श्रीमद्भागवतमहापुराणम् तृतीय स्कन्ध: अथ अष्टम: अध्याय: मैत्रेय उवाच - Maitreya said - सत्सेवनीयो बत पूरुवंशो यल्लोकपालो भगवत्प्रधान: ।
बभूविथेहाजितकीर्तिमालां पदे पदे नूतनयस्यभीक्ष्णम् ॥१॥
सत्-सेवनीय: by the noble adorable
बत पूरु-वंश: indeed is Puru race यत्-लोकपाल: that Yama (god of death) भगवत्-प्रधान: The Lord's main (devotee) (you) बभूविथ-इह- were born here अजित-कीर्ति-मालाम् to Shree Hari's glories garland पदे पदे on every step नूतनयसि-अभीक्ष्णम् newness always Oh! The race of the Puru's is adored even by the noble men, where you, the god of death Yama himself is born, the foremost devotee of Hari, adding to the garland of His glory on every step and rendering it new always.


सोऽहं नृणां क्षुल्लसुखाय दु:खं महद्गतानां विरमाय तस्य ।
प्रवर्तये भागवतं पुराणं यदाह् साक्षाद्भगवानृषिभ्य: ॥२॥
स:-अहम् नृणाम् that I for the people
क्षुल्ल-सुखाय (for) trivial pleasures दु:खम् महत्-गतानाम् sorrow great go to विरमाय तस्य प्रवर्तये to end that, commence भागवम् पुराणम् यत्-आह् Bhaagavata Puraana, which said साक्षात्-भगवान्-ऋषिभ्य: Himself The Lord to the sages (Sanaka and others) To put an end to the sorrows of the people, which they incur in search of trivial pleasures, I will commence to narrate the Bhaagavata Puraana, which The Lord Himself said to Sanaka and other sages.


आसीनमुर्व्यां भगवन्तमाद्यं सङ्कर्षणं देवमकुण्ठसत्त्वम् ।
विवित्सवस्तत्त्वमत: परस्य कुमारमुख्या मुनयोऽन्वपृच्छन् ॥३॥
आसीनम्-उर्व्याम् sitting in Paataala-loka
भगवन्तम्-आद्यम् to the god primary सङ्कर्षणम् देवम्- Sankarshana Deva अकुण्ठ-सत्त्वम् of unhindered knowledge विवित्सव:-तत्त्वम्-अत: eager to know the Truth, to him परस्य कुमार-मुख्या: of the Supreme, the Sanat Kumaaras, main मुनय:-अन्वपृच्छन् sages asked The Sanat Kumaaras and other sages were eager to know the Truth, and the Supreme. They questioned the primary god Sankarshana Deva, of unbounded wisdom, who was sitting in the Paataala-loka.


स्वमेव धिष्ण्यं बहु मानयन्तं यं वासुदेवाभिधमामनन्ति ।
प्रत्यग्धृताक्षाम्बुजकोशमीषदुन्मीलयन्तं विबुधोदयाय ॥४॥
स्वम्-एव धिष्ण्यम् own only substratum
बहु मानयन्तम् mentally worshipping यम् वासुदेव- whom Vaasudeva अभिधम-आमनन्ति by name is known प्रत्यक्-धृत-अक्ष- (with) inward held eyes अम्बुज-कोशम्- (as) lotus buds ईषत्-उन्मीलयन्तम् slightly opening विबुध-उदयाय for the wise delight He, Sankarshana was mentally worshipping his own substratum, who is known by the name of Vaasudeva, with his eyes like a pair of lotus buds, inwardly held (shut), which he slightly opened to delight the wise sages.


स्वर्धुन्युदार्द्रै: स्वजटाकलापैरुपस्पृशन्तश्चरणोपधानम् ।
पद्मं यदर्चन्त्यहिराजकन्या: सप्रेम नानाबलिभिर्वरार्था: ॥५॥
स्वर्धुनी-उद-आर्द्रै: by the Ganges's water wet
स्व-जटा-कलापै:- own matted locks उपस्पृशन्त:-चरण-उपधानम् touching, the feet's support (stool) पद्मम् यत्-अर्चन्ति- the lotus which worship अहि-राज-कन्या: सप्रेम the serpent chief's daughters, reverently नाना-बलिभि:-वर-अर्था: with various offerings, for desired match Those sages with their matted locks wet with the waters of the Ganges water, touched the lotus foot stool, of Sankarshana. The foot stool, which is worshipped by the daughters of the serpant chief, for getting the desired match.


