श्रीमद्भागवतमहापुराणम् तृतीय स्कन्ध: अथ नवम: अध्याय: ब्रह्म-उवाच - Brahmaa said - ज्ञातोऽसि मेऽद्य सुचिरान्ननु देहभाजां, न ज्ञायते भगवतो गतिरित्यवद्यम् ।
नान्यत्त्वदस्ति भगवन्नपि तन्न शुद्धं, मायागुणव्यतिकराद्यदुरुर्विभासि ॥१॥
ज्ञात:-असि मे-अद्य known are (You) to me today
सुचिरात्-ननु देहभाजाम् for long indeed, न ज्ञायते भगवत: गति: are not known, the Lord's nature इति-अवद्यम् this is unfortunate न-अन्यत्-त्वत्-अस्ति not other than You is there भगवन्-अपि तत्-न O Lord! even that (which seems) is not शुद्धम् माया-गुण-व्यतिकरात्- real, by Maayaa's gunas' non-equilibrium यत्-उरु:-विभासि that again (in them) (You only) shine After a long time indeed I am able to know You. It is very unfortunate that the living beings do not know the Lord's nature. O Lord! There is nothing other than You. Even that which seems to be there is not real. It is when the gunaas of Maayaa lose their equilibrium, that You only shine in them.


रूपं यदेतदवबोधरसोदयेन शश्वन्निवृत्ततमस: सदनुग्रहाय ।
आदौ गृहीतमवतारशतैकबीजं यन्नाभिपद्मभवनादहमाविरासम् ॥२॥
रूपम् यत्-एतत्- form that this
अवबोध-रस-उदयेन by the knowledge flowing arising शश्वत्-निवृत्त-तमस: is ever devoid of ignorance सत्-अनुग्रहाय for the devotee's benefit आदौ गृहीतम्- in the beginning assumed अवतार-शत- of incarnations hundreds एक-बीजम् यत्- one seed that नाभि-पद्म-भवनात्- (from) navel lotus centre अहम्-आविरासम् I have emanated This form of Your's is devoid of all ignorance because in it there arises a constant flow of knowledge. In the beginning, this is the one form as a seed of hundreds of later awataras, which You assumed, from the centre of the navel lotus from which I have emanated. This is for the benefit of Your devotees.


नात: परं परम यद्भवत: स्वरूपमानन्दमात्रमविकल्पमविद्धवर्च: ।
पश्यामि विश्वसृजमेकमविश्वमात्मन् भूतेन्द्रियात्मकमदस्त उपाश्रितोस्मि ॥३॥
न-अत: परम् not from this different
परम यत्-भवत: O Supreme Spirit! That (which) Your स्वरूपम्-आनन्द-मात्रम्- form of bliss pure अविकल्पम्-अविद्ध-वर्च: uncontradictory, unhindered effulgence पश्यामि विश्व-सृजम्- (I) am seeing The Creator of the world एकम्-अविश्वम्-आत्मन् one unworldly, O Lord! भूत-इन्द्रिय-आत्मकम्- of the elements and senses the source अद:-ते उपाश्रित:-अस्मि this form of Yours, (take) shelter I O Supreme Spirit! That form of Yours which is of pure bliss, uncontradictory, and of unhindered effulgence, is not in any way different from this form. O Lord! I am seeing the one and only unworldly creator of the universe which is the source of the five elements and the ten Indriyas, the senses. I take refuge in this form of Yours.


तद्वा इदं भुवनमङ्गल मङ्गलाय ध्याने स्म नो दर्शितं त उपासकानाम् ।
तस्मै नमो भगवतेऽनुविधेम तुभ्यं योऽनादृतो नरकभाग्भिरसत्प्रसङ्गै: ॥४॥
तत्-वा इदम् भुवनमङ्गल that or, this, O The World's Source of Blessings!
मङ्गलाय ध्याने स्म न: for the good, in meditation are to me दर्शितम् ते उपासकानाम् revealed to Your worshippers तस्मै नम: भगवते- to that, I prostate, The Lord अनुविधेम तुभ्यम् extend for You य:-अनादृत: which is disrespected नरक:-भाग्भि:- hell deserving असत्-प्रसङ्गै: sensuous pleasures seeking O Lord! You are the source of blessing for the world! For the benefit of your worshipper, me, in my meditation, You have revealed Your that form to which I extend my prostrations, and which is disrespected by the hell deserving and sense pleasure seeking people.


