु येषाम्-आयु:- indeed whose life (span) वृथा-वाद-गति-स्मृतीनाम् (engaged in) idle talk, activities and thoughts I deplore those, who are pitied even by the pitiable, who, because of their sins are averse to the stories of Shree Hari. Their span of life is clipped away incessently by the Lord Time, who are engaged in idle talks, activities and thoughts.


तदस्य कौषारव शर्म दातुर्हरे: कथामेव कथासु सारम् ।
उद्धृत्य पुष्पेभ्य इवार्तबन्धो शिवाय न: कीर्तय तीर्थकीर्ते: ॥१५॥
तत्-अस्य कौषारव therefore, His, O Maitreya!
शर्म दातु:-हरे: blessings Bestower Shree Hari's कथाम्-एव कथासु सारम् story only, of the stories essence उद्धृत्य पुष्पेभ्य: इव- extracting from flowers like (bee) आर्त-बन्धो O of the destitute Friend! शिवाय न: कीर्तय for good of us relate तीर्थ-कीर्ते: of the Abode of sacred renown O Maitreya! Friend of the destitute that you are, do relate the stories of the blessings Bestower Shree Hari. Just as the bee extracts the essence from flowers, gather from other stories, the stories of The Abode of the sacred renown, and for our good, relate them to us.


स विश्वजन्मस्थितिसंयमार्थे कृतावतार: प्रगृहीतशक्ति: ।
चकार कर्माण्यतिपूरुषाणि यानीश्वर: कीर्तय तानि मह्यम् ॥१६॥
स: विश्व-जन्म- He, the world's creation,
स्थिति-संयम-अर्थे preservation and dissolution's sake कृत-अवतार: taking incarnations प्रगृहीत-शक्ति: assuming (His own) energy चकार कर्मानि- performed actions अति-पूरुषाणि super human यानि-ईश्वर: those, The Lord कीर्तय तानि मह्यम् explain them to me He, the Lord, for the sake of the creation, sustenance and dissolution of the world, having taken incarnations, and having assumed His own energy, Maayaa, performed super human actions. Do explain those actions to me.


श्री शुक उवाच - Shri Shuka said - स एवं भगवान् पृष्ट: क्षत्त्रा कौषारविर्मुनि: ।
पुंसां नि:श्रेयसार्थेन तमाह बहु मानयन् ॥१७॥
स: एवम् भगवान् पृष्ट: he thus, the worshipful asked
क्षत्त्रा कौषारवि:-मुनि: by Vidura, sage Kaushaaravi (Maitreya) पुंसाम् नि:श्रेय-अर्थेन of the people supreme good तम्-आह बहु मानयन् to him said with great honour When the worshipful sage Maitreya, the son of Kusaaru, was thus asked by Vidura, of the supreme good of the people, he answered to Vidura with great honour.


मैत्रेय उवाच - Maitreya said - साधु पृष्टं त्वया साधो लोकान् साध्वनुगृह्णता ।
कीर्तिं वितन्वता लोके आत्मनोऽधोक्षजात्मन: ॥१८॥
साधु पृष्टम् त्वया साधो well asked by you O Gentle One!
लोकान् साधु-अनुगृह्णता for the people great obligation कीर्तिम् वितन्वता लोके fame will spread in the world आत्मन:-अधोक्षजा-आत्मन: (your) self with The Lord one O Gentle One! You have asked well, and have greatly obliged the people. You yourself are one with The Lord, and so your fame will spread far and wide in the world.


नैतच्चित्रं त्वयि क्षत्तर्बादरायणवीर्यजे ।
गृहीतोऽनन्यभावेन यत्त्वया हरिरीश्वर: ॥१९॥
न-एतत्-चित्रम् त्वयि not this is surprising, that you
क्षत्त:-बादरायण-वीर्यजे O Vidura, of Baadaraayana (Veda Vyaasa) begotten गृहीत:-अनन्य-भावेन have taken by unwavering devotion यत्-त्वया हरि:-ईश्वर: that by you, Shree Hari, The Lord O Vidura, it is not at all surprising that you have taken The Lord Shree Hari captive by your unwavering devotion, begotten as you are of the great Baadaraayana, sage Veda Vyaasa.