मुहुर्गृणन्तो वचसानुरागस्खलत्पदेनास्य कृतानि तज्ज्ञा: ।
किरीटसाहस्रमणिप्रवेकप्रद्योतितोद्दामफणासहस्रम् ॥६॥
मुहु:-गृणन्त: repeatedly extolled
वचसा-अनुराग- by speech with affection स्खलत्-पदेन- faltering words अस्य कृतानि तत्-ज्ञा: His (Sankarshana's) doings, knowers of them (sages) किरीट-साहस्र- crowns thousands मणि-प्रवेक-प्रद्योतित्- gems' lustre illumined उद्दाम-फणा-सहस्रम् bright, the hoods thousands The wise sages who knew of Sankarshana's doings, repeatedly exolted them with speech of faltering words due to affection, whose thousand hoods were brightly illumined by the lustre of the gems in his thousands of crowns.


प्रोक्तं किलैतद्भगवत्तमेन निवृत्तिधर्माभिरताय तेन ।
सनत्कुमाराय स चाह् पृष्ट: सांख्यायनायाङ्ग धृतव्रताय ॥७॥
प्रोक्तम् किल-एतत्- taught indeed this (Bhaagavata)
भगवत्तमेन निवृत्ति-धर्म- by the worshipful, in renunciation order अभिरताय तेन engaged, him (Sankarshana) सनत्कुमाराय स च-आह् to Sanat Kumaaras, he and said, पृष्ट: सांख्यायनाय- when asked to Saankhyaayana अङ्ग धृत-व्रताय O Dear! (who was) upholding a vow O Dear Vidura! It is known that Sankarshana, who was engaged in the order of renunciation, taught this Bhaagavata to the Sanat Kumaaras, who then taught it to Saankhyaayana, who was upholding the vow of celebacy, and who had asked questions about it.


सांख्यायन: पारमहंस्यमुख्यो विवक्षमाणो भगवद्विभूती: ।
जगाद् सोऽस्मद्-गुरवेऽन्विताय पराशरायाथ बृहस्पतेश्च ॥८॥
सांख्यायन: Saankhyaayana
पारमहंस्य-मुख्य: of the truth realised chief विवक्षमाण: भगवत्-विभूती: wanting to recount The Lord's glories जगाद् स:-अस्मत्-गुरवे- told he, to our teacher अन्विताय पराशराय- (and his) obedient pupil Paraashara अथ बृहस्पते:-च then to Brihaspati and The chief of the Truth realised souls, Saankhyaayana, was eager to recount the glories of The Lord, so he repeated it to our preceptor and his obedient pupil Paraashar, and then to Brihaspati.


प्रोवाच मह्यं स दयालुरुक्तो मुनि: पुलस्त्येन पुराणमाद्यम् ।
सोऽहं तवैतत्कथयामि वत्स श्रद्धालवे नित्यमनुव्रताय ॥९॥
प्रोवाच मह्यम् स: दयालु: related to me, he the kind,
उक्त: मुनि: पुलस्त्येन urged by sage Pulastya पुराणम्-आद्यम् (this) Puraana Primary स:-अहम् तव- that I to you एतत्-कथयामि this am recounting वत्स श्रद्धालवे O Son! (who is) reverent नित्यम्-अनुव्रताय and always holding the vows He, the gracious sage Paraashara related it to me, when urged by sage Pulastya. O Son! This same Primary Puraana, I will now recount to you who is full of reverence and is always the keeper of his vows.


उदाप्लुतं विश्वमिदं तदाऽऽसीद् यन्निद्रयामीलितदृङ्न्यमीलयत् ।
अहीन्द्रतल्पेऽधिशयान एक: कृतक्षण: स्वात्मरतौ निरीह: ॥१०॥
उद्-आप्लुतम् विश्वम्-इदम् in water submerged, universe this
तदा-आसीत् यत्-निद्रया- then (before creation) was, where, in (yoga) sleep अमीलित-दृक्-न्यमीलयत् (with) unclosed (inner) eyes, closed eyed अहीन्द्र-तल्पे-अधिशयान: एक: on the serpent couch sleeping alone कृतक्षण: स्वात्मरतौ निरीह: revelling in His own Self, want less Before the creation, when this universe was submerged in water, there on the couch of Shesha serpant lay, in yoga nidraa, meditative sleep, the ever aware He with His eyes closed, all alone, revelling in His own Self, and want-less.