ये तुत्वदीयचरणाम्बुजकोशगन्धं जिघ्रन्ति कर्णविवरै: श्रुतिवातनीतम् ।
भक्त्या गृहीतचरण परया च तेषां नापैषि नाथ हृदयम्बुरुहात्स्वपुंसाम् ॥५॥
ये तु-त्वदीय-चरण-अम्बुज- those (who) indeed, Your feet lotus's
कोश-गन्धम् जिघ्रन्ति कर्ण-विवरै: wealth, the scent (glory) smell by ear orifices श्रुति-वात-नीतम् भक्त्या by the Vedas breeze wafted by devotion (Paraa) गृहीत-चरण परया च holding on to the feet by Paraa, and तेषाम् न-अपैषि नाथ to them do not leave, O Lord! हृदय-अम्बुरुहात्- from the heart lotus स्व-पुंसाम् (Your) own devotees O Lord! You do not leave the lotus hearts of Your own devotees, who indeed imbibe the scent wealth of Your lotus feet, through their ears, in the form of hearing Your glory, wafted by the breeze of the Vedas, and thus they, by Paraa devotion keep on holding to Your feet.


तावद्भयं द्रविणगेहसुहृन्निमित्तं शोक: स्पृहा परिभवो विपुलश्च लोभ: ।
तावन्ममेत्यसदवग्रह आर्तिमूलं यावन्न तेऽङ्घ्रिमभयं प्रवृणीत लोक: ॥६॥
तावत्-भयम् द्रविण-गेह- till then fear of wealth, house,
सुहृत्-निमित्तम् kinsmen related शोक: स्पृहा परिभव: grief, want, disregard विपुल:-च लोभ: and immense greed तावत्-मम-इति- till then, mine, thus असत्-अवग्रह: false obsession आर्ति-मूलम् यावत्-न the sorrow root, unless not ते-अङ्घ्रिम्-अभयम् Your feet's fearlessness प्रवृणीत लोक: takes refuge man The fear, grief, want, disregard, and immense greed related to wealth, house and kinsmen, and the false obsession of mine-ness, which is the root of all sorrow, is only till then, untill man takes refuge in the fearless security of Your feet.


दैवेन ते हतधियो भवत: प्रसङ्गात् सर्वाशुभोपशमनाद्विमुखेन्द्रिया ये ।
कुर्वन्ति कामसुखलेशलवाय दीना लोभाभिभूतमनसोऽकुशलानि शश्वत् ॥७॥
दैवेन ते हत-धिय: unfortunately they are devoid of good sense
भवत: प्रसङ्गात् (who) from Your subjects सर्व-अशुभ-उपशमनात्- (which are) all misfortunes, destroying विमुख-इन्द्रिया ये withdrawing their senses, who कुर्वन्ति काम-सुख- keep doing for sensuous pleasures लेश-लवाय दीना for small bits, the miserables लोभ-अभिभूत-मनस:- greed obsessed minded अकुशलानि शश्वत् sinful deed always Unfortunately, those people are devoid of good sense who withdraw their senses from the programmes of the subjects of Your glorious deeds, which destroy misfortunes. They are miserable, who, for small bits of sensuous pleasures, with greed obsessed minds, always keep doing sinful deeds.


क्षुत्तृट्त्रिधातुभिरिमा मुहुरर्द्यमाना: शीतोष्णवातवर्षैरितरेतराच्च ।
कामाग्निनाच्युतरुषा च सुदुर्भरेण सम्पश्यतो मन उरुक्रम सीदते मे ॥८॥
क्षुत्-तृट्- hunger, thirst,
त्रि-धातुभि:-इमा: the three humours (flatulence, bile and phlegm) these मुहु:-अर्द्यमाना: again and again tormented शीत-उष्ण-वात-वर्षै:- (by) cold, heat, storm and rain, इतरेतरात्-च by one another and काम-अग्निना- by passion fire अच्युत- O Immortal Lord! रुषा च सुदुर्भरेण by anger and unbearable सम्पश्यत: मन: seeing, mind, उरुक्रम सीदते मे O Lord of infinite power! pains my O Immortal Lord! It pains my mind to see these creatures being again and again tormented by hunger, thirst, the three humours, fltulance, bile, and phlegm, cold, heat, storm and rain, and O Lord of infinite power! also by one another, and by the fire of passion.


यावत्पृथक्त्वमिदमात्मन इन्द्रियार्थमायाबलं भगवतो जन ईश पश्येत् ।
तावन्न संसृतिरसौ प्रतिसंक्रमेत व्यर्थापि दु:खनिवहं वहती क्रियार्था ॥९॥
यावत्-पृथक्त्वम्-इदम्-आत्मन: till separation, this (his) own self
इन्द्रिय-अर्थ-माया-बलम् in senses and (their) objects, by Maayaa's effect भगवत: जन: from the Lord, a person ईश पश्येत् O Lord! Regards तावत्-न संसृति:-असौ till then does not, cycle (of birth and death) he प्रतिसंक्रमेत व्यर्थ-अपि overcome, false though दु:ख-निवहम् वहती sorrow ensuing, brings about क्रिया-अर्था the actions' fruits O Lord! Untill a person regards his own self as separate from the Lord, due to the effect of Maayaa in the shape of senses and their objects, he will not overcome the cycle of birth and death. The effect of Maayaa, though it is false, and is sorrow ensuing, it brings about the fruits of a persons past actions and deeds.