माण्डव्यशापाद्भगवान् प्रजासंयमनो यम: ।
भ्रातु: क्षेत्रे भुजिष्यायां जात: सत्यवतीसुतात् ॥२०॥
माण्डव्य-शापात्-भगवान् by Maandavya curse, O worshipful (you)
प्रजा-संयमन: यम: the creatures' discipliner Yama भ्रातु: क्षेत्रे भुजिष्यायाम् from brother (Vichitra Veerya) maid and concubine जात: सत्यवती-सुतात् were born of Satyavati's son (Veda Vyaas) You are the discipliner of the creatures, the worshipful Yama. By the curse of Maandavya you were born from the womb of your brother Vichitra Veerya's maid and concubine, through Satyavati's son Veda Vyaasa.


भवान् भगवतो नित्यं सम्मत: सानुगस्य च ।
यस्य ज्ञानोपदेशाय माऽऽदिशद्भगवान् व्रजन् ॥२१॥
भवान् भगवत: you are of the Lord
नित्यम् सम्मत: ever beloved सानुगस्य च of devotees and यस्य ज्ञान-उपदेशाय Whose knowledge to instruct मा-आदिशत्- to me ordered भगवान् व्रजन् The Lord, while leaving You are the ever beloved of The Lord and of His devotees. That is why, when He was to depart from this world, He commanded me to give you the knowledge about Him.


अथ ते भगवल्लीला योगमायोपबृंहिता: ।
विश्वस्थित्युद्भवान्तार्था वर्णयाम्यनुपूर्वश: ॥२२॥
अथ ते भगवत्-लीला: therefore for you, Lord's play
योग-माया-उपबृंहिता: by Yoga-Maayaa unfolded विश्व-स्थिति- the world's preservation, उद्भव-अन्त-अर्था:- creation, dissolution related वर्णयामि-अनुपूर्वश: will explain in due order Therefore, the Lord's play unfolded by His Yoga Maayaa, divine potency, in the form of the wold's creation, preservation and dissolution, I will explain to you in due order.


भगवानेक आसेदमग्र आत्माऽऽत्मनां विभु: ।
आत्मेच्छानुगतावात्मा नानामत्युपलक्षण: ॥२३॥
भगवान्-एक the Lord alone
आस-इदम्-अग्रे was (there) this creation before आत्मा-आत्मनाम् The Self of the beings विभु: आत्म-इच्छा- The Supreme Self, by His own will अनुगतौ-आत्मा following, The Lord नाना-मति-उपलक्षण: various ideas indicated Before this creation, only The Lord was there. The Supreme self was the self of all the beings. The Lord by His own will indicated various ideas (of creation).


स वा एष तदा द्रष्टा नापश्यद् दृश्यमेकराट् ।
मेनेऽसन्तमिवात्मानं सुप्तशक्तिरसुप्तदृक् ॥२४॥
स: वा एष: तदा द्रष्टा He or This, then the onlooker
न-अपश्यत् did not see दृश्यम्-एकराट् (any thing) to be seen, (for) He shone Himself मेने-असन्तम्- (He) took (Himself to be) non-existent इव-आत्मानम् like Himself सुप्त-शक्ति:- dormant powers असुप्त-दृक् awake awareness Then, This He, The Onlooker, did not see anything to be seen, because He Himself was shining. So, He took Himself to be non-existent, as His energies were dormant but His awareness was awake.


सा वा एतस्य संद्रष्टु: शक्ति: सदसदात्मिका ।
माया नाम महाभाग ययेदं निर्ममे विभु: ॥२५॥
सा वा एतस्य संद्रष्टु: शक्ति: she or, His, seeing power
सत्-असत्-आत्मिका of existent and non-existent pertaining माया नाम महाभाग Maayaa by name, O Blessed One! यया-इदम् निर्ममे विभु: by which this (world) created The Lord O Blessed Vidura! It is by this perceiving power of The Lord, pertaining to the existent and the non-existent, Maayaa by name, by which the Lord has created this world.