सोऽन्त:शरीरेऽर्पितभूतसूक्ष्म: कालात्मिकां शक्तिमुदीरयाण: ।
उवास तस्मिन् सलिले पदे स्वे यथानलो दारुणि रुद्धवीर्य: ॥११॥
स:-अन्त:-शरीरे- He (The Lord), inside (His) body
अर्पित-भूत-सूक्ष्म: deposited the jivas subtle (bodies) काल-आत्मिकाम् the Time natured शक्तिम्-उदीरयाण: potency active उवास तस्मिन् reposed in those सलिले पदे स्वे waters, in position His own यथा-अनल: दारुणि like fire in wood रुद्ध-वीर्य: holding (its) potency (of burning) He, The Lord, deposited all the jivas in a subtle form in His own body, and reposed in those waters, in His own resting position, with only His potency in the form of Time being active, just as fire has its potency of burning in the wood.


चतुर्युगानां च सहस्रमप्सु स्वपन् स्वयोदीरितया स्वशक्त्या ।
कालाख्ययाऽऽसादितकर्मतन्त्रो लोकानपीतान्ददृशे स्वदेहे ॥१२॥
चतु:-युगानाम् च सहस्रम्- four Yugas and one thousand
अप्सु स्वपन् in the waters (having) slept स्वया-उदीरितया by Himself awakened स्व-शक्त्या (His) own energy काल-आख्यया-आसादित Time named, taking on कर्म-तन्त्र: the Karma principle लोकान्-अपीतान्- the worlds merged ददृशे स्व-देहे saw in His own body He slept in the waters for a thousand of four Yugas. Then He was awakened by His own energy named Time, and taking on the principle of Krama of the jivas, He saw countless worlds merged in His own body.


तस्यार्थसूक्ष्माभिनिविष्टदृष्टेरन्तगतोऽर्थो रजसा तनीयान् |
गुणेन कालानुगतेन विद्ध: सूष्यंस्तदाभिद्यत नाभिदेशात् ॥१३॥
तस्य-अर्थ His in the matter
सूक्ष्म-अभिनिविष्ट subtle placing दृष्टे:-अन्तगत:-अर्थ: sight, inside (Himself) deposited bodies रजसा तनीयान् गुणेन by Rajas, subtle Guna काल-अनुगतेन by Time followed विद्ध: सूष्यन्- impelled, roused तदा-अभिद्यत then issued forth नाभि-देशात् from the navel area At that time, when His sight was placed on the subtle bodies, deposited inside Himself, the subtle matter impelled and roused into activity by the Rajas Guna, and followed by Time, burst forth from (His) navel area.


स पद्मकोश: सहसोदतिष्ठत् कालेन कर्मप्रतिबोधेनेन ।
स्वरोचिषा तत्सलिलं विशालं विद्योतयन्नर्क इवात्मयोनि: ॥१४॥
स: पद्म-कोश: that lotus bud
सहसा-उदतिष्ठत् suddenly sprang कालेन by Time कर्म-प्रतिबोधेनेन the Karmas' arouser स्वरोचिषा by self lumination तत्-सलिलम् that water विशालम् vast विद्योतयन्- illuminating अर्क: इव- Sun like आत्म-योनि: self-born (Vishnu) Impelled by Time, who rouses the Karmas of the Jivas, there suddenly sprang up a lotus bud from the self-born Vishnu, and just like the Sun, by its own lumination illumined that vast expense of water.


तल्लोकपद्मं स उ एव विष्णु: प्रावीविशत्सर्वगुणावभासम् ।
तस्मिन् स्वयं वेदमयो विधाता स्वयम्भुवं यं स्म वदन्ति सोऽभूत् ॥१५॥
तत्-लोक-पद्मम् that universe (encompassing) lotus
स: उ एव विष्णु: He indeed only Vishnu प्रावीविशत्- entered सर्व-गुण-अवभासम् all the Gunas enlighten तस्मिन् स्वयम् in it Himself वेदमय: विधाता Veda personified Brahmaa स्वयम्भुवम् यम् the Self-born whom स्म वदन्ति स:-अभूत् we call, he appeared He, Vishnu, indeed entered that lotus, which is the enlightener of all the Gunas, and which encompasses the universe, and Himself appeared out of it as the self-born, personified as Veda, whom we call Brahmaa.