अह्न्यापृतार्तकरणा निशि नि:शयाना नानामनोरथधिया क्षणभग्ननिद्रा: ।
दैवाहतार्थरचना ऋषयोऽपि देव युष्मत्प्रसङ्गविमुखा इह संसरन्ति ॥१०॥
अह्नि-आपृता-आर्त-करणा: days' activities, tormented minds
निशि नि:शयाना: in the night sleeping नाना-मनोरथ-धिया various desires (in) mind क्षण-भग्न-निद्रा: every moment (with) broken sleep दैव-आहत-अर्थ-रचना: by providence disposed, desires (fulfilling) methods ऋषय:-अपि देव sages also, O Lord! युष्मत्-प्रसङ्ग-विमुखा: in Your programmes averse इह संसरन्ति here wonder about (in the cycle of birth and death) O Lord! The minds of people are tormented by the activities of the day, and in the night when they sleep, their sleep is broken due to the various desires weighing on their minds, and the numerous methods of fulfilling those desires are disposed of by providence. This is so also with the sages who are averse to programmes related to You, and so they keep wandering about in the cycle of birth and death.


त्वं भावयोगपरिभावितहृत्सरोज आस्से श्रुतेक्षितपथो ननु नाथ पुंसाम् ।
यद्यद्धिया त उरुगाय विभावयन्ति तत्तद्वपु: प्रणयसे सदनुग्रहाय ॥११॥
त्वम् भाव-योग-परिभावित- You, by devotion yoga purified
हृत्-सरोज आस्से in heart lotus stay श्रुत-ईक्षित-पथ: by the Vedas shown (in the) form ननु नाथ पुंसाम् definitely, O Lord! to the people यत्-यत्-धिया ते in which all (forms) in the minds they उरुगाय विभावयन्ति O Highly Praised Lord! Think तत्-तत्-वपु: प्रणयसे all those forms, assume, सत्-अनुग्रहाय to devotees oblige O Lord! You are shown in a form by the Vedas, and you definitely stay in the devotion purified hearts of the people.O Highly Praised Lord! To oblige the devotees,You even assume all those forms in which the devotees think of You.


नातिप्रसीदति तथोपचितोपचारैराराधित: सुरगणैर्हृदि बद्धकामै: ।
यत्सर्वभूतदययासदलभ्ययैको नानाजनेष्ववहित: सुहृदन्तरात्मा ॥१२॥
न-अति-प्रसीदति not very pleased (You are)
तथा-उपचित- that much, by offerings उपचारै:-आराधित: of many materials worshipped सुर-गणै:- by god's groups हृदि बद्ध-कामै: in heart holding desires यत्-सर्व-भूत-दयया- as (for) all creatures compassion असत्-अलभ्यया-एक: to the wicked unacquiered, only नाना-जनेषु-अवहित: in all the beings present सुहृद्-अन्तरात्मा friend, the very self You are not that very pleased by the offerings made of many materials by the gods and worshipped with some desire holding in their hearts, as by having compassion for all the living beings, a quality which is unacquiered by the wicked. You are the only one who is present in the hearts of all the beings as their friend, and as their very own self.


पुंसामतो विविधकर्मभिरध्वराद्यैर्दानेन चोग्रतपसा व्रतचर्यया च ।
आराधनं भगवतस्तव सत्क्रियार्थो धर्मोऽर्पित: कर्हिचिद् ध्रियते न यत्र ॥१३॥
पुंसाम्-अत: विविध-कर्मभि:- by the people, therefore, by various acts
अध्वर-आद्यै:-दानेन च-उग्र-तपसा sacrifice, etc, charity and severe penance व्रत-चर्यया च आराधनम् and by vows observing, worship भगवत:-तव सत्-क्रिया-अर्थ: of The Lord, Your, good actions' fruit धर्म:-अर्पित: कर्हिचित् for religious pursuits, ever ह्रियते न यत्र comes to waste not where Therefore, O Lord! Where, the various acts performed by the people, for You, such as, sacrifices, charity, severe penance, observing of vows, and fruits of such good actions, which are for religious pursuits, never ever come to waste.


शश्वत्स्वरूपमहसैव निपीतभेदमोहाय बोधधिषणाय नम: परस्मै ।
विश्वोद्भवस्थितिलयेषु निमित्तलीलारासाय ते नम इदं चकृमेश्वराय ॥१४॥
शश्वत्-स्वरूप महसा-एव eternally by (Your) form's effulgence only
निपीत-भेद-मोहाय is swallowed the diversity illusion बोध-धिषणाय wisdom's the support नम: परस्मै (my) obeisance to The Supreme Person विश्व-उद्भव- (for) the world's creation स्थिति-लयेषु sustenance and dissolution निमित्त-लीला-रासाय for the purpose sporting and enjoying ते नम: इदम् to You this salutation this चकृम-ईश्वराय offer to The Ruler of the World By Your form's eternal effulgence, the illusion of diversity is swallowed. You are the support of wisdom, my obeisance to You the Supreme Person. For the pupose of the world's creation, sustenance, and dissolution, You sportingly enjoy this. O Ruler of the Universe! I offer this salutation to You.