कालवृत्त्या तु मायायां गुणमय्यामधोक्षज: ।
पुरुषेणात्मभूतेन वीर्यमाधत्त वीर्यवान् ॥२६॥
काल-वृत्त्या by the Time characteristic
तु मायायाम् indeed in Maayaa गुणमय्याम्- of the Gunas constituted अधोक्षज: पुरुषेण- The Lord Hari, by Purusha आत्म-भूतेन वीर्यम्- self projected, the seed आधत्त वीर्यवान् placed The Powerful One In Maayaa, constituted of the three Gunas, when, by the characteristics of Time, the equilibrium was disturbed, The Lord Shree Hari, by His self projection as Purusha, the Powerful One, placed His own seed.


ततोऽभवन्महत्तत्त्वमव्यक्तात्कालचोदितात् ।
विज्ञानात्माऽऽत्मदेहस्थं विश्वं व्यञ्जंस्तमोनुद: ॥२७॥
तत:-अभवत्- from there evolved
महत्-तत्त्वम्- Mahat-tatva, (principle of cosmic intelligence) अव्यक्तात्- from the unmanifest (Maayaa) काल-चोदितात् by Time impelled विज्ञान-आत्मा- of the understanding nature आत्म-देहस्थम् (which) in its own physique existing विश्वम् व्यञ्जन्- the world manifesting तम:-नुद: the darkness expelled From there, impelled by Time, from the unmanifest Maayaa, Mahat-tattva, the principle of cosmic intelligence, of the nature of understanding, evolved. The world existing in its physique, manifested, expelling the darkness.


सोऽप्यंशगुणकालात्मा भगवद्-दृष्टिगोचर: ।
आत्मानं व्यकरोदात्मा विश्वस्यास्य सिसृक्षया ॥२८॥
स:-अपि-अंश- that also, the being
गुण-काल-आत्मा the gunas and Time constituted of भगवत्-दृष्टि-गोचर: of The Lord's vision coming into आत्मानम् व्यकरोत्-आत्मा in itself, transformed itself विश्वस्य-अस्य सिसृक्षया the world this wishing to create That being, constituted of a part of The Lord, Time and the three Gunas, when came into the range of The Lord's vision, transformed itself into itself with the intention of creating this world.


महत्तत्त्वाद्विकुर्वाणादहंतत्त्वं व्यजायत् ।
कार्यकारणकर्त्रात्मा भूतेन्द्रियमनोमय: ॥२९॥
महत्तत्त्वात्-विकुर्वाणात्- from the Mahat-tatva, transforming
अहम्-तत्त्वम् व्यजायत् 'Aham' tatva (the ego) evolved कार्य-कारण-कर्तृ-आत्मा effect, cause, doer natured भूत-इन्द्रिय- the (5) elements, the (10) senses मनोमय: and mind causing As the Mahat-tattva transformed, 'Aham' tattva, ego, evolved, which being of the nature of cause and effect and the doer, caused the emergence of the five gross elements, the ten senses (five of perception and five of action), and mind.


वैकारिकस्तैजसश्च तामसश्चेत्यहं त्रिधा ।
अहंतत्त्वाद्विकुर्वाणान्मनो वैकारिकादभूत् ।
वैकारिकाश्च ये देवा अर्थाभिव्यञ्जनं यत: ॥३०॥
वैकारिक:-तैज:-च the Saatvic, Taijasika and
तामस:-च-इति- Taamasika and these अहम् त्रिधा 'Aham' (tatva became) three (kinds) अहम्-तत्त्वात्-विकुर्वाणात्- from Aham Tatva transformation मन: वैकारिकात्-अभूत् mind Saatvic became वैकारिका:-च ये देवा: Saatvic and those deities अर्थ-अभिव्यञ्जनम् यत: the objects' projection from where (comes) The Aham Tatva is of three kinds -Saatvik, Taijasika and Taamasika. From the Sattvika Aham Tattva came the mind and those Saatvika dieties, from where comes the projection of the sense objects.