तस्यां स चाम्भोरुहकर्णिकायामवस्थितो लोकमपश्यमान: ।
परिक्रमन् व्योम्नि विवृत्तनेत्रश्चत्वारि लेभेऽनुदिशं मुखानि ॥१६॥
तस्याम् स: च- in that he (Brahmaa) and
अम्भोरुह-कर्णिकायाम्- on the lotus seat अवस्थित: लोकम्-अपश्यमान: sitting, the world not seeing परिक्रमन् व्योम्नि turning around in the sky विवृत्त-नेत्र:-चत्वारि लेभे- (with) extended eyes, four acquired अनुदिशम् मुखानि on all sides faces Seated on the lotus seat, he, Brahmaa, could not see the world. So with extended eyes, turning around, he looked in all the four directions in the sky and thereby he was endowed with four faces.


तस्माद्युगान्तश्वसनावघूर्णजलोर्मिचक्रात्सलिलाद्विरूढम् ।
उपाश्रित: कञ्जमु लोकतत्त्वं नात्मानमद्धाविददादिदेव: ॥१७॥
तस्मात्-युग-अन्त:-श्वसन्- from that, by the Yuga's end's wind
अवघूर्ण-जल-ऊर्मि-चक्रात्- uproarious waters, waves' circles सलिलात्-विरूढम् उपाश्रित: from the water extended, seated कञ्जम्-उ लोक-तत्त्वम् on the lotus though, the worlds' reality न-आत्मानम्-अद्धा- nor (his) own (reality), even a little अविदत्-आदिदेव: understood the Primary god There were furious winds rising after the universal destruction, by which the waters were uprorious with waves' circles. From above the waters sprang up the lotus, the basis of the coming worlds, on which the Primary god Brahmaa was seated, who was not able to know the reality of the lotus or of himself.


क एष योऽसावहमब्जपृष्ठ एतत्कुतो वाब्जमनन्यदप्सु ।
अस्ति ह्यधस्तादिह किञ्चनैतदधिष्ठितं यत्र सता नु भाव्यम् ॥१८॥
क: एष: य:-असौ-अहम्- who this, which this me
अब्ज-पृष्ठे एतत्-कुत: वा- the lotus upon, this (lotus) from where or अब्जम्-अनन्यत्-अप्सु lotus baseless in the water अस्ति हि-अधस्तात्-इह is there indeed, below this (is) किञ्चन-एतत्-अधिष्ठितम् something, this (lotus) is placed where, यत्र सता नु भाव्यम् by sane people, indeed can be understood Who is this me which is on the lotus? From where indeed is this baseless lotus in the waters, come? It can be easily understood by sane people that there surely must be something beneath it.


स इत्थमुद्वीक्ष्य तदब्जनालनाडीभिरन्तर्जलमाविवेश ।
नार्वाग्गतस्तत्खरनालनालनाभिं विचिन्वंस्तदविन्दताज: ॥१९॥
स: इत्थम्-उद्वीक्ष्य he, this thinking
तत्-अब्ज-नाल-नाडीभि:- that lotus stem, veins' (through) अन्त:-जलम्-आविवेश into the water entered न-अर्वाक्-गत:- not near going also तत्-खरनाल-नाल- of that lotus stems' नाभिम् विचिन्वन्- support (navel) searching तत्-अविन्दत-अज: that find the unborn (Brahmaa) The unborn Brahmaa was thinking thus. Then through the veins of the lotus stem, he entered into the water, and searched for the support of that lotus stem, which he could not find even though he had reached close to it.