यस्या॒वतारगुणकर्मविडम्बनानि नामानि येऽसुविगमे विवशा गृणन्ति ।
ते नैकजन्मशमलं सहसैव हित्वा संयान्त्यपावृतमृतं तमजं प्रपद्ये ॥१५॥
यस्या-अवतार-गुण-कर्म- Whose descents, virtues, exploits
विडम्बनानि नामानि describing names ये-असु-विगमे (those) who, when life leaving (time of death) विवशा: गृणन्ति ते unconsciously utter, they, न-एक-जन्म-शमलम् not of one lifetime, sins, सहसा-एव हित्वा suddenly only throwing away संयान्ति-अपावृतम्-ऋतम् proceed to unveiled by (Maayaa) The Truth तम्-अजम् प्रपद्ये to That Unborn (Lord) (I) take refuge A person who, at the time of death, when his life is ebbing away, even unconsciously utters those names of the Lord which signify His descents, virtues, and exploits, instantly, is rid of his sins of many lives, and he proceeds towards The Truth unveiled by Maayaa. I take refuge in That Unborn Lord.


यो वा अहं च गिरिशश्च विभु: स्वयं च स्थित्युद्भवप्रलयहेतव आत्ममूलम् ।
भित्त्वा त्रिपाद्ववृध एक उरुप्ररोहस् तस्मै नमो भगवते भुवनद्रुमाय ॥१६॥
य: वा अहम् च गिरिश:-च that or I, and Lord Shiva and
विभु: स्वयम् च स्थिति- Vishnu Himself and sustenance उद्भव-प्रलय-हेतव: creation and dissolution responsible आत्म-मूलम् Your Self is the root भित्त्वा त्रिपाद्-ववृधे divided in three branches expanded एक: उरु-प्ररोह: One (only) in many branches तस्मै नम: भगवते to Him I prostate The Lord भुवन-द्रुमाय The Universe Tree Your Self is the root of this me, or of Lord Shiva and of Vishnu Himself who are responsible for the creation, sustenance and dissolutionof the universe. Only One, You devided into these three branches and expanded into so many other branches. My obeisance to That Lord, The Universe Tree.


लोको विकर्मनिरत: कुशले प्रमत्त: कर्मण्ययं त्वदुदिते भवदर्चने स्वे ।
यस्तावदस्य बलवानिह जीविताशां सद्यश्छिनत्त्यनिमिषाय नमोस्तु तस्मै ॥१७॥
लोक: विकर्म-निरत: man in wrong deeds engaged
कुशले प्रमत्त: कर्मणि-अयम् in welfare neglecting, works this (he) त्वत्-उदिते भवत्-अर्चने स्वे by You directed, Your worship, his य:-तावत्-अस्य बलवान्-इह who till his is strong here जीवित-आशाम् सद्यश्छिनत्ति- to live hope quickly cuts अनिमिषाय to (You) The Time नम:-अस्तु तस्मै obeisance be for Him Man is always engaged in doing wrong deeds, and neglecting his welfare promoting work, declared by Yourself, that of worshipping You. He who is having a strong hope to live here, in this world, that hope is quickly cut by You, as The Time, to Him are my obeisances.


यस्माद्विभेम्यहमपिद्विपरार्धधिष्ण्यमध्यासित: सकललोकनमस्कृतं यत् ।
तेपे तपो बहुसवोऽवरुरुत्समानस्तस्मै नमो भगवतेऽधिमखाय तुभ्यम् ॥१८॥
यस्मात्-विभेमि-अहम्-अपि of whom (Time) afraid am I also
द्वि-परार्ध-धिष्ण्यम्-अध्यासित: for two Parardhas enduring, the lord, सकल-लोक-नमस्कृतम् यत् by all spheres adorded, which, तेपे तप: बहु-सव: austerities practiced for many years, अवरुरुत्समान:-तस्मै नम: to obstruct, to Him I bow, भगवते-अधिमखाय तुभ्यम् The Lord, of presider of sacrifices, You Even I, the lord of Satyaloka, which endures for two Paraardhas, and is adored by all other spheres, am afraid of Time, to obstruct whom, I practiced austerities for many years, to attain You. My obeisance to You, Who presides over all sacrifices.


तिर्यङ्मनुष्यविबुधादिषु जीवयोनिष्वात्मेच्छयाऽऽत्मकृतसेतुपरीप्सया य: ।
रेमे निरस्तरतिरप्यवरुद्धदेहस् तस्मै नमो भगवते पुरुषोत्तमाय ॥१९॥
तिर्यक्-मनुष्य-विबुध-आदिषु in birds, beasts, humans, gods and others
जीव-योनिषु-आत्म-इच्छया- in living species, by Your own will आत्म-कृत-सेतु- by Yourself established morals परीप्सया य: to protect Who रेमे निरस्त-रति:- sported devoid of (sense) cravings अपि-अवरुद्ध-देह: also assumed forms तस्मै नम: भगवते to Him my obeisance The Lord पुरुषोत्तमाय The Supreme Person In order to protect the morals established by Yourself, by Your own will, You Who assumed the various forms of bodies of species, such as, birds ,beasts, human beings, gods and others, and sported as them, devoid as You are of all sense cravings, to Him, The Lord Supreme Person are my obeisances.