तैजसानीन्द्रियाण्येव ज्ञानकर्ममयानि च ।
तामसो भूतसूक्ष्मादिर्यत: खं लिङ्गमात्मन: ॥३१॥
तैजसानि-इन्द्रियाणि-एव the Taijasa (are) the senses
ज्ञान-कर्म-मयानि च of perception and action inclusive and तामस: भूत- of the Taamasika, elements सूक्ष्म-आदि: यत: खम् of subtle causing, from where the ether लिङ्गम्-आत्मन: an indication to Brahma The Taijasika are inclusive of the perception and action senses, and the Taamasika are the cause of the subtle elements, sound etc., from where the ether evolved, which is an indication of Brahma.


कालमायांशयोगेन भगवद्वीक्षितं नभ: ।
नभसोऽनुसृतं स्पर्श विकुर्वन्निर्ममेऽनिलम ॥३२॥
काल-माया-अंश-योगेन Time, Maayaa and the Jivas together
भगवत्-वीक्षितम् नभ: by Lords glance, the ether (when) नभस:-अनुसृतम् from ether came out स्पर्शम् विकुर्वन्- touch, transforming (which) निर्ममे-अनिलम was made air When Time, Maayaa, and Jiva together along with ether, came into The Lords vision, the sense of touch came about, which when transformed, evolved into air.


अनिलोऽपि विकुर्वाणो नभसोरुबलान्वित: ।
ससर्ज रूपतन्मात्रं ज्योतिर्लोकस्य लोचनम् ॥३३॥
अनिल:-अपि विकुर्वाण: air also transforming
नभसा-उरु-बल-अन्वित: from the ether, great energy containing ससर्ज रूप-तन्मात्रम् created colour, subtle sense ज्योति:-लोकस्य लोचनम् (from which) fire (evolved) the world's illuminator The air, transformed from ether, containing great energy, created the subtle sense of colour, which evolved into fire, the illuminator of the world.


अनिलेनान्वितं ज्योतिर्विकुर्वत्परवीक्षितम् ।
आधत्ताम्भो रसमयं कालमायांशयोगत: ॥३४॥
अनिलेन-अन्वितम् ज्योति:- by air included fire
विकुर्वत्-पर-वीक्षितम् transforming by Lord's glance आधत्त-अम्भ: रसमयम् became water to taste evolving काल-माया-अंश योगत: Time Maaya and Jiva combined Inclusive of air, fire transformed, by The Lord's glance into water, which evolved into taste combined of Time, Maayaa and Jiva.


ज्योतिषाम्भोऽनुसंसृष्टं विकुर्वद्ब्रह्मवीक्षितम् ।
महीं गन्धगुणामाधात्कालमायांशयोगत: ॥३५॥
ज्योतिषाम्-अम्भ:-अनुसंसृष्टम् fire water, combined
विकुर्वत्-ब्रह्म-वीक्षितम् (when) transformed by Brahma's glance महीम् गन्ध-गुणाम्-आधात्- earth odour qualified evolved काल-माया-अंश-योगत: (also) Time, Maayaa and Jiva combined Fire, combined with water, Time, Maaya and Jiva, was transformed by the glance of The Lord and evolved into earth qualified with odour.


भूतानां नभआदीनां यद्यद्भव्यावरावरम् ।
तेषां परानुसंसर्गाद्यथासंख्यं गुणान् विदु: ॥३६॥
भूतानाम् नभ-आदीनाम् of the elements, the ether, and others
यत्-यत्-भव्य- which which (one) evolved अवर-अवरम् one after the other तेषाम् पर-अनुसंसर्गात्- of them of the previous one by close following यथा-संख्यम् गुणान् विदु: as in order, the qualities should be understood It should be understood that, the elements, like the ether and others (air, fire, water and earth), as each one evolved, it had the qualities of the previous one, in the order of evolution, because of being in close association of each other.