तमस्यपारे विदुरात्मसर्गं विचिन्वतोऽभूत्सुमहांस्त्रिणेमि: ।
यो देहभाजां भयमीरयाण: परिक्षिणोत्यायुरजस्य हेति: ॥२०॥
तमसि-अपारे विदुर- in the darkness endless, O Vidura!
आत्म-सर्गम् विचिन्वत:- own source searching अभूत्-सुमहान्-त्रिणेमि: was spent a long time य: देह-भाजाम् which for the living beings भयम्-ईरयाण: fear generating परिक्षिणोति- chips away आयु:-अजस्य हेति: age, of Brahmaa, The Time wheel In the endless darkness, O Vidura! When Brahmaa was searching for his own source of birth, a long time was spent, the time wheel, which for the living beings generates fear as it chips away their age.


ततो निवृत्तोऽप्रतिलब्धकाम: स्वधिष्ण्यामासाद्य पुन: स देव: ।
शनैर्जितश्वासनिवृत्तचित्तो न्वषीददारूढसमाधियोग: ॥२१॥
तत: निवृत्त:- then returning
अप्रतिलब्ध-काम: without achieving (his) object स्व-धिष्ण्याम्- on (his) own seat (the lotus) आसाद्य पुन: स: देव: coming, again (then), that god (Brahmaa) शनै:-जित-श्वास- gradually controlling the breath निवृत्त-चित्तो gathering the mind न्वषीदत्-आरूढ- sat down retiring to समाधि-योग: meditation yoga The god Brahmaa, returned without achieving his object of search, and came back to his own seat the lotus, and sat down controling his breath and retired to meditation yoga by gathering his mind from everything else.


कालेन सोऽज: पुरुषायुषाभिप्रवृत्तयोगेन विरूढबोध: ।
स्वयं तदन्तर्हृदयेऽवभातमपश्यतापश्यत यन्न पूर्वम् ॥२२॥
कालेन स:-अज: पुरुष- in time, he Brahmaa, a man's
आयुषा-अभिप्रवृत्त-योगेन age (until), by practising yoga विरूढ-बोध: स्वयम् achieving wisdom himself तत्-अन्त:-हृदये- that inside his heart अवभातम्-अपश्यत- revealed saw अपश्यत यत्-न पूर्वम् had seen that (which) not earlier That Brahmaa practised yoga till the time of a man's age, about hundred years, by which wisdom dawned on him, and in his own heart he saw revealed to him that which he had not seen earlier.


मृणालगौरायतशेषभोगपर्यङ्क एकं पुरुषं शयानम् ।
फणातपत्रायुतमूर्धरत्नद्युभिर्हतध्वान्तयुगान्ततोये ॥२३॥
मृणाल-गौर-आयत- (like) lotus stalks white and extended
शेष-भोग-पर्यङ्के on Shesha's (serpent's) body bed एकम् पुरुषम् शयानम् one person, lying फण-आतपत्र- by the hoods umbrella अयुतम्-ऊर्ध- a thousand upheld रत्न-द्युभि:- gems' lustre हत-ध्वान्त- dispersed darkness युगान्त-तोये in the deluge waters Brahmaa saw, in the deluge waters, a person lying on a bed of the big body of Shesha serpant which was white as a the stalk of lotus. The ten thousand hoods of the serpant were estended like an umbrella and the lustour emerging from the gems of the hoods expelled the darkness which was there.


प्रेक्षां क्षिपन्तं हरितोपलाद्रे: सन्ध्याभ्रनीवेरुरुरुक्ममूर्ध्न: ।
रत्नोदधारौषधिसौमनस्य वनस्रजो वेणुभुजाङ्घ्रिपाङ्घ्रे: ॥२४॥
प्रेक्षाम् क्षिपन्तम् splendour throwing
हरित-उपल-आद्रे: of the green stone (emerald) mountain सन्ध्या-अभ्र-नीवे:- of evening cloud (with golden hue) by (His) loin cloth उरु-रुक्म-मूर्ध्न: of purest gold by crown रत्न-उदधारा- of gems, waterfalls, ओषधि-सौमनस्य herbs and flowers वनस्रज: वेणु-भुज- by the sylvan garland, of the bamboos by the arms अङ्घ्रिप-अङ्घ्रे: of the trees by legs By the splendour of His blue hued body, the splendour of the emerald mountains was diminished, by the effulgence of His yellow loin cloth the lustre of the evening golden clouds was abondoned, by His shining crown the purest gold was put to shame, by His garland of sylvan flowers the charm of gems, water falls, herbs and flowers was lost, His arms excelled the grace of the bamboos and His legs excelled the beauty and strength of the trees.