योऽविद्ययानुपहतोऽपि दशार्धवृत्त्या निद्रामुवाह जठरीकृतलोकयात्र: ।
अन्तर्जलेऽहिकशिपुस्पर्शानुकूलम् भीमोर्मिमालिनि जनस्य सुखं विवृण्वन् ॥२०॥
य:-अविद्यया-अनुपहत:-अपि Who by Avidya (nascence), untainted also
दश-अर्ध-वृत्त्या निद्राम्-उवाह by five ways of ignorance, sleep undertook जठरी-कृत-लोक-यात्र: in stomach holding, the beings all अन्त:-जले-अहि-कशिपु- in midst of water, on serpent (Shesha's) bed स्पर्श-अनुकूलम् भीम-ऊर्मि-मालिनि to touch pleasing, by huge waves encircled जनस्य सुखम् विवृण्वन् of the beings happiness enabling You, Who is untainted by the fundamental ignorance, also undertook sleep with the help of the five fundamental ignorances, holding all the beings in Your belly, in the midst of water encircled by huge waves, on the bed of Shesha serpant, which is pleasing to the touch, enabling the happiness of the beings.


यन्नाभिपद्मभवनादहमासमीड्य लोकत्रयोपकरणो यदनुग्रहेण ।
तस्मै नमस्त उदरस्थभवाय योगनिद्रावसानविकसन्नलिनेक्षणाय ॥२१॥
यत्-नाभि-पद्म- Whose navel lotus
भवनात्-अहम्-आसम्- midst, I came (to be) ईड्य लोक-त्रय-उपकरण: O Praiseworthy Lord! of the Universe three, The Cause यत्-अनुग्रहेण तस्मै नमस्ते by Whose grace, for Him my salutations उदरस्थ-भवाय for Him in (Whose) belly is the universe योग-निद्रा- (at the time of) Yoga-Nidraa (abstract meditation) अवसान-विकसन्- ending, opening नलिन-ईक्षणाय for (of) lotus eyes O Praiseworthy Lord! From the middle of Your navel lotus, I came into existance and became the cause of creating the three worlds, all by Your grace. My salutations are for The One in Whose belly the worlds are deposited, salutations for The One Whose lotus eyes open up at the end of the Yoga Nidra, the abstract meditation.


सोऽयं समस्तजगतां सुहृदेक आत्मा सत्त्वेन यन्मृडयते भगवान् भगेन ।
तेनैव मे दृशमनुस्पृशताद्यथाहम् स्रक्ष्यामि पूर्ववदिदं प्रणतप्रियोऽसौ ॥२२॥
स:-अयम् समस्त-जगताम् that this, of the entire worlds'
सुहृत्-एक आत्मा Friend, One Soul सत्त्वेन यत्-मृडयते by wisdom that delights भगवान् भगेन The Lord, (and) by supernatural power तेन-एव मे by that only to me दृशम्-अनुस्पृशतात्- vision may bestow यथा-अहम् स्रक्ष्यामि so that I may create पूर्ववत्-इदम् like before this प्रणत-प्रिय:-असौ of the suppliant The Lover This You are The only Friend and The One Soul of the entire worlds, and are also The Lover of Your suppliants, whom You delight with Your wisdom and supernatural powers. May you endow me with the vision of the same wisdom and power, so that I may create the worlds just as in the previous Kalpa.


एष प्रपन्नवरदो रमयाऽऽत्मशक्त्या यद्यत्करिष्यति गृहीतगुणावतार: ।
तस्मिन् स्वविक्रममिदं सृजतोऽपि चेतो युञ्जीत कर्मशमलं च यथा विजह्याम् ॥२३॥
एष प्रपन्न-वरद: This, The devotee boon Bestower
रमया-आत्म-शक्त्या with Raama, His own Energy यत्-यत्-करिष्यति what all He does गृहीत-गुण-अवतार: assuming the part incarnations तस्मिन् स्व-विक्रमम्- in that (one) is my creative ability इदम् सृजत:-अपि (while) this creating also चेत: युञ्जीत my mind may You engage कर्म-शमलम् च in the act (of creation) impurities and यथा विजह्याम् so that give away This is The boon Bestower to His devotees. He, with His own divine Energy Ramaa, assumes part incarnations, and among all that He does, this my creative ability also is His doing. While creating, may You engage my mind in a manner that I may be rid of all impurities of that act.