एते देवा: कला विष्णो: कालमायांशलिङ्गिन: ।
नानात्वात्स्वक्रियानीशा: प्रोचु: प्राञ्जलयो विभुम् ॥३७॥
एते देवा: कला: विष्णो: these deities
काल-माया-अंश-लिङ्गिन: Time, Maayaa and Jiva indicating नानात्वात्-स्वक्रिय-अनीशा: by variousness, in their work unable प्रोचु: प्राञ्जलय: विभुम् prayed with joined palms to the Almighty These (presiding) dieties of the elements and other branches, indicating the effect of Time, Maayaa and Jiva, were unable to do their work (of creation) because of their variousness, and non-co-ordination. They prayed to the Almighty, with joined palms.


देवा: ऊचु: - The gods said - नमाम ते देव पदारविन्दं प्रपन्नतापोपशमातपत्रम् ।
यन्मूलकेता यतयोऽञ्जसोरु संसारदु:खं बहिरुत्क्षिपन्ति ॥३८॥
नमाम ते देव we bow to your, O Lord!
पद-अरविन्दम् feet lotuses प्रपन्न-ताप-उपशम-आतपत्रम् for the surrendered, sufferings' reliever, umbrella यत्-मूल-केता: because, to the soles resorting to यतय:-अञ्जसा- striving men easily उरु संसार-दु:खम् great worldly sorrows बहि:-उत्क्षिपन्ति outside throw away O Lord! We bow to your lotus feet, which are like an umbrella in relieving the sufferings of those who have surrendered to them. Resorting to the soles of which, striving men, easily throw out the worldly sorrows.


धातर्यदस्मिन् भव ईश जीवास्तापत्रयेणोपहता न शर्म ।
आत्मंल्लभन्ते भगवंस्तवाङ्घ्रिच्छायां सविद्यामत आश्रयेम ॥३९॥
धात:-यत्-अस्मिन् भवे O Creator! because in this world
ईश जीवा:-ताप-त्रयेण- O Lord! the beings by the three fold agonies उपहता: न शर्म stricken, are without peace आत्मन्-लभन्ते O Supreme Self! (they) get भगवन्-तव-अङ्घ्रिच्छायाम् O Lord! in your feet shade सविद्याम्-अत: आश्रयेम with wisdom, so (we) resort to O Lord! O Creator! in this world, of this world, the beings are striken with the three fold agonies and so they are without peace. O Supreme Self! O Lord! That is why we resort to your feet's shade, which is the abode of wisdom.


मार्गन्ति यत्ते मुखपद्मनीडैश्छन्द:सुपर्णै: ऋषयो विविक्ते ।
यस्याघमर्षोदसरिद्वराया: पदं पदं तीर्थपद: प्रपन्ना: ॥४०॥
मार्गन्ति यत्- search for which
मुख-पद्म-नीडै:- your face lotus nest (resting on) छन्द:-सुपर्णै: by the Mantra (of the Vedas) birds ऋषय: विविक्ते the sages in solitude यस्य-अघ-मर्ष- whose sins wiping away उद-सरित्-वराया: the water of the river sacred (Gangaa) पदम् पदम् source the feet तीर्थपद: प्रपन्ना: the sacred feet surrender to In solitude, the sages, resorting to your lotus face, recite the Vedic Mantras, which are like birds resting in the nest of Your mouth, and search for the sacred feet of yours, which are the source of the water of the sacred river Ganga, the water which washes away the sins. We take shelter in those feet of yours.


यच्छ्रद्धया श्रुतवत्या च भक्त्या संमृज्यमाने हृदयेऽवधाय ।
ज्ञानेन वैराग्यबलेन धीरा व्रजेम तत्तेङ्घ्रिसरोजपीठम् ॥४१॥
यत्-श्रद्धया श्रुतवत्या च which, by reverence, chanting and
भक्त्या संमृज्यमाने by devotion purified हृदये-अवधाय ज्ञानेन heart in placing, by wisdom वैराग्य-बलेन धीरा: and power of dispassion, the wise, व्रजेम तत्-ते- resort to, that Your अङ्घ्रि-सरोज-पीठम् feet lotus stool The wise, in their hearts, purified by reverence, by chanting, and by devotion place wisdom and the power of dispassion, where by they get to your lotus feets' stool, we resort to that stool of your lotus feet.