आयामतो विस्तरत: स्वमानदेहेन लोकत्रयसंग्रहेण ।
विचित्रदिव्याभरणांशुकानां कृतश्रियापाश्रितवेषदेहम् ॥२५॥
आयामत: विस्तरत: as per the length (and) width
स्व-मान-देहेन own measure of body लोक-त्रय-संग्रहेण and the worlds three containing विचित्र-दिव्य- wonderful and divine आभरण-अंशुकानाम् ornaments and garments कृत-श्रिया-अपाश्रित- giving grace, was adorned वेष-देहम् by the attire (His) body His own body was itself the measure of its length and breadth, and contained the three worlds in it. It lent grace to the wonderful and divine ornaments and garments, and His body was adorned by the same attire .


पुंसां स्वकामाय विविक्तमार्गैरभ्यर्चतां कामदुघाङ्घ्रिपद्मम् ।
प्रदर्शयन्तं कृपया नखेन्दुमयूखभिन्नाङ्गुलिचारुपत्रम् ॥२६॥
पुंसाम् स्व-कामाय to the people, (for their) own desires
विविक्त-मार्गै:- by different paths अभ्यर्चताम् कामदुघ- worshipping, wish-yielding अङ्घ्रि-पद्मम् प्रदर्शयन्तम् feet lotus, showing कृपया नख-इन्दु graciously, by the nails' moon (like) मयूख-भिन्न- rays distinctly अङ्गुलि-चारु-पत्रम् the toes beautiful petals (like) He graciously showed His lotus like feet to His devotees, who for their own desires' fulfillment, worshipped Him by different paths. The beautiful petal like toes of His wish-yielding feet, shone in the rays of their moon like nails.


मुखेन लोकार्तिहरस्मितेन परिस्फुरत्कुण्डलमण्डितेन ।
शोणायितेनाधरबिम्बभासा प्रत्यर्हयन्तं सुनसेन सुभ्र्वा ॥२७॥
मुखेन लोक-आर्ति-हर- by (His) face, the world's agony relieving
स्मितेन परिस्फुरत्- smile, brilliant कुण्डल-मण्डितेन ear-rings graced with शोणायितेन-अधर-बिम्ब- reddened lips Bimba (fruit) भासा प्रत्यर्हयन्तम् lustre, honouring (His devotees) सुनसेन सुभ्र्वा by beautiful nose, (and) graceful eye-brows He honoured His devotees with His smile which relieved the whole world of its agonies, and by His contenance adorned by brilliant ear-rings, reddened Bimba fruit like lips, beautiful nose and graceful eye-brows.


कदम्बकिञ्जल्कपिशङ्गवाससा स्वलंकृतं मेखलया नितम्बे ।
हारेण चानन्तधनेन वत्स श्रीवत्सवक्ष:स्थलवल्लभेन ॥२८॥
कदम्ब-किञ्जल्क- the Kadamba (flower's) pollen (like)
पिशङ्ग-वाससा by yellow loin cloth सु-अलंकृतम् मेखलया well adorned, by a girdle नितम्बे हारेण on the buttocks, by necklace च-अनन्त-धनेन वत्स and invaluable, O Son! श्रीवत्स-वक्ष:स्थल- by the golden streak, Shree Vatsa, the bosom वल्लभेन was enchanting His buttocks were adorned by a loin cloth which was yellow like the pollen of the Kadamb flower and also by the girdle. His bosom was looking enchanting by the invaluable necklaces, O Son! And also by the golden streak of the Shree Vatsa.


परार्ध्यकेयूरमणिप्रवेकपर्यस्तदोर्दण्डसहस्रशाखम् ।
अव्यक्तमूलं भुवनाङ्घ्रिपेन्द्रमहीन्द्रभोगैरधिवीतवल्शम् ॥२९॥
परार्ध्य-केयूर- precious armlets
मणि-प्रवेक- gems best पर्यस्त-दोर्दण्ड- adorned were the two arms सहस्र-शाखम् of thousands of branches अव्यक्त-मूलम् of unknown root भुवन-अङ्घ्रिपेन्द्र- the worlds', king of trees (the sandal tree) महीन्द्र-भोगै:- by Shesha serpent's hoods अधिवीत-वल्शम् coiled the trunk His arms were adorned by precious and best gems studded armlets with the worlds coiled around Him, like the thousands hoods of the Shesha serpant, just as the king of the trees, the sandal tree is adorned by its myriad branches which look like the hoods of Shesha, with its roots unknown, like His origin is unknown.