नाभिहृदादिह सतोऽम्भसि यस्य पुंसो विज्ञानशक्तिरहमासमनन्तशक्ते: ।
रूपं विचित्रमिदमस्य विवृण्वतो मे मारीरिषीष्ट निगमस्य गिरां विसर्ग: ॥२४॥
नाभि-हृदात्-इह सत:-अम्भसि from the navel ocean, here present in the waters
यस्य पुंस: विज्ञान-शक्ति:- Whose Person's by understanding power अहम्-आसम्-अनन्त-शक्ते: I came to be of unending powers रूपम् विचित्रम्-इदम्-अस्य form wonderful, this of His विवृण्वत: मे मा-रीरिषीष्ट (while) extending, my may not falter निगमस्य गिराम् विसर्ग: of Veda's voice (when) chanting By the omnipotent power of which Supreme Person's understanding power, I came to be of unending power, from His navel pool, here in these deluge waters. May He not let my voice falter while I chant the Vedas, when extending the wonderful form of this world here.


सोऽसावदभ्रकरुणो भगवान् विवृद्धप्रेमस्मितेन नयनाम्बुरुहं विजृम्भन् ।
उत्थाय विश्वविजयाय च नो विषादं माध्व्या गिरापनयतात्पुरुष: पुराण: ॥२५॥
स:-असौ-अदभ्र-करुण: भगवान् That This, infinitely compassionate Lord!
विवृद्ध-प्रेम-स्मितेन with growing loving smile नयन-अम्बुरुहम् विजृम्भन् eye lotuses opening उत्थाय विश्व-विजयाय rising for the worlds creation च न: विषादम् and for our despondency माध्व्या गिरा-अपनयतात्- by soft voice, dispelling पुरुष: पुराण: O Ancient Person! O Ancient Person! O Lord! You are infinitley compassionate. For the creation of this world, with a smile full of abundant love, open Your lotus eyes and arising from the Shesha bed, dispell our despondency with Your soft and sweet voice.


मैत्रेय उवाच - Maitreya said - स्वसम्भवं निशाम्यैवं तपोविद्यासमाधिभि: ।
यावन्मनोवच: स्तुत्वा विरराम स खिन्नवत् ॥२६॥
स्व-सम्भवम् निशाम्य- own birth source having seen,
एवम् तप:-विद्या- thus, by austere penance, worship समाधिभि: यावत्-मन:- and meditation, till (full capacity) mentally वच: स्तुत्वा विरराम स: and verbally praying, halted he खिन्न-वत् exhausted as if Thus, Brahmaa, saw the source of his birth, by the force of his austere penance, worship and abstract meditation. Then mentally and verbally praying, with his full capacity, he halted, as if exhausted.


अथाभिप्रेतमन्वीक्ष्य ब्रह्मणो मधुसूदन: ।
विषण्णचेतसं तेन कल्पव्यतिकराम्भसा ॥२७॥
अथ-अभिप्रेतम्-अन्वीक्ष्य then, intention perceiving
ब्रह्मण: मधुसूदन: of Brahmaa, Madhusoodana, (tormentor of demon Madhu) विषण्ण-चेतसम् तेन depressed minded by that creation (period) कल्प-व्यतिकर-अम्भसा by dissolution (causing) water The tormentor of the demon Madhu, Madhusoodana (Vishnu), percieved the intention of Brahmaa, whose mind was depressed by the dissolution waters that caused the end of the creation period of the universe.


लोकसंस्थानविज्ञान आत्मन: परिखिद्यत: ।
तमाहागाधया वाचा कश्मलं शमयन्निव ॥२८॥
लोक-संस्थान-विज्ञान the universe's creation system
आत्मन: परिखिद्यत: in himself, being confused तम्-आह-अगाधया वाचा to him said with deep voice कश्मलम् शमयन्-इव (his) depression removing as if Brahmaa, was confused in himself regarding the system of the creation of the universe, to him, He said in a deep voice, as if removing his depression.


श्री भगवान् उवाच - The Lord said - मा वेदगर्भ गास्तन्द्रीं सर्ग उद्यममावह ।
तन्मयाऽऽपादितं ह्यग्रे यन्मां प्रार्थयते भवान् ॥२९॥
मा वेदगर्भ do not O Brahmaa! (Veda Repository)
गा:-तन्द्रीम् go to lassitude सर्ग उद्यमम्-आवह universe creation take on तत्-मया-आपादितम् that by me, is arranged हि-अग्रे यत्-माम् indeed before, which to me प्रार्थयते भवान् are requesting you O Repository of Vedas, Brahmaa! Do not fall into lassitude, take on the creation of the universe. About that which you are requesting, indeed, is already arranged by me, for you.


भूयस्त्वं तप आतिष्ठ विद्यां चैव मदाश्रयाम् ।
ताभ्यामन्तर्हृदि ब्रह्मन् लोकान् द्रक्ष्यस्यपावृतान् ॥३०॥
भूय:-त्वम् तप: आतिष्ठ again you, penance practice
विद्याम् च-एव knowledge and also मत्-आश्रयाम् ताभ्याम्- to me related, by these two अन्त:-हृदि ब्रह्मन् inside (your) heart O Brahman! लोकान् द्रक्ष्यसि- the universes will see अपावृतान् revealed O Brahmaa! You should practice penance once again, and also have knowledge about me, (by Mantras etc). By these two, you will see the universes revealed to you in your heart.