विश्वस्य जन्मस्थितिसंयमार्थे कृतावतारस्य पदाम्बुजं ते ।
व्रजेम सर्वे शरणं यदीश स्मृतं प्रयच्छत्यभयं स्वपुंसाम् ॥४२॥
विश्वस्य जन्म- the world's creation
स्थिति-संयम-अर्थे preservation and dissolution for कृत-अवतारस्य taking on incarnation पद-अम्बुजम् ते the feet lotus Yours व्रजेम सर्वे शरणम् undertake all of us shelter, यत्-ईश स्मृतम् प्रयच्छति- because The Lord! as (soon as) remembered, extends अभयम् स्व-पुंसाम् fearlessness to own devotees O Lord! You have taken incarnation for the creation, preservation and dissolution of this world. That incarnated yourself extend fearlessness to your devotees as soon as they remember your lotus feet. O Lord! We all undertake shelter to those feet.


यत्सानुबन्धेऽसति देहगेहे ममाहमित्यूढदुराग्रहाणाम् ।
पुंसां सुदूरं वसतोऽपि पुर्यां भजेम तत्ते भगवन् पदाब्जम् ॥४३॥
यत्-सानुबन्धे-असति to those with connection false
देह-गेहे मम-अहम्-इति- to house and body, mine, me, thus, ऊढ-दुराग्रहाणाम् पुंसाम् strongly and wrongly asserting people, सुदूरम् वसत:अपि पुर्याम् (are) far away, dwelling though in (their) bodies भजेम तत्-ते we worship those your भगवन् पद-अब्जम् O Lord! Feet lotus O Lord! Your lotus feet are far flung from those people who have a false connection of I and mine with their bodies and houses, and they strongly and wrongly assert that, even though you dwell in their bodies. O Lord! We worship those lotus feet of yours.


तान् वै ह्यसद्-वृत्तिभिरक्षिभिर्ये पराहृतान्तर्मनस: परेश ।
अथो न पश्यन्त्युरुगाय नूनं ये ते पदन्यासविलासलक्ष्म्या: ॥४४॥
तान् वै हि-असत्-वृत्तिभि:- them, indeed surely, by unworthy objects
अक्षिभि:-ये पराहृत- of senses those, (who have) expelled अन्तर्मनस: परेश from their inner minds, O Primal Lord! अथो न पश्यन्ति-उरुगाय them (the feet) do not see, Of great renown! नूनम् ये ते पद-न्यास- definitely those your foot step विलास-लक्ष्म्या: elegance graceful O Primal Lord of great renown! Surely and invariably, they who are led astray by the pursuit of unworthy sense objects, expell from their minds your lotus feet, they definetly do not see them who enjoy the sight of your elegant and graceful foot steps.


पानेन ते देव कथासुधाया: प्रवृद्धभक्त्या विशदाशया ये ।
वैराग्यसारं प्रतिलभ्य बोधं यथाञ्जसान्वीयुरकुण्ठधिष्ण्यम् ॥४५॥
पानेन ते देव कथा-सुधाया: by imbibing, your O Lord! stories nectar
प्रवृद्ध-भक्त्या increased devotion विशद-आशया: ये purified hearts who वैराग्य-सारम् dispassion's essence प्रतिलभ्य बोधम् having gained (spiritual) insight यथा-अञ्जसा-अन्वीयु:- just as easily attain अकुण्ठ-धिष्ण्यम् Eternal Abode O Lord! Those whose hearts are purified by imbibing your nectarine stories, their devotion is increased, they know the essence of dispassion and so have gained spiritual insight, they effortlessly attain Your Eternal Abode.


तथापरे चात्मसमाधियोगबलेन जित्वा प्रकृतिं बलिष्ठाम् ।
त्वामेव धीरा: पुरुषं विशन्ति तेषां श्रम: स्यान्न तु सेवया ते ॥४६॥
तथा-अपरे च-आत्म-समाधि- like that, the others, and by on self concentrating
योग-बलेन जित्वा प्रकृतिम् by Yoga's force, conquering Prakriti बलिष्ठाम् त्वाम्-एव powerful, to You alone धीरा: पुरुषम् विशन्ति wise men, The Primal Person enter तेषाम् श्रम: स्यात्- their hardship is there न तु सेवया ते not indeed in worshipping you And the other wise men, by the force of Yoga, concentrate on their inner self, and conquer the powerful Prakriti, and thereby enter You alone, The Primal Person. Their path is not of great hardship, in worshipping You.