चराचरौको भगवन्महीध्रमहीन्द्रबन्धुं सलिलोपगूढम् ।
किरीटसाहस्रहिरण्यशृङ्गमाविर्भवत्कौस्तुभरत्नगर्भम् ॥३०॥
चर-अचर-ओक: of the animate and inanimate the support
भगवन्-महीध्र- The Lord, mountain (like) महीन्द्र-बन्धुम् of the serpent Shesha friend सलिल-उपगूढम् by water surrounded किरीट-साहस्र- crown thousands हिरण्य-शृङ्गम्- golden the peaks आविर्भवत्-कौस्तुभ- emerged the Kaustubha रत्न-गर्भम् gem (from) inside The Lord looked like a mountain surrounded by water, supporting all the animate and inanimate, the friend of the great serpant Shesha, whose thousand crowns looked like the golden peaks of the mountain, and His Kaustubh diamond looked like a gem emerging from that mountain.


निवीतमाम्नायमधुव्रतश्रिया स्वकीर्तिमय्या वनमालया हरिम् ।
सूर्येन्दुवाय्वग्न्यगमं त्रिधामभि: परिक्रमत्प्राधनिकैर्दुरासदम् ॥३१॥
निवीतम्-आम्नाय- wearing, the Vedas
मधुव्रत-श्रिया by the bees 'graced स्व-कीर्तिमय्या (His) own glory represented वनमालया हरिम् by the sylvan (flower) garland, The Lord (saw) सूर्य-इन्दु-वायु-अग्नि- the Sun, moon, air and fire अगमम् त्रिधामभि: unreachable by, in the three worlds परिक्रमत्-प्राधनिकै:- peri-ambulating, by the main (weapon) दुरासदम् unattainable Brahmaa saw the Lord wearing the garland of sylvan flowers which represented His glory and the Vedas hung around the garland as bees. He was unapproachable to the Sun, Moon, Air and Fire, and unattainable by even His main weapon Sudarshana, which went around the whole universe.


तर्ह्येव तन्नाभिसर: सरोजमात्मानमम्भ: श्वसनं वियच्च ।
ददर्श देवो जगतो विधाता नात: परं लोकविसर्गदृष्टि: ॥३२॥
तर्हि-एव at that moment only
तत्-नाभि-सर: that navel ocean सरोजम्-आत्मानम्- the lotus, himself अम्भ: श्वसनम् the water, the air वियत्-च ददर्श देव: the sky and saw the god जगत: विधाता of the world's the creator न-अत: परम् not besides this लोक-विसर्ग-दृष्टि: the world's creation wanting The god, the creator of the worlds, whose eyes were on creating the world, saw, at that moment, the navel ocean, the lotus, himself, the water, the air and the sky, besides this he did not see anything else.


स कर्मबीजं रजसोपरक्त: प्रजा: सिसृक्षन्नियदेव दृष्ट्वा ।
अस्तौद्विसर्गाभिमुखस्तमीड्यमव्यक्तवर्त्मन्यभिवेशितात्मा ॥३३॥
स: कर्म-बीजम् he Brahmaa, the work material
रजसा-उपरक्त: by Rajoguna overcome प्रजा: सिसृक्षन्- the creation wanting to evolve इयत्-एव दृष्ट्वा this much only seeing अस्तौत्-विसर्ग-अभिमुख:- prayed, for creation desiring तम्-ईड्यम्- Him the most worshipful अव्यक्त-वर्त्मनि- of unknown ways अभिवेशित-आत्मा placing himself Brahmaa, who was wanting to evolve the creation, was overcome with Rajo Guna, (the quality of activity), and saw only this much of work material. With a desire for creation, he placed his heart into the most worshipful Lord, whose ways are unknown, and prayed to Him.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां तृतीयस्कन्धे अष्टम: अध्याय: ॥८॥ Thus ends the eighth discourse in Book Three of the great and glorious Bhaagavata-Puraana.