तत आत्मनि लोके च भक्तियुक्त: समाहित: ।
द्रष्टासि मां ततं ब्रह्मन् मयि लोकांस्त्वमात्मन: ॥३१॥
तत: आत्मनि लोके च then in yourself and in the universe
भक्ति-युक्त: समाहित: with devotion connected and (well) concentrated द्रष्टासि माम् ततम् will see Me pervading ब्रह्मन् मयि लोकान्- O Brahmaa! in Me the universe त्वम्-आत्मन: you yourself Then, O Brahmaa! With concentration of mind and with devotion well connected, you will see Me pervaded in yourself and in the universe, and in Me the universe and you yourself.


यदा तु सर्वभूतेषु दारुष्वग्निमिव स्थितम् ।
प्रतिचक्षीत मां लोको जह्यात्तर्ह्येव कश्मलम् ॥३२॥
यदा तु सर्व-भूतेषु when indeed in all beings
दारुषु-अग्निम्-इव in wood fire like स्थितम् प्रतिचक्षीत present perceives माम् लोक: जह्याति- Me a person is rid of तर्हि-एव कश्मलम् then only infatuations When a person sees Me present in all beings, just as fire present in wood, then itself he is rid of all infatuations.


यदा रहितमात्मानं भूतेन्द्रियगुणाशयै: ।
स्वरूपेण मयोपेतं पश्यन् स्वाराज्यमृच्छति ॥३३॥
यदा रहितम्-आत्मानम् when devoid himself
भूत-इन्द्रिय-गुण-आशयै: of the elements, senses, gunas and inner sense स्वरूपेण मया-उपेतम् by his own form, to Me identical पश्यन् स्वाराज्यम्-ऋच्छति sees, liberation attains And when he sees himself devoid of all elements, senses, gunas and inner sense, and looks at his very self as identical with Me, he attains liberation.


नानाकर्मवितानेन प्रजा बह्वी: सिसृक्षत: ।
नात्मावसीदत्यस्मिंस्ते वर्षीयान्मदनुग्रह: ॥३४॥
नाना-कर्म-वितानेन various (past) Karmas, in accordance to
प्रजा: बह्वी: सिसृक्षत: the creatures various, desiring to evolve न-आत्मा-अवसीदति- will not (your) mind be perplexed अस्मिन्-ते in this (matter) (because) for you वर्षीयान्-मत्-अनुग्रह: abundant is, My grace In your desire to evolve the various creatures in accordance with their various past Karmas, here, in this matter, your mind will not be perplexed, because you have My grace in abundance.


ऋषिमाद्यं न बध्नाति पापीयांस्त्वां रजोगुण: ।
यन्मनो मयि निर्बद्धं प्रजा: संसृजतोऽपि ते ॥३५॥
ऋषिम्-आद्यम् न बध्नाति the seer first, will not bind
पापीयान्-त्वाम् रजोगुण: the wicked, you, Rajoguna यत्-मन: मयि निर्बद्धम् because, mind in Me is attached प्रजा: संसृजत:-अपि ते the creatures evolving even yours The first seer, saint, you will not be bound by the wicked Rajoguna, even while you are evolving the creatures, because even while doing so, your mind will always be attached to Me.


ज्ञातोऽहं भवता त्वद्य दुर्विज्ञेयोऽपि देहिनाम् ।
यन्मां त्वं मन्यसेऽयुक्तं भूतेन्द्रियगुणात्मभि: ॥३६॥
ज्ञात:-अहम् known am I
भवता तु-अद्य by you indeed today दुर्विज्ञेय:-अपि देहिनाम् difficult to be known even by embodied beings यत्-माम् त्वम् because, Me, you मन्यसे-अयुक्तम् know to be unattached to भूत-इन्द्रिय-आत्मभि: the elements, senses, and inner sense Indeed, today, you have come to know Me, Who is difficult to be known by the embodied beings. This is because you know that I am not attached to the elements, senses, and the inner sense.


तुभ्यं मद्विचित्सायामात्मा मे दर्शितोऽबहि: ।
नालेन सलिले मूलं पुष्करस्य विचिन्वत: ॥३७॥
तुभ्यम् मत्-विचित्सायाम्- to you, in My being
आत्मा मे दर्शित:- Self My, revealed अबहि: नालेन सलिले in (your) inner sense, through the stalk in water पुष्करस्य विचिन्वत: of the lotus, searching When you were searching for the root of the Lotus by going through the lotus stalk into the water, you were in doubt of My being. Then I revealed to you My Self in your inner sense (heart).