तत्ते वयं लोकसिसृक्षयाऽऽद्य त्वयानुसृष्टास्त्रिभिरात्मभि: स्म ।
सर्वे वियुक्ता: स्वविहारतन्त्रं न शक्नुमस्तत्प्रतिहर्तवे ते ॥४७॥
तत्-ते वयम् therefore, to You, we
लोक-सिसृक्षया-आद्य the world wanting to create, O Primal Lord! त्वया-अनुसृष्टा: by You, one by one created त्रिभि:-आत्मभि: स्म by three (gunas), by nature are सर्वे वियुक्ता: all different स्व-विहार-तन्त्रम् (Your) own sporting devise न शक्नुम:- are not able तत्-प्रतिहर्तवे ते that present to You O Primal Lord! With the intention of creating the world, we were created by You, one by one, with the three Gunas, therefore we all are diverse in nature, and so, we are unable to present this world to You, which is Your own sporting devise.


यावद् बलिं तेऽज हराम काले यथा वयं चान्नमदाम यत्र ।
यथोभयेषां त इमे हि लोका बलिं हरन्तोऽन्नमदन्त्यनूहा: ॥४८॥
यावद् बलिम् ते-अज till then offerings, for You, O Unborn One!
हराम काले यथा वयम् may bring timely, so that we च-अन्नम्-अदाम यत्र and food may eat, where यथा-उभयेषाम् so that both (You and us) ते इमे हि लोका: those these indeed beings बलिम् हरन्त:- offerings bringing अन्नम्-अदन्ति-अनूहा: food may eat, unrestricted O Unborn One! Untill then, You may devise a way wherefrom we may be able to bring to You offerings and our tributes in time, and we may also eat our food. Also these and those other beings also may be able to bring offerings to You and to us, and may they also eat their food unrestricted.


त्वं न: सुराणामसि सान्वयानां कूटस्थ आद्य: पुरुष: पुराण: ।
त्वं देव शक्त्यां गुणकर्मयोनौ रेतस्त्वजायां कविमादधेऽज: ॥४९॥
त्वम् न: सुराणाम्-असि You of us gods are
सान्वयानाम् कूटस्थ and of all the activities, prime cause आद्य: पुरुष: पुराण: O Ancient Person Prime! त्वम् देव You O Lord! शक्त्याम् in the energy (Maayaa) गुण-कर्म-योनौ the Gunas and the actions producer रेत:-तु-अजायाम् seed indeed into Maayaa कविम्-आदधे- conscious Jiva placed अज: O Unborn One! O Ancient Prime Person! You are the prime cause of we gods and all our actions. O Unborn One! You placed the seed ofconscious Jiva in the womb of the energy, Maayaa,which is Gunas and action producer.


ततो वयं सत्प्रमुखा यदर्थे बभूविमात्मन् करवाम किं ते ।
त्वं न: स्वचक्षु: परिदेहि शक्त्या देव क्रियार्थे यदनुग्रहाणाम् ॥५०॥
तत: वयम् सत्-प्रमुखा: because of that, we, the Mahat-tatva presiding over
यत्-अर्थे बभूविम-आत्मन् for which purpose, we were born, O Supreme Spirit! करवाम किम् ते should do what (for) you त्वम् न: स्वचक्षु: परिदेहि You to us Your insight do confer शक्त्या देव along with energy, O Lord! क्रिया-अर्थे to accomplish (the creation) यत्-अनुग्रहाणाम् for which (we depend for Your) grace O Supreme Spirit! Because of that, we, the presiding deties of Mahat-tatva and all, what should we do for You, for which we are born. To accomplish the purpose of creation do confer on us Your insight and divine energy for which we depend on Your grace.


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