यच्चकर्थाङ्ग मत्स्तोत्रं मत्कथाभ्युदयाङ्कितम् ।
यद्वा तपसि ते निष्ठा स एष मदनुग्रह: ॥३८॥
यत्-चकर्थ-अङ्ग that (you) did, O Dear (Brahmaa)!
मत्-स्तोत्रम् मत्-कथा- My praises, My stories अभ्युदय-अङ्कितम् with My glory marked यत्-वा तपसि or that in penance ते निष्ठा स: एष: your faith, that this मत्-अनुग्रह: is My grace O Dear Brahmaa! That you have sung My praises, and told My stories marking them with My glories, or that you have faith in doing penance, it is all due to My grace.


प्रीतोऽहमस्तु भद्रं ते लोकानां विजयेच्छया ।
यदस्तौषीर्गुणमयं निर्गुणं माऽनुवर्णयन् ॥३९॥
प्रीत:-अहम्- pleased am I
अस्तु भद्रम् ते may blessed be you लोकानाम् of the worlds' विजय-इच्छया creation wishing यत्-अस्तौषी:- that you extolled Me गुणमयम् निर्गुणम् with the Gunas and devoid of Gunas मा-अनुवर्णयन् Me (My form) describing May you be blessed! I am pleased with you, since, you sang My praises describing Me in My Saguna form and in My Nirguna form also, with the desire to create the worlds.


य एतेन पुमान्नित्यं स्तुत्वा स्तोत्रेण मां भजेत् ।
तस्याशु सम्प्रसीदेयं सर्वकामवरेश्वर: ॥४०॥
य: एतेन who-so-ever by this
पुमान्-नित्यम् person, everyday स्तुत्वा स्तोत्रेण singing this praise माम् भजेत् Me worships तस्य-आशु his soon सम्प्रसीदेयम् highly pleased सर्व-काम-वर-ईश्वर: all desires and blessings Bestower I, The Bestower of all desires and blessings, will be highly pleased with that person who worships Me with singing this hymn of praise.


पूर्तेन तपसा यज्ञैर्दानैर्योगसमाधिना ।
राद्धं नि:श्रेयसं पुंसां मत्प्रीतिस्तत्त्वविन्मतम् ॥४१॥
पूर्तेन तपसा यज्ञै: by (construction of) wells, penance, sacrifices,
दानै:-योग-समाधिना by charity, Yoga and meditation राद्धम् नि:श्रेयसम् पुंसाम् attainable, welfare of people मत्-प्रीति:-तत्त्ववित्-मतम् is My pleasure, (it is) of wise people the opinion The wise people, knowers of truth, hold the opinion that the highest welfare of people is My being pleased, be it by construction of wells, by penance, by sacrifices, by charity or by abstract meditation.


अहमात्माऽऽत्मनां धात: प्रेष्ठ: सन् प्रेयसामपि ।
अतो मयि रतिं कुर्याद्देहादिर्यत्कृते प्रिय: ॥४२॥
अहम्-आत्मा-आत्मनाम् I am the Soul of all souls
धात: प्रेष्ठ: सन् O Brahmaa! The dearest being प्रेयसाम्-अपि of all the dear ones also अत: मयि रतिम् कुर्यात्- therefore in Me, love should place देह-आदि:-यत्-कृते प्रिय: body etc., because of which is dear O Brahmaa! I am the dearest of all the dear ones, because I am the One soul of all the souls, therefore, one must place ones love in Me, because body and everything is dear only on My account.


सर्ववेदमयेनेदमात्मनाऽऽत्माऽऽत्मयोनिना ।
प्रजा: सृज यथापूर्वं याश्च मय्यनुशेरते ॥४३॥
सर्व-वेद-मयेन- by all the Vedas inclusive
इदम्-आत्मना-आत्मा- this (universe) by (your) own self आत्म-योनिना yourself, by your own creative power प्रजा: सृज the beings evolve यथा-पूर्वम् या:-च just like before, those and (which) मयि-अनुशेरते in Me are dormant You, yourself, who is the embodiment of all the Vedas, from your own self, who is evolved from Me, may now evolve all the beings, just like in the previous Kalpa, and also evolve those beings which are dorment in Me.


मैत्रेय उवाच - Maitreya said - तस्मा एवं जगत्स्रष्ट्रे प्रधानपुरुषेश्वर: ।
व्यज्येदं स्वेन रूपेण कञ्जनाभस्तिरोदधे ॥४४॥
तस्मै एवम् to him thus
जगत्-सृष्ट्रे in the universe evolution प्रधान-पुरुष-ईश्वर: The Primal Person Ruler व्यज्य-इदम् disclosing this स्वेन रूपेण by His own form (of Naaraayana) कञ्जनाभ:-तिरोदधे The Lotus Naveled disappeared The Ruler of The Prakriti and Purusha, to Brahmaa, thus revealed the evolution of the Universe, and The Lotus Navel One concealed Himself in His own form of Naaraayana.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां तृतीयस्कन्धे नवम: अध्याय: ॥९॥ Thus ends the ninth discourse in Book Three of the great and glorious Bhaagavata-Puraana.